Digitized by the Internet Archive in 2008 with funding from Microsoft Corporation https://archive.org/details/apocryphaanecdot05jame γ ΟῚ Ὶ oa) : ; y ν τ. ! Ὑ ΝΑ PY. x Viectes AND STUDIES CONTRIBUTIONS TO BIBLICAL AND PATRISTIC LITERATURE _ A i EDITED BY va J. ARMITAGE ROBINSON D.D. HON. PH.D. GOTTINGEN HON. D.D. HALLE CANON OF WESTMINSTER VOL. V. APOCRYPHA ANECDOTA (II) CLEMENT'S QUIS DIVES SALVETUR THE HYMN OF THE SOUL CODEX PURPUREUS PETROPOLITANUS (N) CLEMENT’S BIBLICAL TEXT CAMBRIDGE AT THE UNIVERSITY PRESS L899 WY ΠΤ ΠΝ) STUDIES CONTRIBUTIONS TO BIBLICAL AND PATRISTIC LITERATURE EDITED BY J. ARMITAGE ‘ROBINSON D.D. HON. PH.D. GOTTINGEN HON. D.D. HALLE NORRISIAN PROFESSOR OF DIVINITY VOL. ν. No. 1. APOCRYPHA ANECDOTA II. CAMBRIDGE AT THE UNIVERSITY PRESS 1897 Ξοιῦοι: C. J. CLAY AND SONS, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, AVE MARIA LANE. Glasgow: 263, ARGYLE STREET. Leipsig: F. A. BROCKHAUS. Pew Work: THE MACMILLAN CO. APOCRYPHA ANECDOTA SECOND SERIES EDITED BY MONTAGUE RHODES JAMES Lirt.D. DIRECTOR OF THE FITZWILLIAM MUSEUM FELLOW AND DEAN OF KING’S COLLEGE CAMBRIDGE AT THE UNIVERSITY PRESS 1897 [All Rights reserved) Cambridge : PRINTED BY J. AND C. F. CLAY, AT THE UNIVERSITY PRESS. ee LVDOVICO - DVCHESNE SAMVELI - BERGER NOSTRATIBVS OPVSCVLVM - HOC - AMICITIAE - PIGNVS INSCRIPSI PREFACE. TIXHIS second series of Apocrypha Anecdota is, like its prede- cessor, a very miscellaneous collection. Some of its contents are, 1 think, of real and obvious value: other items are merely curious. None however, I hope, are without some kind of interest. Foremost in order, as in importance, comes the fragment of the Leucian Acts of John. Iam not afraid that this will escape notice, and so I do not propose to say more about it here. It is discussed sufficiently for the present purpose in the introduction to it, and in the Essay at p. 144. Probably the next most interesting tract is the new Apocalypse of Baruch. I shall be particularly glad if my readers will help me with suggestions as to the date and nature of this curious—almost grotesque—book. Not less welcome will be some criticism of the Testament of Job, to which I should like to draw special attention. It is a very puzzling document, and I do not feel at all sure that I have rightly appreciated its character. Only I am satisfied that it deserves more attention than has fallen to its lot, and that it is well worth reprinting. One explanation I have to make. When the edition of the Slavonic Enoch by Mr Charles and Mr Morfill appeared, it struck Professor Robinson (and myself) that the text which Mr Charles styles B presented such remarkable features that it would be well worth while to print it separately. I wrote to Mr Charles, and he very kindly gave his sanction to my doing this, and sent me Mr Morfill’s translation. The latter gentleman offered, most v1 PREFACE. generously, to revise his work, and did so. Shortly afterwards, however, Professor Bonwetsch contributed to the Abhandlungen der kéniglichen Gesellschaft d. Wissensch. zu Géttingen (Phil.- Histor. Klasse, Neue Folge 1. 3) a translation of the Slavonic Enoch (Das Slavische Henochbuch) in which the A and B texts are printed separately. This publication took away to a great extent the raison d’étre of my proposed addition: and so, with some reluctance, I gave up the idea of including it in this volume. None the less am I grateful to Mr Charles for his courtesy, and to Mr Morfill for the pains he spent on the revision of his translation. Another point has to be noticed. Since I wrote my intro- duction to the Apocalypse of Baruch I have seen the German translation from the Slavonic version of that book which Professor Bonwetsch has recently published in the Nachrichten αἰ. kénigl. Gesellschaft d. Wissensch. 2u Gottingen (1896, Heft 1. p. 91). A short introduction is prefixed to it, in which the main points of interest are very well given. The editor calls attention to the mention of the book by Origen, and to the coincidences with the (Greek) Apocalypse of Paul. Further, Mr Charles, in the intro- duction to his new edition of the Syriac Apocalypse of Baruch, gives an account of the Baruch literature and includes the Greek Apocalypse, which I am glad to see that he places in the second century. Special obligations are acknowledged in the introductions to the several books I have here given to the public: but I should like in this place to repeat my thanks to M. Bonnet for his help in the matter of the Acts of John: to Dom Butler for directing my attention to the Apocalypse of Baruch: and to Mr Morfill for translating that book from Slavonic. M. R&R. J. January 19, 1897. CONTENTS. INTRODUCTIONS rae A fragment of the Acts of John . : Ξ ‘ ᾿ - : ix On the Acts of Andrew : : : : ξ Ε ; : ΧΧΙΧ The Acts of Thomas . 5 : : ᾿ ; : : Ἐς Letters of Herod and Pilate : : : : : ; xlv Letter of Tiberius to Pilate : ; ; : : xlix The Apocalypse of Baruch . : : ᾿ : : 3 : li The Testament of Job : : : : : : Ixxii TEXTS Actorum Iohannis a Leucio conscriptorum fragmentum — . : 1 Acta Thomae (ex Cod. Brit. Mus. Add. 10,073) . ‘ ; 27 Epistolae Pilati et Herodis . : : ; : ; : : 65 Epistola Tiberii ad Pilatum 77 Apocalypsis Baruchi tertia Graece : δ : : ᾿ 83 Testamentum ΤΟ]. : : : : : : : ; 103 ADDITIONAL NOTES Corrections and Notes to First Series : : 2 : ; 138 Leucius and the Gospel of John . ; : ὃ ς : : 144 On some recently published Apocryphal writings, viz. : Vassiliev’s Anecdota Graeco-Byzantina : : ; . 154 Story of Achikar . : : : F 157 Armenian Apocrypha of the ola Testament : : : 158 Basset’s Apocryphes Ethiopiens 166 Conybeare’s Acta Pilati 167 F. Robinson’s Coptic Apocryphal Gospels 167 INDEX RERUM . ᾿ : : : : d : 169 aA, πὶ b CORRIGENDA. Page 6, line 28 (note on), for ris ε read τίς εἶ. Page 8, line 19 (2nd note on), for ἐλάμβανες read ἐλάμβανε. Page 10, line 4 (2nd note on), for ἕνεκεν τῆς read ἕνεκεν, ἀδελφοί, τῆς. Page 10, line 7 (note on), habet δυνάμενα et οὔτε, read δυνάμενα οὔτε λέγεσθαι οὔτε. Page 16, line 1, for ἡμων read ἡμῶν. Page 24, line 1 (note on), for wy read ὧν. A FRAGMENT OF THE ACTS OF JOHN. THE fragment of the Acts of St John the Evangelist, which is now for the first time printed, is of very great importance for the light which it throws upon the Docetic view of our Lord’s person. The book from which it is excerpted—the Περίοδοι of St John—has long been known by certain fragments and quotations, and will shortly be much better known by M. Max Bonnet’s edition of the whole of the extant remains. M. Bonnet has dis- covered a very large proportion of the narrative setting of the work, and when his volume appears we shall have a good idea of the contents of the Acts as a whole. The romance was current under the name of one Leucius, or Leucius Charinus. The person- ality of this man is exceedingly obscure. We do not know whether he figured in the Acts themselves as a disciple of St John and as the narrator of the Apostle’s life (this is Zahn’s view, set forth with great ability in his Acta Joannis), or whether his name was from the first attached to a whole group of romances dealing with the lives of Apostles. We do know that from the 4th century onwards a group of spurious romances was circulated under his name. We find him mentioned in connexion with Acts of John, of Peter, of Andrew, of Thomas, with narratives of the Infancy of our Lord, and of the Assumption of the Virgin, and with the second part of the Acta Pilati. Lipsius holds that the original Leucian collec- tion of Acts comprised those of Peter, John, Andrew, Thomas, and Paul. But Zahn seems to have satisfactorily proved that the Acts of Paul were not of Gnostic but of orthodox origin. The Acts of Thomas, again, must be subtracted from the collection. Though they are Gnostic and though they emanate from the same work- b2 Χ INTRODUCTION. shop as the Johannine Acts, they are not by the same hand. Leucius has a style of his own, and it is not the style of the Actu Thomae. There remain then the Acts of Peter, John, and Andrew. Of the last-named novel we know at present too little to warrant us in pronouncing upon its authorship. M. Bonnet’s promised edi- tion will tell us whether the question is capable of being decided or not. But of the Acts of Peter and John it may be said with the utmost confidence that they are the work of one and the same hand. The tables of parallels which I have collected will amply demonstrate this point. Lipsius* has collected and discussed at length all the passages which bear on the writings and date of Leucius. It seems clear that the latest date which can be assigned to him is the second half of the second century. For we have a distinct reference to the Acts of John—and indeed to a passage which forms part of the fragment now before us—in the Adwmbrationes of Clement of Alexandria upon the Catholic Epistles’. Zahn would push the date of Leucius back far earlier. He thinks that he may perhaps be the person, or one of the persons, indicated by Papias, under the name of of τὰ πολλὰ λέγοντες. This cannot be regarded, I think, as more than a very scant possibility. But in another conjecture Zahn seems to be on rather firmer ground. He thinks that the account of the composition of St John’s Gospel, which is found in the Muratorian Fragment, is taken from the Leucian Acts of John. This cannot be proved to demonstration: yet it does seem to me that it acquires proba- bility from another passage in the same fragment. In the obscure and difficult passage which deals with the Acts of the Apostles, these words occur: “sicuti et semote passionem Petri euidenter declarat, sed et profectionem Pauli ab urbe ad Spaniam profici- scentis.” Now the undoubtedly Leucian Actus Petri cum Simone (called, from the unique Ms which contains them, the Actus Petri Vercellenses) begin, in the form in which we have them, with the profectio Pauli ab urbe in Spaniam and end with the passio Petri. 1 Apokr. Apostelgesch, 1. 83—117. 2 It is generally agreed that these Adwmbrationes are to be regarded as excerpts from the Hypotyposes. ACTS OF JOHN. xl It seems as if the writer of the Muratorian Fragment must have had the Acts of Peter in his mind. How then does he apparently come to attribute to St Luke a narrative which Luke did not write’? Can it be that there was in his mind a confusion between Lucas and Leucius? Or is it possible that the person whom we know as Leucius intended his readers to understand that Lucas was the writer of the romances to which the name Leucius is attached? It is at least interesting to note that (so far at least as we can tell) he has throughout copied the anonymity of Luke. The first person is frequently employed in the narrative: but it is extremely difficult to hit upon the identity of the narrator. Here is a point of resemblance to the Lucan Acts: and it will be allowed that the choice of the name Leucius by a writer of Acts of the Apostles, is exceedingly likely to be an intentional sugges- 1 T am here supposing that the text of the Fragment and particularly the word “semote” does not require to be altered. The passage in Zahn’s transcription reads thus : acta autem omnium apostolorum sub uno libro scribta sunt lucas obtime theofi- le conprindit quia sub praesentia eius singula gerebantur sicuti et semote passionem petri euidenter declarat sed et profectionem pauli ab ur- be ad spaniam proficiscentis. Zahn in his History of the Canon (ii. 139, 141) reads ‘‘semota passione... profectione” and retranslates “παραλιπὼν τὸ μαρτύριον...τὴν πορείαν." The effect of this change is, of course, to make the writer say that Luke does not mention the martyrdom of Peter and journey of Paul. Yet even the adoption of this reading by no means invalidates—in fact, does not affect-—_the likelihood that the Leucian Acts of Peter are here referred to. If we retain the text of the ms we shall translate thus: ‘‘The Acts of all the Apostles are contained in one book. Luke drew them up for the most excellent Theophilus (reading ‘optimo’) [and shows] that the various events took place in his own presence: just as also separately he plainly sets forth the passion of Peter, and, besides, the departure of Paul when he set out from the City for Spain.” That is to say, that just as in the Canonical Acts Luke shows by his use of the first person that he was an eye-witness of certain events, so in a separate volume he similarly narrates the martyrdom of Peter and departure of Paul, and shows by a like use of the first person that these events also took place under his eye. I do not press this interpretation: but it deserves to be mentioned as a curious coincidence at the least that we possess (a) Acts of Apostles by Lucas, in which the first person is used. (b) Acts of Peter by Leucius, in which the first person is also used, and in which an account of the passion of Peter and departure of Paul is found, ΧΙ INTRODUCTION. tion of the name Lucas, which belonged to the author of Acts already accepted. I have digressed. The point which was to have been made was this. If the author of the Muratorian Fragment really knew the Leucian Acts of Peter (as I think he did), the probability that he also knew the Acts of John is enormously increased. Two fragments of the episode now printed were known before. They had been quoted in the Acts of the Second Nicene Council, held in 787 against the Iconoclasts. ‘They are the passages found on pp. 8—12 and 16—18 of this edition. The first of them is cited in two portions in the Acts of the Council, but, as we now see, forms one connected passage. ‘The second does not, as Lipsius thought, follow immediately upon the first, but is separated from it by a large portion of the Hymn sung by our Lord at the Last Supper. The history of the quotations is briefly this. At the Icono- clastic Council, held at Constantinople in 754, the story of St John and Lycomedes had been adduced as an instance of the condemnation of pictures by an Apostle. At the later Council of 787 the source of this testimony was discussed, and not only was the story of Lycomedes read, but also the two other passages in question ; and these amply served to show the heretical character of the book whence they were taken. Besides this, the Fathers in council had before them the tract of St Amphilochius of Iconium On Heretical Apocrypha, in which the Leucian Acts were severely censured; and, in consequence, they declared that the Acts were thoroughly untrustworthy and pernicious, and deserved to be burnt. We have several Mss of the Acts of this Council; and among the many kind offices which M. Bonnet has rendered me in con- nexion with the present publication, not the least is this, that he has allowed me to make use of the variants which he had himself collected from five previously uncollated Mss of the Acts of the Council, four at Rome, one at Turin. Besides the Greek Acts of this Council we have two Latin versions: one made by Anastasius Bibliothecarius in the tenth century; the other, representing a different text, by Gybertus Longolius at Cologne in or before 1540. ACTS OF JOHN. xii The Manuscript. The fragment appears to exist in but one manuscript. This is at Vienna (Cod. Gr. Historicus ap. Nessel, Pt. 11, no. |xiii), Nessel gives the full title and opening words of it, and I seem to have noted it for future inspection as long ago as 1886. An oppor- tunity of having it examined occurred in 1894, when Professor Robinson was at Vienna. I asked him to look at it, and he at once recognised its value and transcribed it. I then sent a copy of the text to Professor Max Bonnet, whom I knew to be engaged in editing the Apocryphal Acts. He most kindly lent me the fragments of the Leucian Acts which he already possessed to read, and has since then himself studied the Vienna Ms and has been most generous and patient in communicating to me his own tran- scripts, collations and conjectures. It is a real pleasure to put on record instances of kindness like this. It would have been perbaps better to refrain from publishing this fragment separately, and to wait till it could stand with its context in M. Bonnet’s complete edition. We had at first contemplated this course: and had the episode consisted of narrative only, there is little doubt that we should have adopted it. But the opportunity of making up another volume of Apocryphal texts came sooner than I had expected: M. Bonnet’s edition had still to pass through several stages of revision, and the document had so much intrinsic value, that we decided not to withhold it any longer from students. M. Bonnet himself had from the first urged us to print it. To return to the Ms. Its contents are as follows: Vita S. Onuphru a Paphnutio. f. 1. Vita S. Basilii Junioris a Gregorio. 120. Ephraem de Paenitentia. 38 ὁ. Eusebii Alex. Encomium diei Dominicae. 39 b. Johannis Chrysost. Orat. de Eleémosyna. 412. Anon, de qualitatibus Sacerdotis. 45. Narratio de Exaltatione 5. Crucis. 50 ὁ. Our fragment. 51 b. Miraculum 8, Georgi. δύ. eet One ee X1V INTRODUCTION. 10. Narratio de Theodosio. 65 ὁ. (cf. Suidas s.v. ᾿Τησοῦς.) 11. Narratio de Melchisedecho et Loto. 68 0. 12. Martyrium S. Parasceues. 73. 13. VitaS. Eustathi. 79. 14. Jo. Chrysost. de Pseudo-prophetis. 92... 15. in Secundum Adventum. 1090. 16. ‘ de Paenitentia. 112. ἵ 7. a de Vanitate Mundi. 1170. 18. Christophori Alex. Paraenesis. 121. 19. Vita 5. Euphrosynae. 126. 20. Jo. Chrysost. in Sanctum Pascha. 133 b—134. 2) The date of the volume is given, though, as it seems, corruptly, in the Colophon. Of this M. Bonnet has given me a tracing, and accompanied it with a most valuable explanation, partly his own, and partly furnished by Professor Usener. The text runs thus: ἐτελειώθη δὲ αὕτη ἡ θεία καὶ ἱερὰ BiBAos μηνὶ αὐγούστω ἥμερα παρασκευῆς, ὥρα ζ, ἤγουν δέκα τοῦ αὐτοῦ: τοῦ ἔτους τρέ- χωντος ἑξάκισχιλιάδος σὺν τοῖς ἑκατὸν ὀκτάκις ποσουμένοις" ἰκοστοῦ εὐδόμης TE ἰνδίκτου. ἀρχιεραρχοῦντος δὲ ἡμῶν τοῦ πάνυ ἱερωτάτου μητροπολιτοῦ Σωφρονίου " ἤγουν δὲ τῆς πάσης VorGias. Rubr. ἡ χεὶρ μὲν ἡ γράψασα τὴν δέλτον ταύτην συπύυ.. (ἰ. σήπεται τάφῳ uel simile χιυϊα)...ἐπικαλύπτει ταύτην λίθος" γραφὴ δὲ μένει εἰς χρόνους πληρεστάτους. We must, according to Prof. Usener, read in l. 2 δεκάδι for δέκα and in ἰ. 4 ἰκοστοῦ ὃ for ἰκοστοῦ. We then have: “This divine and holy book was completed in the month of August, on Friday, at the seventh hour, that is, on the 10th of the month. The year current being six thousand with a hundred eight times reckoned, and the twenty-fourth ; and the Indiction being the seventh.” “The era adopted,’ I quote M. Bonnet’s words, “is that of Anianus, Syncellus, and Theophanes, according to which the Birth of our Lord falls in 5501. 6824—5500 = 1324; the year 5501 ὁ begins on Sept. 1 of the year 1 Bc. Thus the year 6824 runs ACTS OF JOHN. XV from 1 Sept., 1323, to 31 Aug., 1324. ‘The seventh Indiction begins 1 Sept., 1323, and Aug. 10, 1324, is a Friday. All the dates, therefore, agree.” The phenomenon of the preservation of the most heretical portion of a heretical and condemned book in a fourteenth century MS is a very noteworthy and encouraging one, as well as one which is difficult to explain. It will be seen from a glance at the apparatus criticus, as well as at the text, that there are a large number of corrupt and difficult passages: some of these M. Bonnet and ourselves have emended, I think with success : but others have baffled us. Never- theless, there can be but one opinion as to the interest of the fragment. It is as important a document for the knowledge of Docetism as can be found, and will undoubtedly take its place as one of the primary sources for future historians of Christian thought—primary, because it is a statement of doctrine by a member of the Docetic sect, and not the representation of a hostile critic. From such a point of view it really deserves to be placed upon a level with the famous Gospel of Peter, from which, accord- ing to my notion, it cannot be at all widely separated in date. The Fragment. It will not be necessary or advisable to make in this place any general collection of the evidence concerning the book of the Acts of John as a whole. That we shall expect from M. Bonnet. At present I shall only adduce such passages as throw immediate light upon the fragment before us. As to its place in the complete book a word only need be said. It follows immediately upon the long episode of the raising of Drusiana, of which Zahn gives us the greater part in Greek, while M. Bonnet has the whole text. The moment at which we may place it is easily seen in the Latin Life of St John which appears as Book V. of the so-called Historia Apostolica of Abdias. At the end of ¢. xiii., after the death of the wicked Fortunatus, we read “Et illam diem cum fratribus lactam exegit.” This is the point at which our fragment comes in. XV1 INTRODUCTION. We may now turn to some passages which are more im- mediately concerned with our fragment. The earliest in date is that from the Adumbrationes of Clement of Alexandria, which has been already mentioned. It runs thus (ad i Joh. i.: ed. Potter p. 1009, ed. Zahn Forschungen wt. 87): “Fertur ergo in traditionibus quoniam Ioannes, ipsum corpus quod erat extrinsecus tangens, manum suam in profunda misisse et ei duritiam carnis nullo modo reluc- tatam esse sed locum manui tribuisse discipuli.” This has been recognised by Zahn, and allowed by Lipsius and other critics as an allusion to one of the passages quoted at the Second Nicene Council. It occurs in our fragment (p. 9, ¢. vii.). The other locus classicus which concerns us here is a letter of St Augustine to Ceretius (Ep. 237 (253) ), who had sent him some Priscillianist books of which he (Ceretius) was inclined to approve. Augustine answers him, and, in doing so, takes occasion to criticise in detail one special writing, in these terms: ὃ 3. Hymnus sane, quem dicunt esse domini nostri Iesu Christi, qui maxime per- moult uenerationem tuam, in scripturis solet apocryphis inueniri. uae non proprie Priscillianistarum sunt, sed alii quoque haeretici eis...utuntur. § 4. Habes uerba eorum in illo codice ita posita: Hymnus domint, quem diait secrete sanctis apostolis discipulis suis, quia scriptum est in euangelio Hymno dicto adscendit in montem; θέ qui m canone non est positus, propter eos qui secundum se sentiunt, et non secundum spiritum et ueritatem dei, eo quod scriptwm est Sacramentum regis bonum est abscondere, opera autem dei reuelare honorificum est. This title is conceived very much in the style of Priscillian himself. Augustine proceeds to show that there is nothing in the Hymn which is not either superfluous or heretical. He quotes the following clauses, and in most cases gives parallels from canonical writings : δὲ 5, 6. Soluere uolo et solwi wolo (p. 12, note). δ 7. (Hoe de superioribus hymni uerbis dici potest, ubi ait.) Saluare uolo et saluari volo (p. 12, ἰ. 2). [Hence we see that this clause preceded Soluere, etc.] ACTS OF JOHN. xvii δ. 8. Generari uolo (p. 12, note). Cantare uolo, saltate cuncti (p. 12, ἰ. 5). Plangere uolo, tundite wos omnes (p. 12, ἰ. 7). Ornare uolo et ornart τοῖο (p. 12, ἰ. 3). Lucerna sum tibi, ille qui me wides (jp. 12, ἰ. 18). Tanua sum tobi, qui cumque me pulsas (jp. 12, l. 20). Qui wides quod ago, tace opera mea (p. 14, ll. 1, 2). $9. Verbo ilusi cuncta, et non sum illusus in totum (p. 12, Wl. 21, 22). The differences of text between the Latin and the Greek are not important: the most interesting is perhaps that in the last line, which Augustine quotes; but even this is sufficiently dealt with in the apparatus criticus. The one point which it seems necessary to bring out is this, that Ceretius found the hymn not in its context in the Acts, but extracted therefrom for separate, perhaps for liturgical use, by the Priscillianists. An usage parallel to this is met with in various prayer-books of English origin and early date, where the prayer of St John before he drank the poison cup is transcribed for use as a general prayer against poisons’. Augustine is clearly aware of the state of things, for he says that this hymn “was found in apocryphal writings which were not peculiar to the Priscillianists, but were used by other heretics.” The two authorities above quoted bear directly on the text of our fragment. The next in order gives us help of a more general kind. It is the passage from the Bibliotheca of Photius (Cod. exiv) which must be familiar to all students of apocryphal literature : ᾿Ανεγνώσθη βιβλίον ai λεγόμεναι τῶν ᾿Αποστόλων περίοδοι, ἐν αἷς περιείχοντο ἸἹΠράξεις Ἰ]έτρου, Ἰωάννου, ᾿Ανδρέου, Θωμᾶ, Παύλου: γράφει δὲ αὐτάς, ὡς δηλοῖ τὸ αὐτὸ βιβλίον, Λεύκιος Χαρῖνος. [After some strictures on the style, Photius proceeds. ] γέμει δὴ καὶ μωρίας πολλῆς Kal THs πρὸς εἁυτὴν μάχης καὶ ἐναντιώσεως: φησὶ γὰρ ἄλλον εἶναι τὸν τῶν ᾿Ιουδαίων θεὸν καὶ κακόν, οὗ καὶ Σίμωνα τὸν Μάγον ὑπηρέτην καθεστάναι, ἄλλον δὲ 4 / “ Ἀ ’ τὸν Χριστόν, ὅν φησιν ἀγαθόν" καὶ φύρων ἅπαντα καὶ συγχεῶὼν 1 wuss Harl. 2965, 7653: Book of Cerne, Camb. Univ. Libr. Ll. i. 10. In this latter ms the prayer of St John is followed by one of St Peter. XVill INTRODUCTION. καλεῖ αὐτὸν πατέρα καὶ υἱόν. λέγει δὲ μηδ᾽ ἐνανθρωπῆσαι ἀληθῶς, ἀχλὰ δόξαι, καὶ πολλὰ πολλάκις φανῆναι τοῖς μαθηταῖς, νέον καὶ πρεσβύτην καὶ παῖδα, καὶ μείζονα καὶ ἐλάττονα καὶ μέγιστον, ὥστε τὴν κεφαλὴν διήκειν ἔσθ᾽ ὅτε μέχρις οὐρανῶν πολλὰς δὲ καὶ περὶ TOU σταυροῦ κενολογίας καὶ ἀτοπίας ἀναπλάττει, καὶ τὸν Χριστὸν μὴ σταυρωθῆναι, ἀλλ᾽ ἕτερον ἀντ᾽ αὐτοῦ, καὶ καταγελᾶν διὰ τοῦτο τῶν σταυρούντων" γάμους δὲ νομίμους ἀθετεῖ καὶ πᾶσαν γένεσιν πονηράν τε καὶ τοῦ πονηροῦ λέγει, καὶ πλάστην τῶν δαιμόνων ἄλλον ἐκκληροῖ (Fabr. εἶναι ληρεῖ), νεκρῶν δὲ ἀνθρώπων καὶ βοῶν καὶ κτηνῶν παραλογωτάτας καὶ μειρακιώδεις τερατεύεται ἀναστάσεις" δοκεῖ δὲ καὶ κατ᾽ εἰκόνων τοῖς εἰκονομάχοις ἐν ταῖς ᾿Ιωάννου πράξεσι δογματίζειν. The rest is abuse. If we examine the assertions of Photius in detail, we shall see that almost all of them can be substantiated from our fragment. The diversity of the God of the Jews from the true God seems to appear, not in the Vienna MS, but in the text of the Acts of the Councils (see p. 10, note). In the following passage πρινὴ δὲ συλληφθῆναι αὐτὸν ὑπὸ τῶν ἀνόμων «καὶ ὑπὸ ἀνόμου ὄφεως νομοθετουμένων;» ᾿Ιουδαίων, the words in brackets may have been omitted purposely from the Vienna text as too obviously heretical, or they may have dropped out by accident. I do not think we need doubt that they are original, or that it is to such words that Photius refers. But it is not by any means clear that they imply that the author of the Jewish law was an evil God. The force of the present participle νομοθετουμένων points in another direction. It is the lawless serpent who instigates the lawless Jews (a very strong expression, ἄνομος being usually applied to heathens) to the particular act of the crucifying of Christ: but it does not follow that the serpent was the author of the Law of Moses. When we turn to the Leucian Acts of Peter, we find, as we should expect from Photius’ words, that Simon Magus is represented as a Jew (p. 51, 1. 27), and a son of the devil (e.g. pp. 62, 77), and that Simon contrasts his own God with Peter’s (p. 82): but, on the other hand, Peter in rebuking Satan says (p. 56): “Thou didst harden the heart of Pharaoh and inflame him, and compel him to fight against Moses, the holy servant of God: thou didst give unto Caiaphas boldness (and to) the wicked (aque, perh. = ἀνόμῳ) multitude that they might ACTS OF JOHN. X1X deliver up our Lord Jesus Christ.” This is really a parallel in sense to the passage in our fragment. Photius had every tempta- tion to exaggerate the wickedness of the Leucian teaching: and it seems to me that he has done so in the present instance. Another passage which gives some apparent ground for the assertion of Photius is on p. 14,1. 16 of our fragment, θεός εἰμί σου, οὐ τοῦ προδότου. But this again can be closely paralleled from the speech of Peter which I have just quoted (Acta p. 55): “Thou didst compel Judas my fellow disciple and fellow apostle to do wickedly, and deliver up our Lord Jesus Christ.” Again, on Ῥ. 18 of the fragment is a clearly dualistic piece of teaching, but yet no indication that I can discover that Leucius taught that the Jewish Law was an inspiration of the Devil. The confusion between the Father and the Son is probably a deduction from such passages as p. 18, 1. 8 ποτὲ υἱός, ποτὲ πατήρ. On the other hand, Photius might have recollected that Leucius apparently distinguishes between the Persons, as in the beginning of the Hymn on p. 10. In his account of the Docetic teaching as to the Incarnation, and of the various appearances of Christ, Photius might have been simply summarising the first four pages of the fragment, so many are the points of resemblance. The parallel account in the Acts of Peter (p. 67 ed. Lipsius) is far less detailed. The allusion to the Cross and to the phantom Crucifixion are also in all probability based upon pp. 16—22 of the Vienna text. Only Photius seems to be inaccurate in saying that Christ derided his crucifiers. His word καταγελᾶν is used to describe what St John did after the vision on the Mount of Olives (p. 22, |. 13). The Encratite views of marriage are strongly apparent in the story of Drusiana which precedes our fragment: and the doctrine of another Creator of the demons is found implied in the fragment itself (p. 18). Parallels to the miracles done on men and beasts, lastly, must be sought (and will be found) in the Acts of Peter, John and Thomas, but not in our episode. Thus much for the evidence of Photius, which, if inaccurate in some not unimportant points, serves to give a very fair idea of the Leucian Acts as a whole. What more I have to say upon the fragment will deal with the doctrinal position of the writer ; ΧΧ INTRODUCTION. and the consideration of a series of difficulties in the text will follow. I feel considerable diffidence in approaching the first question. The intricacies of the so-called Gnostic systems are by no means so familiar to me as they should be: and unless one is spon- taneously attracted to the study of them by interest and curiosity, they are matters hard to acquire and to retain. Fortunately, there are only a few points in the system of Leucius which will come into question ; and if we can once assign him a definite place among the sects, that system as a whole may be left to look after itself. One of the most instructive passages ought to be that in the Hymn which says: ὀγδοὰς μία ἡμῖν συνψάλλει. ¢ / > \ » / ὁ δωδέκατος ἀριθμὸς ἄνω χορεύει. This translates us at once into the region of “Gnostic” terminology. Leucius believes in an Ogdoad and a Dodecad. These names we can parallel without difficulty, from the Valentinian system. But it is extremely difficult to reconstruct the system here indicated from these meagre data. No sect or teacher, so far as I know, was satisfied with an Ogdoad and Dodecad alone. The sum of these numbers is twenty: and thirty was the number most generally affected in the system of second-century Gnostics. I suspect very strongly that a line has fallen out of our text here, and that that line contained mention of a Decad. The great and popular Valentinian system set forth a primary Ogdoad, an intermediate Decad, and a final Dodecad, making up the number to Thirty. The same division, side by side with a division into threes, is also found, be it noted, in the system of the Docetae described by Hippolytus (viii. 10, p. 268), where the Dodecad is not mentioned, but is implied by the mention of the Ogdoad and Decad and of the total number of thirty Aeons. These Docetae of Hippolytus have several other points of connexion with Leucius. They allow the truth of the Gospel history as a whole: Leucius is constantly quoting the Gospels. They do not allow the reality of the Crucifixion any more than he does: and they say that Jesus appears in ever- varying forms to every individual soul, Moreover they have a ACTS OF JOHN. XX1 curious use of the word βάτος, of which more must be said in its place. At present we have not done more than point to a probable lacuna in the text, the filling up of which would range Leucius along with the great Gnostic systems of his day. Another prominent feature of the teaching of Leucius is that about the Cross. I will at once quote from Irenaeus (1. 3. 5) a passage which represents shortly the main features of the teaching of Leucius : "ὕ \ ad A «ὃ \ "Emetta περὶ τοῦ “Opov αὐτῶν, ὃν δὴ Kai πλείοσιν ὀνόμασι le) / / 7 ᾽ \ 2 καλοῦσι, δύο ἐνεργείας ἔχειν αὐτὸν ἀποφαινόμενοι, τὴν ἑδραστικὴν \ \ par \ AO ἣν cana \ / Ss \ 3 καὶ τὴν μερικήν᾽ καὶ καθὸ μὲν ἑδράζει καὶ στηρίζει Σταυρὸν εἶναι, καθὸ δὲ μερίξει καὶ διορίζει, Ορον. Compare with this the teaching on p. 18 of our fragment. There the Cross is called by many names: and is repeatedly described as the marking off (διορισμὸς), and settling and founda- tion, of all things. In the words which I quoted, Irenaeus is describing the Valentinian system. I do not in the least wish to convey the impression that I believe Leucius to have been a Valentinian : but it is clear, I think, that like many others he borrowed important and even essential tenets from the great Gnostic. I dare not, with my very limited knowledge of the subject, venture further to define the position of Leucius or to sketch his complete system from his extant writings. It is clear enough that he was essentially a dualist (p. 18, 1. 16), a Docete, a thinker deeply influenced by Valentinus; and it is also probable that he was an extremely devout and at the same time puzzle-headed and imaginative man. I add a few notes on textual and other points : § 1 (p. 2, 1. 7). The explanation of Drusiana’s words is to be sought, of course, in the preceding story of her resuscitation, which we have in Zahn Act. Jo. pp. 225—254. 1.10. βεβαίως φέρειν. The MS has βεβ. φέρων. 1 take the words to mean that the brethren were too young in the faith to bear the perplexity of the double appearance of Christ without Xx INTRODUCTION. bewilderment : οὗ subportare, Acta Petri, p. 69, and other passages cited later. M. Bonnet’s suggestion βαρέως (Bapaiwc) φέρων (80. Ἰωάννης) is noteworthy, but not quite in keeping with John’s words, who says that the Apostles themselves had been tempted in just the same way. This seems to exclude the possibility that he resented the bewilderment of the converts. In § 3, 4 (p. 6) are some possible parallels to the Apocalypse of Peter. The first, on which not much stress could be laid if it stood alone, is παραλαμβάνει pe...eis TO ὄρος ὅπου ἦν αὐτῷ ἔθος εὔχεσθαι. Cf. Apoc. Petri § 2 ὁ Κύριος ἔφη Αγωμεν εἰς τὸ ὄρος «καὶ; εὐξώμεθα. Next we have, φῶς τοιοῦτον ὁποῖον οὐκ ἐστὶν δυνατὸν ἀν- θρώπῳ χρώμενον λόγῳ φθαρτῷ ἐκφέρειν οἷον ἦν. Cf. Apoc. Γοίν 8 φωτεινὸν ἦν αὐτῶν ὅλον τὸ ἔνδυμα ὁποῖον οὐδέποτε ὀφθαλμὸς ἀνθρώπου εἶδεν" οὐ ya>p στόμα δύναται ἐξηγήσασθαι ἢ KapwunY γνῶναι: / “ 7 / / ¢ λόγῳ ἅπαξ ἔπαιξα πάντα καὶ οὐκ ἐπῃσχύνθην ὅλως. Ich weiss wohl, dass τὴν ἐμοῦ γνώμην statt τὴν γνώμην μου oder μου τὴν γν. oder τὴν ἐμὴν γν. ungewohnlich ist. Aber (1) die Sprache ist poetisch, und bei den bestern Dichtern findet Man solches (Kiihner Griech. Gramm. τι. 535, Anm. 32); und (2) bleibe ich so der Uberlieferung des Textes nahe genug. Wenn nicht -wpunv iiberliefert wire, d.h. wenn Man das streichen diirfte, wire freilich noch einfacher: τὸ δὲ ἐμὸν (cf. pp. 20, 21) εἰ θέλεις γνῶναι" λόγῳ K.T.r.” It must be understood that these lines represent Professor Zahn’s views after a first reading of the fragment only; but they are so interesting that I do not like to omit them. p. 16, 1. 6 τῇ σταυροῦ βάτῳ. This is an extremely puzzling expression, and I am not sure that we have the right text in βάτῳ, although as to σταυροῦ I feel fairly confident. But the word βάτῳ presents a curious coincidence with the Docetic system as described by Hippolytus in a passage already used. There (viii. 9, p. 265) we read τοῦτον λέγει Maians πύρινον θεὸν ἀπὸ τοῦ βάτου λαλήσαντα, τουτέστιν ἀπὸ τοῦ σκοτεινοῦ ἀέρος" (βάτος γάρ ἐστι πᾶς ὁ σκότει ὑποκείμενος ἀήρ) βάτον δέ, φησιν, εἴρηκε Μωῦσῆς, ὅτι ἄνωθεν κάτω πᾶσαι διέβησαν τοῦ φωτὸς αἱ ἰδέαι βατὸν ἔχουσαι τὸν ἀέρα" οὐδὲν δὲ ἧττον καὶ Δ} ὁ λόγος ἀπὸ τοῦ βάτου γνωρίξεται, φωνὴ γάρ ἐστι σημαντικὴ τοῦ λόγου πλησσόμενος ἀήρ, οὗ δίχα λόγος ἀνθρώπινος οὐ eo pina: οὐ μόνον δὲ ὁ λόγος ἡμῖν ἀπὸ τοῦ βάτου, τουτέστιν ἀέρος, νομοθετεῖ καὶ συμπολιτεύεται, ἀλλὰ γὰρ καὶ ὀσμαὶ καὶ χρώματα διὰ τοῦ ἀέρος ἡμῖν τὰς δυνάμεις τὰς ἑαυτῶν ἐμφανίζουσιν. Jip fie Ἂς 1 XXi1V INTRODUCTION. This passage shows that the word βάτος had a special use and currency among certain sects. It does not show that it was an equivalent or symbol for σταυρός. Still it is undeniable that such a phrase or idea as ὁ λόγος νομοθετεῖ ἀπὸ τοῦ βάτου runs very parallel with the well-known quotation ὁ κύριος ἐβασίλευσεν ἀπὸ τοῦ ξύλου (Ps. xcv. 10 ap. Justin. ete.). The equation βάτος = ξύλον -- σταυρός is probably traceable in some early writer, though I have not found it myself. I cannot do more than suggest that βάτος is a justifiable reading. On p. 18, ll. 12, 13, for the corrupt avayyn βιάβα of the Ms, Professor Zahn suggests ἀνάγκη βεβαία. It is plain that the idea of βέβαιος, βάσις, βαθμός or the like is required: an allusion, in other words, to that function of the Cross which Irenaeus describes as ἑδραστική. 1. 19 πηγάσας is the reading of the Ms, which I had at first retained under the impression that ryyafm might be taken as a collateral formation from πήγνυμι, stead of being formed from πηγή. 1 do not know that this is absolutely impossible. The root-idea which is required is that of fixing. πηγάσας in the sense of “welling up” gives no consistent meaning. Ῥ. 18,1. 23—p. 20, 1.1. ἄλλο τί με ἐροῦσιν, ταπεινὸν καὶ οὐκ ἐμοῦ ἀξιον. This must be a direct blow at the orthodox party, who asserted the reality of the Passion. The Acts of John and the Acts of Peter. The last item in these introductory remarks must be one of the most important. It consists of a number of parallels to our fragment collected from the other fragments of these Acts, and from the Acts of Peter. I need not accompany them with any comment. I think they show as clearly as any evidence of this kind could, that whoever wrote the Acts of John wrote the Acts of Peter. I. From the Acts of John. Zahn, p. 225. τὸν Gedv...rdv μὴ ἀπολιμπανόμενον ἡμῶν. Cf. § xvii. ε ὧν Ν cee > Set ? am ὃ Χριστὸς σὺν ὑμῖν ἐστιν ἀεί. Cf. § xvii. ἀπορούντων (ἡπορημένος p. 232) δὲ i, ii. ACTS OF JOHN. XXV p. 226. The situation of the disciples sleeping and John remaining awake. Cf. § vi. ἠρέμα. ..ἠρεμῆσαν. (Cf. p. 6, 1. 8.) 228. μηδενὸς ἄλλου ἐγνωκότος (p. 22, 1. 1 μάλιστα τοῦτο αὐτὸ κρατύνω (p. 22 280. τὸν ὄφιν (p. 10, note). ἐνεργείᾳ TOD πολυμόρφου Σατανᾶ (p. 18, ll. 14 ff.). τί βούλεται τὸ τοιοῦτον θέαμα (p. 4, 1. 8). ἀμελήσας (234) (p. 20, 1. 14). 292. πᾶσαν ἐνέργειαν κακωτικὴν (? κατωτικὴν: p. 18, ll. 14 ff). ὑπακούων ἡμῶν πάντοτε, καὶ νῦν K.T.A. (δ xvii). 240. [μηδὲ ταύταις ἀκουόμενα ταῖς ἀκοαῖς Syr. Arm.] (§ xvii. p. 2, 1. 15). πεπραγμάτευται (p. 22, 1. 16). 241. ὃ πάσης ἡμῖν λεγομένης ἢ νοουμένης προσηγορίας ἀνώτερος (p. 24, ll. 8—10). ταῦτα ὑμῖν, ἀδελφοί, ὁμιλῶ (p. 10, ll. 4, 5). τὸ προκείμενόν μοι ἔργον (p. 10, Il. 11, 12). 242, 6...€v πᾶσιν ὧν καὶ πανταχοῦ παρών (p. 24, 1. 1). 248, δοξάζομέν σου τὸ ὑπὸ τοῦ πατρὸς λεχθὲν ὄνομα. δοξάζομέν σου τὸ λεχθὲν διὰ υἱοῦ ὄνομα. [δοξάζομέν σου τὴν διὰ τῆς θύρας εἴσοδον Syr. Arm. ] δοξάζομεν τὴν δειχθεῖσαν διὰ σοῦ ἡμῖν ἀνάστασιν. δοξάζομέν σου τὸν σπόρον, τὸν λόγον, τὴν χάριν;... ...TOv OV ἡμᾶς λεχθέντα υἱὸν ἀνθρώπου, τὴν ἀλήθειαν. (δὲ xi, xii, p. 18, ll. 5—9). «ὐὐλεχθεὶς ταῦτα πάντα bv ἡμᾶς νῦν (p. 18, ll. 5, 6). 244. ...€v τῷ μόνῳ cov ἀνθρώπῳ θεωρούμενον (p. 14, ll. 3, 4: 22, 9, 10). 246. στρωμνὴν (p. 14, 1. 9). 247. χρήζω σου, Ἰωάννη (p. 2, 1. 21). 248. εἰ μὴ ἧς ἐμός, εἴασα av σε γῆμαι (p. 20, 1]. 10, 11). 249. ἄρρητος (p. 10, |. 6). δαίμονες, ... ἄρχοντες, .. «δυνάμεις, ...δεξιοὶ τόποι, ἀριστεροὶ... 6 διάβολος, ...ὁ Σατανᾶς... ὅλη αὐτοῦ ἡ ῥίζα (p. 18, ll. 13—16). II. From the Actus Petri cwm Simone, ed. Lipsius, 1891. p. 48. perstabiliti per fidem. i. ἐστηριγμένων τῇ πίστει. 49. constabilitae in fide. 57. neque constabilitus eram in fide dei. 78. στηριζομένων τῇ πίστει. XXV1 49. dissoluit...inergia sua satanas. 52. energia satanae. 53. inergaemam diaboli, initia et uires. 52. magnalia et mirabilia sua. 63. uidebis magnalia dei. 56. in te conuertantur...mine tuae. 58. audiui enim et hoc eum dixisse “Qui mecum sunt, non me intellexerunt.” 62. in ueneno radices emittes. 65, 6. flectamus ergo genua Chris- to: obaudiens nos etsi non clamauerimus; est qui ui- deat nos, etsi non uidetur istis oculis, sed in nobis est: si uolumus, non recedet a nobis. 67. quae gratia ipsius quod coe- pimus (/. cepimus) scribsi- mus (ἃ ἐχωρήσαμεν ἐγράψ- apev, Gr. ap. Isidor. Pelus. 11. ep. 99) etsi adhuc uobis infirma uidentur, capaciter tamen quae perferuntur in humana carne inferre. unusquisque enim nostrum sicut capiebat uidere, prout poterat uidebat. dominus noster uolens me maiestatem suam uidere in monte sancto, uidens autem luminissplendorem eiuscum filiis Zebedei, caecidi tam- quam mortuus. uocem elus audiui talem qua- lem referre non possum. 68, 9. lumen...quod enarrare nemo hominum possit. INTRODUCTION. eee , 3 ΄, ΔΈΩ X111. δυνάμεις, eee apXat, eee ενεργείαι. oe διάβολοι, Σατανᾶς. Ν Ν Lal 3 ~ Ν X. τὰ γὰρ μεγαλεῖα αὐτοῦ καὶ θαυ- μάσια. ΧΙ]. ἀπειλαί. . + vi. ovs ἐξελέξω, ἔτι σοι ἀπιστ- οὔσιν; eee ε Ἂς, Cty Xill. ἡ κατωτικὴ pila. Cis ποίη Ν +” ΄, ag τὸ 1. ἐγὼ... οὔτε γράψαι χωρῶ a. τε εἶδον οὐν καὶ καθὰ χωρεῖ ἕκαστος... ᾽’ὔ ΕἸ Ν , κοινωνήσω ὧν ἀκροαταὶ δύ- νασθε γενέσθαι. Cf. 111, iv. . a la) ε A > 3 Ἂ 111. φώς τοιοῦτον ὁποῖον οὐκ ἐστὶν Ν 3 , , δυνατὸν ἀνθρώπῳ χρώμενον λόγῳ φθαρτῷ ἐκφέρειν οἷον ἦν. 67. 69. 94. 96. ACTS OF JOHN. iterum talem eum uidi qualem capere potui. manducauit et uiuit (= bibit) propter nos, ipse neque esuriens neque sitiens. hunc magnum et minimum, formonsum et foedum, iu- uenem et senem. hune Iesum habetis, fratres, januam,...uiam, panem, .. resurrectionem, ... fidem, uitam, semen, ... gratiam, uerbum. quae possumus, domine, sub- portare, tu nobis praesta. quae dixerunt : Quoniam seni- orem uidimus, speciem ha- bentem qualem tibi enar- re non possumus: aliae autem: Iuuenem adulescen- tem: alii autem dixerunt: Puerum uidimus.... Marcellus sees the Lord and Peter exactly similar in form.) ὁμιλοῦντος τοῦ Πέτρου τοῖς ἀδελφοῖς. ὦ φύσις ἀνθρώπου χωρισθῆναι θεοῦ μὴ δυναμένη. σταυρὸς μὴ τοῦτο ὑμῖν ἔστω τὸ φαινόμενον... ἕτερον γάρ τί ἐστιν παρὰ τὸ φαινόμενον τοῦτο κατὰ τοῦ Χριστοῦ πάθος. πηρώσατε ὑμῶντὰς ἀκοὰς ταύτας. ἀπεκρέμασαν...ἀποκρεμάμενος. ἡ ἐπιστροφὴ καὶ ἡ μετάνοια τοῦ > ‘ ἀνθρώπου. XXVil Xl. φωνὴν δὲ οὐ ταύτην τὴν ἡμῖν συνήθη κ.τ.λ. iv. αὐτὸν δὲ ἐπιστραφέντα μικρὸν ἄνθρωπον ὀφθῆναι. Cf. viii. Cf. ii, iv. ΕἸΣ : = ΧΙ]. ποτὲ μὲν λόγος καλεῖται... \? a Ν , ‘ ποτὲ Ἰησοῦς... ποτὲ θύρα, ποτὲ 600 Sy Ν , ὁδός, ποτὲ ἄρτος, ποτὲ σπόρος, Ν .} 4 ποτὲ ἀνάστασις,...ποτὲ ζωή, Ν ry «οὐποτὲ πίστις, ποτὲ χάρις. i. βεβαίως φέρειν. i. Μοι ὃ κύριος ὡς Ἰωάννης ὥφθη... Ἀ ε καὶ ὡς νεανίσκος. (Cf. ii.) i. ἐγὼ μὲν ὑμῖν προσομιλῶν. Ν A ’ 2 XV. καὶ οὕτως χωρίσας ἄνθρωπον λέγω. eee 3 τ ee) ε ‘ ΧΙ]. OVX OUTOS δέ εστιν O σταυρος ὃν μέλλεις ὁρᾶν ξύλινον. . Ν Ν > Ν ε a a προς τὰς ακοᾶς ῇυμων. xil. XV1. ἀπεκρεμάσθη (app. crit.). εἰς ἀνθρώπους ἐπιστρο- ’ φὴν καὶ σωτηρίαν. XXV111 INTRODUCTION. Adye ζωῆς, ξύλον viv ὑπ᾿ ἐμοῦ xiii. ποτὲ μὲν λόγος καλεῖται ὑπ᾽ εἰρημένον. ἐμοῦ Ov ὑμᾶς. εὐχαριστῶ σοι οὐκ ἐν χείλεσιν xvii. προσκυνῶμεν αὐτῷ... μὴ δακ- τούτοις...οὐδὲ γλώσσῃ...οὐδὲ τύλοις, μηδὲ στόμασιν,... μηδὲ λόγῳ τούτῳ...ἀλλ᾽ ἐκείνῃ τῇ γλώσσῃ, μηδενὶ ὅλως φωνῇ...τῇ μὴ ov ὀργάνων σωματικῷ ὀργάνῳ. , “ 4 σώματος προϊούσῃ. a > a > eee = ma 98, ἐπὶ τοῦτον οὖν καὶ ὑμεῖς, adeA- xviii. εἰς τοῦτο (1 τοῦτον) οὖν ἐμ- » / A a gol, καταφυγόντες. μείναντες καὶ εἰς τοῦτο (1 τοῦ- > 4 TOV) οἰκοδομούμενοι. ON THE ACTS OF ANDREW. WE have, as I have said, but few remains at present in print of the Gnostic Hepiodou ᾿Ανδρέου. Our best authority for a general knowledge of the book is perhaps Gregory of Tours’ Miracula Andreae, edited in a masterly manner by M. Bonnet in the second volume of the works of Gregory in the Monuwmenta Germaniae Historica. M. Bonnet has also given us an edition of two late Encomia, based in part at least on the old Acts, in Analecta Bollandiana (1894, and separately). We have further, as is generally believed, two portions of the novel in a more or less Catholicised form—namely the Acta Andreae et Matthaei (Mat- thiae) (ed. Tischendorf) and the Acta Petri et Andreae. In my introduction to the Acta Thomae in the present volume I have something to say about the latter of these two documents. Lastly, M. Bonnet has some unpublished portions of the Acts yet to give us. Can we determine from our present materials, whether the Acta Andreae were written by the author of the Acta Petri and Acta Joannis, in other words, by Leucius? External testimony would lead us to say that they were (see Lipsius on this point): does internal evidence point the same way ? Three passages in particular incline me to say Yes to this question, (1) Zhe Vision of Andrew. Greg. Turon. 20. Sequenti uero nocte uisum uidit beatus apostolus, quem etiam fratribus enarrauit, dicens : ‘ Audite, dilectissimi, somnium meum. Videbam, et ecce mons magnus erat in sublimi eleuatus, qui nihil super se de terrenis rebus habebat, nisi tantum luce resplendens, ita ut mundum putaretur inlu- ΧΧΧ INTRODUCTION. minare. Et ecce adstiterunt mihi dilectissimi fratres Petrus et Iohannes Apostoli; et Iohannes quidem, extensa manu Petro Apostolo, leuabat eum in uertice montis, et conuersus ad me rogabat ascendere post Petrum, dicens: ‘‘ Andreas, poculum Petri bibiturus es.” Et extensis manibus ait: “ Adpropinqua mihi, et extende manus tuas, ut coniun- gantur manibus meis, et caput tuum capite meo societur.” Quod cum fecissem, inuentus sum breuior esse Iohanni; et post haec ait mihi: “ Vis cognoscere imaginem huius rei quam cernis, vel quis sit qui tibi loquitur?” Et ego aio: “ Desidero ista cognoscere.” Et ait mihi: “Ego sum Verbum crucis, in qua pendebis in proximo propter nomen eius quem praedicas.” Et multa alia mihi dixit, quae nunc silere oportet: prodebuntur tamen tunc cum ad hance immolationem ac- cessero.’ . Ν > a Bonnet’s Hncomia (1) 37. Ἔν τούτοις ὄντων αὐτῶν ὅραμα βλέπει...τοι- , Py, eon \ a AP te a 3 ν » κ wy eas ovde’ ἔδοξεν ὁρᾶν TOV σωτῆρα Χριστὸν ἑστῶτα ἀντικρὺς αὐτοῦ καὶ λέγοντα αὐτῷ > / > 4 Ἂς “ > \ A /, Ν Ν \ / ΝΥ Ανδρέα, ἐπίθες τὸ πνεῦμα ἐπὶ τὸν Λέσβιον"...σὺ δὲ τὸν σταυρόν σου ἄρας > ΄ , 3 ΄ ΄ὔ \ ε ΄ὔ cal ? ΄ ἀκολούθει μοι σπεύδων ἐν ILatpais: τάχιον γὰρ ὑπεξέρχῃ τοῦ ἀνθρωπίνου " \ > ε > 4 ἈΝ 4 a“ ε , cal A βίου : διυπνισθεὶς οὖν ὃ ἀπόστολος THY ὄψιν τοῦ δράματος τοῖς παροῦσι “ la πιστοῖς ἐγνώρισε. What I wish to note upon this is that in Gregory the vision has distinct Leucian features, eg., the phrase Verbum crucis (ὁ λόγος τοῦ atavpod): the mountain, the light ; the words “ Many other things he said unto me which must not be uttered now.” There seems to be an omission indicated by the words et post haec. But it is possible that the speaker who is described as John, and who describes himself as “the word of the Cross,” is really Christ in the form of John. The coupling together of Peter, John, and Andrew would be appropriate to an author who wrote the adventures of these three Apostles. (2) The Address of Andrew to the Cross. This is best pre- served in the Greek Hncomia (1) 46. It has not a few parallels with the two other Leucian books: ANDREW. PETER (pp. 90 sqq.). JOHN. ἥκω χαίρων πρός σε, ζωηρὲ σταυρέ, ὃν ἐπίσταμαι ἴδιον. ὦ ὄνομα σταυροῦ, μυστήριον γνωρίζω cov τὸ μυστήριον, ἀπόκρυφον. διόπερ ἐν κόσμῳ πεφύτευσαι p. 18, τῶν πεπηγμένων ἐξ πρὸς τὸ τὰ ἄστατα στηρίξαι. Peter dwells on the parts ἀνεδράστων κ.τ.λ. ACTS OF ἡ κορυφὴ μὲν γάρ cov πρὸς of the cross, and the re- p. 6, ANDREW. XXXl τὴν δὲ κεφαλὴν els οὐρανὸν ἀνατείνεται, ἵνα τὸν versal, in his case, of right τὸν οὐρανὸν ἐρειδομένην. οὐράνιον λόγον, τὴν κεφαλὴν and left. πάντων, σημάνῃς" τὰ δὲ τῆς μεσότητός σου μέρη ὡς οἷάπερ χεῖρες ἐξήπλωνται δεξιά τε καὶ ἀριστερά, ὅπως τὴν φθον- ερὰν καὶ ἀντικειμένην δύναμιν τοῦ πονηροῦ τροπώσῃ καὶ τὰ διεσκορπισμένα συναγάγῃς εἰς ἕν" τὸ δὲ πρὸς πόδας μέρος πέπηκταί σου πρὸς γῆν, ἐδ- ρασμένον ἐν βάθει, ἵνα τοὺς ὑπὸ γῆν κειμένους καὶ τοὺς ἐν τοῖς καταχθονίοις κατεχομέ- vous ἀνελκύσας συνάψῃς τοῖς ἐπουρανίοις. ΟΠ - p. 18. ἀριστεροί, δυνάμεις, κιτ.λ. ὑπάρχουσιν δεξιοὶ καὶ 1014. Ul » πᾶντα πήξας. εἶτα καὶ εἰς <éy> Cf. p. 20, § xiv. ἀλλὰ μέχρι πότε ταῦτα λέγων ἀλλὰ τί μέλλω Kal οὐ πρόσ- χρονίζω καὶ οὐ περιπλέκομαι εἰμι τῷ σταυρῷ ; τῷ OTAUPL ; The Leucian teaching on the Cross is surely very perceptible here in spite of the Catholicising process which the speech has undergone. (3) The Speech of Andrew οὐδ᾽ ἂν ἴδιόν μου λέγῃς σεαυτὸν πεπίστευκά σοι...λύεις τὸν γνωρι- σθέντα ὑπὸ τοῦ συγγενοῦς ;... ἔχω ᾧ ’, συνέσομαι εἰσαεί"... Martyrium 84. οἷα δὴ καὶ ὃ πατὴρ αὐτοῦ ἐξ ἀρχῆς πέφυκεν ὃ Σατανᾶς. Andrew was warned about Aegeates by Christ. to Aegeates: Encomia (1) 48. John p. 20 μέχρι yap μήπω ἴδιόν μου λέγεις ἑαυτόν, ...ἀλλ᾽ ὃ σὺ δύνῃ γνωρίζειν, συγγενὴς ὦν. σὺ μὲν ἔσῃ ὡς κἀγώ. Peter p. 90 καὶ νῦν πρὸς τὸν διά- Kovos γάρ ἐστιν τῆς πατρικῆς αὐτοῦ ἐνεργείας. Peter was warned by Christ of his death. ᾿Αγρίππαν μὴ πικραίνεσθε' My conclusion from these passages is that, as far as our present materials go, we are justified in regarding the three great Acts, of Peter, John, and Andrew, as the works of one and the same author, who may be called, for the sake of convenience, Leucius. THE ACTS OF THOMAS. In the British Museum MS numbered Add. 10,078 are two un- published Apocryphal writings, which I print in this volume. My attention was directed to the MS by the Rev. E. Cuthbert Butler, O.S.B., who told me last year of the existence of the Apocalypse of Baruch which forms an item in this collection. He had himself come upon it by chance, and generously gave me the benefit of his discovery. When I came to examine the ms, I found that besides the Apocalypse of Baruch it contained certain Acts of Thomas ; and that these Acts coincided, not with the great Gnostic novel of which M. Bonnet has given us a complete and excellent edition, but with the narrative which, so far as was known, only existed in the Ethiopic Gad’la Hawariyat, or Conflicts of the Apostles: a collection of lives which the late Rev. 8. C. Malan translated and published from a single Ms, the property of Archdeacon Tattam, in 1871. The Ethiopic narratives are probably all translations from the Arabic, and these again from the Coptic. Of some of the Coptic originals we possess large fragments: but as yet no remains are known of the Acts of Thomas in that language. The title survives in one Coptic Ms. Further, it has generally been supposed that where we had Acts of an Apostle in Greek, and also in Coptic (or Ethiopic) differing from each other, the latter were not translated from Greek. The Acts of Thomas are a case in point. We possess, as I have said, an early romance in Greek of which the contents are very different from the Ethiopic: and Lipsius and others had taken it for granted that the latter was an original Oriental product. ACTS OF THOMAS. ΧΧΧΙΙ Now, however, it appears as though that were not the case: for it is not prima facie a probable hypothesis that a Greek document of this kind should be a translation from Coptic. Yet, improbable as it may seem, it is a possibility which must be taken into account. Translations from Latin into Greek have been proved by M. Bonnet in the case of the Passions of St Andrew and St Bartholomew. We are most of us rather prone to regard a Greek document as probably an original composition, and not as a translation: but clearly in face of M. Bonnet’s discoveries we can no longer take this as an axiom in dealing with hagiological literature at least. It will therefore be necessary to look with some suspicion upon the book now before us, and keep our eyes open for indications that it is a version from some Kastern language, presumably Coptic. But before we study the contents of these Acts, let us shortly describe the volume from which they are taken. It is a small quarto paper book of the fifteenth century, consisting of 338 leaves, usually containing 21 lines on a page, and written throughout, I think, in one hand, save ff. 143—146, which are an insertion from some other volume. It contains: 1. Leontii Episcopi Neapoleos : ἐγκώμιον εἰς τὸ εὐαγγελισμόν. ἧ, 1. Τῆς παρούσης τιμίας. This contains a long dialogue in which the Angel, the Virgin, and Joseph are the speakers. It ends imperfectly on f. 15b 7 θεοτόκος" , “~ ’ lal > “A φανήσεται σημεῖον ἐπίσημον ἐν τῷ οὐρανῴ. 2, Joannis Archiep. CPol. Chrysostomi λόγος εἰς τὸ γενέσιον τῆς ὑπεραγίας θεοτόκου" f. 16. Ἔν ταῖς ἱστορίαις τῶν δώδεκα φυλῶν. This is the Protevangelium. The text goes down to the Flight into Egypt, the death of Zacharias not being given. 3. Gregorii Theologi Sermo de Resurrectione. f, 296. ᾿Αναστάσεως ἡμέρα. 4, Epiphanii Oratio εἰς τὴν θεόσωμον ταφήν. [. 33. Τί τοῦτο σήμερον. XXX1V INTRODUCTION. 5. Διήγησις καὶ ἀποκάλυψις τῆς ὑπεραγίας δεσποίνης ἡμῶν θεοτόκου κ. ἀειπαρθένου Μαρίας ὅτε ἔμελεν ἐκδημεῖν ἀπὸ τοῦ σώματος. f. 500. Ὅτε ἔμελλεν ἡ παναγία θεοτόκος πορευθῆναι ἐπὶ τὸ ὄρος. A text not essentially different from that printed by me in Apocr. Anecd. (1st series). 6. Ἱστορία Ἰακώβου εἰς τὴν γένεσιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ἔν ταῖς ἡμέραις Αὐγούστου Κέσαρος. {. 62. The Protevangelium from the Nativity to the death of Zacharias. 7. Andreae Cretensis Sermo in 8. Nicolaum. £64. "AvOpwze τοῦ θεοῦ καὶ πιστὲ θεράπων. ὃ, Martyrium 8. Demetrii. f. 746. Εἶχε μὲν τὰ Ῥωμαίων σκῆπτρα. Ends on f. 86: on 866 is only an inscription by πάπα “Iwavvys dated 1692. 9. Martyrium 8. Georgii. EO. Imperfect at the beginning. 10. Dialogus Animae et Corporis. Γ 98. Πῶς κάθῃ, πῶς ἀμεριμνᾷς. 11. Vita 8. Joannis Calybitae. £104, 12. Miraculum 8. Michaelis apud Chonas. ΕΠ γ᾽ 13. Acta Thomae (the book now printed). f 126: 14. Historia de Inuentione S. Crucis. f. 154, 15. Apocalypsis Baruchi (printed in this volume). 1179: 10. Joannis Chrysostomi περὶ μετανοίας. f. 1842. a ΄ 2 , Δεῦτε παντες ayaT nT ou. 17. Διήγησις καὶ ἐξήγησις τῶν ἁγίων μακάρων τῶν ἐν μακαρίᾳ TH γῇ φανερωθέντων ὑπὸ τοῦ μακαρίου Ζωσίμου διὰ τοῦ ἀγγέλου. ἘΠ 192: ᾽Ανήρ τις ὀνόματι Ζώσιμος, οὐχ 6 Ζώσιμος ὃ τὴν ὁσίαν ἐν τῇ ἐρήμῳ εὑρών. An interpolated text, as it seems, of the Narratio Zosimi. 18. Vita S, Xenophontis. f. 20808. f 19. Excerpta ex Historia Lausiaca (?). Περὶ τῶν τριῶν τυφλῶν. 20. Μηνὶ Σεπτεμβρίῳ κε. Μνήμη τοῦ μεγάλου σεισμοῦ (καὶ) τῆς ἐν τῷ ἀέρι ἁρπαγῆς τοῦ παιδός. f. 259. 21. Encomium 8, Joannis Euangelistae. Οὗτος Av υἱὸς Ζεβεδαίου καὶ Σαλώμης. ACTS OF THOMAS. XXXV 22. Διήγησις εἰς τὸν θρῆνον ‘Tepepiov. f. 2716. ὋὉ μέγας προφήτης Ἱερεμίας. The παραλειπόμενα (Reliqua uerborum Baruchi) begin on f. 274 ἐλάλησε κύριος πρὸς Ἱερεμίαν λέγων. 23. Memoria 8. Nicephori. Narratio de Macario Romano. f. 281. Τρεῖς τινες ἡγιασμένοι γέροντες, Σέργιος καὶ Θεόφιλος καὶ Ῥιγῖνος. This is the Jtinerariwm Theophili (ed. Vassiliev, Anecd. Graeco- Byzantina). 24. Historia Septem Dormientium. f. 288. 25. Martyrium S. Babylae. f, 289. 26. Martyrium SS. Gobdelaa et Kasdoae. Poo: 27. Narratio de conuersione Iberorum. f. 298. 28. Vita 8. Joannis. f. 300. 29. Nov. 17. Martyrium et Miracula 8. Menae, f. 3020. 30. De Leone Imperatore, f. 306. 31. Epistola Christi de Die Dominica. f. 307. 32. Martyrium 8. Basilissae. f. 318. 33. Martyrium 8. Hermionae, f. 319. As in the printed Menaea, I think. 34, Synaxarium. f, 323—338. I have been thus particular in giving the contents of the volume, because they are in themselves interesting, and may or ought to have a bearing on questions to be discussed ; and also because in the present catalogue of Additional Mss there is no enumeration of the items. I have only to add that the volume was purchased at the Heber sale as Lot 1428. In order to make quite clear the relations of the two forms of the Acts of Thomas which we now possess in Greek, I will set down a very brief analysis of the contents of each so far as they are instructive in this regard, calling the fuller Acts, edited by M. Bonnet, A, and the form here printed B. The main variations of the Ethiopie account (Eth.) are added. ΧΧΧΥῚ A. 1. The Apostles are assembled in Jerusalem. They draw lots for the countries of the world. India falls to Thomas. He is unwilling to go. Christ appears to him at night, and bids him go, but he still refuses. 2. A merchant of king Gun- daphorus, by name Abbanes, is there, who is commissioned to buy a craftsman. Christ appears to him and sells Thomas to him (for three litrai of gold, and writes the deed) without the latter’s know- ledge. Thomas is told, and sub- mits. 3. They embark. In answer to Abbanes Thomas tells him he can make ‘ploughs, yokes, τρυτά- vas, Ships, oars, masts, pulleys : in stone, pillars, temples and kings’ palaces.” They sail with a fair wind and arrive at the city Andrapolis. 416. The story of the mar- riage-feast and the conversion of prince and princess. 17. They arive at Gundapho- rus’ city. Thomas makes the same answer about his qualifications as to Abbanes, and is commissioned to build the palace. INTRODUCTION. B. 1—4. After Christ assembles the Apostles and bids them divide the countries of the world. India falls to Thomas. He complains to Christ, who en- courages him and promises to send Peter with him. 5. Peterand Matthias are told to accompany Thomas. They ar- rive at a city. A merchant (Ol- banus) of king Condiphorus (Can- tacorus Eth.) talks to them. Peter bids him wait till their master Jesus comes. Jesus appears and sells Thomas for three litrai of gold and writes the deed. He gives the price to Thomas, saying that it represents the Trinity. Thomas bids farewell to Peter. 14. Thomas tells the merchant he is a builder and physician : he can make “temples, palaces, ships, just measures, ploughs, balances, and cure sickness without charge.” They arrive at Condiphorus’ city. The king marvels at the deed of sale, and sends Thomas to Leucius (Vecius Eth.) the ruler of India, with orders to build a palace. 18. Leucius is sent for by the king and gives orders that Thomas is to go on with the building. When L. is gone, Thomas preaches to his wife Arsinoé (Arsenia Eth.), overthrows her idols, and baptizes the resurrection her. 30. lLeucius returns and finds his wife converted, and no palace. Thomas is flayed alive. Arsinoé ACTS OF THOMAS. 18—29. The story of the palace, the death and revival of Gad the king’s brother, and the baptism of both. pp. 44—95 are occupied with the conversion of Charisius, Myg- donia, Iouzanes, Tertia, Siphor, Narcia, and Misdaeus, and with the martyrdom of Thomas, who is pierced with lances by four soldiers and a captain. XXXVI11 kills herself. Christ appears and heals Thomas, who revives Arsinoé by means of his skin, baptizes Leucius, founds a Church, and departs to Kentera (Quantaria Eth.). 49. He meets an old man whose six sons have been killed. He raises them, confounds and converts the priest of the idols (of Apolio Eth.), founds a Church, and leaves them. [In the Eth. Christ then appears to Thomas, clothes him with a skin, and sends him on a cloud to the Apostles, whom he finds assembled with Paul and the Virgin. They continue together for eighty days, Eth. ends here. | Then follows a brief résumé of the story of the marriage-feast at Andrapolis and its sequel (4—16). He then goes again to king Gun- daphorus, who inquires about the palace. The story of A is shortly told. After baptizing Gundaphorus etc., he goes to king Migdaeus and converts his son Ouazanes, his wife Tertia, and Magdonia and Narca. He is consequently pierced with lances by five soldiers, This is told in a few lines. Fortunately, one considerable question in regard to these two forms of the Acts admits but of one answer. Its formed ecclesiastical terminology, and must be later than A. B, as we have it, its lack of all Gnostic colouring would suffice to show this. XXXVI11 INTRODUCTION. One fault, however, we must not find with it. It would be easy to point to the Greek B and say that it was manifestly a fusion of two documents, in view of its return, in its last pages, to the plot of A. As it stands, it is no doubt a fusion and a confusion ; but that is the fault of a redactor who sought to harmonise it with A, and is not attributable to the author of B. The clumsiness of the patch-work is seen in the fact that, while throughout the rest of B the king’s name is Condiphorus, it suddenly becomes in the last pages Gundaphorus, as in A. The true form of the end of B is probably that which we see in the Ethiopic. So far then B can be treated as a complete document. But, conceding this, what is its relation to A? The two stories start with the same situation, the Division of the Apostles, the sale of Thomas, the order to build a palace. There they part company. The king disappears from B altogether, and is replaced by Leucius and Arsinoé. There are a few allusions to the palace, but the principal indictment against the Apostle is that he has converted Arsinoé, and not that he has failed to build the palace. In fact, if we cut out altogether the elements due to A, we get quite a con- sistent story. But at this point a new factor comes in. We have to re- member that we find B in Ethiopic as one item in aseries. The component parts of that series are derived from very various sources; but among them are several which have features in common with B. I mean this, that they begin with the Division of the Apostles (and appearance of Christ in several cases), and that the Apostle whose acts are narrated is accompanied to the scene of his labours by Peter. We must then except the Division of the Apostles from the elements necessarily taken from A by B. I think it will be useful to tabulate the Ethiopic Acts with reference to their structure and sources, before we go on with our examination. 1. Passion of Peter. From Leucius. 2. Passion of Paul. From the Ancient Acts. 3. Preaching ofJamesthe Division of Apostles Source unknown. Just. Peter accompanies him. Martyrdom of James From Hegesippus, with ad- the Just, ditions, 10. Ie 12. 13. 14. 15. 16. 17. 18. Preaching of Simeon son of Cleopas. Martyrdom of Simeon. Preaching of Barthol- omew. Martyrdom of Bar- tholomew. Acts of Matthew. Martyrdom of Mat- thew. Martyrdom of Luke. Preaching of Philip. Martyrdom of Philip. Acts of Andrew and Bartholomew. Preaching of Andrew. Martyrdom of Andrew. Acts of John. Death of John. Martyrdom of James son of Alphaeus. Preaching of Matthias. Martyrdom of Mat- thias. A Miracle (of Thomas from the Acts ed. Bonnet, p. 31). Preaching of James son of Zebedee. Martyrdom of James. Martyrdom of Mark. Preaching of Thomas. Miracle of Thomas, Martyrdom of Thomas. Preaching of Judas Thaddaeus. ACTS OF THOMAS. Division of Apostles. Peter accompanies him. Division of Apostles. Peter accompanies him. Meets Peter and Andrew. Division of Apostles men- tioned: and Peter. Division of Apostles. Peter accompanies him. Division of Apostles. Division of Apostles. Peter accompanies him. Division of Apostles. Division of Apostles. Peter. Division of Apostles. Peter. XXXIX Source unknown. From Hegesippus, with ad- ditions. Source unknown. Source unknown. Source unknown. Source unknown. Source unknown. Source unknown. Faint resemblance to Acts of Philip. Resembles Acts of Andrew and Matthew. A Greek copy in Ms at Jerusalem. Source unknown. Source unknown. From Acts by Prochorus. From Leucian Acts. Source unknown, From Acts of Andrew and Matthew. Resembles Actsof Matthew. Source unknown. Source unknown. Ancient Acts. Partly from old Acts. From old Acts. From old Acts. From Acts of Andrew. Peter and To these we may perhaps add two items which exist only in Coptic, and in fragments. 19. Acts of Paul and Andrew. 20. Martyrdom of Simon Zelotes. Ἀν ἊΣ Ll, Source unknown. Source unknown. d xl INTRODUCTION. Both of these seem clearly Egyptian in origin. Now in the above list we have two main categories of legends. I. Those which follow a known (and extant) Greek original. These are the Acts of Peter from Leucian Acts. Paul 3 Acts of Paul. James the Just (Martyrdom) 59 Hegesippus. Simeon τῇ Hegesippus. John Ee Prochorus and Leucius. Matthias As Acts of Andrew and Matthew Matthew. (Miracle) > Acts of Thomas. Mark be Greek Acts. Thomas ἢ Greek printed here. Miracle “ Acts of Thomas. Martyrdom = Acts of Thomas. Jude _ Acts of Peter and Andrew. Andrew and Bartholomew a Greek ms Acts at Jerusalem. II. Acts with no known Greek originals. James the Just (Preaching). Simeon 79 Bartholomew. Matthew. Luke. Philip. Andrew. James son of Alphaeus. James son of Zebedee. In this second class all the Acts save those of Matthew, Andrew and James son of Alphaeus have some mention of the Division of the Apostles and of the escort by Peter, while in those of Matthew the Apostle meets Peter and is helped by him. The first class is capable of further analysis : some of the Greek originals mentioned in it belong to the first stratum of Apocryphal Acts. Such are the Acts of Peter, Paul, John, Thomas. Others we may call literary: I mean the Acts of James the Just and Simeon. A third variety are secondary Apocryphal Acts, ie. Prochorus, the Acts of Matthew, of Mark, of Peter and Andrew. Lastly, there are two which may be regarded as the direct originals (or versions) of the Ethiopic (or Coptic) Acts, viz., ACTS OF THOMAS. xhi the Acts of Thomas, and of Andrew and Bartholomew, of each of which only one Greek copy is as yet known. One document in the Ethiopic collection presents a curious phenomenon, which may have a bearing on our Acts of Thomas. I mean the preaching of Judas Thaddaeus. This is simply a version of the Acts of Peter and Andrew, with the name of Judas substituted for that of Andrew. Lipsius (Apokr. A postelgeschichte 1. 553) regards the Acts of Peter and Andrew as a fragment of the old Ilepiodo. ᾿Ανδρέου, immediately following upon the Acts of Andrew and Matthew, but preserved only in a Catholic redaction. This is quite possible. But the similarity of the language to that of our Acts of Thomas (B), and the similarity of the incidents to those which we find in other Ethiopic Acts, incline us to attribute it to the school—perhaps to the very hand—which wrote B. Now I do not think that the contention can be supported that these Acts are a translation into Greek from any oriental language. The Ethiopic form is clearly an adaptation, omitting names, e.g. Rufus, Alexander, Matthias, Onesiphorus, and shortening the story materially at the end, besides giving Thaddaeus a sphere of work quite out of accordance with other traditions. If then the Greek be the original form in this case (as I do not think we can doubt), the probability that the Acts of Thomas (B) are also original relatively to the Ethiopic (Coptic) is very much increased. We are now in a better position to investigate the relation of the Acts of Thomas (B) to the Ancient Acts. The (B) narrative may be said to consist of three main elements. 1 Compare Tisch. p. 162, the cloud conveying Andrew, with Malan, p. 209. Ib. Matthias, Rufus and Alexander, ef. Acts of Andrew and Bartholomew (Malan, p. 99). Ib. ᾿Ανδρίζου, cf. B § 45: κόπος, ef. B ὃ 2: Appearance and greeting of Christ, χαῖρε, Πέτρε ἐπίσκοπε, cf. ὃ 8: ἐγὼ ἔσομαι μεθ᾽ ὑμῶν, οἵ, 88 8, 45: πορεύεσθε ἐν τῇ πόλει (et passim), οἵ. § 49: πάτερ Ilérpe, cf. § 6: meeting an old man, ef. § 49: episode of the woman placed on a pillar (mutilated in Gr.), ef. Eth. Preaching of Philip: the woman suspended in the air (wanting in Gr.), ef. § 63: ‘these two men are of the twelve enchanters who walk about...and deceive men” (wanting in Gr.), cf. § 59: Tisch. p. 164, θεραπεύοντες πᾶσαν νόσον καὶ πᾶσαν μαλακίαν, ef. 8 37: πεσόντες παρὰ τοὺς πόδας, cf. ὃ 58, ete.: τυφλοῖς τὸ βλέπειν ἐχαρίσαντο, κωφοῖς τὸ ἀκούειν, etc., cf. § 29: p. 165, ἐπάκουσόν μου τῇ ὥρᾳ ταύτῃ, of. § 44: σὺ γὰρ εἶ ὁ ὑμνούμενος ὑπὸ τῶν Χερουβίμ, cf. § 22: ἐκτείνας τὰς χεῖρας εἰς τὸν οὐρανόν, οἵ, § 22: p. 166, λίτρας χρυσίου, ef. αὶ 10: τὴν ἐν Χριστῷ σφραγῖδα, ef. § 59. a 2 xhi INTRODUCTION. a. The story of the sale of Thomas and of the Palace. b. The episode of Leucius and Arsinoé. c. The miracle at Kentera. Of these the first may be at once said to be a perverted form of a corresponding episode in A. The second has also its counterpart in A to some extent: for there great stress is laid on the separation of Mygdonia from her husband Charisius. But the flaying of Thomas, to say nothing of the destruction of the idols, is like nothing in A. In the third episode the only thing that resembles A is the vision of Christ to the old man’s son, forbidding him to marry, which might be taken from the second main incident in A, where Christ appears to the prince at Andrapolis and to his bride, and persuades them to remain chaste. In the main, however, the episode must be regarded as unconnected with A. On the other hand it is markedly similar to other incidents in the Ethiopic collection. The words of the idol-priest about the twelve enchanters occur not only in the Preaching of Judas (= Peter and Andrew), but also in the Martyrdom of Matthias, and of James son of Zebedee, and something very near the same in the Conflicts of Bartholomew, Philip, Matthew, and Luke. The sus- pension of the priest in the air, again, is paralleled by incidents in Peter and Andrew, where a woman is so suspended ; and in Andrew and Bartholomew, where idols are carried aloft. It is also found in Wright’s Syriac Acts of Philip, where the sufferer is the Jew Hananya. Again, the terms in which the founding of the Christian com- munity and the working of cures are narrated recur in almost all the Ethiopic Acts of which no form is at present known in Greek. All this tends to group very closely together this series of Acts, and points to their having been drawn up in one place and by one hand. And, further, we have seen reason to believe that they all existed at one time in Greek. The point at which the legend of Thomas departs most widely from the ordinary story is in the statement that he was flayed. It is true that this process was not fatal to him, and that he comes by ACTS OF THOMAS. xlin his end in the received manner. Still, as Lipsius has remarked, the story reminds us of the common tradition (the Persian legend, as he calls it) of the martyrdom of Bartholomew. He suggests the possibility that a change of name—in other words an adaptation of Bartholomew’s story to that of Thomas—has taken place. In the case of the Preaching of Judas, such a thing has clearly been done; but in the Acts of Thomas I see no evidence which confirms the conjecture. As to the proper names which occur in our text Olbanos, the merchant, is clearly Abbanes of A, just as Condiphorus is Gun- daphorus. Leucius (Vecius Eth.) is a name which it is always interesting to find connected with Apocryphal Acts. Arsinoé (Arsenia Eth.) may point to Egypt as the place of writing. That the whole series of Acts were written in Egypt is likely enough, since they were adopted by the Egyptian Church. Lastly, in Kentera (Quantaria Eth.) as the name of a city, I see a possible corruption of Gadeira. I cannot substantiate the guess. The document is mainly interesting as throwing light upon the origin of the Egyptian cycle of Acts. Lipsius assigns to this collection a date between 400 and 540 A.D., so that, although this may be a fragment of the collection in its most original form, we cannot say that it has an early date to recommend it. A few words must be said in conclusion as to the proba- bility of the Greek being a translation from a Coptic original. M. Bonnet, with whom I have corresponded on the subject, is inclined to uphold this view, and, if necessary, would allow that the Acta Petri et Andreae might also be a translation from Coptic. He calls attention to one point which makes against him. In § xlv. of the Acts of Thomas is a quotation from Mark xvi. 17, 18, and in this, while most of the verbs are changed from the 38rd to the 2nd person, one (ἀροῦσιν) is left in the 3rd person. This, he says, might be taken as a slip on the part of a man writing in Greek: but it might also be a slip made by a translator who recognised that a quotation was being made, and referred to a written copy of the Gospel in Greek, M. Bonnet also notes, as indications that the Acts are a version, the corrupted forms of the proper names Κονδιφόρος, Ὄλβανος, ete. xliv INTRODUCTION. An examination of other Scriptural quotations (in § xx., xxxvil., xliv., xlvil.) shows that they are made from a Greek text. The two ostensible quotations from Habakkuk in ὃ xxv. are not from that prophet. In the rest of the text I am for my own part unable to see any clear indication that we are dealing with a translation: but upon this point I shall hope for some expression of opinion from Coptic scholars. In two points the Ethiopic version is, I think, superior to the Greek, namely, in the retention of a story told by the “men of the city” of a miracle done by Thomas for a widow (§ 39): and also in the conclusion of the document, where Thomas is carried off on a cloud. In other respects, the Greek seems to me generally clearer and better than the Ethiopie. LETTERS OF HEROD AND PILATE. I PUBLISH here, as elsewhere in this volume, what is not exactly an anecdoton, but a more original form of a writing already known. In his Contributions to the Apocryphal Literature of the New Testament (1865), Professor W. Wright published the Syriac text of the letters of Herod and Pilate, with an English translation. -The letters also appeared in English in Mr B. Harris Cowper’s Apocryphal Gospels, as well as in subsequent collections. Professor Wright’s authority for the text was the British Museum ms Add. 14,609 ff. 120 a—122a. This is of the sixth or seventh century. I now print the Greek originals of these letters from the only Ms I can hear of which contains them. This is in the Bibliotheque Nationale, Cod. Gr. 929. It is a paper book of the xvth century and contains the letters on pp. 64—71. They appear at the end of a recension of the Acta Pilati which is combined with the Anaphora and Paradosis of Pilate and with the Narratio Joseph. The Ms was used by Thilo, who in his Codea Apocryphus, pp. eexxiii, cexxiv, describes it, mentions the Letters, and prints a few lines of the first in a note. He calls it Cod. B, Tischendorf calls it E in his Evang. Apocr., and on p. lxxx speaks of having copied the Letters. This volume also contains the only known copy of the Apoca- lypsis Esdrae, printed by Tischeudorf. I was anxious to obtain a transcript of these Letters in Greek : and in December, 1895, the Rev. A. E. Brooke was kind enough to make one for me, which Mr N. McLean revised with the Ms. xlvi INTRODUCTION. The documents do not require a long introduction. The chief points which I find to note in them are: first, that they belong to the cycle represented by the Anaphora and Paradosis of Pilate, with which our MS combines them. ‘They take the milder view of Pilate, to say the least, in common with most Eastern Churches. One coincidence of language deserves particular remark. In the Paradosis (δ 10) and in the Letter of Pilate alike the words occur : μακαριοῦσίν σε πᾶσαι ai γενεαὶ Kai αἱ πατριαί. The name of Pilate’s wife Πρόκλα is also identical in the two documents. In the Letter of Herod is a coincidence with another Greek apocryphal writing, the life of John Baptist by Eurippus, a disciple of John (ed. Vassiliev, Anecd. Graeco-Byzantina, p. 4). In this the death of Herodias is thus described. ἂν δὲ τῷ καιρῷ ἐκείνῳ ἡ θυγάτηρ “Hpwdov ἐν ἡμέρᾳ χειμερινῇ ὄντος παγετοῦ παίζουσα πλησίον φρέατος πεπηγότος τοῦ ὕδατος, πεσοῦσα ἐν τῷ ὕδατι διαλύει. βουλόμενοι δὲ οἱ ἔγγιστα ἀνασπάσαι αὐτὴν ἐτμήθη ἡ κεφαλὴ αὐτῆς καὶ ὁ κορμὸς (=trunk) αὐτῆς ἀπῆλθεν κάτω. καθεζομένου δὲ τοῦ Ηρώδου ἠνέχθη ἡ κεφαλὴ τῆς Ηρωδιάδος καὶ ἔλαβεν αὐτὴν ἐπὶ τῶν γονάτων αὐτοῦ κιτιλ. The débris of this story survives in the Legenda Awrea (cxxv. De decoll. 8. Jo. Bapt.): ‘Filia uero eius cum super glaciem deambularet, sub ea glacies resoluitur et ipsa in aquis continuo praefocatur. In chronica uero quadam dicitur quod terraipsam uiuam deglutiuit.’ Cedrenus also has the story (1. 322: col. 360 ed. Migne): τὴν δὲ ὀρχησαμένην κόρην ἐπὶ τῇ ἀποτομῇ τοῦ προδρόμου ζῶσαν κατέπιεν ἡ yn οἱ δέ φασιν ὅτι εἰς πάγον παίζουσα ἐπάνω λίμνης, διαρραγέντος κατῆλθε κάτω, καὶ τῆς κεφαλῆς ἀποσφηνωθείσης τὸ μὲν σῶμα ἅπαν εἰς τὸν βυθὸν κατῆλθεν, ἡ δὲ κεφαλὴ ἐπάνω τοῦ πάγου ὑπελείφθη. Ps.-Dorotheus (extracts in App. to Chron. Paschale, ed. Din- dorf 11. 138) says: [πὶ ὑπατείας Πάλβου καὶ Σύλλα" ἐπὶ τούτῳ TO ὑπάτῳ ὑπὸ κρύους παγωθείσης τῆς λίμνης Γενησαρέτ, ἡ θυγάτηρ τῆς Ἡρωδιάδος κατὰ τέρψιν ἐπὶ τοῦ πάγους ἀπέβαινεν" τοῦ δὲ πάγου διατρυβέντος, τὸ σῶμα αὐτῆς κατεπόθη ὑπὸ τοῦ πάγους ἄνωθεν ἐμφυέντος" ἡ δὲ “Ηρωδιάς, ἐπὶ τὼν γονάτων αὐτῆς ἀπο- θεμένη τὴν κεφαλὴν τῆς θυγατρός, κλαίουσα ὡμολόγει «ὅτι» διὰ τοῦ αἰτήσασθαι αὐτὴν τὴν κεφαλὴν ᾿Ιωάννου τοῦ Βαπτιστοῦ τοῦτο ὑπέμεινεν" καὶ «Ἡρώδης δὲ κατὰ ταύτην βασιλεὺς τῶν ᾿Ιουδαίων τετραρχήσας ἀπέθανεν σκωλικόβρωτος γενόμενος" ἐκληρονόμησεν LETTERS OF HEROD AND PILATE. xlvi δὲ τὸν Ηρώδην ὁ ἸΠιλάτος, καθότι Kat’ ὀφθαλμοὺς Ἡρώδου: καὶ οἱ τέσσαρες υἱοὶ αὐτοῦ καὶ αὐτὴ ἡ ᾿Πρωδιάς, ἐξ ἧς ἔσχεν αὐτούς, σκωλικόβρωτοι γενόμενοι ἐξέψυξαν. The mention of Herodias holding her daughter’s head on her knees, and of the death of Herod’s sons seems to show a connexion with the Letters here printed. Nicephorus Callistus (Hist. Heel. i. 20) gives it in this form: ὁ δέ γε τῆς θυγατρὸς αὐτῆς θάνατος (ἄξιον yap αὐτὸν διηγήσασθαι) τοιόσδε τις HY" ἐπί τινα τόπον ταύτῃ δεῆσαν ὥρᾳ χειμῶνος πορεύ- εσθαι καὶ ποταμὸν διαβαίνειν ἐπείπερ ἐκεῖνος κεκρυστάλλωτο καὶ πεπηγῶς ἦν, ὑπὲρ νώτου αὕτη διήει πεζεύουσα" περιρραγέντος δὲ τοῦ κρυστάλλου (οὐκ ἀθεεὶ δὲ πάντως τὸ συμβὰν ἦν) κατερρύη μὲν εὐθὺς καὶ αὐτὴ ἄχρι δή που καὶ κεφαλῆς, καὶ ὑπωρχεῖτο σπαργῶσα καὶ ὑγρῶς λιγυζομένη, οὐκ ἐν γῇ ἀλλ᾽ ἐν ὕδατι" ἡ δὲ κεφαλὴ τῷ κρύει παγεῖσα, εἶτα καὶ διαθραυσθεῖσα, καὶ τοῦ λοιποῦ διαιρεθεῖσα σώματος, οὐ ξίφει ἀλλὰ κρυστάλλῳ, ὑπὲρ τῶν πάγων ὠρχεῖτο καὶ αὕτη τὴν ἐπιθανάτιον ὄρχησιν. This passage has been, I think, the locus classicus on the subject. Modern literature has not made much of the situation; but in Henry Vaughan’s poems (ed. Lyte, p. 185) I find this stanza and foot-note : “Leave then, young sorceress; the Ice Will those coy spirits cast asleep, Which teach thee how to please his eyes, Who doth thy lothsome mother keep. Her name was Salome ; in passing over a frozen river, the ice broke under her and chopt off her head.” The name Lesbonax as that of a member of the Herodian family seems to be an effort of imagination on the part of the author. It is not without a certain suggestive appropriateness ; for the best known bearers of it were rhetoricians, and these Letters are little more than a rhetorical exercise. The amusing story about Longinus, which is appended to Herod’s Letter, comes from another hand. Longinus is seen in it, not as the converted centurion, who is a saint and martyr of the Church, but as the hard-hearted Roman soldier who carried out the sentence of crucifixion. It may represent a local legend of xlvill INTRODUCTION. Palestine. The punishment of Longinus is modelled on that of Tityus or Prometheus. The colophon applies to the whole text of the Acta Pilati, Ana- phora, ete., and not only to the matter immediately preceding. The date which we may assign to the Letters cannot be an early one : there is nothing in language or matter which suggests either age or characteristic doctrinal standpoint. On the other hand, they are found in a Ms of the sixth or seventh century in Syriac; and they may quite well be a couple of centuries older than that. It will be noticed that there is a lacuna in the letter of Pilate, the extent of which points to the loss of one leaf in an ancestor of our MS. LETTER OF TIBERIUS TO PILATE. A VERY much later effort of the ecclesiastical romancer is the Letter of Tiberius to Pilate. This has been twice printed, and both times very badly, by Birch and Fleck. I think it is just worth while—seeing that both the editions are rather uncommon books— to give here a text which I have constructed from a comparison of the two. The document takes the unfavourable view of Pilate, and gives us a story of his death which I at least have never seen elsewhere. It also alludes to the legend of St Mary Magdalen’s journey to Rome to accuse Pilate—a legend which has not received much attention. By way of putting on record a fact or two about it, I will say that Glycas (p. 435, Bonn. ed.) mentions the story in these words: λέγεται δὲ OTL μετὰ THY ἀνάληψιν τοῦ Χριστοῦ ἡ Μαγδα- ληνὴ Μαριά μέχρι καὶ Ῥώμης τρέχει, πολλὰ καταβοῶσα τῶν παρηνομηκότων εἰς αὐτὸν τὸν Χριστόν" τοσοῦτον δὲ Τιβέριος τὸν θυμὸν ἀνῆψεν ὥστε καταδικάσαι τοὺς ἱερεῖς καὶ γραμματεῖς σὺν αὐτῷ τῷ Πιλάτῳ, εἰ καί τινες ἕτεροι αὐτόχειρα λέγουσι τὸν [Πιλᾶτον ἑαυτοῦ γενέσθαι. On p. 430 he gives a legend which probably refers to this visit of Mary Magdalen to Rome. It was said (φημίζεται παρὰ τοῖς πολλοῖς) that Galen, the physician, met with the Magdalen, and was told by her about the healing of the man born blind ; and that he said to her that Christ must have been well acquainted with the “metals of the earth” in order to give eyes to the blind man. The situation reminds one of Browning’s “ Epistle of Karshish.” Glycas cautions his reader against believing the story. Ι INTRODUCTION. Again, Cedrenus (1. 343 ed. Par., col. 380 Migne) has a para- graph seemingly founded upon our text. Of δὲ Μαρίαν τὴν Μαγδαληνὴν λέγουσι κατ᾽ αὐτοῦ (sc. τοῦ Πιλάτου) τῷ Καίσαρι ὑπὲρ τοῦ Χριστοῦ προσελθεῖν, ὃς δέρματι a SN Ν ΄ βοείῳ νεοδάρτῳ τοῦτον μετὰ ἀλέκτορος καὶ ἐχίδνης καὶ πιθήκου, ¢ > yy « 7, > / \ ᾽ a ty ἢ \ ὥς ἐστιν ἔθος “Ῥωμαίοις, ἐγκλείσας Kai εἰς καῦσιν ἡλίου θεὶς Sen, 5 2G oR AG ᾽ \ a ΕΣ ΣΝ Ll 3 a \ ἀπέκτεινεν" οἱ δὲ ὡς ἀσκὸν μᾶλλον αὐτὸν λέγουσιν ἐκδαρῆναι καὶ οὕτως ἀποθανεῖν. Either Cedrenus has assigned the death of Annas, as described in our text, to Pilate, or else our text has made a blunder. Nicephorus (Hccl. Hist. τι. 10) writes as follows: Οὐ μὴν δὲ ἀλλὰ καὶ αὐτὸς ὁ ἐπὶ τοῦ σωτῆρος Πιλᾶτος ἐπί τε Τιβερίου τῆς ἐς Μαγδάλων Μαρίας Ῥώμῃ τε προσβαλούσης καὶ τὰ κατὰ τὸν σωτῆρα ἀνενεγκούσης πλεῖστα μὲν περιυβρισθῆναι λέγεται, K.TX. Later on in the same chapter he says that Annas and Caiaphas and the scribes and Pharisees were punished; but he does not specify the methods of their death. Joannes Cinnamus (vi) and Const. Manasses have brief notices of the journey of Mary Magdalen to Rome, but add no new details. The writer of the Letter meant it to figure as an answer (and sequel) to the Anaphora Pilati; but a sequel of a very different kind to the Paradosis Pilatv. His knowledge of the Anaphora is clear; he calls it “thy deceitful writing which has come to me.” The complexion of the whole document is Western. It is a Greek Vindicta Saluatoris. The element of the female accuser— here St Mary Magdalen, in the Latin document Veronica,—is com- mon to both, and so too is the exaggerated hatred of the Jews and of Pilate. THE APOCALYPSE OF BARUCH. TuHis Apocalypse of Baruch was first noticed (as I said in my prefatory remarks to the Acts of Thomas in this volume) by the Rev. E. Cuthbert Butler, O.S.B., who most kindly told me of his find, and intimated that he did not himself propose to publish it. To him, therefore, the thanks of scholars are in the first instance due; and I should like to express my own personal gratitude to him in this place. He has added a most curious and amusing document to the apocryphal literature. I have already described the Ms from which this book is printed, namely, Cod. Mus. Brit. Add. 10,073, and have given some account of its contents (see Introduction to the Acts of Thomas). We may pass at once to the consideration of the character of the book itself. Our unique MS is a late one: but the Apocalypse is of very considerable age. There is but one patristic allusion to it, so far as I can discover, but that is in the works of Origen. It is in the De Principiis ii. 3. 6, where, in speaking of the plurality of mundi, he says “ Denique etiam Baruch prophetae librum in assertions huius testimonium uocant, quod ibi de septem mundis uel caelis euidentius indicatur.” And I think our book is clearly the one referred to: for, though a seventh heaven is never reached in the prophet’s progress, the book is evidently incomplete as we have it, and the existence of further heavens is implied. One version of this book in another language exists. In the list of Slavonic writings contributed by Bonwetsch to Harnack’s Altchristlichen Litteratur i. 916 is the following entry : li INTRODUCTION. “Die Apokalypse des Baruch. Gedruckt von Novakovie. Starine xviii. 205—209 nach einer serbischen Handschrift der 15' Jahrh. Jnc. Als er weinte vor (2) ete.” Also in the Catalogue of Count F. A. Tolstoj’s Mss (Moscow, 1826) 1. 214, ff. 291—293 is mentioned a Vision of Baruch, begin- ning: “ When the Lord came down into Paradise.” The first of these items seemed likely to be identical with our book; and accordingly I applied to Mr W. R. Morfill, Reader in Russian and the other Slavonic languages in the University of Oxford, whose recent translation of the Slavonic Book of Enoch for Mr Charles’s edition marked him out as the leading if not the only English authority in these matters: and he at once furnished me with a translation of the Slavonic version of this Apocalypse, made from the text printed in the Starine. Need I say that his great kindness deserves the warmest thanks not only of myself but of other students in the field ?? Of the character of the Slavonic version it will be time to speak when we come to examine the text of Baruch in detail. It suffices for the moment to say that it seems to be a rendering of an abridged text of the book. Nothing is known at present of the Vision of Baruch contained in Count Tolstoj’s Ms. Its opening words do not enable one to identify it with any of the books of Baruch which have appeared in print. There is also an Apocalypse of Baruch in Ethiopic, whose existence may as well be recorded here, though it does not seem to be a version of our book. Dillmann, Cat. Codd. Aeth. Mus. Brit. xix. (Add. 16,223). “ Apocalypsis Baruchi sub titulo “Visio quae S. Barucho reuelata est,” pp. 1—20. “DPuabus e partibus constat, in quarum priore Baruch, ab Angelo Surjal ductus, et damnatorum et beatorum loca perlustrat, in altera autem de fatis Ecclesiae, potissimum Aethiopicae, reue- lationes accipit. Apocalypsi quam in xvii. 1 inuenimus. simil- lima est” (this is a revelation of the Virgin). What is the relation of the Greek Apocalypse of Baruch to the - 1 For a notice of Professor Bonwetsch’s translation of the Slavonic, see Preface. THE APOCALYPSE OF BARUCH. hi rest of the Baruch literature? We possess under the name of this obscure prophet the following writings: 1. The Book of Baruch is included among the Apocrypha, and is appended to the Book of Jeremiah in the LXX and Vulgate. This seems to consist of two parts: (1) ce. i—iii. 8, which are pre-Christian and probably go back to a Hebrew original, (2) ce. 11. 9—v., which seem to have been written after A.D. 70 in Greek. 2. The Syriac Apocalypse of Baruch. Extant only in one Ms (with the exception of the Epistle at the end, which was current separately) at Milan. Edited by Ceriani, and by Fritzsche (in a Latin translation): a new edition, by the Rev. R. H. Charles, has just appeared. This book was written after the destruction of Jerusalem, and closely resembles 4 Esdras in its general style and tone. 3. The Rest of the Words of Baruch. This, otherwise called the Paraleipomena of Jeremiah, exists in Greek, Ethiopic, and Armenian’. The best edition is that by Dr J. Rendel Harris (Cambridge, 1889), who in his Preface gives a most valuable account of the books connected with the name of Baruch. ‘This particular book is assigned by him to a date soon after AD. 136. It is Christian, and shows clearly an acquaintance with the Syriac Apocalypse of Baruch. The name given to it by its editor is 3 Baruch. 4. The Greek Apocalypse of Baruch now printed. Of this I must only remark here that its opening words imply a knowledge of 3 Baruch. It may conveniently be called 4 Baruch. 5. The Ethiopic Apocalypse mentioned above. Besides these five books we have certain fragments and quota- tions assigned to Baruch, which are not found in the extant books. These are: (a) A quotation in the Altercatio Simonis et Theophili 17 (Harnack, Tewte τι. Unters. i. 3, p. 25) “[Baruch], prope finem libri sui de natiuitate eius et de habitu uestis et de passione eius et de 1 Recently printed in a volume of Armenian Uncanonical Books of the O.T, Venice, 1896, pp. 349—364. See pp. 164, 165, liv INTRODUCTION. resurrectione eius prophetauit dicens: Hic wnctus meus, electus meus, wuluae incontaminatae taculatus, natus et passus dicitur.” (Ὁ) X ‘\ 3 Fr; fA Ἂς 4 ἰδοὺ yap ἠφάνισταί σου τὸ μνημό- \ lal ~ συνον ἀπὸ τῆς γῆς, ran Ν / > a / viol καὶ θυγατέρες, ἐμῆς κοιλίας baal ἊΣ vA WOLVES καὶ πόνοι, ἃ 3 \ Ἂς > ’ὔ Ἂς OVS εἰς TO KEVOV εκοπιασα μετα / μόχθων. ’ Cy > / ᾿ξ σύ τε αὐτὸς ἐν σαπρίᾳ σκωλήκων (cf. vii. 5) κάθησαι διανυκτερεύων αἴθριος" ἍΝ Zoo SUNG, κἀγὼ πλανωμένη" Kat λάτρις ΄ > ΄ 3 Ce 3 Eye eee τόπον ἐκ TOTOV Kal οἶκον ἐξ οἰκίας", ’, Ν 7 / , προσδεχομένη τὸν ἥλιον πότε δύ- σεται, ω2 3 4, a , ἵνα ἀναπαύσωμαι τῶν μόχθων μου Ν A “ ω cal / Kal τῶν ὀδυνῶν al με νῦν συνέ- χουσιν. 3 + περι- 4 -Ἐπεριερχομένη X°-* Test. Job xxiv. Ἰώβ, Ἰώβ, ἄχρι (v. 1. μέχρι) , / cys a 4 τίνος καθέζῃ ἐπὶ τῆς κοπρίας 5 - ’ , ἔξωθεν τῆς πόλεως λογιζό- 5 4 As) / μενος ἔτι μικρόν, Kal ἐκδεχό- Ν 3 / al / μενος THY ἐλπίδα τῆς σωτηρίας Ν 5» ΕΝ a Ν σου; καὶ ἐγὼ πλανῆτις καὶ ’ a / λάτρις τόπον ἐκ τόπου περι- ἐρχομένη. διὸ ἀπώλετο ἀπὸ γῆς τὸ μνημό- 4, ε ΘΙ, ον ε συνὸν σου, οἱ Viol μου καὶ αἱ θυγατέρες τῆς (om. M) ἐμῆς ΄ Ἂ ΄ ἣν 3. ἡ κοιλίας (- καὶ πόνοι καὶ ὠδύ- a > δ᾽ > / vat M) οὕς εἰς κενὸν ἐκοπίασα Ne Soe NNN EIN , μετὰ μόχθων: σὺ δὲ αὐτὸς κάθῃ . ἐν σαπρίᾳ σκωλήκων διανυκτε- ρεύων αἴθριος κ.τ.λ. The substantial identity of the two passages is undeniable. But it is not immediately clear whether the LXX has here in- fluenced the Testament, or the Testament the LXX. It becomes important in the first place to ascertain what is the general relation of the Testament to the Canonical book in respect of quotations from it. JOB i 1 ἄμεμπτος Test. Job. The following is a table of the quotations: Title in Mai δια- θήκη τοῦ ἀμέμπτου κ.τ.λ. JOB τ Ὁ 9 τ 7 THE TESTAMENT OF JOB. Eye Ν / “ υἱοὶ ἑπτὰ κ. θυγατέρες τρεῖς / ε ’, πρόβατα ἑπτακισχίλια / ,ὔ κάμηλοι τρισχίλιαι ζεύγη βοῶν πεντακόσια ” , ὄνοι θήλειαι νομάδες πεντα- / KOO LAL ὑπηρεσία πολλή. 5 > Ν a Sp ey s ἣν εὐγενὴς τῶν ἀφ᾽ ηλίου > ~ ἀνατολῶν ἐποιοῦσαν πότον ΄ LW Ν συμπαραλαμβάνοντες ἅμα καὶ ἣν tal 3 Ν 3 τι τὰς τρεῖς ἀδελφὰς αὐτῶν ἀνιστάμενος τὸ πρωὶ...«προσέ- φερεν περὶ αὐτῶν θυσίαν ° (θυσίας A) κατὰ τὸν ἀριθμὸν αὐτῶν καὶ μόσχον ἕνα περὶ ἁμαρτίας περὶ τῶν ψυχῶν A ‘ 3 / αὐτῶν. ἔλεγεν yap Ἰώβ Μή ποτε οἱ υἱοί μου ἐν τῇ > tal διανοίᾳ (καρδίᾳ A) αὐτῶν ει c Ἀν 5. / X / κακὰ ἐνενόησαν πρὸς θεόν. θεράποντός (A, παιδός B) μου Ἴωβ Ν “-“ > ~ 3. A “ παρὰ τῷ ἀδελφῷ αὐτῶν τῷ ΄, πρεσβυτέρῳ ε 4, »” «ε , > / ὃ κύριος ἔδωκεν, ὃ κύριος αφεί- aro: ε a ΄, ] M4 ws TO κυρίῳ ἔδοξεν, οὕτως (Α οὕτω καὶ) ἐγένετο »” Ἂς. Ν ’ DA εἴη TO ὄνομα κυρίου εὐλογη- μένον ἔπαισεν τὸν ᾿Ιὼβ ἕλκει πονηρῷ ἀπὸ ποδῶν ἕως κεφαλῆς ««εἰχώρα.... > 4 5 ‘ “ ,ὔ ἐκάθητο ἐπὶ τῆς κοπρίας τῆς πόλεως The lament of Job’s wite: see above Ixxv x. sub fin., xi. etc. XXViil. εὐγενέστερος γὰρ ἤμην K.T.A. ἧς , , XV. καὶ ἐποίουν πότον M. > XV. συμπαρ. kT. Tp. αὖτ. dd, > \r 3 f > a XN ‘ XV. ἀνιστάμενος οὖν ἐγὼ κατὰ Ν δι, 3 ’ὔ e ‘ TO πρωΐ ἀνέφερον ὑπερ > a ’ Ν 3 αὐτῶν θυσίας κατὰ ἀριθ- Ν > A ‘ , μὸν αὐτῶν... καὶ πάλιν bE / , Cay ἐξαίρετον μόσχον ave- ΄ , φερον .... μήπως (μήποτε M) οἱ υἱοί μου ἐνενοή- ATS a , σαντο κακὰ ἐν TH καρδίᾳ a A \ \ ΄ αὐτῶν προς τον θεόν. xv. init. εἰσήρχοντο παρὰ k.T.A. : σ΄ ‘ , xix. 6 KUplos...oUTw Kal ἐγε- veto k.T.A, , ‘ xx, ἐπάταξέν pe πληγὴν ‘ σκληρὰν ἀπὸ... κεφαλῆς “ cal , ΝΜ ἰχῶρες τοῦ σώματος EPPEOV XX, Χχὶ. ΧΧΙΧ. XXIV. Ixxvi JOB ii 10 1 12 ALS ΙΧ 9.2 xvili ὃ χχ 14 10 ἘΧΙ 1 INTRODUCTION. 9 ΄, tad > ΄ ὥσπερ μία τῶν αφροόνων γυ- a U vatkov ἐλάλησας" εἰ ta ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς κυρίου, τὰ κακὰ οὐχ ὑποίσομεν; ἀκούσαντες δὲ οἱ τρεῖς φίλοι κιτ.λ. “ ΕἸ “ > 4 ’ὔ ἕκαστος ἐκ τῆς ἰδίας χώρας ᾿Ελειφὰζ ὃ Θαιμανῶν βασιλεύς 2 / 3 / ἐπισκέψασθαι αὐτόν 3307 Ν DN / 3 ἰδόντες δὲ αὐτὸν πόρρωθεν οὐκ ἐπέγνωσαν ’ lal κ. βοήσαντες φωνῇ μεγάλῃ ἐκλαυσαν Cite 7 Ν ce cal ῥήξαντες ἕκαστος τὴν ἑαυτοῦ στολήν κ. καταπασάμενοι γῆν. / Kyeetey τς Ν ε / παρεκάθισαν αὐτῷ ἑπτὰ ἡμέ- pas kK, ἑπτὰ νύκτας καὶ οὐδεὶς αὐτῶν ἐλάλησεν. γαυρίαμα 38 ᾽7 > / ΄ὔ ἀδίκων κ. AVO[LOV καταγελάσῃ 7 Ν 3 / ἿΝ ὥσπερ μισθωτὸς ἀναμένων τὸν μισθὸν αὐτοῦ 5 St, , ΓῚ / ἐν σαπρίᾳ σκωλήκων... ἰχώρ. ἵνα ἔλθωμεν ὁμοθυμαδὸν εἰς κρίσιν φῶς ἀσεβῶν σβεσθήσεται 3 3 ΄ δεν τε ε κι οὐκ ἀποβήσεται αὐτῶν ἡ φλόξ ἈΝ “ 3 nw &, > ’,ὔ τὸ φῶς αὐτοῦ σκότος ἐν διαίτῃ ὁ δὲ λύχνος αὐτῷ σβεσθή- σεται \ 3 / 3 \ 3 a χολὴ ἀσπίδος ἐν γαστρὶ αυτοῦ θυμὸν δρακόντων γλῶσσα ὄφεως ἀναλαβόντες ψαλτήριον κ. κιθάραν ΧΧΥΙ. XXVlll. ἤκουσαν οἱ βασιλεῖς XXVili. XXVilil. XX1X. XXVIii. XXVlil. xxvii. M. xxvii. M. XXVIli. XXVI11. XXXili. τὸ γαυρίαμα ee ε ΄ a > XXXll. 6 καταγελάσας τῶν ἀδι- κούντων oe / ΧΙ]. ἀναμένων σου τὸν μισθόν. xlili. κρινεῖ ἡμᾶς ὁμοθ. ΧΙ. ef. xliii. xiv. εἶχον ἕξ ψαλμοὺς k... κιθάραν JOB xxi 12 Xxix 6 15 16 xxx I 19 xxxi 20 31 32 34 35—37 xxxvi 2 Xxxviii 1 THE TESTAMENT OF JOB. Ixxvul καὶ εὐφραίνονται φωνῇ ψαλμοῦ (becca pill) ψαλμοῦ obelised in Jerome’s LXX Job ὅτε ἐχέοντο ai 680d μου βουτύρῳ Ν δὲ »” SF: ΄ τὰ O€ ὁρη μου ἐχέοντο γάλακτι, ὀφθαλμὸς nunv τυφλών πατὴρ ἀδυνάτων ods οὐχ ἡγησάμην ἀξίους κυνῶν τῶν ἐμῶν νομάδων ποῦ in Jerome’s LX X Job ἐν γῇ καὶ σποδῷ μου ἡ μερίς 3 Ν δὲ cal 3 A ἀπὸ δὲ κουρᾶς ἀμνῶν μου 24 4 0 cee JA ἐθερμάνθησαν οἱ ὦμοι αὐτῶν εἰ δὲ καὶ πολλάκις εἶπον αἱ θεράπαιναί pov: ’ Ἂ ΄ ε Lal ~ “~ τίς ἂν δώῃ ἡμῖν τῶν σαρκῶν αὐτοῦ πλησθῆναι (ἐμπλη- σθῆναι A); »” λίαν μου χρηστοῦ ὄντος ἡ δὲ θύρα μου παντὶ ἐλθόντι Cee GaVEWKTO εἰ δὲ K. εἴασα ἀδύνατον ἐξ- Lal 4, a“ ελθεῖν θύραν pov κολπῷ κενῷ ZnS La > , συγγραφὴν δὲ ἣν εἶχον κατά Ἂ τινος ἐπ᾿ ὦμοις ἂν περι- ,ὔ / 9 / θέμενος στέφανον ἀνεγί- ἘΠ. ee. > [4 VWOKOV...pyéas αὐτὴν ἀπέ- ἈΝ Ν δωκα οὐθὲν λαβὼν παρὰ χρεωφιλέτου (+ μου A) ΣΝ ἃ Ν Μεῖνόν με μικρὸν Μετὰ δὲ τὸ παύσασθαι ᾽Ἔλι- ἴω an? ‘ οὖν... εἶπεν ὁ κύριος TO Ἰωβ διὰ λαίλαπος K. νεφῶν xiv, ἀνελάμβανον τὸ ψαλτήριον ΧΙ. κ, τὸ βούτυρον διεχεῖτο ἐν ταῖς ὁδοῖς μου ὄρη ἐκλύζοντο γάλακτι (cf. M) 1111. χχ. M XXXVlll. ἔχοντες τὴν μερίδα ἐν γῇ κ' ἐν σποδῷ ix. εἰς ἔνδυσιν χηρῶν k.T.A. xii. fin. ἐμπλησθῆναι τὶ 3 , δὲ 4 « , ix. ἀνεῳγμέναι δὲ ἦσαν αἱ τέσ- σαρες θύραι τοῦ οἴκου μου" X. K. οὐδὲ ἐπέτρεπον ἐξελθεῖν Ν 0 4 “A τὴν θύραν... κενῳ. ΧΙ. προέφερον αὐτοῖς τὸ χειρό- γραφον, κ. ἀνεγίνωσκον, στέφανον ἐπιφερόμενος ἀφαιρήσεως X,...000€ ἐδεχόμην τι παρὰ τοῦ ὀφειλέτου μου. xli. Μείνατέ με xlii. dit. ΙΧΧΥΙΙ INTRODUCTION. JOB xxxvili 3 f. and xl, 2 ζῶσαι ὥσπερ ἀνὴρ Ν > 4 τὴν ὀσφύν σου (cf. xii. 18) 17 πυλωροὶ δὲ adov xl 2 ἐρωτήσω δέ σε, σὺ δέ μοι ἀπόκριναι xlii 7 μετὰ τὸ λαλῆσαι τὸν κύριον... “ all ΜΝ, ΓΟ ec , ταῦτα τῷ Ἰώβ, εἶπεν ὃ κύριος ᾿Ἐλειφὰς τῷ Θαιμανείτῃ" "Hpaptes σὺ καὶ οἱ φίλοι (δύο φ. NAC): οὐ γὰρ ἐλαλήσατε ἐνώπιόν μου ἀληθὲς οὐδὲν ὥσπερ ὁ θερά- πων μου Ἰώβ 8 εἰ μὴ γὰρ δι αὐτόν, ἀπώλεσα ἂν ὑμᾶς. 3 Ν > , \ af ov yap ἐλαλήσατε κατὰ τοῦ θεράποντός μου Ἰὼβ ἀλη- θές 10 ὁ δὲ κύριος... ἀφῆκεν αὐτοῖς τὴν ἁμαρτίαν ἔδωκεν δὲ ὃ κύριος διπλᾶ ὅσα ἣν ἔμπροσθεν “IwB εἰς διπλασιασμόν. 11 πάντες ὅσοι ἤδεισαν αὐτὸν ἐκ πρώτου / Ν Ν / > φαγόντες δὲ καὶ πιόντες Tap αὐτῷ... ἔδωκεν δὲ αὐτῷ ἕκαστος ἀμνάδα μίαν καὶ τετράδραχμον χρυσοῦ 12 ὁ δὲ κύριος εὐλόγησεν 14 names of daughters 15 καὶ οὐχ εὑρέθησαν κατὰ τὰς θυγατέρας Ἰὼβ βελτίους 3 A 3 a e¢ > > / αὐτῶν ἐν τῇ ὑπ᾽ οὐρανόν Εν Ἂν 3 a c Ν ἔδωκεν δὲ αὐταῖς ὃ πατὴρ κληρονομίαν ἐν τοῖς ἀδελ- φοῖς. xlvii. xliii. θυρωροὶ τῆς σκοτείας xlvii. as Ν Ν , Ν xlii, μετὰ τὸ παύσασθαι τὸν ΄ a , κύριον λαλοῦντά μοι “ εἶπεν mp. Ἔλ... «ἥμαρτες σὺ Kk. οἱ δύο σου φίλοι: οὗ γὰρ λελαλήκατε ἀλη- θῶς κατὰ τοῦ θερ. μου 158 ee eee ee xi. εἰ μὴ.. ὑμᾶς xlii. 9 a , “-“ xliv. πεποίηκέν με εἶναι ἐν τῷ ιἝ διπλῷ . “ » 5 ol xliv. ὅσοι ἤδεισαν εὐποιεῖν ts / > , πεποιήκαμεν μεγάλας εὐωχίας xliv. i, and xlvi. sqq. liii. M. xlvi. ἤδη ὑμῖν ἔπεμψα κληρονο- μίαν κρείττονα τῶν ἑπτὰ ἀδελφῶν ὑμῶν THE TESTAMENT OF JOB. lxxix JoB xlii 16 ἔζησεν δὲ Ἰὼβ μετὰ τὴν πλη- Ν ΝΜ ε Ν ε 4 γὴν ἔτη ἑκατὸν ἑβδομήκοντα τὰ δὲ πάντα ἔτη ἔζησεν διακόσια οἵ, 111]. Μ. σμη τεσσεράκοντα (+ ὀκτώ A) καὶ ἴδεν "Ilo τοὺς υἱοὺς αὐτοῦ οἵ, lili. M κι τ. υἱοὺς τ. υἱῶν αὐτοῦ τετάρτην γενεάν. 17 α γέγραπται δὲ αὐτὸν πάλιν iv. καὶ ἐγερθήσῃ ἐν τῇ ἀνα- 3 4 6 θ᾽ τῇ ε ΄ > Ν > ἀναστήσεσθαι μεθ᾽ ὧν ὃ στάσει (: εἰς ζωὴν ai- , 3 / ’ὔ κύριος ἀνίστησιν wviov Μ). Also 11. M ~ . > ~ »” eee 17 ὃ προυπῆρχεν δὲ αὐτῷ ὄνομα [1]. M Ἰωβάβ. 17 ¢ ἐκ τῶν Hoad υἱῶν vids i. ἐγὼ γάρ εἰμι ἐκ τῶν υἱῶν "Haat. This list of passages, which I hope is pretty complete, shows, what is natural enough, that the borrowings from the LXX are almost confined to the narrative portions of the Book of Job, and to those chapters which might be considered autobiographical (xxix., xxxi.). It shows also, incidentally, an agreement on the part of the Testament with the text of A as against that of B. So far as I can judge, there is nothing to show decisively whether the writer had before him the longer “LXX” text of Job, as supplemented by Origen from Theodotion, or the shorter and true LXX text, for which our main authorities are the Sahidic version, and a Latin version by Jerome. One case does occur where a clause (xlii. 16 καὶ ἴδεν ᾿Ιὼβ τοὺς υἱοὺς αὐτοῦ, etc.), which is asterisked in Jerome’s LXX Job, appears in Mai’s text: but the Paris Ms does not support it. The general absence of borrowings from the main part of the book is very marked, and suggests the question :—Why should the speech of Job’s wife, itself an interpolation into the LXX text, have been specially selected for quotation in the Testament, which shows no similar quotation of equal length? [1 is at least possible (but I do not see how the point can be demonstrated) that this particular speech has been interpolated into the LXX from the Testament. And if that is the case, the Testament lxxx INTRODUCTION. must be a very early book. Further consideration must show whether this is likely or not. There are few traces—almost none—of the use of the Testa- ment in later documents. One passage in the Apocalypse of Paul is worth quoting in this connexion: § 50 (Apocr. Anecd. 1. p. 41). Ego autem sum Job qui multum laboraui .xxx. annorum tempus ex ichore plagae (exi cuo; plaga cod.): et quidem inter inicia uulnera que exiebant de corpore meo erant sicut grana tritici. Tercia uero die facta sunt sicut pes asini; uermes autem qui cadebant quatuor digitos longitudinem: et apparuit mihi tercio diabolus dicit mihi: Dic uerbum aliquid in dominum et morere. Ego dixi ad eum: Si sic est uoluntas dei ut permaneam in plaga omne tempus uite meae usque dum moriar, non quiescam benedicens dominum deum, et plus mercedem accipiam. The Syriac (ap. Tischendorf) has: “I am Job who endured temptations from Satan. Thirty years he left me until I fell prostrated and smitten with evil boils. Worms swarmed upon me, and every one of them about three fingers. And Satan daily uttered threats over me saying: Curse thy God and die. And when he prompted my sons with me to come and comfort me, then Satan would say with their tongue: How much Job suffers these torments and the plague of boils. And every day he urged them to say to me, Blaspheme against the living God and die. But I yielded not to the device of the wicked one, but always said: The Lord gave, etc. It were better for me that I should remain under the scourge with which I was so much distressed all the days of my life, than that I should blaspheme against God.” It is chiefly the emphasis laid upon the worms which leads me to connect the above passage with the Testament of Job. But the knowledge of Apocryphal writings which is apparent throughout the Apocalypse must also be taken into account. The Koran (xx1., xxxvill.) and the Arabic commentators there- upon quoted by Sale, have traditions about Job and his wife Rahma, and the temptations which the devil inflicted upon her. But they do not do more than remind us dimly of the similar situation in the Testament. THE TESTAMENT OF JOB. lxxx] I suspected at one time that an Arabic version of the Testa- ment existed in a MS at Trinity College, Dublin, which in Catal. MSS. Angl. et Hibern. 1697, is numbered (626) 486, and marked F. 2. It contains the story of Zosimas, a Life of Abraham, and the Apocalypse of Paul; and also a “Historia Iobi iusti.” An application to my friend Professor J. H. Bernard, D.D., resulted in my obtaining an account of the tract, kindly made by Mr A. E. Johnston, of Trinity College, sufficient to show that it is not the Testament, but something more lke a paraphrase of the Biblical story. There is also a Slavonic “ Life and Conversation of Job the Just,” mentioned in Bonwetsch’s list of Slavonic Apocrypha (ap. Harnack, Altchristl. Litteratur i. 915): but the opening words of it do not resemble those of the Testament. In the Greek Menaea (May 6) it is said of Job that the Devil “went away from him ashamed,” and that he lived after his plague 170 years, making his whole age 248. This agrees with Mai’s text of the Testament, and with N°™AC in Job xli. In the Stichera for his day we find the epithets πολύαθλος, ἄμεμπτος applied to Job, as in the title in Mai, and in the first ode Satan is described as γυμνῷ βιαίως προσπαλαίσας (cf. ο. xxvii.), and elsewhere of Job it is said, τῶν ἰχώρων καταπαλαίσας, where the plural itydpes may be paralleled from c. xx. However, in the matter of the title at least, the Ms of the Testament is likely to have been influenced by the liturgical formula. It is probable that the book was preserved with a view to its being read on the feast of St Job. The name of Dinah as that of Job’s first wife is found in the Targum on Job (Walton’s Polyglott, 1657) ii. 9. This is a point of connexion with the Testament. The Paris text clearly iden- tifies her with Dinah, the daughter of Jacob (though that of Mai does not), and in so doing conflicts with another Jewish legend, which made Dinah the mother of Aseneth, Joseph’s wife. But in the Testament she is Job’s second wife, whereas in the Targum there is no mention of a change of wife at all. The statement that the discussions between Job and his friends occupied twenty-seven days must (c. xli.), one would imagine, have a connexion with the Book of Job. Greek writers lxxxli INTRODUCTION. (e.g. Cedrenus, p. 124, ed. Par.) give the number of dialogues as twenty-three: but if we simply count the speeches and re- sumption of speeches which are contained in chapters 11i.—xlii., we arrive at twenty-seven. It is true that these carry us down to the end of the whole discussion, whereas, according to the Testament, we ought only to arrive at the beginning of Elihu’s speech in the twenty-seven days. Nevertheless it is probable enough that the writer was following a rough traditional calcula- tion as his authority for the statement. Another kind of evidence must be cited before we leave this part of our subject. It is not very commonly that we can appeal in these discussions to monuments of ancient art. But I think we may fairly do so here. The patience of Job is one of the subjects early introduced into the cycle of Christian pictures and sculptures, as a reminder probably of the Resurrection of the body: and in some at least of the representations we have a coincidence with our Testament. To take one instance. On the fourth-century sarcophagus of Junius Bassus (see Bottari 11. Ixxvii.: Jameson and Eastlake, Hist. of our Lord, τ. 13, ete.), Job is seen seated on the dunghill; one friend is in the back- ground, in the centre; on the right Job’s wife approaches, holding her garment to her nose, and extending towards him a cake of bread (divided into four by cross-lines) in a sort of long-handled spoon, Here we have stress laid on the extremely offensive character of Job’s disease, and the δυσωδία it engendered ; and also upon the idea that Job’s wife brought him bread. Both these points are also emphasised in the Testament. The Eastern Church has illustrated the Book of Job far more copiously than the Western. Catenas upon this book are very frequently adorned with miniatures, of which the finest specimen is probably that at Jerusalem (no. 5 in Papadopoulos-Kerameus'’ Catalogue), which is of cent. xii, and has 117 pictures. But I do not find that the Testament has influenced these pictures, save perhaps in this one point that Job’s wife is sometimes re- presented as bringing him bread. This, for instance, is the case in the great 9th century MS of Gregory Nazianzen at Paris (no. 510). THE TESTAMENT OF JOB. Ixxxill Character and Date of the Book. The absence of external testimony to the existence of the Testament in early times is the less important because the book has a very marked character of its own. It belongs to a fairly large, and very interesting class of apocryphal books. The “Testaments” written in the names of various ancient worthies profess to give us their last words and the story of their deaths in most cases: and according as the reputed author sometimes deals in reminiscences of his life, or in revelations of the unseen, or advice to his children, or as the cir- cumstances attending his death are made sensational, a wide variety of character is shown in the books which bear the name of Testaments. The specimens of the literature which we possess may be rapidly passed under review. They are: (1) The Testament of Adam, otherwise called the Apocalypse, or Penitence of Adam, or Apocalypse of Moses. The main elements of this book are narrative and apocalyptic. It has been Christian- ised. (2) The Testaments of Abraham, Isaac and Jacob. The first of these is also mainly narrative and apocalypse. The last two have less narrative, and more didactic matter, with an admixture of apocalypse. These books have been to some extent Christian- ised, (3) The Testament of the Twelve Patriarchs. These books deal mainly in narrative, and ethical precept. Two or three of them (notably Levi and Nephthalim) contain visions. Christian interpolations are frequent. (4) The Testament of Moses, otherwise called the Little Genesis, Book of Jubilees, Apocalypse of Moses. I have a notion that the title Testament was only applied to this book when—as was often the case—it was combined with the Assumption of Moses. For it does not deal with the last words of Moses, whereas the Assumption does. The matter is historical and didactic, not properly speaking apocalyptic at all, though it is communicated to Moses by an angel. There are no Christian portions. lxxxiv INTRODUCTION, (5) The Testament of Solomon. This is properly a Testament, inasmuch as it gives the last dying confession of Solomon. It consists of narrative, and of magical lore. There are a few Christian insertions. It is to be found in Fleck’s Wissenschaft- liche Reise ii. 3, p. 111, and in Migne’s Cedrenus, vol. 11. (6) The Testament of Hezekiah. Cedrenus uses this name when he quotes a passage from the book which we know as the Ascension of Isaiah. It is a curious name and seemingly an inappropriate one: for there is but one short passage in that book referring to the last days of Hezekiah, and Isaiah is distinctly the hero of the whole. We must therefore, I think, leave this item on one side as an anomaly. (7) The Testament of our Lord. This book is as yet not satisfactorily known. We depend upon the Syriac version published by Lagarde with a translation into Greek in Reliquiae Turis Eccl. Antig. It seems to exist also in Carshunic and Ethiopic. Its contents are mainly apocalyptic. It would appear from an article by Professor E. H. Palmer (Journal of Philology iii. 223) that the testamentary literature has representatives in non-Jewish literature in the East. His words are: “ We have...many books, in Arabic and other oriental languages, composed on the same plan. Of these, I may instance the Javidin Khirad of Abu’alf Maskawi, in which not only are certain moral precepts put into the mouth of Hosheng, one of the earliest kings of Persia, but Testaments attributed to nearly all the wise men of antiquity are contained in the same volume. It is worthy of note that the phrase ya bant, ‘Oh my son, is of constant occurrence, this according exactly with the use of the words τέκνια pov in the Testaments of the Twelve Patriarchs.” So we come to the Testament of Job, of which the general complexion most nearly resembles among the books described above that of the Testaments of the Twelve Patriarchs. It stands alone in its class in one respect: I mean in the number of hymns and poetical speeches which are found in it. It further resembles the Testament of Moses in one respect; in that it is a haggadic commentary upon a canonical book—in other words, a Midrash. It will be plain from the analogy of the books I have enumerated THE TESTAMENT OF JOB. lxxxv that we may very well expect to find Christian portions, whether inserted or original, in this Testament as well. And we have now to examine the text and try to ascertain whether or no such passages exist. And in the course of this examination it will not be out of place to notice generally the resemblances with the rest of the pseudepigraphic literature and with the LXX in general: though notes on the text of a critical kind will be deferred. The opening words of the whole book (the title may be left out of consideration) should perhaps be read Βίβλος λόγων "168 τοῦ καλουμένου Ἴωβαβ, καὶ ἀντίγραφον διαθήκης αὐτοῦ. Parallels to this are frequent in the Testaments of the Twelve Patriarchs. The expression ἀντίγραφον διαθήκης occurs in Reuben, Nephthalim, Gad, Aser, Joseph: ἀντίγραφον λόγων is the phrase in all the rest. The words of M, καὶ ἐγνωκὼς τὴν ἀποδημίαν αὐτοῦ ἐκ τοῦ σώματος, recall the matter though not the phraseology of the beginnings of Test. Levi and Test. Nephth. Each of these patriarchs pre-sees his death. The calling of the children to the death-bed is almost an inevitable feature. It occurs in the Testaments of the Patriarchs and also in Apoc. Mosis (Test. Adam) 14 κάλεσον πάντα τὰ τέκνα ἡμών,... ἀκούσατε, πάντα TA τέκνα μου... κἀγὼ ἀναγγελῶ ὑμῖν, K.T.r. ἐν πάσῃ ὑπομονῇ γενόμενος. This phrase suggests another feature of the Testament literature, which I have elsewhere noticed (Test. Abr. p. 120): I mean the tendency to dwell upon some particular virtue or vice, which was illustrated by the life of the supposed author. Each of the Testaments of the Twelve Patriarchs specialises in this way, and the main thought of each is expressed in its title: e.g. Διαθήκη Δὰν περὶ θυμοῦ καὶ ψεύδους. Hospitality and mercy are the leading features in the Testament of Abraham. In the Testament of Job the keynotes are ὑπομονὴ and ἐλεημοσύνη. Job is identified with Jobab, the descendant of Esau mentioned in Gen, xxxvi. 33 ἐβασίλευσεν ἀντ᾽ αὐτοῦ ᾿Ιωβὰβ υἱὸς Ζαρὰ ἐκ Βοσόρρας. A scholium quoted by Field on this passage says: οὗτός ἐστιν Ἰώβ. The identification is most likely derived immediately from the Greek supplement to Job xlii., which is itself mainly drawn from Gen. xxxvi. Of the identification of his second wife with Dinah a word has already been said ΙΧΧΧΥῚ INTRODUCTION. The destruction of the idol and its temple may be compared with the similar act of Gideon, and still more recalls the legend of Abraham’s iconoclasm, for which our best authority is Jubilees xii. (cf. Suidas 5. ν. "ABSpaau: and Clem. Recogn. 1. 32). iv. Inc. iv. is the first suspicious expression: ἄχρι τῆς συντε- λείας τοῦ αἰῶνος, which occurs in St Matthew and in the Ep. to the Hebrews, as well as in Christian portions of the Test. aw. Patr. But though the combination συντ. τοῦ αἰῶνος does not occur in the LXX, we have close approaches to it in Jewish writings: e.g. in Daniel xii. συντέλεια ἡμερῶν : and there is nothing essentially Christian in the phrase. In the same speech are other noticeable words: ἀπροσωπό- ληπτος, which does not occur in the LXX, while the adverb of it is found in 1 Pet. i. 17. ἐγερθήσῃ ἐν TH ἀναστάσει (+ εἰς ζωὴν αἰώνιον M). The added words in M are from Dan. xii. I am at present inclined to believe that this clause stands in the relation of an original to the LXX supplement (xlii. 17 a). It is noteworthy that in M we find in this section a phrase which has a distinct flavour of the N.T., στέφανον ἀμαράντινον κομίσεις (1 Pet. v. 3). The connexion of endurance with a crown is however found in both texts, and should be compared with James i. 12 Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς ὃν ἐπηγ- γείλατο τοῖς ἀγαπῶσιν αὐτόν. It should be remembered at this point that St James is the one New Testament writer who cites the story of Job (v. 11): and there are not wanting other resemblances in the Testament to the phraseology and thought of the Epistle. Herr Spitta has recently advanced the theory—and maintained it with ability—that the Epistle of James is not a Christian writing at all. It is to be wished that he had taken into account the Testament of Job in his investigations: but, so far as I can see, he has, in common with wellnigh all modern writers, been unaware of its existence. v. At the beginning of c. v. we have the words ἄχρι θανάτου ὑπομείνω, Which afford a link with Rev. 11. 10 γίνου πιστὸς ἄχρι θανάτου, καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς. μετὰ τὸ σφραγισθῆναί με ὑπὸ τοῦ ἀγγέλου (ὁ ἄγγελος σφραγι- THE TESTAMENT OF JOB Ixxxvil σάμενός we M). A Christian interpretation might easily be given to these words; and indeed I fancy Mai’s text indicates such an interpretation by its less emphatic wording: as if the process of “sealing” were a matter of course. Two possible interpretations are suggested by two passages from the New Testament: the one is Rom. iv. 11 σημεῖον ἔλαβεν περιτομῆς, σφραγῖδα τῆς δικαιο- σύνης τῆς πίστεως τῆς ἐν τῇ ἀκροβυστίᾳ, the other, Rev. vii. 3 ἄχρι σφραγίσωμεν τοὺς δούλους τοῦ θεοῦ ἡμῶν ἐπὶ τῶν μετώπων αὐτῶν. vi. οὐ σχολάζει. The LXX always employ the word in this sense, namely of being idle or at liberty. Mai’s text takes the other (and later ?) meaning, that is, of not being at liberty. Later on, it misinterprets the word dsapwve. Note also that Mai’s text uses the word ὁ πονηρὸς in vil. where the other has ὁ Σατανᾶς. The coincidence of ὃ ποιεῖς ποίησον with a phrase in John ΧΙ, 28 is noteworthy. viii. The resemblance between ἀπέστη ἀπ᾽ ἐμοῦ and ἀπέστη ἀπ᾽ αὐτοῦ (Le. iv. 13), both being used of Satan, is striking, but insufficient to build a theory upon, if it stands alone. ἀπελθὼν ὑπὸ τὸ στερέωμα. The regions immediately adjoin- ing the firmament are proper, in much of the Jewish apocryphal literature, to Satan—the prince of the power of the air angels. In the Test. Salomonis the devils fly up near the firmament to hear the sentences pronounced against the souls of men: ᾿Ημεῖς and his οἱ δαίμονες ἀνερχόμεθα κατὰ TO στερέωμα TOD οὐρανοῦ Kai μέσον τῶν ἀστέρων ἱπτάμεθα. On this point Mr Charles’ notes on the Secret Books of Enoch should be consulted. ix. The description of Job’s wealth and manner of life, which occupies 66, ix-—xv., is based upon the canonical book, as will be seen by reference to the table of passages given above. Of course it is a vastly exaggerated description: for instance, the numbers of cattle specified in the canonical Job are here taken as the numbers of those which the patriarch set aside for charitable purposes. Descriptions of charity, not very dissimilar, are in the Testa- ments of Issachar and Zabulon, J. x, A. IL, g Ixxxvill INTRODUCTION. x. The occurrence, in close proximity, of the words χῆραι, διακονία, τράπεζα recalls the passage Acts vi. 1, 2. xi. Inc. xi. Μακροθύμησον ἐφ᾽ ἡμᾶς" « ἵνα» ἴδωμεν πῶς ἀπο- καταστῆσαί σοι δυνάμεθα, cf. Matt. xviii. 26 (29) Μακροθύμησον ἐπ᾽ ἐμοί, καὶ πάντα ἀποδώσω σοι. Again ἃ noteworthy coincidence of language. A few lines further on we have a passage which favours the idea that Greek was the original language of the Testament. I refer to the passage about the cancelling of the debtor’s bond. This, as will be seen from the table given above, is based on the LXX of Job χχχι. 35—37, which totally differs from the Hebrew. In particular the phrase of the Testament στέφανον ἐπιφερόμενος ἀφαιρήσεως is an attempt to extract sense from the LXX ἐπ᾽ ὦμοις av περιθέμενος στέφανον ἀνεγίνωσκον. The writer of the Testa- ment probably means “I took the Joss of nyy money as a crown ἴθ myself.” Mai’s text omits the words and paraphrases the whole sentence. xi. The allusion to deferring the payment of wages is another point in common with the Epistle of James (v. 4). xill. The text of this section will be discussed subsequently. I will only remark here that the word διαφωνῶ (which is a favourite one with our author) means in the LXX (cf. Test. Gad. 5), as here, “to grow weary, faint, or fail,” and that M has taken it in quite another sense, as meaning “ to call to”: compare M’s former inter- pretation of σχολάζω (c. vi.). XIV. τὸν μισθὸν τῆς ἀνταποδόσεως ἔψαλλον. Cf. Heb. x. 35 τὴν παρρησίαν ὑμῶν, ἥτις ἔχει μεγάλην μισθαποδοσίαν: xi. 26 ἀπέβλεπεν γὰρ εἰς τὴν μισθαποδοσίαν. There are also words in x. 32 which describe an experience very like that of Job: φωτι- σθέντες πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων. XV. μετὰ τὴν σύνταξιν. This is the daily allowance made to the poor. Cf. 3 Esdr. vi. 29 σύνταξιν δίδοσθαι τούτοις τοῖς ἀνθρώ- > / a 7, = mous εἰς θυσίαν τῷ κυρίῳ. M omits the words. βδέλυγμά ἐστιν ἐναντίον Tod θεοῦ ἡ ὑπερηφανία. So Sirach x. 7 μισητὴ ἔναντι κυρίου καὶ ἀνθρώπων ὑπερηφανία. James (iv. 6) quotes a similar text from Proy, iii. 34. THE TESTAMENT OF JOB. Ixxxix . M (ἀνέφερον δὲ x. μόσχους τῷ ἐπὶ τὸ θυσιαστήριον) inserts a priest. A similar tendency is seen in Jewish books, e.g. Test. Issachar 2, 3. XVill. οὕτω κἀγὼ ἡγησάμην τὰ ἐμὰ ἀντ᾽ οὐδένος πρὸς ἐκείνην τὴν πόλιν περὶ ἧς λελάληκέν μοι ὁ ἄγγελος. Here is a sentence omitted by M. Cf. Heb. xi. 10 ἐξεδέχετο γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν K.T.r.: 10 ἡτοίμασεν γὰρ αὐτοῖς πόλιν. Also x. 34 “ye took joyfully the spoiling of your goods, knowing that ye have a better and more enduring substance.” These coincidences with the Ep. to the Hebrews are very marked. xx. ἐποίησα τρεῖς ὥρας. Cf. Apoc. Mosis 37 ἐποίησεν δὲ τρεῖς ὥρας (so D) κείμενος : Asc. ]οδαΐαθ Graece, ii. 3. xxil. We are reminded of the situation in Tobit, where, after Tobit has become blind and poor, his wife Anna is obliged to sup- port him by manual labour. xxv. In this section we encounter the first of the poetical insertions in this book. They are four in number: the first two consist of a number of clauses with a constant refrain after each. The third is composed of a number of antitheses or contrasts: the last most nearly resembles the ordinary Hebrew Psalm, but has the peculiarity that the last verse is almost identical with the first. There is a poetical composition very much in the style of the one now before us in the History of Aseneth, but only in the Syriac, Armenian and Latin versions of it. After every verse in the Latin is the refrain “peccaui, domine, peccaui, in conspectu tuo multum peccaul.” The author of the Testament refers to other collections of hymns (e.g. in cc. xlix., 1.), of which it need only be said at present that their reality is extremely questionable. In this section we also find the only Latin word in the Testament—@yra. Its occurrence has not much significance as regards the date of the book, which no one would be inclined to place much earlier than the first century before Christ. XXVii. yaXedypa occurs in Ezek. xix. 9 and is also the word used in the Ascensio Isaiae (iii. 6 Gr.) of Manasseh’s capture. κάρταλλος is the LXX word for a bird-cage or basket. g 2 ΧΟ INTRODUCTION. The closing words of the section are in the true Testamentary style: the speaker drawing a moral for his Readers from his own experience. Almost every one of the Test. aw. Patr. supplies parallels. xxvili. A curious blunder occurs here. The kings come eis τὴν Avowrida and ask where is Jobab, ὁ τῆς Αἰγύπτου ὅλης βασι- λεύων (M has χώρας ταύτης). It is possible that it was the slip of a writer living in Egypt, who wrote down the name of his own country almost unconsciously. xxxl.sqq. There is a confusion between Elihu and Eliphaz in our texts. The Paris Ms reads Elihu throughout down to xxxlv. Mai’s text vacillates between the two. However, it seems that Elihu is really the person intended: for in chapter xli. (P) Elihu speaks of having uttered a lament over Job’s former wealth: M in that place omits some important words, and makes the reference vague. If we were allowed to read Eliphaz throughout these chapters, we should have the order of the speakers in the Book of Job preserved. Eliphaz would be the speaker up to c. xxxiv., Bildad in xxxv—xxxvill., Zophar in xxxvili., and Elihu in xli. xxxill. Here, in the words εἶπεν αὐτοῖς ᾿Ιώβ, the first person is dropped for a moment by the Paris MS: and this suggests the question whether in these poetical utterances we are not dealing with a series of interpolations. Certainly the introduction of Elihu’s lament in xxxii. is peculiar: ᾿Ακούσατε οὖν τοῦ κλαυθμοῦ τοῦ ᾿λιοῦ ὑποδεικνύοντος τοῖς παισὶν τὸν πλοῦτον τοῦ Ἰώβ, which reads very much like a gloss. On the other hand M in both these passages preserves the first person; and the phraseology of the poems does not (at least to my thinking) show a different hand. The occurrence of hymns in these romances may be paralleled from the Book of Tobit. The hymn of Job in this section twice applies the word πατὴρ to God. At first sight this may seem Christian: but such pas- sages as Wisd. xiv. 3, Sirach xxiii. 1, 4 (quoted by Spitta on James i. 17, with other passages) remind us that it occurs in purely Jewish books. ἐκ δεξιών τοῦ πατρός is superficially more sus- picious; but cf. Ps, cix, 1. The ἅρματα τοῦ πατρός are described in THE TESTAMENT OF JOB. x¢cl Apoc. Mosis 33 ἅρμα φωτὸς ἐρχόμενον (ἑλκόμενον 1) ὑπὸ τεσσάρων ἀετῶν λαμπρῶν. ἐν τῷ ὑπερκοσμίῳ. Apoc. Petri ἐκτὸς τούτου τοῦ κόσμου. ὁ κόσμος ὅλος παρελεύσεται κιτιλ. So 1 Cor. vii. 31, 1 Joh. ii. 17 (in both of which παράγειν is used) and Didache x. The transitoriness of life is emphasised in James v. ἁγία γῆ occurs of Palestine in Zech. 11. 12. In the word ἀπαράλλακτος is a striking reminder of James 1. 17 παρ᾽ @ οὐκ ἔνι παραλλαγή : and there is one only less obvious in the occurrence of ἔσοπτρον (cf. James 1. 23). εἰς TO διηνεκές is a phrase not found in the LXX, but familiar from the Ep. to the Hebrews (vil. 3, x. 1, 12, 14). xxxv. The two days’ illness of which Bildad reminds Eliphaz no doubt took place on their first arrival, and. was due to the δυσωδία of Job. It does not, I think, refer to Job iv. xxxvilil. The questions put by Job to Bildad are of the same nature as those propounded in 4 Esdras or in Kecl. xi. 5. XXXVili. fin. κυρίου, ToD καὶ τοὺς ἰατροὺς κτίσαντος closely resembles Sirach xxxviii. 1 τίμα ἰατρὸν... καὶ γὰρ αὐτὸν ἔκτισεν κύριος. xli. The view that Elihu was inspired by Satan is a very interesting one, and shows that the author felt, as we do now, that the speech of Elihu is out of place in the Book of Job. Traces of this view elsewhere are not frequent. Emanuel Deutsch, in a pamphlet on Elihu, quotes an identification of Elihu with Balaam by R. Akiba, and the same view is mentioned as a traditio patrum by Bede in his Commentary. In recent times J. Voigtliinder (in Bernstein’s Analecta) put forward the view that Elihu is Satan. xli., xlii. In these two short sections the whole of the substance of Job iv—xlii. 6 is summed up. It is clear from the hymn in xliii., as well as from the word θηρίον in xlii., that the devil who inspires Elihu is identified with the serpent. This identification is apparent in the Apoca- lypse, and we know from Origen that it was in some sort contained in the Assumption of Moses. In the Apocalypse of xc INTRODUCTION. Moses Satan enters into the serpent, which has an intelligence of its own independent of his. xlv. Μὴ λάβετε ἑαυτοῖς γυναῖκας ἐκ τῶν ἀλλοτρίων. A close parallel is in Tobit iv. 12. This precept, coupled with the endeavour made in ὁ. i. to connect Job with Israel, is the strongest indication of a Jewish origin for the Testament which we encounter anywhere in it. At the same time, the book is not one which a strict Pharisee could have written. Had this been the case, there must have been some introduction of the law either by way of prediction, or else in such a manner as to show that it was practically in force in patriarchal times. xlvi. At this point Job ceases to be the speaker, and the narrative is continued by another person, who is eventually stated to be Nahor, Job’s brother. The question as to the integrity of the book, which this phenomenon raises, must be discussed when our survey of the text is completed. xlvii. τοὺς ἐρχομένους ἐπὶ τὴν ἐμὴν ψυχήν. This coming of angels to fetch the soul is especially prominent in the Story of Zosimas xili—xv. (Apocr. Anecd. 1st series). ΧΙ. μηκέτι τὰ τῆς γῆς φρονεῖν. Cf. Col. ii. 2 τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς : also Asc. Les. Gr. 11. 1 The wonderful hymns uttered by Job’s daughters may be compared with the hymns uttered by the fabulous Hierotheus at the Virgin’s death-bed (Dionys. Areop. De Div. Nom. iii. 2). 1. πατρικῆς δόξης. Cf. Asc. Tes. Gr. 11. 4. li. Νηρείας or Νηρεὸς here first appears as the writer of the book: he is probably to be identified with Nahor: so M in c. 1. ἀδελφὸς Nawp. . 11. ἄνευ πόνου καὶ ὀδύνης. Cf. Story of Zosimas xiii. The death of Job must be compared with that of Adam in Apoc. Mosis 37, as it appears in the best Ms (1), at Milan): καὶ μετὰ ταῦτα ἐξέτεινεν τὴν χεῖρα αὐτοῦ ὁ πατὴρ τῶν ὅλων καθήμενος ἐπὶ θρόνου αὐτοῦ, καὶ ἦρεν τὸν Ce The angels have θυμιατήρια. THE TESTAMENT OF JOB. xclll 111. μετὰ τρεῖς ἡμέρας. So Test. Abr. A. xx. p. 103 and note p. 126. The soul adores God on the third day after death. ἐν καλῷ ὕπνῳ. Twice this expression is used in Test. xii. Patr., of Zebulun (10) and Asher (8). Our survey of the text, incomplete though it may be, has probably included the essential points. We ought to be in a position to express some opinion on the general question whether it is Jewish, or Christian, or whether it is a Jewish book inter- polated in the Christian interest. For myself, 1 began by looking upon it as purely Jewish and indeed pre-Christian in date. I do not hold that view now. The coincidences with New Testament phrases which have been noted in this introduction, and also in the marginal references to the text, are numerous and marked. They are too numerous, I think, to be set down as mere chance similarities ; and their character is not such that they can be eliminated as Christian interpolations. They do not, for instance, at all - resemble such insertions as that of the name of Jesus in 4 Esdr. vii. 28 (Lat.). The phrases in question are, so far as a can see, inseparably interwoven with their context: and they are for the most part not distinctively Christian in a doctrinal sense, but are often taken from the narrative or descriptive portions of the New Testa- ment: a phenomenon which seems to show first that our author’s mind was saturated with New Testament language, and, secondly, that he designedly refrained from introducing distinctively and unmistakably Christian expressions into his work. This state of things, rare as it is in the Apocryphal literature, is not an impossible one by any means: and it should surprise us the less in this case, inasmuch as we are dealing with the work of a man who was evidently something of a literary artist. I believe, then, that the writer of the text before us was a Christian: but that he was a Jew by birth is more than a probability. He writes on Jewish lines: his book is, as has been said, a Midrash: and, though he is careful not to introduce anything like the Mosaic legislation into it, he does his best to XC1V INTRODUCTION. connect his hero with Israel, and makes him give utterance to Jewish precepts, and practise Jewish virtues. In favour of this view we have also to reckon the fact that other books of this kind, notably the Testaments of the Twelve Patriarchs, go back to Hebrew originals. And there is one book in particular whose history seems to be very much the same as that which I have imagined for the writing before us. This is the History of Aseneth. In that we have a Midrash on a part of Genesis in a Greek form, put into that form, as far as we can judge, by a Christian hand, and yet almost entirely without distinctively Christian expressions. The author of the history of Aseneth as we have it now might almost have been identical with the author of the Testament of Job. As to the country and date of the latter, it is not easy to pro- nounce. In one passage (c. xxvill.) Egypt is mentioned in a manner which may point to the writer’s having been a resident there: and, if he were a Christian, he can hardly be placed earlier than in the second century. If we think of him as a Jew by birth, a Christian by faith, and as living in Egypt in the second or third century, we shall not, I believe, be far wrong. But the puzzling fact of a Jewish book full of Christian phrases is still before us: and I can only explain it to myself by supposing that the writer of the text before us had a text before him to deal with. In other words, it seems to me probable that he was putting into Greek a Hebrew Midrash on Job. He has not Christianised it: but it has come natural to him to use familiar New Testament phrases and terms of expression in giving the sense of the Hebrew text: and, as we might reasonably expect, he has drawn largely from the Greek Version of the Book of Job. Thus, his work is not a literal translation of a Hebrew original: it is rather a paraphrase thereof in Greek. That our author felt himself at liberty to make some additions _ to his original follows from what has been said. With regard to _ one particular section (cc. xlvi—liii.) there seem to be appreciable reasons for supposing that it is such an addition. First, in cc. i—xlv. Job is the speaker: he ceases to be so in ce. xlvi—lii. This is to some extent unavoidable: in all books of this kind we expect a short conclusion, ostensibly by THE TESTAMENT OF JOB. XCVv another hand, which shall state that the hero died and was buried. But in this case the concluding chapters contain a great deal more. They are mainly an amplification of the words “Job gave (his daughters) an inheritance among tbeir brethrep”: and they introduce something more in the apoca- lyptic strain than elsewhere appears in the book. They are, moreover, of rather a supplementary character. For instance, we find no mention of the healing of Job in its proper place in the story: but there is a rather detailed account of it in 6. xlvii. In the rest of the book, again, there is little said about angels. In c.-x. M (but not P) describes the person who speaks to Job as “the archangel of God,” but that is all. In these last chapters, however, we read of the special | languages of angels, of ἀρχαὶ (or ἄρχοντες), and of Cherubim ; besides the expression δεσπότης τῶν apeTov,—phrases which indicate a highly developed angelology. Here also, and here only, we find τὸ ἅγιον πνεῦμα in the text of P (omitted by M). There is a further question here, which demands some notice. What is the meaning of the wonderful girdles which are given by Job to his daughters? It is said of them that they will benefit the wearers both in this world and the next. I think that Professor Robinson is right in suggesting that they are the symbol of chastity. We are to think of Job’s daughters as resembling Philip’s “four daughters, virgins, which prophesied.” Virginity is almost without exception an attribute of a prophetess: and Job’s daughters are prophetesses. The girdle, again, is a recognised ecclesiastical symbol of chastity: and Job’s daughters receive girdles of heavenly make. So that in this episode we have something of an ascetic tendency, veiled though it is by symbols. When we examine the connexion between ce. lil. and lii, we seem to detect a rather clumsy suture. At least there is a good deal of tautology, if not a double statement of Job's burial: and in the opening of ec. 1Π1. as given by P there is a distinct anacoluthon. Lastly, it seems that the proportions of the book are rather injured by the introduction of this episode, which has less to do with Job himself than with his daughters. The Testament is ΧΟΥῚ INTRODUCTION. introduced in a very simple and straight-forward way by the calling of Job’s children to his death-bed (incidentally I would note that the νοσήσας of c. 1. is rather explained away or softened down in ec. lii.): and it is brought to a similarly plain conclusion in 6. xlv. with one or two dying injunctions, rather in the style of the Testaments of the Twelve Patriarchs or of Tobit. What we expect after this is a simple statement of Job’s death, and then just such an account of his funeral as we have in ὁ. [11]. According to my view, then, this episode of Job’s daughters is one of the additions made by the Greek paraphrast to his Hebrew Midrash: and the same is most likely true of the hymns which have been so often mentioned. We may suppose the original document to have contained the history of Job’s call to mono- theism, and destruction of the idol-temple, of Satan’s trickery, of Job’s hospitality and afflictions, of the visit of the kings, and of the hero’s death and burial. The longer speeches, the hymns, the similes, and the whole of cc. xlvi—lii., will have been inserted by the man who put the story into Greek. Something in the nature of a mediaeval analogy to the Testament of Job is afforded by Western literature. The Bible Historial in its fullest form usually contains a version of the complete Book of Job from the Vulgate, and, in addition to this, a résumé of the story, omitting the dialogues. These two docu- ments are entitled respectively “le grand Job,” and “le petit Job.” A few more general remarks may be made before we sum up this part of the subject. First, as to the peculiarities in the author's style. On three occasions he indulges in rather elaborate meta- phors, namely in e. iv. (of an athlete), in xvill. (of a sea-tossed merchant), and in xxvii. (of a pair of wrestlers). This is not a very familiar feature in the literature we are dealing with. The similes have, both in matter and in manner, a suggestion of the influence of Greek literature. I might be allowed to couple with this the remark that the pastoral life described (especially in xiii.) recalls to a slight extent passages in the bucolic poets of Alexandria, particularly that idyll of Theocritus called Ἡρακλῆς λεοντοφόνος (Il. 85—107). THE TESTAMENT OF JOB. xevil Again, the author has a trick of referring to other books. In xl. he says that the lamentation over Sitis is to be found in the παραλειπόμενα : in xii. that the speeches of Elihu are recorded in the παραλειπόμενα of Eliphaz: in xlviii. that the hymns of Hemera were written on her garments: in xlix. those of Casia are mentioned, in |. the prayers of Amaltheias-keras: and in li. it is said that Nereias recorded the hymns of all the three daughters in a book (though here M differs). All these works are probably quite imaginary, unless the παραλευπόμενα of Eliphaz is meant for the canonical Book of Job. The trick—for it is no more—may be intended to give verisimilitude to the narrative, or to leave the author a loop-hole for future compositions of a poetical kind, to which he was evidently addicted: but it is a peculiarity to which I do not find a parallel elsewhere in apocryphal books. It is ultimately borrowed from the references so often given in the Books of Kings and Chronicles to other sources of information. I am inclined to award praise to the book as a literary production. The writer shows a good deal of poetic feeling, notably in the description of the death of Job’s wife: and the proceedings of Satan are conceived in a designedly humorous spirit. Text. The readings of M which seem important are printed in a spaced type. In the present section I wish to call attention to some at least of those which ought to be adopted, and also to con- struct a text in one or two passages where the MSS are confused. i. καὶ βίος αὐτοῦ καὶ ἀντίγραφον διαθήκης αὐτοῦ ἐν ἡ ἂν ἡμέρᾳ νοσήσας καὶ ἐγνωκὼς τὴν ἀποδημίαν αὐτοῦ ἐκ τοῦ σώματος. The opening and closing words of Apocryphal books preserved for liturgical use in late mss are peculiarly liable to expansion and alteration. It is probable to me that here ἀντίγρ. διαθ. and the last clause may be genuine. The names of the sons (given by P and omitted by M) are clearly not Hebrew. τερσι + yopos may be intended to cover X¢Vlil INTRODUCTION. Τερψιχόρος and wn - φορος is undeniably Νικηφόρος. There is no reason, however, in this for rejecting them. il. dpa πῶς γνώσομαι < τὸ ἀληθές M > is to be adopted. iv. M places the simile of the athlete before the promise to Job: but as this text shows itself less original by interpolating a N.T. phrase (στέφανον ἀμαράντινον κομίσεις) I prefer to keep the text of P. ix. M rightly keeps a clause about the dogs, which has dropped out of P through the repetition of φυλάσσοντες: but wrongly reads καὶ μύλους for καμήλους. preferred here. ἅπαντες P of πένητες M. M is to be xl. ἵνα ἴδωμεν of M is right. xiii. Here is our first bad The texts are as follows: corruption. / P. Διεφώνουν δὲ ot ἀμέλγοντες \ a es > na Oo» \ τὰς βοῦς ῥέοντες ἐν τοῖς ὄρεσιν" Kal Ν 4 lal > - ε “ τὸ βούτυρον διεχεῖτο ἐν ταῖς ὁδοῖς Ν Ν , 3 \ aA , > μου Kal τὰ κτήνη ἀπὸ TOD πλήθους ἐν al a 4 ταῖς πέτραις Kal τοῖς ὀρεσιν ἐκοιτά- ἃς Ν , Ν Ν ζοντο διὰ τὰ λοχευόμενα: καὶ διὰ lal Ν μέ > 4 ‘a Ν ταῦτα μὲν ὄρη ἐκλύζοντο γάλακτι καὶ ὡς πεπειγμένον βούτυρον γίγνεσθαι: ἀπέκαμνον δὲ K.T.A. Μ. Aue. δὲ οἱ ἀμέλγ. τὰς βόας ΠῚ Ν OS /, A δί 5» ἢ καὶ τὰ πρόβατα τοὺς παροδίτας ἐν τῇ 660 ὅπως μεταλάβωσιν ἐξ αὐτοῦ" Ἂν -“ ie A , ΕἸ “ καὶ διεχεῖτο γάλα τὸ βούτυρον ἐν τοῖς > X43: “ ε “ 9 Ν “ ΄ ὄρεσι καὶ ἐν ταῖς ὁδοῖς ἀπὸ τοῦ πλήη- θους: ἐν δὲ ταῖς πέτραις καὶ τοῖς ἊΨ 3 ΄ ΄ ορεέεσιν ἐκοιτάζοντο διαλοχευόμενα: ἀπέκαμον δὲ κ.τ.λ. The secondary nature of M is evident from its misuse of διεφώνουν, noticed above. A further indication of the meaning of the word here is its evident parallelism to ὠπέκαμνον. More- over throughout this passage M is obscure: there is no subject to ἐκουτάζοντο, and διαλοχευόμενα is nonsense. Two slight changes restore coherence to P. We must read < τοῦ γάλακτος ῥέοντος for ῥέοντες, and ὥστε for καὶ ὡς. xiv. fin. The words ψαλμοῦ τουτέστιν of P seem to be ἃ marginal gloss (perhaps on ψαλτηρίου) which has got into the text in a wrong place: similarly intrusive words are found in xxiv., |. THE TESTAMENT OF JOB. ΧΟΙΧ Xvi. is much shortened in M. XVll. ἀπολέσω of M is to be adopted. xvill. Some such word as ἔχων is wanted to govern φορτίον. In M there is a considerable omission here. reads (dev for εἶδον. Later on it rightly xx. The words éppeov καὶ are required: they have dropped out of P. ἀφίστατο is also right in M, and probably κατῴκιζον, as against ἐφήστατο and κατήγγιζον of P. XXIV. σ a P. ὥστε τολμῆσαί pe ἀναισχύντως 3 ae > Ν 3 ἊΣ 3 Ψ ἐξελθεῖν εἰς τὴν ἀγωρὰν [εἰ κατανύ- ΕἸ ~ , μὲ 3 3 γομαι ἐν τῇ καρδίᾳ μου ὅτι οὐκ ἀρ- Ἂς 4 rs Ἂς Ν > , κετὸν] πράττειν: Ads τὸ ἀργύριον Another case of corruption: the texts are: M. ἐτόλμησα ἀναισχ. ἐλθεῖν εἰς Ἂς > / Ν Lal ’ τὴν ἀγοράν, καὶ τοῦ πράτου εἰπόντος μοι Δὸς ἀργύριον The words in brackets are a slightly different form of a preceding clause ἐννοουμένη ἐν τῇ K. μου ὅτι οὐκ ἀρκετὸν. doubt they have come in from the margin. I should restore something of this kind ἐξελθεῖν εἰς for πράτην. No πράττειν is evidently τ. ay. « καὶ αἰτῆσαι ἄρτον" καὶ εἰπεῖν μοι TOV > πράτην. XXVI1. M has here a right reading where P is corrupt. The text in ll. 12, 13 should run καὶ τὴν τῶν τέκνων ἡμῶν ἀπώλειαν κ. lal e , ig / uA e lal v Aa / TOV ὑπαρχόντων ὑπομένωμεν: Kal βούλει ἡμᾶς ἄρτι λαλῆσαί τι ta βῆμα K.T.X. XXVI11. > 4 εν ἃ / > P. ἐγένου yap ὃν τρόπον ἀθ- λητὴς μετὰ ἀθλητοῦ, καὶ εἷς τὸν “ , ee Ν > 4 ἕνα κατέρραξαν' Kal ὃ μὲν ἐπάνω Ν ε ’΄ > ’ / Ν τὸν ὑποκάτω ἐφίμωσεν πλήσας τὸ ld “ »” - στόμα αὐτοῦ ἄμμου καὶ πᾶν , -“ μέρος συγκλάσας ὑποκάτω αὐτοῦ ΕἿΣ ~ ‘ ὄντος καὶ ἐνέγκαντος αὐτοῦ τὴν ’ καρτερίαν καὶ διαφωνήσαντος la > ’ > Ν ε > 4 * μέγα ἐφωνησεν ἀκμὴν ὃ ἐπάνω. The simile of the two wrestlers is corrupt. f Ay M. ἐγενόμην ὃν τρόπον aé- λητὴς παλαίων μετὰ ἀθλητοῦ καὶ φ Ν “ , a , εἷς τὸν ἕνα κατέρρηξεν πλήσας τὸ στόμα αὐτοῦ ἄμμον καὶ πᾶν / 3 -“ 4 ε ὯΝ μέλος αὐτοῦ συγκλάσας: ὁ δὲ ὄντος καὶ ’ ~ ὑποκάτω αὐτοῦ > -“ ‘ ἐνέγκαντος αὐτοῦ τὴν Kap- ΄ ἃ Ν ΄ τερίαν ἃ μὴ διαφωνήσαντος, 3 ΄ ᾿ ἢ \ > , ἐφώνησε δὲ ἀκμὴν ἐπάνω. The sense indicated by these texts I take to be as follows. “Thou (Job) wast as when an athlete wrestles with another, and c INTRODUCTION. one throws the other: and the one who is on the top fills the other’s mouth with sand and bruises all his limbs: while the one who is undermost endures all his assaults and does not faint, and suddenly he who is uppermost gives in.” I would suggest the following text as a conjectural restoration : ἐγένου yap ὃν τρόπον ἀθλητὴς παλαίων μετὰ ἀθλητοῦ, καὶ εἷς τὸν ἕνα κατέρραξεν' καὶ ὁ μὲν ἐπάνω τὸν ὑποκάτω ἐφίμωσεν πλήσας τὸ στόμα αὐτοῦ ἄμμου καὶ πᾶν μέλος αὐτοῦ συγκλάσας, ὑποκάτω αὐτοῦ ὄντος καὶ ἐνέγκαντος αὐτοῦ τὴν καρτερίαν" οὗ μὴ διαφωνήσαντος μετὰ «ταῦτα; διεφώνησεν ἀκμὴν ὁ ἐπάνω. Unless indeed it should appear that μέγα ἐφώνησεν or ἐφώνησεν by itself could have a technical sense of “ giving in.” In 1. 12 M’s παλαιστρικὰ is right against the πλευτρικὰ of P. xxxil. M’s θυμιατήρια τῆς ὠδῆς ἐκ λίθων seems preferable to P’s θυμ. τῆς εὐώδους ἐκκλησίας. xxxill. For ἐκ δεξιῶν τοῦ πατρὸς Μ has ἐκ δεξ. τῶν σωτῆρος. But the difference between cpos and προς is very slight. xxxvli. P πῶς οὖν ἄδικος ἡ κρίνων ἐπενεγκών σοι τὰς TANYAS. ταύτας. Μ πῶς ἀδικῆσαι κρῖνον ἐπενεγκών σοι κ-.τ.λΔ. Perhaps we should read πῶς οὐκ ἄδικος ἦν, κρῖνον. xxxvill. Ρ πάρωμεν μεθ᾽ ἑαυτῶν τοὺς ἰατροὺς. Μ παρόντες μεθ᾽ ἡμῶν αὐτῶν τοὺς ἰατρ....ἐπαγάγομεν. Read παρηγάγομεν. χΧχχῖχ. Ρ ἀσφαλίσασθαι ἐπὶ μνήμῃ ἰσχύσωμεν. ’ AL) 3. 5 lal , Μ ἀσφαλισθῇ ἐπὶ μνήματα, ἐπεὶ ἡμεῖς οὐκ ἰσχύσαμεν. Μ is right here. xl. The sense of the original, which neither P nor M have quite kept, is I think this, that when the employer of Sitis found her dead in the stable, all the beasts cried out over her μετὰ μυκήματος κλαυθμοῦ: and the noise they made attracted the citizens, who rushed in and found her dead, and the beasts weeping over her. THE TESTAMENT OF JOR. ΟἹ xlili. Ρ ὅτι οὗτός ἐστιν ὁ τοῦ σκότους. Μ ὅτι υἱός ἐστιν τοῦ σκότους. Here again M is right. li. P ἀνεγραψάμην τὸ βιβλίον ὅλον πλείστων σημειώσεων τῶν ὕμνων παρὰ τῶν τριῶν θυγατέρων τοῦ ἀδελφοῦ μου, σωτήριον ταῦτα εἶναι. M aveyp. τὸ βιβλ. τοῦτο, πλὴν τῶν ὕμνων καὶ τῶν σημείων τοῦ ῥήματος. Here is a difference on a question of fact. P makes Nahor record the hymns of the daughters in a book. M will have it that he wrote “all this book” (i.e. the Testament), not inserting the hymns. It is quite in our author’s manner to mention this imaginary hymn-book of Nahor’s: and on this account I incline to keep the reading of P. The word πλείστων however would so easily come out of πλὴν τῶν that I do not feel certain about it. In this survey I have mentioned most of the inferior readings of P, and not many of those in M. A study of the variants will soon show that M is not so good an authority as P. The chronology of the book is a point which I have hitherto left out of sight. It is rather confused in the two mss. The indications are as follows: xvi. P gives seven years between Job’s call and the loss of his property. M omits this. In P Job’s charity seems to be con- sequent upon his call by the angel. xx. P Job is plagued 48 years. M — 7 years. (ibid. After 11 years (P, “a long time” M) he is deprived of bread. It is very likely a mistake for 17 in P. In xxvi. P gives this as 17 years, M as 7.) xxviil. The kings come after 20 years P (twice mentioned). Omitted in M in the first place: in the second, given as 7 years. In xxxi. the kings fumigate Job for 3 days in P, for 3 hours in M. xli. M and P agree in assigning 27 days to the main discourses. li. P. After 3 days Job falls ill; omitted in M. cll INTRODUCTION. lili. M appends a calculation of Job’s life, partly from the LXX. “He lived before the plague 75 years. after it 150 years. In all 248 years.” (LXX 240 B: 248 NOAC,) Whence we gather that the plague lasted 23 years: M has however consistently represented the plague as lasting 7 years. P gives no such total anywhere, but probably was influenced by the LXX 248 in assigning 48 years to the plague. The great length of time is prominent in the passage quoted from the Apocalypse of Paul, which gives 30 years. The only point that comes out clearly is that P is inclined to give a fabulous and exaggerated chronology and that M prunes this down wherever it can. ACTORUM IOHANNIS A LEUCIO CONSCRIPTORUM FRAGMENTUM J, A. A, II, ] f. 51b 2 - , 2 U «εκ TOON περιοδῶν IMANNOY.> t \ \ \ ΄ ee / «Ὁ Διήγησις θαυμαστὴ περὶ τὰς πράξεις καὶ ὀπτασίας, ἣν 3 c [2 5 ͵7ἵ id , \ a / e A εἶδεν ὁ ἅγιος ᾿Ιωάννης ὁ θεολόγος Tapa τοῦ κυρίου ἡμῶν ᾽ a a, a yA LZ Sens) 05 A , \ Ἰησοῦ Χριστοῦ" πῶς ἐφάνη an ἀρχῆς Llertpov καὶ ¢ - a a x / ᾿Ιάκωβον᾽" καὶ ὅπου διηγεῖται τοῦ σταυροῦ TO μυστήριον. / Εὐλόγησον δέσποτα. 5 5 ς / \ , I. ᾿Εξήτασαν οὖν οἱ παρόντες τὴν αἰτίαν, καὶ μάλιστα > / > / “ / “ e if e ἠπόρουν, εἰρηκυίας τῆς Δρουσιάνης ὅτι Mou ὁ κύριος ὡς 5) 7 " 2 a / A OG / 5) [ωάννης ὠφθη ἐν τῷ μνήματι καὶ ὡς νεανίσκος" ἠπορη- 5 a \ id Ν / {2 a μένων οὖν αὐτῶν Kal τρόπον τινὰ μηδέπω ἐστηριγμένων TH , ©° , 5 ᾽ ’ πίστει βεβαίως φέρειν, ὁ Iwavyns εἶπεν" "Ανδρες ἀδελφοί, το IO\ ie ! IO\ , \ κ΄ > \ οὐδὲν ξένον πεπόνθατε οὐδὲ παράδοξον περὶ τῆς εἰς TOV «κύριον; ἐκδοχῆς" ὅπου γε καὶ ἡμεῖς, ods ἐξελέξατο ἑαυτῷ ’ / \ > t b) \ \ Claes Sey? ἀποστόλους, πολλὰ ἐπειράσθημεν. ἐγὼ μὲν ὑμῖν «οὔτε! an > a / a προσομιλεῖν οὔτε γράψαι χωρῶ a τε εἶδον & τε ἤκουσα: a a \ \ \ a καὶ νῦν μὲν δεῖ με πρὸς τὰς ἀκοὰς ὑμῶν ἁρμόσασθαι, Kal 15 καθὰ χωρεῖ ἕκαστος ἐκεῖνα ὑμῖν κοινωνήσω ὧν ἀκροαταὶ ὃ 4 fa} / θ τὰ 16 \ \ ᾽ Ν ὃ , a ύνασθε γενέσθαι, ὅπως ἴδητε τὴν περὶ αὐτὸν δόξαν, ἥτις 3 a > ἣν Kal ἔστιν καὶ νῦν καὶ εἰς ἀεί. Il. Ὅτε γὰρ ἐξελέξατο Ἱ]έτρον καὶ ᾿Ανδρέαν ἀδελφοὺς ” ” / \ \ ᾽ / 2 , ὄντας, ἔρχεται πρός με καὶ τὸν ἀδελφόν μου ᾿Ιάκωβον 20 na / / ς ᾽ εἰπών: Χρήζω ὑμῶν: ἔλθατε πρός pe. καὶ ὁ ἀδελφός 7 ἠπόρουν] ὑπόρουν Δρουσιάνης] δρουσύνης 8 ᾿Ιωάννης] τὠάννη ἠπορημένων] ὑπορημένον 9. αὐτῶν] αὐτόν τρόπον] τρόπῶν 10 βεβαίως φέρειν] βεβ. φέρων codex: βαραίως (sc. βαρέως) φέρων (6 Iw.) Bonnet coni.: Zahn βεβ. ἐκφέρειν (cf. p. 6, 1. 4) 12 -«- κύριον -- Bonnet coni.: Robinson coni. περὶ τ. ἑαυτῶν ἐκλογῆς _ 18 ἐπειράσθημεν] ἐπειράσθησαν -«-οὔτε -- προσομιλεῖν] προσομιλὸν 15 μὲν δεῖ με] μὴδήμε 10 ἐκεῖνα] ἐκείνω 17 δύνασθε] δύνασθαι αὐτὸν] αὐτῶν A Wonderful Narrative concerning the Acts and Visions, the which Saint John the Divine saw at the hand of our Lord Jesus Christ: how He appeared in the beginning unto Peter and James: and wherein He relateth the mystery of the Cross. Pray, Sir, a blessing. I. Those then who were present inquired the cause, and were especially perplexed, for that Drusiana had said “The Lord appeared unto me in the tomb in the form of John and in that of a youth.” Forasmuch therefore as they were perplexed and were in a manner not yet confirmed in the faith so as to endure it steadfastly, John said: Men and brethren, ye have suffered nothing that is strange or in- credible as concerning your perception of the inas- much as we also, whom He chose for Himself as apostles, were tried in many points. JI, indeed, am neither able to set Ioh. xxi.25 forth to you nor to write the things which I both saw and heard: and now it is needful that I should fit them to your hearing ; and according as every one of you is capable I will communicate unto you those things whereof ye are able to become hearers, that ye may see the glory that is about Him, which was and is both now and for ever. 1. For when He had chosen Peter and Andrew, who were brethren, He cometh to me and to my brother James, saying “I have need of you: come unto Me.” And my 1:5: - f. 52a 4 ACTA IOHANNIS. fal / fal \ 5» Ἂν lal μου τοῦτο εἶπεν" ᾿Ιωάννη, TO παιδίον τοῦτο «τὸ; ἐπὶ τοῦ nr “-“ ἊΝ \ 3 A αἰγιαλοῦ καλέσαν ἡμᾶς τί βούλεται; κἀγὼ εἶπον" ἸΙοῖον , ς ᾿ ῃ \ A earn Ne παιδίον; ὁ δέ μοι πάλιν" | To νεῦον ἡμῖν. Kayo ἀπεκρι- , \ \ \ e lal 3 \ \ vapnv: Διὰ τὴν πολλὴν ἡμῶν ἀγρυπνίαν τὴν κατὰ fol \ id An > / 7 / θάλασσαν γεγονυῖαν οὐ σὺ ὁρᾷς, ἀδελφέ μου ᾿Ιάκωβε:" 5 an a 7 / e οὐχ ὁρᾷς δὲ τὸν ἑστῶτα ἄνδρα εὔμορφον, καλόν, iapo- ί- a ¢ lal οὶ > +) πρόσωπον; ὁ δέ μοι εἶπεν: Τοῦτον οὐχ ὁρῶ, ἀδελφέ: ἀλλ 3 ἐξέλθωμεν καὶ ὀψόμεθα τὸ τί βούλεται. καὶ οὕτως εἰς fol lal By iN « an γῆν TO πλοῖον ἀγαγόντες εἴδομεν καὶ αὐτὸν ἅμα ἡμῖν fal lal (3 > / βοηθοῦντα ὅπως TO πλοῖον ἑδράσωμεν. ὡς δὲ ἀπέστημεν 10 la) lel \ τοῦ τόπου αὐτῷ βουληθέντες ἕπεσθαι, πάλιν ὥφθη ἐμοὶ \ ῇ x \ «τὴν μὲν κεφαλὴν» ὑπόψιλον ἔχων, TO δὲ γένειον δασὺ a > ’ 7 καταγόμενον, τῷ δὲ Ιακώβῳ ἀρχιγένειος νεανίσκος. ἢπο- an a > / “ ΄ Ν c \ « ΓΑΙ 5 3 ροῦμεν οὖν ἀμφότεροι 6 τι βούλεται τὸ ὁραθὲν ἡμῖν" εἶτα A fa ΄ὔ ἑπόμενοι αὐτῷ ἀμφότεροι κατ᾽ ὀλίγον ἠποροῦμεν ἐννοού- 15 a / \ , μενοι TO πρᾶγμα. ἐμοὶ μέντοι Kal TO παραδοξότερον τόδε , \ JeaN 3 ς an ᾽ \ ἐφαίνετο" ἐπειρώμην yap αὐτὸν κατ᾽ ἰδίαν ὁρᾶν, Kai οὐδὲ , Τὸ \ 2 fa} Ἁ 3 nr > 4 ? \ πώποτε εἶδον τοὺς οφθαλμοὺς αὐτοῦ ἐπινεύοντας, adda / , / \ Y μόνον ἀνεῳγότας. πολλάκις δέ μοι Kal μικρὸς ἄνθρωπος \ NA a > πὶ ‘ ,’ ͵7 ἐμφαίνεται δύσμορφος καὶ +70 πᾶν εἰς οὐρανὸν ἀποβλέ- 20 πων. εἶχεν δὲ καὶ ἕτερον θαυμαστόν" ἀνακείμενον ἐμὲ ἐπὶ ’ \ lal -“ τὰ ἴδια στήθη ἐδέχετο, κἀγὼ συνεῖχον ἑαυτῷ: καὶ ποτὲ / a We \ \ , ’ la) ? a \ μέν μοι λεῖα Kal ἁπαλὰ τὰ στήθη αὐτοῦ ἐψηλαφῶτο, ποτὲ ΄ 7 ¢ an δὲ σκληρά, ὥσπερ πέτραις ὅμοια, ὡς διαπορεῖν με ἐν ἐμαυτῷ καὶ λέγειν: Τί ἐστιν τοῦτο οὕτως μοι; καὶ ἐννο- 25 “ fa eee οὔντός μου ταῦτα aUTOS.... 1 τοῦτο 1°] -- ἀκούσας :- suppl. Bonnet utrique occurrit 3 πάλιν] πάλλιν νεῦον] νέβον 7 Τοῦτον] τοῦτου 8 ἐξέλθωμεν] ἐξέλθωμε ou.) ὀψώμ. 8, 9 οὕτως εἰς γῆν] οὗτος σιγῆ 9 εἴδομεν] ἵδωμεν ἡμῖν] buy 10 ἑδράσωμεν] ἐδράσσωμεν 11 ἕπεσθαι ὅπεσθαι 12 «τὴν μὲν κεφαλὴν :-} Ita Bonnet et Robinson: ego scripseram ἔχων «τὴν Kep.> δασὺ] δασὶν 13 ἠποροῦμεν] ὑποροῦν μεν 15 forsitan supplendum σφοδρότερον post ἠποροῦμεν 16 τόδε] τότε: Bonnet correxit 18 érwevovras] ἐπονεύοντας. Bonnet coni. ἐπιμύοντας uel ἀπομ. 20 ἐμφαίνεται] Bonnet coni. ἐφαίνετο: conf. édéxera 1. 22 καὶ τὸ πᾶν εἰς αν οὐρανὸν ἀποβλέπων] cod. καὶ τὸ π᾿] etc. locus obscurus: forsit. καὶ τότε πάλιν εἰς οὐρανὸν ἀποβλέπων: collat. p. 6, ll. 18 sqq. 21 ἀνακείμενον] ἀνακειμὲν 22 ἐδέχετο] ἐδέχεται 23 ἁπαλὰ] ἀπαλλὰ 24 σκληρὰ] σκληραὶ 25 λέγειν] λέγει 26 post αὐτὸς exciderunt aliqua uerba Domini: spatium in cod, quasi quinque uel sex literarum ACTS OF 5. JOHN. 5 brother that, said “John, what would this child have, that called to us upon the shore?” And 1 said “What child?” And he said to me again “The one that is beckoning to us.” And I answered “ Because of our long watch, which we have kept at sea thou seest not aright, my brother James: but seest thou not the man that standeth there, fair and comely and of a cheerful countenance?” But he said to me “ Him I see not, brother: but let us go forth, and we shall see what he would have (or what it meaneth).” And so, when we had brought the ship to land, we saw Him also helping along with us to settle the ship. And when we departed from the place, wishing to follow Him, again He was seen of me as having a head rather bald, but a thick and flowing beard: but to James He appeared as a youth whose beard was newly come. We were therefore perplexed, both of us, as to what that should mean which we had seen ; and then as we followed Him both of us by little and little became perplexed as we thought upon the matter. Yet unto me there appeared this, which was still more won- derful : for I would try to see Him in private, and I never at any time saw His eyes closing, but only open. And oftentimes He appeared to me as a small man and uncomely and + then again as one reaching to heavent. Also there was in Him another marvel: when I sat at meat He would take me upon His own breast, and I would consider with myself; and sometimes His breast was felt of me to be smooth and tender, and sometimes hard, like stones, so that I was perplexed in myself and said “ Wherefore is this so unto me?” And as I was thinking on these things, He... [. 53: 0 ACTA IOHANNIS. / \ ’ , III. "Adore δέποτε παραλαμβάνει με «καὶ; ᾿Ιάκωβον \ / ᾽ Neo: “ ἊΨ ᾽ a ἔθ ” 0 A \ καὶ Ilérpov | εἰς τὸ ὄρος ὅπου ἦν αὐτῷ ἔθος εὔχεσθαι" καὶ a an na ς cal 2 5 \ \ εἴδομεν «ἐν; αὐτῷ φῶς τοιοῦτον ὁποῖον οὐκ ἐστὶν δυνατὸν ᾽ , , 7 θ Peta 5 Va Φ a ἀνθρώπῳ χρώμενον λόγῳ φθαρτῷ ἐκφέρειν οἷον ἦν. 7 Ὁ / ’ ΄ ς “Ὁ \ lal ᾽ ay Ἂν = IV. Πάλιν ὁμοίως ἀνώγει ἡμᾶς τοὺς τρεῖς εἰς TO ὄρος, 5 an Ν / 5 / Aéyou: "EXOate σὺν ἐμοί. ἡμεῖς δὲ πάλιν ἐπορεύθημεν" A , 5 >) \ \ s καὶ ὁρῶμεν αὐτὸν ἀπὸ διαστήματος εὐχόμενον. ἐγὼ δὲ οὖν, 5 \ > , > / « N ς a ’ Als! / ’ a ἐπειδὴ ἐφίλει με, ἠρέμα WS μὴ ὁρῶντος αὐτοῦ ἐγγίζω αὐτῷ a \ \ > / ΕῚ ΤΥ Ν ¢ an καὶ ἵσταμαι ἀφορῶν αὐτὸν εἰς τὰ ὀπίσθια αὐτοῦ" καὶ ὁρῶ SN € ἢ Ν δὲ « > / \ δὲ αὐτὸν ἱμάτια μὲν μηδὲ ὅλως ἠμφιεσμένον, γυμνὸν δὲ το ,ὔ < / (5 » [τ Ὁ A \ 9 Ἄν, \ τούτων ὁρώμενον Vp ἡμῶν" ἄνθρωπον δὲ οὐδὲ ὅλως καὶ / \ \ nr TOUS μὲν πόδας πάσης χιόνος NEVKOTEPOUS, ὡς καὶ τὴν γῆν ᾽ / U id \ a mies \ \ \ ἐκείνην καταλάμπεσθαι ὑπὸ TOV ποδῶν" THY δὲ κεφαλὴν > \ ᾽ \ 2 , jf ae Ω ! εἰς τὸν οὐρανὸν ἐρειδομένην᾽ ὡς φοβηθέντα με κραυγάσαι, ’ \ \ ᾿ / \ ΕΣ , a ‘ αὐτὸν δὲ ἐπιστραφέντα μικρὸν ἄνθρωπον ὀφθῆναι, Kat 15 / / » - κρατήσαντά μου τὸ γένειον ἀνασπάσαι καὶ εἰπεῖν μοι" Ἵ , \ / ” ’ \ / \ ἣν he wavyn, μὴ γίνου ἄπιστος, ἀλλὰ πιστός, Kal μὴ περίεργος. ν 5 Soma / \ > ͵ ΄ ᾿ , Δ cara καὶ εἶπον αὐτῷ Τί γὰρ ἐποίησα, κύριε; λέγω δὲ ὑμῖν, 2 vA / \ / 5 lal / ἴω ἀδελφοί, οὕτως πεπόνηκα τὸν τόπον ἐκεῖνον, ὅθεν μου τοῦ γενείου ἐλάβετο, ἡμέρας τριάκοντα, ὥστε με εἰπεῖν αὐτῷ" 20 7 Ν , Κύριε, εἰ τὸ τίμα σου παίζοντος τοιαύτην ἀλγηδόνα "ἡ /- πεποίηκεν, TL EL ῥαπίσμασίν με ἔλαβες; Kal αὐτός μοι ce} » \ » , εἶπεν" Σὸν λοιπὸν ἔστω μὴ πειράζειν τὸν ἀπείραστον. «ς rn ig ἴω “Ὁ V. ‘O δὲ Πέτρος καὶ ᾿Ιάκωβος ἐμοῦ ὁμιλοῦντος τῷ / \ κυρίῳ ἠγανάκτουν διανευόμενοί μοι ὅπως παραγένωμαι πρὸς 25 2) \ / th \ , ἣν αὐτούς, ἀπολιπὼν μόνον τὸν κύριον. καὶ ἐπορεύθην, καὶ 3 , / ¢€ lal an , εἶπόν μοι ἀμφότεροι: “O τῷ κυρίῳ προσομιλῶν μένοντι n ig 3 5» , ἐπὶ τοῦ ὕψους τίς ἦν; | καὶ γὰρ ἠκροώμεθα ἀμφοτέρων t 3 a \ λαλούντων. καὶ συννοήσας τὴν πολλὴν χάριν αὐτοῦ καὶ 4 χρώμενον] fors. legendum χρωμένῳ 8 ὡς μὴ ὁρῶντος αὐτοῦ] ὡς μὴ ὁρόντες αὐτός αὐτοῦ 11 τούτων] τοῦτον 12 πάσης] ποίας cod.: πάσης Ποῦ. : ποίας aut delet Bonnet 10 κρατήσαντα] κρατίσαντος 20 τριάκοντα] τριάκον 21 εἰ τὸ τίλμα σου] Ita Bonnet praeclare: ego conieceram εἰ τότε ἅμα σου. codex habet εἴ tori: ἅμα σου 22 τί εἰ ῥαπίσμασίν με ἔλαβες] cod. τί ἡραπησμασίν μοι ἔλαβες. Bonnet sugg. ἔβαλες 28 ἔστω] cod. εἶ" τὸν. Bonnet ἤτω uel ἐστὶν uel τέκνον 24 Ἰ]έτρος καὶ ω ᾿Ιάκωβος] πέτρου κ. ἰακόβου 25 ἠγαν.}] ἠγανάκτον διανευόμενοι] διανεβό- μενοι 20 μόνον τὸν κύριον] μόνω τῶ κω 27 μένοντι] γένον : μένων Bonnet, “γενομένῳ Robinson 28 τίς ἢν] τίς € ἠκροώμεθα] ἡκροούμεθα 29 συννοήσας] συνὀήσας ACTS OF S. JOHN. i Ill. At another time He taketh me James and Peter into the mountain where His custom was to pray: and we beheld Him such a light as it is not possible for a man that useth corruptible speech to tell what it was like. IV. Again in like manner He leadeth us three up into the mountain, saying “Come ye with Me.” And we again went: and we behold Him at a distance praying. Now therefore I, because He loved me, drew nigh unto Him softly as though He should not see, and stood looking upon His hinder parts. And I beheld Him that He was not in any wise clad with garments, but was seen of us naked thereof, and not in any wise as a man: and His feet whiter than any snow, so that the ground there was lighted up by His feet: and His head reaching unto the heaven; so that I was afraid and cried out, and He turned and appeared as a man of small stature, and took hold upon my beard and pulled it and said unto me “John, be not unbelieving, but believing, and not a busybody.” And I said unto Him “ But what have I done, Lord?” And 1 tell you, brethren, I suffered so great pain in that place where He took hold upon my beard, for thirty days, that I said unto Him, “ Lord, if Thy twitch when Thou wast in sport hath given me so great pain, what were it if Thou hadst given me a buffet?” And He said unto me “Let it be thine from henceforth not to tempt Him who is not to be tempted.” V. But Peter and James were wroth because I spake with the Lord, and beckoned unto me that I should come unto them, and leave the Lord alone. And I went, and they both said unto me “He that was speaking with the Lord when He was upon the top of the Mount, who was He ? ὃ ACTA IOHANNIS. U ε \ if ” 3 Ce rn πολυπρόσωπον ἑνότητα Kal σοφίαν ἄληκτον εἰς ἡμᾶς ? \ lal ’ Ἂν 3 ἀποβλέπουσαν εἶπον. Μαθήσεσθε αὐτὸ τοῦτο αὐτὸν ἐξε- τάσαντες. a a a ’ nr ’ VI. Πάλιν ποτὲ ἡμῶν πάντων τῶν μαθητῶν αὐτοῦ εἰς 5 \ ’ \ \ Γεννησαρὲτ ἐν ἑνὶ καθευδόντων οἴκῳ, ἐγὼ μόνος taro τὸ 5 , , Ἶ , ἱμάτιον ἐντυλιξάμενος ἐπετήρουν τί πράσσει" καὶ ἤκουσα a a ’ / , ’ ΄ τὸ πρῶτον λέγοντος αὐτοῦ" ᾿Ιωάννη, κάθευδε. κἀγὼ τότε προσποιησάμενος τὸν καθεύδοντα εἶδον ἄλλον ὅμοιον ᾽ \ , U - \ » , / Ὁ αὐτὸν κατελθόντα τινά, οὗ καὶ ἠκροασάμην λέγοντος τῷ , ᾽ an ἃ 5) a κυρίῳ pou’ ᾿Ιησοῦ, ods ἐξελέξω, ἔτι σοι ἀπιστοῦσιν; καὶ 10 ς ἢ 3 4. τς na L ean) , ὁ κύριός μου εἶπεν αὐτῷ Καλῶς λέγεις" ἄνθρωποι yap εἰσιν. a a 2 \ VII. Ἑτέραν δὲ ὑμῖν δόξαν ἐρῶ, ἀδελφοί: * mote ,’ a - βουλόμενος αὐτὸν κρατῆσαι, ἐν ὑλώδει καὶ παχεῖ σώματι / a (2 προσέβαλλον: ἄλλοτε δέ ποτε πάλιν ψηλαφώντός pov 15 “. Ν id ‘ \ 6 αὐτόν, ἀἄδλον ἣν καὶ ἀσώματον τὸ ὑποκείμενον, καὶ ὡς ah ty ” μηδὲ ὅλως ὄν. fal \ VIII. Εἰ δὲ ὑπό τινός ποτε τῶν Φαρισαίων κληθεὶς a a A εἰς κλῆσιν ἐπορεύετο, συναπήειμεν αὐτῷ" καὶ ἑκάστῳ παρε- ͵ ® ἜΝ a ® τίθετο ἄρτος εἷς ὑπὸ TOD κεκληκότος, ἐν οἷς καὶ αὐτὸς 20 . 7 awed \ \ an SA a ἢ ΟΝ ΡΞ \ ἐλάμβανεν ἕνα" τὸν δὲ αὐτοῦ εὐλογῶν διεμέριζεν ἡμῖν" καὶ ἐκ τοῦ βραχέος ἕκαστος ἐχορτάζετο, καὶ οἱ ἄρτοι ἡμῶν € \ a ὁλόκληροι ἐφυλάττοντο, ὥστε ἐκπλήττεσθαι τοὺς καλοῦν- τας αὐτόν. 1 πολυπρόσωπον] πολλυπρ. ἄληκτον ἀλίκτον 2 Μαθήσεσθε αὐτὸ τοῦτο] μαθήσεσθαι αὐτῶ" τοῦτο 5 καθευδόντων] καθευδῶν τῶ 5, 6 ἀπὸ τὸ ἱμάτιον] fors. ὑπὸ τῷ ἱματίῳ 9 κατελθόντα] καθεύδοντα οὗ καὶ ἠκρ.] οὑκηκροασάμην 9, 10 τῷ κυρίῳ μου" ᾿Τησοῦ] τῶ kw μου ‘wv cod.: τῷ kK. μου Ἰησοῦ" Robinson 10 ἀπιστοῦσιν ;] ἀπιστοῦσιν. cod., Bonnet, Robinson 11 ἄνθρωποι] "ανοσ 18 ἐρῶ] ὁρῶ ποτὲ] Hic incipit fragmentum I. apud Zahn 14 παχεῖ σώματι] πάσχει σώματος 15 προσέβαλλον] προσέβαλον 18 om. κληθεὶς 19 κλῆσιν] κλίσιν : et quidem Anastasii uersio Latina habet recubitum 22 ἐκ] eis Fragm. 1. apud Zahn. 18 ποτε ante ὑπό τινός habet κληθεὶς 19, 20 καὶ ἑκάστῳ---κεκληκότος καὶ ἕκαστος ἡμῶν ἐλάμβανες τακτὸν ἄρτον ἕνα ὑπὸ τῶν κεκληκότων 22 ἕκα- oTos|+ ἡμῶν ἡμῶν post οἱ ACTS OF S. JOHN. 9 for we heard both of them speaking.” And I, when I con- sidered His great grace and His unity which hath many faces, and His wisdom which without ceasing looked upon us, said “That shall ye learn if ye inquire of Him.” VI. Again, once when all of us His disciples were sleeping in one house at Gennesaret, I alone, having wrapped myself up, watched +/from under my garmentt what He did: and first I heard Him say “John, go thou to sleep”: and thereupon I feigned to be asleep; and I saw Another ike unto Him come down, Whom also I heard say- ing unto my Lord “Jesus, do they whom Thou hast chosen still not believe in Thee?” And my Lord said unto Him “Thou sayest well: for they are men.” VII. Another glory will I tell you, brethren. Sometimes when I would lay hold of Him, I met with a material and solid body: and at other times again when 1 felt Him, the substance was immaterial and bodiless and as it were not existing in any wise. VIII. Now if at any time He were bidden by one of the Pharisees and went to the bidding, we went with Him: and there was set before each one of us a loaf of bread by him that had bidden us, and He also with us received a loaf. And He would bless His own and divide it amongst us; and from that little each of us! was filled and our own loaves were saved whole, so that they who bade Him were amazed. 1 Joh. vi. 7. f. 53D 10 ACTA IOHANNIS. ᾽ / \ / ν᾽ 3 lel / » IX. ᾿Εβουλόμην δὲ πολλάκις σὺν αὐτῷ βαδίζων ἴχνος ,’ a fol fol cr / er \ Σ x αὐτοῦ ἐπὶ τῆς γῆς ἰδεῖν εἰ φαίνεται,---ἀῶρων yap avTov a a / ἀπὸ τῆς γῆς ἑαυτὸν ἐπαίροντα---, καὶ οὐδέποτε εἶδον. ἴω c A > / a an X. Καὶ ταῦτα ὑμῖν, ἀδελφοί, προτροπῆς ἕνεκα τῆς ἐπ᾽ an an 9 lal αὐτὸν πίστεως ὁμιλῶ" τὰ yap μεγαλεῖα αὐτοῦ καὶ θαυ- 5 a Uj " , μάσια | τὸ νῦν σεσιγήσθω, ἄρρητα ὄντα καὶ τάχα οὐ ‘ ’ δυνάμενα λέγεσθαι οὔτε ἀκούεσθαι. ΧΙ. Πρινὴ δὲ συλληφθῆναι αὐτὸν ὑπὸ τῶν ἀνόμων ἢ ὃ / \ , 7 a Il / > / ουδαίων, συναγαγὼν πάντας ἔφη IIpiv pe ἐκείνοις ππαρα- a «ς Ν / \ A 2 I 5 \ δοθῆναι, ὑμνήσωμεν τὸν πατέρα, καὶ οὕτως ἐξέλθωμεν ἐπὶ το , sy a] 7 nr a TO προκείμενον. κελεύσας οὖν ἡμῖν ὥσπερ γῦρον ποιῆσαι, a > / a b / ΄ ἀποκρατοῦντας ἀλλήλων χεῖρας, ἐν μέσῳ δὲ αὐτὸς γενό- " Ξ ΝΣ \ ς , ” 3 ef μενος, ἔλεγεν᾽ To ᾿Αμὴν ὑπακούετε. ἤρξατο οὖν ὕμνον - / ὑμνεῖν καὶ λέγειν" , , ᾿ Δόξα σοι, πάτερ 15 Nie MCh , 5. 7 Ἀν ΟΣ [eae Kal ἡμεῖς KUKNEVOVTES ἐλέγομεν TO Αμὴν / / ’ δόξα σοι, Moye’ δόξα σοι, χάρις. ᾿Αμήν. “ / a 2 a δόξα σοι, πνεῦμα ἅγιον" δόξα σου τῇ δόξῃ. ᾿Αμήν. a , ᾿ ᾽ ἜΑΡ, a - αἰνοῦμέν σε, πάτερ᾽ εὐχαριστοῦμέν σοι, φῶς ἐν ᾧ , » εἰ lal 3 / σκότος οὐκ οἰκεῖ. App. 20 Ἔφ᾽ ᾧ δὲ εὐχαριστοῦμεν, λέγω" t 3 om. ἀπὸ τῆς γῆς ἑαυτὸν 4 ὑμῖν] ἡμῖν προτροπῆΞ] προτροτροπῆς τῆς] τὴν 5 ὁμιλῶ] ἀμιλῶ 6 σεσιγήσθω] σεσιγείσθαι om. καὶ τάχα 7 δυνάμενα] δυνάμεθα οὔτε] ὄντα 8 Πρινὴ δὲ συλλ.] πρὶν ἧδε συνλληφθήναι 9 συναγαγὼν] συνἀγωγῶν 10 ὑμνήσωμεν) ὑπομνήσωμεν 12 ἀποκρα- τοῦντας] ἀποκρατόντασ 19 αἰνοῦμέν ce] ἐνοῦμεν σοι 21 εὐχαριστοῦμεν, λέγω] εὐχαριστοῦντες λόγῶ codex: Rob. ηὐχαριστοῦμεν, λέγει. Fragm. I. apud Zahn. 1, 2 tyvos—galvera] ἰδεῖν εἰ ixvos αὐτοῦ ἐπὶ τῆς γῆς φαίνεται 8 habet ἀπὸ τῆς γῆς ἑαυτὸν 4 Καὶ ταῦτα--ἕνεκα τῆς] καὶ ταῦτα ὑμῖν ἔτι ὥσπερ προτροπῆς ἕνεκεν Τῆς 5 θαυμάσια] τὰ θαυμ. 6 habet καὶ τάχα 8 Πρινὴ] Πρὶν ἀνόμων] -" καὶ ὑπὸ ἀνόμου ὄφεως νομοθετουμένων 9 πάν- τας] ἰ ἡμᾶς 11 om. ὥσπερ 12 ἀποκρατοῦντας)] ἀποκρατούντων τὰς 18 ὑπακούετε] + μοι om. ὕμνον 10 ἐλέγομεν] ὑπηκούομεν αὐτῷ 18 πνεῦμα ἅγιον] τὸ πνεῦμα" δόξα σοι, ἅγιε" ACTS OF S. JOHN. 11 IX. And often when I was walking with Him I wished to see whether the print of His foot appeared upon the earth, (for I saw Him raising Himself from the earth) and I never saw it. X. Now these things, brethren, I speak unto you for the encouragement of your faith toward Him: for we must at the present keep silence concerning His mighty and wonderful works, inasmuch as they are mysteries and _ per- adventure cannot at all be either uttered or heard. XI. Now before He was taken by the lawless Jews (the other text adds who also were governed by the lawless serpent) He gathered us all together and said “ Before I am delivered up unto them, let us sing an hymn to the Father and so go forth to what lieth before us.” So He commanded us to make as it were a ring, holding one another's hands, and Himself standing in the middle, He said “Respond Amen to Me.” He began, then, to sing an hymn, and to say : “Glory to Thee, Father.” And we going about in a ring said, “ Amen.” Glory to Thee, Word: glory to Thee, Grace. Amen. Glory to Thee, Holy Ghost: (or Glory to Thee, Spirit: glory to Thee, Holy One:) Glory to Thy glory. Amen. We praise Thee, O Father: we give thanks to Thee, O Light wherein dwelleth not darkness. Amen. Now whereas we give thanks, I say: 19 ACTA IOHANNIS. a a / σωθῆναι θέλω καὶ σῶσαι θέλω. ᾿Αμήν. [wide apparatum criticum] 2) , / » μ ἀκούειν θέλω καὶ ἀκούεσθαι θέλω. ᾿Αμήν. νοηθῆναι θέλω, νοῦς ὧν ὅλος. ᾿Αμήν. λούσασθαι θέλω καὶ λούειν θέλω. ᾿Αμήν. χάρις χορεύει" αὐλῆσαι θέλω" ὀρχήσασθε πάντες. 5 ᾿Αμήν. θρηνῆσαι θέλω: κόψασθε πάντες. ᾿Αμήν.ἢ ὀγδοὰς μία ἡμῖν συνψάλλει. ᾿Αμήν. ὁ δωδέκατος ἀριθμὸς ἄνω χορεύει. ᾿Αμήν. τῷ > τὸ δὲ ὅλον ᾧ χορεύειν ὑπάρχει. ᾿Αμήν. «ε , a / ὁ μὴ χορεύων TO γινόμενον ἀγνοεῖ. ᾿Αμήν. φυγεῖν θέλω καὶ μένειν θέλω. ᾿Αμήν. κοσμεῖν θέλω καὶ κοσμεῖσθαι θέλω. ᾿Αμήν. a aA > fe ἑνωθῆναι θέλω καὶ ἑνῶσαι θέλω. ᾿Αμήν. 5 ’ ” \ ” ” ’ f οἶκον οὐκ ἔχω Kal οἴκους ἔχω. ᾿Αμῆήν. ΄ ? / τόπον οὐκ ἔχω Kal τόπους ἔχω. ᾿Αμήν. N ᾽ », \ \ 4 ᾽ , ναὸν οὐκ ἔχω Kal ναοὺς ἔχω. ᾿Αμῆν. , ’ id A / Lf > , λύχνος εἰμί σοι τῷ βλέποντί με. “App. Ε2 U > / fal fal / ? ΄ ἔσοπτρον εἰμί σοι τῷ νοοῦντί με. ᾿Αμῆν. ‘ edad a / / ’ , θύρα εἰμί σοι «τῷ; KpovovTi με. ᾿Αμήν. «ς Ul ’ Lf , ὁδός εἰμί σοι παροδίτῃ. ὑπάκουε δέ μου τῇ χορείᾳ. 10 15 2 ἀκούεσθαι θέλω] ἀκοθεσθέλῳ 3 ὧν] οὖν 7 ᾿Αμήν. ΗΠὶς explicit fragm. I. Graecum apud Zahn 10 τὸ δὲ ὅλον ᾧ χορεύειν ὑπάρχει] τῶ δὲ όλων ὠχωρεύειν ὑπάρχει cod.: Bonnet coni. τῷ δὲ ὅλῳ ἄνω χορεύειν ὑπ.: ego prius scripseram τὸ δὲ ὅλον ἀχόρευτον ὑπάρχει 11 χορεύων] χωρέβων 12 φυγεῖν] fors. φεύγειν 18 κοσμεῖσθαι) κοσμὰσ 14 k. ἑνῶσαι] καινώσαι 22 ὑπάκουε] ὑπακοῦω Fragm. I. apud Zahn. 1 Post hune uersum habet: λυθῆναι θέλω, καὶ λῦσαι θέλω. ἀμήν. τρωθῆναι θέλω, καὶ τρῶσαι θέλω. ἀμήν. γεννᾶσθαι θέλω, καὶ γεννᾶν θέλω. ἀμήν." φαγεῖν θέλω, καὶ βρωθῆναι θέλω. ἀμήν. 5 xdpis] ἡ χάρις * Hic versus nonnisi in duobus codd. conciliorum in textu Graeco inuenitur, quos adhibuit Bonnet, sc. Ottobon. 27 et Vat. 1181 corr. Versiones Latinae Anastasii et Longolit ita habent ‘‘nasci uolo et gignere (generare Long.) uolo.” Locum Augustini qui hue spectat exscripsi in prolegomenis. ACTS OF S. JOHN. fe I would be saved and I would save. Amen. +I would be loosed and I would loose. Amen. I would be pierced and I would pierce. Amen. I would be born and I would bear. Amen. I would eat and I would be eaten. Amen.t I would hear and I would be heard. Amen. I would be understood, being wholly understanding. Amen. I would wash Myself, and I would wash others. Amen. Grace is dancing. I would pipe: dance, all of you. Amen. I would mourn: lament, all of you. Amen. One Ogdoad is singing praise with us. Amen. The Twelfth number is dancing above. Amen. Also the Whole, that can dance. Amen. He that danceth not, knoweth not what is being done. Amen. I would flee and I would stay. Amen. I would deck and I would be decked. Amen. I would be united and I would unite. Amen. I have no house and I have houses. Amen. I have no place and I have places. Amen. I have no temple and I have temples. Amen. I am a lamp to thee who beholdest Me. Amen. I am a mirror to thee who perceivest Me. Amen. I am a door to thee who knockest at Me. Amen. I am a way to thee, a wayfarer. Now respond thou to My dancing. + These four lines are supplied from the other text. 14 ACTA IOHANNIS. “ \ > \ «ὃ [ Ἴδε σεαυτὸν ἐν ἐμοὶ λαλοῦντι, καὶ ἰδὼν ὃ πράσσω x fg / ,ὔ τὰ μυστήριά μου σίγα. « ΄ / ἃ / a / > -“ \ 6 χορεύων, νόει ὃ πράσσω, ὅτι σόν ἐστιν τοῦτο «τὸ» wr a , . τοῦ ἀνθρώπου πάθος ὃ μέλλω πάσχειν ᾽ \ b] ὃ ΄ vA ὃ a ἃ ’ / οὐ yap ἐδύνου ὅλως συνιδεῖν ὃ πάσχεις εἰ μή TOL 5 , . λόγος ὑπὸ πατρὸς ἐστάλην ἃ 3 ἣν » ὁ ἰδὼν ὃ πάσχω, ὡς πάσχοντα εἶδες, καὶ ἰδὼν οὐκ ᾽ ᾽ la \ / ἔστης, ἀλλ᾽ ἐκινήθης ὅλος, Ἱκινηθεὶς copiFerv.t / ! στρωμνήν με ἔχεις, ἐπαναπάηθί μοι. is εἰμι ἐγώ; won ὅταν ἀπέλθω" 10 τίς εἰμι ἐγώ; γνώσῃ A a a . 2 ALLO ee " “ ὃ νῦν ὁρῶμαι τοῦτο οὐκ εἰμί: «ὃ δέ εἰμι» ὄψει ὅταν σὺ ἔλθῃς ῃς. \ na ΕῪ s εἰ TO πάσχειν ἤδεις, TO μὴ παθεῖν ἂν εἶχες" x 0 a \ 20 \ \ \ θ a 4 τὸ παθεῖν σὺ γνῶθι, καὶ TO μὴ παθεῖν ἕξεις. ὃ ’ ὃ σὺ μὴ οἶδας αὐτός σε διδάξω. I on ’ “ θεός εἰμί σου, οὐ τοῦ προδότου. ῥυθμίζεσθαι θέλω ψυχαῖς ἁγίαις" > > » \ \ , “a n / ἐπ᾽ ἐμοὶ τὸν λόγον γνῶθι τῆς σοφίας. , πάλιν «σὺν; ἐμοὶ λέγε: Δόξα σοι, πάτερ᾽ δόξα oot, rn 7 oye’ δόξα σοι, πνεῦμα ἅγιον. 20 , / / Ν ἑτὸ δὲ ἐμὸν ἡθελήσώμην γνώναι λόγον" Ὁ WA » , \ ᾽ 2 , “ 3 ἅπαξ ἔπαιξα πάντα καὶ οὐκ ἐπησχύνθην ὅλως ν a , / - ἐγὼ ἐσκίρτησα, σὺ δὲ νόει τὸ πᾶν, καὶ νοήσας λέγε td / - > / Δόξα σοι, πάτερ᾽ ᾿Αμῆν. 1 "Ide σεαυτὸν] ἰδεσάἀιαὐτὸν : Bonnet coni. εἶδες ἑαυτὸν λαλοῦντι] Bonnet coni. λαλοῦντα πράσσω] πράσσων 8 ὁ χορεύων, νόει] ὄχωρέ- βωνοῆ: 5 maoxes] fors. leg. πάσχω εἰ μὴ] εἷμι 5, 6 Ego sic diuiseram vars ov yap ἐδύνου ὅλως συνιδεῖν ὃ πάσχω" εἰμί σοι λόγος" ὑπὸ πατρὸς ἐστάλην᾽" 8 κινηθεὶς σοφίζειν] Bonneto corrupta uidentur: fors. latet in σοφίζειν, τοῦ φεύγειν uel simile quid 9 στρωμνήν με] στρομνεῖν μὲν 10 γνώσῃ] γνῶ 11 <6 δέ εἰμι:-- suppleuit Bonnet, optime 12 σὺ] σοὶ 14 τὸ παθεῖν σὺ γνῶθι] τῶ παθεῖν σύγγνοθη 15 οἷδας ex ides corr. cod 17, 18 ψυχαῖς ἁγίαις " ἐπ᾽ ἐμοὶ] ψυχαῖσ ἀγίαισ ἐπ ἐμὲ: Bonnet cont. px. ay. -- ἐλπιζούσαις > ἐπ᾽ ἐμέ 19 σὺν suppleuit Bonnet recte: idem coni. ‘‘uel Neye -- τὸ ἀμήν -:- 21 τὸ---λόγον] Ita codex; Bonnet coni. ἐμὸν εἰ θέλεις ὃ ἤμην γνῶναι. λόγῳ [ἅπαξ] λόγον] fors. λόγῳ: nam Aug. habet ‘‘uerbo illusi cuncta et non sum illusus in totum” 22 ἔπαιξα)] ἔπεξα : correxit Bonnet, optime: idem cont. émaka.. ἐ-«-νε-:- παίχθην (pro ἐπησχύνθηνῚ ACTS OF S. JOHN. 15 See thyself in Me who speak: and when thou hast seen what I do, keep silence about My mysteries. Thou that dancest, perceive what I do; for thine is this passion of the manhood which I am to suffer. For thou couldst not at all have apprehended what thou sufferest if I had not been sent unto thee as the Word by the Father. Thou that hast seen what I suffer, thou hast seen Me as suffering: and seeing that, thou hast not stood firm, but wast moved wholly, +yea, moved to make wise.t+ Thou hast Me for a bed, rest upon Me. Who am I? Thou shalt know when I go away. What I am now seen to be, that am I not: thou shalt see when thou comest. If thou hadst known how to suffer, thou wouldst have had the power not to suffer. Know thou suffering, and thou shalt have the power not to suffer. That which thou knowest not, I Myself will teach thee. Thy God am I, not the God of the betrayer. I would keep time with holy souls. In Me know thou the word of wisdom. Say thou again Me “Glory to Thee, Father: glory to Thee, Word: glory to Thee, Holy Ghost.” + Now concerning Me, if thou wouldst know what I was. With a word+ did I once deceive all things, and was not put to shame in any wise. I have leaped: but do thou understand the whole, and having understood it say : “Glory to Thee, Father. Amen.” f. 54d 16 ACTA IOHANNIS. aA if > id ie XII. Ταῦτα, ἀγαπητοί pov, χορεύσας μεθ᾽ ἡμων ὁ fol “-“ ¢) / if ᾽ κύριος ἐξῆλθεν: καὶ ἡμεῖς ὥσπερ πλανηθέντες ἄλλος ἀλλα- a ep 3 \ \ 4 χοῦ πεφεύγαμεν. ἐγὼ μὲν οὖν αὐτὸν ἰδὼν οὐδὲ προσέμεινα > lal a U / > a > \ ” » Ἁ αὐτοῦ τῷ πάθει, πάσχοντος αὐτοῦ, ἀλλὰ ἔφυγον εἰς τὸ ” a 5 a / 35 iN a / 5 \ “ ρος τῶν ἐλαίὼν κλαίων ἐπὶ τῷ συμβεβηκότι καὶ OTE 5 fal cr / WA , an / τῇ σταυροῦ βάτῳ ἐκρεμάσθη, ὥρας ἕκτης ἡμερινῆς, σκότος Y a a \ ς a / ἐφ᾽ ὅλης τῆς γῆς ἐγένετο. Kal στὰς ὁ κύριος ἡμῶν ἐν μέσῳ a lal / τοῦ σπηλαίου καὶ φωτίσας αὐτὸ εἶπεν: ᾿Ιωάννη, τῷ κάτω a / ὄχλῳ ἐν ἹἹεροσολύμοις σταυροῦμαι, καὶ λόγχαις νύσσομαι \ , Ν᾿ ἀν \ \ , ε \ \ καὶ καλάμοις, Kal ὄξος τε Kal χολὴν ποτίζομαι᾽ σοὶ δὲ το “ ἃ a ad N Aare, Kal ὃ λαλῶ ἄκουσον. ἐγώ σοι ὑπέβαλον εἰς TO ” a > a “ 3 , «Ὁ A \ Ἂν ὄρος τοῦτο ἀνελθεῖν, ὅπως ἀκούσῃς ἃ δεῖ μαθητὴν παρὰ ΄ ’ Ney, \ a διδασκάλου μανθάνειν, καὶ ἄνθρωπον παρὰ θεοῦ. a \ XIII. Καὶ εἰπὼν ταῦτα ἔδειξέν μοι σταυρὸν φωτὸς πε- , \ X\ \ \ ” / πηγμένον, καὶ περὶ τὸν σταυρὸν ὄχλον πολὺν <....>, 15 Ν 7 a κ / \ μίαν μορφὴν μὴ ἔχοντα" Kal ἐν ἑαυτῷ ἣν μορφὴ μία | καὶ ἰδέα μία: αὐτὸν δὲ τὸν κύριον ἐπάνω τοῦ σταυροῦ ἑώρων, 1 "Ταῦτα] Hic incipit fragm. II. apud Zahn 3 πεφεύγαμεν] φεύγημεν 5 om. κλαίων 6 τῇ σταυροῦ βάτῳ] τῆ ἀροῦβα codex: ego correxi errorem ex litteris τῇ στρουβάτω ortum. Ceterum uide infra aliorum codd. testimonium 10 σοὶ] σὺ 15 ὄχλον πολύν] Uerba quaedam hine excidisse et quaedam turbato ordine exstare facile intelliget lector si quae sequuntur (§ xiv.) con- ferat. Ibi etenim duorum ὄχλων fit mentio, quorum alter μονοειδὴς est, alter μίαν μορφὴν οὐκ ἔχει: et ille quidem περὶ τὸν σταυρόν, hic wero ἐν τῷ σταυρῷ uersatur. Itaque hoc in loco ita fere legendum censeo: καὶ περὶ τὸν σταυρὸν ὄχλον πολύν, Kal ἐν αὐτῷ ἣν μορφὴ μία καὶ ἰδέα μία" καὶ ἐν τῷ σταυρῷ ἄλλον τινα ὄχλον, μίαν μορφὴν μὴ ἔχοντα᾽ αὐτὸν δὲ τὸν κύριον κ.τ.λ. 10 μορφὴ] μορφὴν 17 om. δὲ Fragm. II. apud Zahn. 1 om. pov 2 πλανηθέντες] - ἢ καὶ ἀποκοιμηθέντες ἀλλαχοῦ) ἀλλαχόσε 3 πεφεύγαμεν] Ita Cod. Taur. (lxvii, T apud Bonnet); item tres codd. Vatt. (834, 1181, 660: XYZ ap. Bonnet): ἐπεφεύγειμεν Cod. Ottobon. 27 (O ap. Bonnet): latt. fugimus. om. οὖν edd. Cone. 3,4 αὐτὸν ἰδὼν --- πάσχοντος αὐτοῦ] ἰδὼν αὐτὸν πάσχοντα οὐδὲ προσέμεινα αὐτοῦ τὸ πάθος ed. 4 εἰς] ἐπὶ ed. 5 habet κλαίων 6 τῇ σταυροῦ βάτῳ] τᾷ ἀρουβάτῳ TXY*Z: τῷ σταυρῷ Ο: τὸ ἄρον ἐβοᾶτο Y corr* ed.: tolle clamabatur Jat. ἐκρεμάσθη] ἀπεκρεμάσθη σκότος] καὶ σκότος 7 ἐγένετο] ἐγεγόνει ἡμῶν] μου 8 αὐτὸ] με 10 καὶ ὄξος] om. καὶ 11, 12 εἰς τὸ---ἀνελθεῖν] ἀνελθ. εἰς τοῦτο τὸ ὄρος 10 ἐν ἑαυτῷ] ἐν αὐτῷ 17 ἰδέα μία] ἰδέα ὁμοία habet δὲ ACTS OF S. JOHN. il XII. So then, my beloved, after this dance with us, the Lord went out; and we as men gone astray tor awaked out of sleept fled all ways. Nay even I that had seen Him did not abide at His passion when He was suffering, but fled unto the Mount of Olives, weeping over that which had befallen. And when He was hung upon the bush of the cross, at the sixth hour of the day, there came darkness over all the earth. And our Lord stood in the midst of the cave and lighted it up and said, “John, unto the multitude down below in Jerusalem I am being crucified, and pierced with lances and reeds, and gall and vinegar is given Me to drink: but unto thee I am speaking, and hearken thou to what I say. I put it into thy heart to come up into this mountain, that thou mightest hear matters needful for a disciple to learn from his teacher, and for a man to learn from his God.” XIII. And having thus spoken, He shewed me a cross of light set up, and about the cross a great multitude: and therein was one form and one likeness: and in the cross another multitude, not having one form+. And the Lord Himself I beheld above the cross, not having any shape, ook, A. ΤΙ. 2 18 ACTA IOHANNIS. a \ \ > , σχῆμα μὴ ἔχοντα, ἀλλά τινα φωνήν" φωνὴν δὲ ov ταύτην nr tal \ \ x τὴν ἡμῖν συνήθη, ἀλλά τινα ἡδεῖαν καὶ χρηστὴν καὶ A a f A , / 4 lal ᾽ ἀληθῶς θεοῦ, λέγουσαν πρός pe’ ᾿Ιωάννη, ἕνα δεῖ παρ ἴω Lal lal \ / “ , ἐμοῦ ταῦτα ἀκοῦσαι" ἑνὸς γὰρ χρηζω τοῦ μέλλοντος « fal \ Ἂς Ἂν / ἀκούειν. ὃ σταυρὸς οὗτος ὁ τοῦ φωτὸς ποτὲ μὲν λόγος 5 a lal an la! ee) fa) \ καλεῖται UT ἐμοῦ OL ὑμᾶς, ποτὲ νοῦς, ποτὲ ᾿Ιησοῦς, ποτὲ ς \ Yi \ / Χριστός, ποτὲ θύρα, ποτὲ ὁδός, ποτὲ ἄρτος, ποτὲ σπόρος, i? \ an ποτὲ ἀνάστασις, ποτὲ υἱός, ποτὲ πατήρ, ποτὲ πνεῦμα, \ 7 \ > / \ / x f * \ ποτὲ ζωή, ποτὲ ἀλήθεια, ποτὲ πίστις, ποτὲ χάρις. καὶ Ἂν ὰ / 2a aN ταῦτα μὲν ὡς πρὸς ἀνθρώπους" ὃ δὲ ὄντως ἐστίν, AUTOS το rn \ πρὸς αὑτὸν νοούμενος Kal εἰς ὑμᾶς λεγόμενος, διορισμὸς an > / τὶ ιν πάντων ἐστίν, καὶ τῶν πεπηγμένων ἐξ ἀνεδράστων TF ἀνάγ- / yn βιάβα καὶ ἁρμονία σοφίας" σοφία δὲ οὖσα ἐν ἁρμονίᾳ, ͵ > if: ὑπάρχουσιν δεξιοὶ καὶ ἀριστεροί, δυνάμεις, ἐξουσίαι, apyat, καὶ δαίμονες, ἐνέργειαι, ἀπειλαί, θυμοί, διάβολοι, Σατανᾶς, 15 A / n καὶ ἡ κατωτικὴ ῥίζα, ἀφ᾽ ἧς «ἡ; τῶν γινομένων προῆλθεν / φύσις. οὗτος οὖν ὁ σταυρὸς ὁ διαπηξάμενος τὰ πάντα / 3 λόγῳ καὶ διορίσας Ta ἀπὸ γενέσεως καὶ κατωτέρω, εἶτα ἃ - \ καὶ εἰς «ἕν» πάντα πήξας" οὐχ οὗτος δέ ἐστιν ὁ σταυρὸς ὃ , an ἴω > ὃν μέλλεις ὁρᾶν ξύλινον κατελθὼν ἐντεῦθεν, οὔτε ἐγώ εἰμι 20 ὁ ἐπὶ τοῦ σταυροῦ, ὃν νῦν οὐχ ὁρᾷς, ἀλλὰ μόνον φωνῆς >’ , ἃ =) ΞῪΝ > VA \ δ ἃ ” BA ἀκούεις. ὃ οὐκ εἰμὶ ἐνομίσθην, μὴ ὧν ὃ ἤμην ἄλλοις πολλοῖς" «αλλ» ἄλλο τί με ἐροῦσιν, ταπεινὸν καὶ οὐκ 2 om. τὴν ἡδεῖαν] ἰδέαν 8 λέγουσαν] λέγουσα ἕνα δεῖ] ἑνάδη 4 ἀκοῦσαι] ἀκοῦσται 6 buds] ἡμᾶς σπόρος] πόρος 8 om. ποτὲ πνεῦμα 9 χάρις] Hic explicit frag. II. apud Zahn 9,10 καὶ ταῦτα] ταὶ codex: Bonnet (post λεγόμενος interpungens) καὶ ὃ μὲν 11 αὑτὸν] αὐτὸν ὑμᾶς] ἡμᾶσ 12, 13 tavayyn βιάβα}] Ita codex: ego malim ἀναγωγὴ καὶ βάσις : Robinson ἀναγγελία : idem ἀνάγκη βιαία, uel ἀναγωγὴ βιαία : Zahn ἀνάγκη βεβαία 13 ἐν ἁρμονίᾳ] ἐναρμονία 15 διάβολοι] cod. corr. ex διαβολαὶ 16 ἀφ᾽ ἧς <> τῶν] ἄφεστῶν 19 <éy>ego suppleui πήξας] πηγάσας 22, 28 μὴ ὧν---ἐροῦσιν] μὴ ὃν ὦ μην ἅλ[λοισ πολλοῖσ " ἀλλ᾽ οτι με ερουσιν. codex: Bonnet cont. μὴ ὧν ὃ ἤμην (uel ἐνομιζόμην) τοῖς πολλοῖς et ἀλλ᾽ ὅ τι wel ἄλλο τί Fragm. IT. apud Zahn. 1 φωνήν] + μόνον 2 habet τὴν ἡδεῖαν] ἰδίαν cod. O, propriam lat. 5 om. οὗτος 6, 7 ποτὲ νοῦς, ποτὲ ᾿Τησοῦς, ποτὲ Χριστός,] ποτὲ δὲ νοῦς, ποτὲ δὲ Χριστός, 7 habet σπόρος 8 ποτὲ vids, ποτὲ πατήρ, ποτὲ πνεῦμα,] ποτὲ ᾽᾿Τησοῦς (sc. pro ve), ποτὲ πατήρ, ποτὲ πνεῦμα: Longolius ΡΥ ᾿Ιησοῦς habet filius ACTS OF 5. JOHN. 19 but only a voice: and a voice not such as was familiar to us, but a sweet (or peculiar) and kind voice and one truly of God, saying unto me: “John, it is needful that one should hear these things from Me: for I have need of one that will hear. This cross of light is sometimes called the Word by Me for your sakes, sometimes Mind, sometimes Jesus, sometimes Christ, sometimes a Door, sometimes a Way, sometimes Bread, sometimes Seed, sometimes Resur- rection, sometimes Son, sometimes Father, , sometimes Life, sometimes Truth, sometimes Faith, sometimes Grace. Now these things 7 is called as toward men: but as to what it is in truth, as conceived of in itself and as spoken of to you—it is the marking off of all things, and the fuplifting and foundation+ of those things that are fixed and were unsettled, and the joining together of wisdom. And whereas it is wisdom fitly com- pacted together, there are on the right and on the left of it, powers, principalities, dominations and daemons, opera- tions, threats, wrath, devils (or slanderings), Satan, and the Lower Root, from which the nature of the things that come into being proceeded. This, then, is the Cross which fixed all things apart by a word, and marked off the things from birth and below it, and then compacted all into : but this is not the cross of wood which thou wilt see when thou goest down hence, neither am I he that is upon the cross, whom now thou seest not, but only hearest a voice. I was reckoned to be what I am not, not being what I was unto many others: but they will call Me something else, which is 2—2 f. 55a 20 ACTA IOHANNIS. an 3 / A t CoA ἐμοῦ ἄξιον. ὡς οὖν ὁ τόπος τῆς ἀναπαύσεως οὔτε ὁρᾶται n a ¢ , > Υ͂ οὔτε λέγεται, πολλῷ μᾶλλον ὁ τούτου κύριος οὔτε ὀφθήσο- Yj / μαι «οὔτε λεχθήσομαι;. \ / XIV. Ὃ δὲ περὶ τὸν σταυρὸν μονοειδὴς ὄχλος ἡ κατω- \ ͵ ἘΣ Εν Ἑ δον GN ΠΣ τς > A a > No τικὴ φύσις ὑπάρχει" Kal ods ὁρᾷς ἐν TO σταυρῷ, εἰ Kal 5 \ ’ Ye ᾽ , an ἴω μίαν μορφὴν οὐκ ἔχουσιν, οὐδέπω τὸ πᾶν τοῦ κατελθόντος “ SN 2 A συνελήφθη μέλος" ὅταν δὲ ἀναληφθῇ «ἡ; ἄνω φύσις i a 3, ὐϑιυς 3 , “Ὁ a Kal γένος προσχωροῦν ἐπ᾽ ἐμέ, φωνῇ τῇ ἐμῇ πειθόμενον, ἃ a 2 fe) \ an 7 Τὸν νῦν ἀκοῦωμε σὺ τοῦτο γεννήσεται Ἵ καὶ οὐκέτι ” ἃ ἴω > 5 3.6} \ > a ς 2 \ (a τς / ἔσται ὃ νῦν ἐστιν, αλλ ὑπὲρ αὐτῶν, ὡς KAYW VU" μέχρι το U / , A yap μήπω ἴδιόν μου λέγεις ἑαυτόν, τοῦτο οὐκ εἰμὶ 6 εἰμι" ᾽ ἐὰν δέ με ἀκούσῃς ἀκούων, καὶ σὺ μὲν ἔσῃ ὡς κἀγώ, ἐγὼ δὲ ἊΝ, τὰν » “ » e > \ the) a é€ ὃ ἤμην ἔσομαι ὅταν σε «ἔχω» ws ἐγὼ Tap ἐμαυτῷ" \ \ ! 5 a 5 a eee \ a Tapa yap τούτου ei. τῶν οὖν πολλῶν ἀμέλει, καὶ TOV ἔξω a a " \ a τοῦ μυστηρίου καταφρόνει᾽ γίνωσκε yap με ὅλον παρὰ τῷ 15 / \ Ν᾿ / ’ la πατρί, καὶ τὸν πατέρα Tap ἐμοί. 3 a 5 XV. Οὐδὲν οὖν ὧν μέλλουσιν λέγειν περὶ ἐμοῦ ἔπαθα δ lal ἃ a a ἀλλὰ Kal TO πάθος ἐκεῖνο ὃ ἔδειξα σοι Kal τοῖς λοιποῖς χο- , fal a Aa ge a lal ρεύων, μυστήριον βούλομαι καλεῖσθαι" ὃ yap σὺ ὁρᾷς, τοῦτο 3 ῇ » 5 ὯΝ \ Def, a > \ , 4 ” 3 {penn ἐγώ σοι ἔδειξα" ὃ δὲ εἰμί, τοῦτο ἐγὼ μόνος οἶδα, ἄλλος οὐδείς" 20 Χ 9 De ΥΝ ” » N \ \ ede) AE Cen SEN \ TO οὖν ἐμὸν ἔα με ἔχειν, TO δὲ σὸν δι’ ἐμοῦ ὁρῶν, ἐμὲ δὲ ” Can ’ a + ¢ / 3 γ ἃ \ ’ / ὄντως ὁρᾶν, οὐχ ὃ ἔφην ὑπάρχειν, ἀλλ᾽ ὃ av δύνῃ γνωρίζειν, Ὑ / / ’ \ συγγενὴς ὦν. ἀκούεις pe παθόντα, Kal οὐκ ἔπαθον᾽ μὴ 3 --οὔτε λεχθήσομαι:-} Εἰ Bonnet et ego suppleuimus 7 ἀναληφθῇ <> ἄνω φύσι] dvanpey avo φύσισ codex: Bonnet ἀνθρώπου φύσις : sed patet hic τῇ κατωτικῇ φύσει aliquid opponi; quid autem, nisi ἡ ἄνω φύσις ὃ 8 ἐμῇ πειθόμενον] ἐμοὶ πηθωμενων 9 Τὸν---γενν ήσεται ἢ] Ita codex: Bonnet coni. ὃ νῦν οὔπω ἔστιν τοῦτο γενήσεται: ego malo οὐ νῦν ἀκοῦον με, ὡς σὺ τοῦτο γενήσεται, collatis quae sequuntur: constat enim genus hoc mixtum in superiores partes trahi διὰ τοῦ ἀκούειν Christi uocem, et simili ratione ipsum Iohannem in melius crescere 12 καὶ σὺ μὲν ἔσῃ ws κἀγώ] Kal col μὲν ἐωσ καγὼ codex 18 ὅταν σε --ἔχω:- ὡς ἐγὼ] bray σε wo ἐγὼ codex: Bonnet coni. ὅταν σε εἰσαγάγω παρ᾽ ἐμαυτόν 14 τούτου] τοῦ τοῦτο τῶν οὖν] τὸν νοῦν 19 ὃ γὰρ σὺ ὁρᾷς] ὦ γὰρ εἰ σὺ ὠρὰσ codex: ego correxi : Bonnet corruptelam ita irrepsisse censet σὺ, ἐσὺ, εἰσὺ 21 ἔα] é/av 21, 22 ὁρᾶν (bis)] forsitan ὅρα 22 οὐχ ὃ ἔφην] οὐ ἐφὴν codex: correxit Bonnet 22, 28 ἀλλ᾽ ὃ σὺ δύνῃ γνωρίζειν, συγγενὴς av] ἀλλ᾽ ο σὺ δὲ νυγνωρίζειν " σὐγγενεῖσ ὁν codex; Bonnet correxit optime: ego prius ἀλλ᾽ 6 σε δεῖ viv γνωρ. postea ἄλλο σὺ δὲ νῦν γνώριζε ACTS OF S. JOHN. 9] vile and not worthy of Me. As therefore the place of rest is neither seen nor spoken of, much more shall I, the Lord of that place, be neither seen . XIV. Now the multitude of one aspect that is about the Cross is the lower nature: and those whom thou seest in the Cross, even if they have not one form, τέ is because not yet hath every member of Him that came down been comprehended. But when the upper nature shall be taken up, and the race which is repairing to Me, in obedience to My voice, tthen that which now hears Me not shall become as thou art}; and shall no longer be what it now is, but above them, as 1 am now. For so long as thou callest not thyself Mine, I am not that which I am. But if hearing thou hearkenest unto Me, then shalt thou be as I am, and I shall be what I was, when I thee as I am with Myself. For from this thou art. Care not therefore for the many, and them that are outside the mystery despise: for know thou that I am wholly with the Father, and the Father with Me. XV. Nothing therefore of the things which they will say of Me have I suffered: nay, that suffering also which I shewed unto thee and unto the rest in the dance, I will that it be called a mystery. For what thou seest, that did I shew thee: but what I am, that I alone know, and none else. Let Me therefore keep that which is Mine own, and that which is thine behold thou through Me, and behold Me in truth that I am, not what I said, but what thou art able to know, because thou art akin thereto. Thou hearest that I suffered, yet I suffered not: that I suffered not, yet f. δὅ ὃ py ACTA IOHANNIS. παθόντα, καὶ ἔπαθον᾽ νυγέντα, Kal οὐκ ἐπλήγην" κρε- μασθέντα, καὶ οὐκ ἐκρεμάσθην" αἷμα ἐξ ἐμοῦ ῥεύσαντα, καὶ οὐκ ἔρευσεν᾽ καὶ ἁπλῶς ἃ ἐκεῖνοι λέγουσιν περὶ ἐμοῦ, ταῦτα μὴ ἐσχηκέναι, ἃ δὲ μὴ λέγουσιν, ἐκεῖνα πεπονθέναι" , / 5 ,.. ἢ , 2. id \ “ / A τίνα δέ ἐστιν αἰνίσσομαί σοι οἶδα γὰρ ὅτι συνήσεις" 5 ᾿ 3 ” / ls / e νόησον οὖν με λόγου αἴνεσιν, λόγου νύξιν, λόγου αἷμα, ,ὔ rn τ >? / / 10 , nr λόγου τραῦμα, λόγου ἐξάρτησιν, λόγου πάθος, λόγου πῆξιν, , , / Ξ \ λόγου θάνατον᾽ καὶ οὕτως χωρίσας ἄνθρωπον λέγω" TOV by A 3 , \ μὲν οὖν πρῶτον λόγον νόησον, εἶτα κύριον νοήσεις, TOV δὲ ἄνθρωπον τρίτον, καὶ τὸ τί πέπονθεν. 10 fal ΩΣ XVI. Ταῦτα εἰρηκότος πρός με, καὶ ἕτερα ἃ οὐκ οἶδα a 3 ’ Ν ’ x / εἰπεῖν ὡς αὐτὸς θέλει, ἀνελήφθη, μηδενὸς αὐτὸν θεασαμένου a ” Ἵ \ ΄ , 3). TOV byNwV' Kal «κατ;ελθόντος μου κατεγέλων ἐκείνων 7 >) , aA ἁπάντων, εἰρηκότος πρός με ἅπερ εἰρήκασιν περὶ αὐτοῦ" τοῦτο μόνον κρατύνων ἐν ἑαυτῷ, ὅτι συμβολικῶς πάντα ὃ τ5 κύριος ἐπραγματεύσατο | καὶ οἰκονομικῶς εἰς ἀνθρώπους, «πρὸς» ἐπιστροφὴν καὶ σωτηρίαν. > 7 \ A ΄ XVII. Θεασάμενοι οὖν, ἀδελφοί, τὴν τοῦ κυρίου χάριν καὶ στοργὴν τὴν πρὸς ἡμᾶς, προσκυνώμεν αὐτῷ ἐλεηθέντες ὑπ᾽ αὐτοῦ, μὴ δακτύλοις, μηδὲ στόμασιν, μηδὲ γλώσσῃ, 20 Ν A > aA an «μηδὲ; μηδενὶ ὅλως σωματικῷ ὀργάνῳ, ἀλλὰ τῆς ψυχῆς A ’ n lal a τῇ διαθέσει αὐτῷ τοῦ ἀνθρώπου γινομένου τούτου τοῦ σώματος “Ἵ καὶ γρηγορήσωμεν, / 9 Με: id » e ΄ ¢€ Ὁ 4 5 ¢ avTos, ἀδελφοί ὑφ᾽ ἑκάστου ἡμῶν καλούμενος, οὐχ ὑπο- 1 ἐπλήγην] αἰπλήγειν 4 μὴ (sec.)] μοι 5 αἰνίσσομαί σοι] ἐν ὕσσω. peony" 6 με] fors. μοι αἴνεσιν] Bonnet cont. ἀναίρεσιν νύξιν] νύξι 8 χωρίσας ἄνθρωπον] χωρήσας" ἄνων codex: intellige seposita humanitate τὸν] Bonnet τὸ 18 τῶν ὄχλων] τὸν ὄχλον “«-κατΞ- ἐλθόντος] ἐλθόντοσ : ego corrext 15 κρατύνων] κρατείνων 10 ἐπραγματεύσατο] ἐπραμ. εἰς ἀνθρώπους, ] εἰσ ἄνουσ codex: Bonnet εἰς ἀνθρώπου 19 προσ- κυνῶμεν αὐτῷ] προσκυνοῦμεν αὐτοῦ 21 ὅλως] ὅλω τῆς ψυχῆς] τῇ ψυχῆ 22, 23 Ταὐτῷ-- σώματος] Ita codex: Bonnet putat aliquid intercidisse ante αὐτῷ : exspectaueris me tudice αὐτῷ τῷ ἀνθρώπῳ γενομένῳ -- ἐκτὸς uel simile quid> τούτου τοῦ σώματος καὶ γρηγορήσωμεν] in margine legitur, initio uerbi absciso, ..«υρήσωμεν, scilicet εὑρήσομεν, quod probo 24 φυλακαῖς mapedpever] φύλακες παρεδρέβει 20 καταδίκαις] καταδίκοις ACTS OF S. JOHN. 95 did I suffer: that I was pierced, yet was I not smitten; hanged, and I was not hanged; that blood flowed from Me, yet it flowed not: and, in a word, those things that they say of Me I had not, and the things that they say not, those I suffered. Now what they are I will signify unto thee, for I know that thou wilt understand, Perceive thou there- fore in Me the praising (perh. slaymg) of a Word, the piercing of a Word, the blood of a Word, the wound of a Word, the hanging of a Word, the passion of a Word, the nailing of a Word, the death of a Word. And thus speak I, separating off the manhood. Think thou therefore in the first place of the Word, then shalt thou perceive the Lord, and in the third place the Man, and what he hath suffered.” XVI. When He had spoken unto me these things, and others which I know not how to say as He would have me, He was taken up, no one of the multitudes having beheld Him. And when I went down, I laughed them all to scorn, inasmuch as He had told me the things which they said concerning Him: and I held firmly this one thing in myself, that the Lord contrived all things symbolically and by a dispensation toward men, for their conversion and salvation. XVII. Having therefore beheld, brethren, the grace of the Lord and His kindly affection toward us, let us worship Him as those unto whom He hath shewn mercy, not with our fingers, neither with our mouths, nor with the tongue, neither with any part of our body whatsoever, but with the disposition of our soul}, even Him, who became man apart from this body+. And let us watch because (07 and we shall find that) now also He keepeth ward over prisons for our sakes, in tombs also, in bonds and dungeons, in shame and reproaches, by sea and land, at scourgings, condemnations, conspiracies, frauds, punishments, and, in a word, He is with all of us, and suffereth with us when we suffer, brethren. When He is called by any one of us He endureth not to shut 94. ACTA IOHANNIS. r « a εἰ Ψ / “Ὁ « »" μένει TAPAKOVTAL ἡμῶν, ἀλλ᾽ ὡς TAVTH ὧν πάντων ἡμῶν a an a ᾿Ὶ J ἀκούει, καὶ νῦν ἐμοῦ τε Kal τῆς Δρουσιάνης, ἐγκεκλεισμέ- θ Ν wv 0 c a / Lal ὃ la 3 Ni ἜΣ νων θεὸς ὧν, βοήθειαν ἡμῖν προσάγων τῇ ἰδίᾳ εὐσπλαγ / χνίᾳ. «ς -“ .) li " XVIII. Πείσθητε οὖν καὶ ὑμεῖς, ἀγαπητοί, ὅτι οὐκ ἄν- ω) ἢ a τ J ’ \ \ > f θρωπον ὑμῖν καταγγέλλομεν σέβειν, ἀλλὰ θεὸν ἀμετάτρε- ΄ / ’ / \ πτον, θεὸν ἀκράτητον, θεὸν πάσης ἐξουσίας ἀνώτερον καὶ / \ / πάσης δυνάμεως, καὶ ἀγγέλων πάντων καὶ κτίσεων λεγομένων nae be) / aA καὶ αἰώνων ὅλων πρεσβύτερον καὶ ἰσχυρότερον. εἰς τοῦτο > fal - ᾽ / οὖν ἐμμείναντες Kal εἰς τοῦτο οἰκοδομούμενοι ἀκαθαίρετον το ε fal \ A “« ὑμῶν τὴν ψυχὴν ἕξετε. A A 3 lal ¢ 3 / XIX. Kai παραδοὺς ταῦτα τοῖς ἀδελφοῖς ὁ ᾿Ιωάννης " ͵ “ A Ἂ 5 ῃ > , ἐκ Se eG A ἀνεχώρησεν ἅμα τῷ ᾿Ανδρονίκῳ eis περίπατον" καὶ ἡ Apov- / \ > \ / > / ec f ivf wy ¢ 5 σιάνη δὲ ἀπὸ μακρόθεν ἠκολούθει ἅμα ποσίν, ἵνα τὰς ὑπ A A \ \ ’ an ͵7 αὐτοῦ πράξεις γινομένας θεωρῶσιν, καὶ τὸν αὐτοῦ λόγον 15 7 a Ν leet Af \ > ἀκούωσιν πάντοτε ἐν κυρίῳ, [νῦν, καὶ ἀεί, καὶ εἰς TOUS A A τ ? , αἰῶνας TOV αἰώνων. ἀμήν.] 1 πάντῃ ων] παντὶ ὧν codex: Bonnet cont. παντοίως 2 τε] δὲ: correxit Bonnet Δρουσιάνης] δρουσύνης 6 καταγγέλλομεν σέβειν κατά γ λῶν σέβει" 7 ἀκράτητον] ἀκράτειστον 8 λεγομένων] Bonnet coni. <7 νοουμένων > collat. Actis Ioh. ap. Tisch. 272, 1. 23 (Zahn, p. 241,1. 2) 9 ὅλων πρεσβύτερον κ. ἰσχυρότερον] ὅλον πρεσβύτερων K. ἰσχυρώτερων 9, 10 τοῦτο (bis)] τοῦτω bis: ego scripseram τοῦτον 11 ὑμῶν] ἡμῶν 18, 14 Δρου- σιάνη] δρουσύνη 14 ἅμα ποσίν] Ita codex; Bonnet coni. ἅμα --τοῖς ἀδελ- φοῖς -- πᾶσιν, id quod optimum sensum praebet: ἅμα τοῖς λοιποῖς etiam occurrit : Zahn ἅμα --ἡμῖν-- πᾶσιν : cf. p. 4,1. 9 15 ywopu.] γενομ. codex: corr. Bonnet 15,16 θεωρῶσιν.. ἀκούωσιν] θεωροῦσιν... .«ἀκοῦουσιν 16,17 [piv— ἀμήν]] Haec uerba scribae debemus ACTS OF S. JOHN. 25 s His ears to us, but as being everywhere He hearkeneth to all of us, yea, and but now hath hearkened to both me and Drusiana,— forasmuch as He is the God of them that are shut up—bringing help to us by His own compassion. XVIII. Be ye also persuaded, therefore, beloved, that it is no man whom we preach unto you to worship, but God unchangeable, God invincible, God higher than all authority and all power, and elder and mightier than all angels and creatures that are spoken of, and than all ages (07 aeons). If then ye abide in this, and in this are builded up, ye shall possess your soul indestructible. XIX. And when he had delivered these things unto the brethren, John departed with Andronicus to walk: and Drusiana also followed afar off +together with all the brethrent, that they might behold the acts that were done by him, and hear his word always in the Lord [now and always and for ever and ever. Amen.] pu) ae a Ne ἰὸν yy 4 } ἢ δῷ - i : sa ACTA THOMAE (Ex Cop. Brit. Mus. App. 10,073, f. 128—153) f, 128 ἃ f. 128 Ὁ ἴω la a Πράξεις τοῦ ἁγίου ἀποστόλου Θωμᾶ. Ἰὐλόγησον, πάτερ. Ἂν \ a an I. ’Eyéveto peta τὸ ἀναστῆναι τὸν κύριον ἡμῶν ΕῚ a ca / 7 \ 7 uN ΕῚ a Incotv Χριστόν, συνήθροισε τοὺς δώδεκα μαθητὰς αὐτοῦ σι \ / > a a \ / Ae \ Ne: καὶ λέγει αὐτοῖς: Δεῦτε, τὰ μέλη μου τὰ ἰσχυρὰ καὶ ἅγια" ’ / \ ς ἴω > \ \ [ 5 Ὁ“ τ / ἐκάλεσα yap ὑμᾶς ἀδελφοὺς καὶ κληρονόμους" OTL ἠγάπησα ὑμᾶς, καὶ ὅσα ἔμαθον ἐκ τοῦ πατρός μου ἐδίδαξα ὑμᾶς" ἘΞ 5 A ΄, > 7, \ 7ὕ «Ψ Ν δεῦτε οὖν, δῶμεν κλήρους ἀλλήλων, καὶ ποιήσατε ὅλον τὸν / / i \ , Wg 8 e fa) \ κόσμον δώδεκα μέρη" Kal μάθῃ ἕτερος ἐξ ὑμῶν THY λα- χοῦσαν αὐτῷ χώραν, καὶ πορευθέντες κηρύξατε ἐν αὐταῖς το / ς / TO εὐαγγέλιόν μου, ἵνα ἐπιστρέψῃ ὁ κόσμος εἰς τὴν εὐσέ- βειαν ὑμῶν. a i / II. Μὴ φοβεῖσθε οὖν αὐτούς: πολλοὺς yap κόπους \ , a καὶ πολλοὺς διωγμοὺς μέλλετε παθεῖν διὰ τὸ ὄνομά > ΕῚ ς / ’ ’ lal “ > / \ μου' GAN ὑπομείνατε μετ αὐτῶν EWS ἀπελάσητε THY 15 an > / > Ε] lal \ > / πλάνην τῆς εἰδωλομανίας ἐξ αὐτῶν Kal ἐπιστρέψητε / ty a αὐτοὺς εἰς θεογνωσίαν: μνήσθητε ὅσους κόπους ὑπὲρ τῶν ψυχῶν τούτων ὑπέστην ἐγώ. ] 9S e a III. ᾿Αποκριθεὶξ οὖν ὁ Θωμᾶς ἀπόστολος λέγει" / ς a te ΄ Κύριε, ἰδοὺ ἔλαχέ μοι ὁ κλῆρος ἵνα ἀπέλθω εἰς τὴν 20 a / a 5 ἀνωτάτην ᾿Ινδίαν' πῶς δύναμαι μετ᾽ αὐτῶν εἶναι; ἤκουσα γὰρ ὅτι οἱ ἄνθρωποι τοῦ τόπου ἐκείνου εἰσὶν ὅμοιοι τοῖς ,ὔ fel an , / 7 / Ν ἀγρίοις θηρίοις τῆς γῆς" κόπος γάρ ἐστιν ἵνα δέξονται τὸ / εὐαγγέλιόν σου, κύριε. \ 3, lal 5» fal lal IV. ᾿Αποκριθεὶς δὲ ὁ ᾿Τησοῦς εἶπεν avt@: Μὴ φοβοῦ, 25 lal \ ἃ “ Θωμᾶ ὁ ἐκλεκτός mov: ἐγὼ ἀποστελῶ μετά σου Ilétpov by ἀδελφόν σου ἐν τῇ χώρᾳ ἐκείν τὸν ἀδελφὸν ἢ χώρᾳ ῃ. 4 συνήθρισε 8 ἀλήλων 91. μαθέτω ἕκαστος 13, 14 1. πολοὺς (bis) 14 μελλειται 16 ἐπιστρέψεται 17 θεογνοσίαν ὑπερὶ 18 ὑπέστιν 19 scr. Θωμ. 6 ἀπόστ. 21 ἀνομότατον 22 εἰσὶν] οἱ συν ACTA THOMAE. 29 V. Μετὰ δὲ ταῦτα ἐξαπέστειλεν ὁ ᾿Ιησοῦς ἕκαστον πορευθῆναι εἰς τοῦ κλήρου αὐτοῦ τὴν χώραν" καὶ λέγει ὁ 5 lal “ lal fal Ἰησοῦς τῷ Πέτρῳ καὶ τῷ Ματθαίῳ: Ἰ]ορεύεσθε μετὰ τοῦ Θωμᾶ ἕως τῆς ᾿Ινδίας: κἀγὼ συνπορεύομαι ὑμῖν ἕως οὗ a ff \ na 5 ἄγομεν αὐτὸν ἐν TH χώρᾳ ἐκείνῃ. [μετὰ δὲ ταῦτα ἐξα- πέστειλεν ὁ ᾿Ιησοῦς ἕκαστον πορευθῆναι εἰς τὴν χώραν τὴν λαχοῦσαν αὐτῷ.] VI. ᾿Δναστάντες οὖν ἀμφότεροι ἐπορεύθησαν εἰς τὴν “a ᾽ fol 71 \ > a “ , ᾿ , fal ᾿ τῶν ᾿Ινδῶν χώραν' καὶ εἰσῆλθον τοῦ διδάξαι ἐν αὐτῇ τὸν lal lal \ > / ’ , Lf, nw 1oAdyov | τοῦ θεοῦ καὶ ἐκάθισαν ἀμφότεροι μέσον τῆς f.1294 πόλεως, ἐπειδὴ οὐχ εὗρον τόπον τοῦ καταλῦσαι ἐκεῖ" τότε λέγει ὁ Θωμᾶς τῷ Πέτρῳ: Πάτερ ἸΠέτρε, αὕτη ἐστὶν ἡ 5. A a \ / πρώτη πόλις ἐν ἣ εἰσήλθομεν ἐν αὐτῇ κηρῦξαι τὸν λόγον lal ἴω / fi / \ \ τοῦ θεοῦ" μή ποτε δυνησόμεθα λυτρώσασθαι Tas ψυχὰς a a “ / 1s αὐτῶν ; οὕτως yap ἐδιδάχθημεν παρὰ τοῦ σωτῆρος λέ- lige ” οντος Ὁ ἃ 7 ψυχὰς ἀπὸ τῶν εἰδώλων, οὗτο γοντος υτρούμενος ψυχὰς ἀπὸ τῶν εἰδώλων, οὗτος ” / Ὁ ἔσται μέγας ἐν τῇ βασιλείᾳ μου. VII. Καὶ ταῦτα αὐτῶν λεγόντων, ἰδοὺ ἀνὴρ πραγμα- \ rn a τευτὴς ΚΚονδιφόρου τοῦ βασιλέως τῆς ᾿Ινδίας παρερχόμενος \ A 20 διὰ τῆς πλατείας" Kal θεωρήσας τοὺς ἀποστόλους καθεζο- an ’ Ὁ μένους ἐν τῇ πλατείᾳ, ξένους ὄντας ὑπονοήσας, λέγει αὐτοῖς" ᾽ lal ¢ \ Αδελφοί, πόθεν ἐστέ; λέγει αὐτῷ ὁ ἅγιος Ἰ]έτρος" Τ]ερὶ lal Ὁ ἴον ’ / τίνος ζητεῖς; Kal ὁ πραγματευτής" Ζητώ δοῦλον ἀγοράσαι, a an a Ἂ 4 καὶ θέλω μαθεῖν ἐξ ὑμῶν ἐὰν δοῦλοί ἐστε ἢ ἐλεύθεροι. a a) an CX 25 λέγει αὐτῷ ὁ Πέτρος: Δοῦλοί ἐσμεν καὶ οἱ τρεῖς ἑνὸς a 9 > , Ψ Φ δεσπότου λεγομένου Ἰησοῦ" κάθισον οὖν ὀλίγον ἕως | οὗ f. 129ὺ lal « lal / ἔλθῃ 6 κύριος Hudr' Kal εἴ τινα θέλεις ἐξ ἡμῶν, TULPOV) TEL ¢ σοι ὁ δεσπότης Χριστός. ἴον a \ ig ᾽ a VIII. Kai ταῦτα λεγόντων αὐτῶν ἰδοὺ ὁ ᾿Ιησοῦς te a fal ΕῚ a c ” I. 30 φαίνεται αὐτοῖς κρυπτῶς «καὶ λέγει αὐτοῖς ἑβραϊστί a c > , , / A a nr « ὃ / Χαῖρε, ὁ ἐπίσκοπός μου Ilétpe’ χαῖρε, Θωμᾶ o δεύτερος ἴω - fal ¢ / Χριστός: χαῖρε, Ματθαῖε ὁ κλῆρός μου ὁ τετιμημένος" Ni a an \ nr fal μὴ φοβεῖσθε, ἐγὼ yap εἰμι μεθ᾽ ὑμῶν. Kal ταῦτα TOU 2 a al A Ν \ Ἰησοῦ εἰπόντος αὐτοῖς, οὐκ ἀφῆκεν τὸν πραγματευτὴν fal / “ 35 μαθεῖν τί ἐλάλησεν αὐτοῖς. 1 ἕκαστον] τώκαστον 8 ματθαία" πορέβεσθαι 25 καὶ εἰ τρεῖς 21 θέλει 30 ἑβραϊστί] εὐραίστη corr. Bonnet f. 180 ἃ f. 130 b 30 ACTA THOMAE. “- , » fal IX. Καὶ ἀπελθὼν ὁ ᾿Ιησοῦς ἀπὸ μακρόθεν αὐτῶν na , / \ / id / ἐκάθισεν ὑποκάτω στοᾶς ἐπάνω λίθου" Kai λέγει ὁ Ἰ]έτρος n a / x, a , > \ τῷ πραγματευτῇ" ᾿Ιδοὺ ὁ δεσπότης ἡμῶν κάθηται ἐπὶ a al ᾿ f \ e θρόνου ὑποκάτω τῆς στοᾶς λάλησον αὐτόν, καὶ OVTWA a / θέλεις ἐξ ἡμῶν συμφωνήσει. \ / a 3 Ce X. Πορευθεὶς ὃ δὲ πραγματευτὴς λέγει τῷ Ιησοῦ 7 eo) Μ΄ / by > / > A “Ὁ δόξ Χαῖρε, ἄνερ τετιμημένε' εἴπερ ἀρεστόν ἐστι τῇ σῇ δοξῃ a lel / τς -“ πώλησον ἡμῖν ἕνα ἐκ τῶν ἀνδραπόδων σου. λέγει αὐτῷ . rn “ 7] an ῳ Ν ὁ Ἰησοῦς" Οντινα θέλεις ἐκ τῶν δύο συμφωνῶ σοι τὸν 7 “Ὁ / \ ’ , γέροντα οὐ THAD, ὅτι οἰκογενής | μου ἐστίν, καὶ οὐ δύναμαι an td / / δὲ ς \ πωλῆσαι αὐτόν. περιβλεψάμενος δὲ ὁ πραγματευτῆς A a ,, ? Ν Lf ἀμφοτέρους λέγει τῷ ᾿Ιησοῦ" Ilocov θέλεις εἰς τὸν νεώτερον; / ? “6 8 ΟΝ. i a“ , λέγει αὐτῷ ὁ ᾿Ιησοῦς" Λίτρας τρεῖς χρυσίου. \ NX ς Ἁ / a XI. Kai πληροφορηθεὶς ὁ πραγματευτὴς λέγει TO an \ Ν f ul \ Ἰησοῦ: "Αγωμεν πρὸς τὸν νομικὸν ὅπως γράψωμεν τὴν n a ery BOS) δον ᾽ , ” πρᾶσιν αὐτοῦ. λέγει αὐτῷ ὁ ᾿Ιησοῦς" Ov χρείαν ἔχομεν a a / \ n νομικοῦ, GAN ἐγὼ γράφω σοι TH χειρί μου τὴν πρᾶσιν τοῦ ὶ λαβὼν ὁ ᾿Ιησοῦς τὴν χάρτην ἔγραψεν αὐτῷ αὐτοῦ. καὶ λαβὼν ὁ ᾿Ιησοῦς τὴν χάρτην ἔγρ ( a a a Φ / τὴν πρᾶσιν τοῦ Θωμᾶ περιέχουσαν οὕτως: []έπρακα > n a A / lel an lal Ολβανῷ τῷ πραγματευτῇ Κονδηφόρῳ τῷ βασιλεῖ τῆς 3 / \ 5 / la) > / Θ la) yA θ , Ινδίας τὸν οἰκέτην τοῦτον ὀνόματι Θωμᾶν, ἔξωθεν πάσης dct A εὖ / \ n » a fal αἰτίας. Kal τελείωσας THY πρᾶσιν ἔδωκε τῷ πραγματευτῇ “-“ rn ’ / καὶ ἐπληρώθη Tas τρεῖς λίτρας TOD ἀργυρίου. XII. Λαβὼν δὲ ὁ ᾿Ιησοῦς τὸν Θωμᾶν κατ᾽ ἰδίαν ἔδωκεν αὐτῷ τὴν πρᾶσιν λίτρας τρεῖς εἰς ὄνομα τῆς ἁγίας τριάδος, Μίαν μέν, φησι, δοὺς ὑπὲρ τοῦ πατρός μου, ἑτέραν δ᾽ αὖ εἰς ὄνομα ἐμοῦ τοῦ διδασκάλου ὑμῶν τὴν δὲ τρίτην εἰς ὄνομα ἴω CAs: ΄ / \ a fay) a. \ τοῦ ἁγίου πνεύματος. λέγει δὲ Θωμᾶς TO ᾿Ιησοῦ To »}- , / an \ 3 a 3 id ἔλεός σου φθάσει με, δέσποτα. ταῦτα δὲ αὐτοῦ εἰπόντος ’ , Μ ? ᾽ a 3 a ἀνελήφθη am αὐτῶν ὁ ᾿Ιησοῦς. XIII. Τότε λέγει Θωμᾶς πρὸς τὸν Πέτρον Idrep, a > / > ΄, > , \ , c > δεῦτε ἀσπασώμεθα ἀλλήλους" οὐκέτι yap θεωρούμεθα ὑπ ἀλλήλων ἐν τῷ αἰῶνι τούτῳ ἕως τῆς τελειώσεως τοῦ αἰῶνος vA “ / / ς a ¢ le 5 Ὁ In τούτου OTE συνάξαι μέλλει ἡμᾶς ὁ κύριος ἐν τῷ αἰῶνι - ο — 5 20 3° 2 λίθω 5 θέλει 7 εἴπερ] ὑπερ 8 ἀνδρωπαίδων 24 κατη- δειαν 25 αὐτῶν 20 δὼς ἕτερον 27 ὄνομαν τριτης 82, 33 θεοροῦμεν ἀπ᾽ ἀλλ. ACTA THOMAE. 931 ᾿ / ’ \ Bl «ς ΄ ’ , \ 5 Ul ἐκείνῳ εἰς τὴν ἄνω ᾿Ιερουσαλήμ. ἀσπασάμενοι δὲ ἀλλή- λους ἐδάκρυσαν αὐτῶν οἱ ὀφθαλμοί, καὶ ἀφωρίσθησαν ἀπ᾽ ἀλλήλων. XIV. Περιπατῶν δὲ ὁ Θωμᾶς ἔλεγεν: Οἰκοδόμος εἰμι , ιν 5 τέκτων καὶ ἰατρὸς εὐτυχής" ἡ δὲ οἰκοδομή μου ἐστὶν αὕτη; ΑΝ Φ τ a e \ Ν , / Φ ἐγὼ οἶδα οἰκοδομῆσαι ἱερὰ καὶ παλάτια βασιλικά" οἶδα ποιῆσαι πλοῖα μεγάλα εἰς τὴν ἐργασίαν τοῦ τέκτονος, καὶ μόδια δίκαια, καὶ ἄροτρα τοῦ σπεῖραι τὴν γῆν καὶ ἀνασκα- λεῦσαι κέντρα καὶ ἀκάνθας, καὶ ζύγια καλὰ δίκαια: ἡ δὲ το ἰατρική μου | θεραπεύει πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῇ σαρκὶ τοῦ ἀνθρώπου, χωρὶς δὲ μισθοῦ. XV. ᾿Ακούσας δὲ τοὺς λόγους τούτους ὁ πρωγματευτὴς > a U a ae 5 / a / \ 4 ἐκ τοῦ στόματος TOD Θωμᾶ ἐχάρη χαρᾷ μεγάλῃ καὶ λέγει » ie ΤΥ - , 7 a ς , Ξ αὐτῷ" ᾿Αληθῶς τοιαύτας τέχνας χρήζει ὁ βασιλεύς μου / “ a 15 καὶ εἰ ἐπίστασαι αὐτὰς μεγάλων τιμῶν ἀξιώσει ἡμᾶς ὁ βασιλεύς. XVI. Περιπατησάντων δὲ ἡμέρας τινας ἤλθοσαν εἰς τὴν ᾿Ινδίαν᾽ εἰσελθὼν δὲ ὁ πραγματευτὴς πρὸς Kovdndopov \ / > / a \ ᾽ a Ν Μ τὸν βασιλέα ἀπήγγειλεν ἅπαντα περὶ αὐτοῦ καὶ ἔδειξεν "οαὐτῷ τὴν γραφεῖσαν πρᾶσιν παρὰ τοῦ ᾿Ιησοῦ" θεω- , \ , «ς \ ’ / πα > ρήσας δὲ ταύτην ὁ βασιλεὺς ἐξεπλάγη ἐπὶ τοιαύτῃ ἀπο- fal ἐν ͵7 Ὁ Lop Φ A c > \ γραφῇ καὶ λέγει TH πραγματευτῇ᾽ ᾿Αληθῶς ἡ ἐπιγραφὴ αὕτη θεοῦ βασιλέως ἐστιν. ἀνήγγειλε δὲ ὁ πραγματευτὴς καὶ τὰς τέχνας αὐτοῦ" ἐχάρη δὲ ὁ βασιλεὺς ἐπὶ τῇ ἀγοράσει 25 αὐτοῦ. XVII. ᾿Αποκριθεὶς δὲ ὁ βασιλεὺς λέγει τῷ πραγμα- Υ a Ye τευτῇ Λάβε τὸν δοῦλον τοῦτον Kat πορεύθητι πρὸς | ἢ ρεύθητι πρὸς lol ’ / ’ an Λεύκιον τὸν ἄρχοντα τῆς ᾿Ινδίας, καὶ δότω αὐτῷ χρυσίον ἐκ τῶν θησαυρῶν μου ὅσον βούλῃ ὅπως κτίσῃ παλάτιον τῇ 30 βασιλείᾳ μουι λαβὼν δὲ ὁ πραγματευτὴς τὸν Θωμᾶν ple,’ / Aa v lal Ἴ δί a παρέδωκεν αὐτὸν Aevkiw τῷ ἄρχοντι [τῆς ‘Ivdias] τῆς , πὲ. ἢ , , \ aN ¢ A , > / e χώρας ἐκείνης" δεξάμενος δὲ αὐτὸν ὁ Λεύκιος ἐποίησεν ὡς ὑπέταξεν αἰτὸν ὃ ἄγγελος «τοῦ; βασιλέως, καὶ ἔδωκεν “ rd > αὐτῷ χρυσίον καὶ ἀργύριον ἀναρίθμητον ὅπως διανέμοι εἰς 35 ὑπηρεσίαν τῆς οἰκοδομῆς αὐτοῦ. 4 ἔλεγεν" οἱ add. in marg. 7 ἔκτονος 8 pod. δίκια avacrpa ava- σκελίσαι 14 χρίζει 15 ἡ ἐπίσταται ὑμᾶς 19 ἀπήγκειλεν 21 τῆ αὐτῆ scr. ἐπιγραφῇ (?) 24 ἀγορα 28 λευκίω Ta apxovTe 209 κτήσει 31 αὐτῶ f, 13la f. 1810 f. 1324 Ps. exiii. 13 sq. f. 132 b 54 ACTA THOMAE. « \ XVIII. Καὶ per οὐ πολὺ ἀπέστειλεν ὁ βασιλεὺς \ A \ > \ + πρὸς Λεύκιον γράμματα iva πορευθῇ πρὸς αὐτὸν ἐν τάχει > lal ¢ / a \ τι n καὶ ἀναγνοὺς ταῦτα ὁ Λεύκιος ἐνώπιον TH γυναικὶ αὐτοῦ - A \ an c / / εὗρεν OTL μετακαλεῖται αὐτὸν ἐκεῖσε ὁ βασιλεύς, καί , \ \ a ι. ἃ φησιν" ᾿Ιδοὺ ἐγὼ ἀπέρχομαι βλέπετε δὲ τὸν δοῦλον αὐτὸν 5 ll \ \ \ 5 \ » A \ fal ὅπως μὴ δουλεύσει εἰς τὸν ἐμὸν οἶκον καὶ ἀργῇ TO TOD / / 5 \ a \ / 2 / βασιλέως πρόσταγμα. ἀλλὰ μᾶλλον META πάσης ἐπιμελείας - 5) / a a dt a ἐνεργείτω ἕως οὗ Kal αὐτὸς ἐπιστρέψω | ἐνταῦθα" ὑμεῖς \ f Ἔν ys IN / 5) a \ τὸ ¢ a \ δὲ πάντες, ὁ ἐμὸς λαός, ἐπιμελεῖσθε τὸν οἶκον ἡμῶν καὶ , a If lal / a πάντα τὰ καθ᾽ ὑμᾶς ὑποτασσόμενοι TH KUPLA ὑμῶν. το “ \ 3 ἴω Ν , XIX. Kai διαταξάμενος τὸν οἶκον αὐτοῦ καὶ πάντα \ , er Ψ > \ » She re Sie ΤᾺ . 3 \ Tov λαόν, ἕνα ἕκαστον εἰς TO ἔργον αὐτοῦ, ἀπῆλθεν" ἦν yap Ε] 7 A a? / \ 9 / \ ἀντιμαχόμενος TO βασιλεῖ ᾿Ινδίας βασιλεὺς ᾿Αράβων «καὶ \ a fal 2} ἐπ a \ διὰ TovTO> τοῦτον ἀπέστειλεν ὁ βασιλεὺς ἐκεῖσε πρὸς / πόλεμον. 15 , ᾽ XX. Τούτου δὲ ἀπελθόντος εὑρὼν ὁ ἀπόστολος εὐκαι- / lal \ \ a a f IS ρίαν εἰσῆλθεν πρὸς THY γυναῖκα τοῦ ἄρχοντος καὶ ἀνέγνω A) al a lal ἐν αὐτῇ TO εὐαγγέλιον τοῦ θεοῦ Kal τὸν λόγον τῶν προφητῶν, καὶ λέγει αὐτῇ. “OQ ᾿Αρσενῆ δέσποινα τῆς >] ͵, - a 5 / \ Ἰνδίας, θεωρῶ σε ἐν TH φλογὶ odcav' ἐκτυφλουμένη yap 20 5 θ \ 2 7 > a \ , \ / 5 a οὖσα θεοὺς ἀἁψύχους αἰνεῖς καὶ θυμιάζεις καὶ σέβεσαι" ovs \ Ε] yap νομίζεις θεοὺς οὐκ εἴσιν θεοί, ἀλλὰ κωφὰ καὶ ἀναίσθη- / U lal MN ta ξόανα' στόμα ἔχουσιν καὶ ov λαλοῦσιν: ὀφθαλμοὺς Yy ΕΣ 3 . ἔχουσιν καὶ ov βλέπουσιν, ὦτα καὶ οὐκ ἀκούουσιν οὐ προσφωνοῦσιν τῷ λάρυγγι αὐτῶν καὶ πάντες οἱ προσ᾽- 25 ind 7 \ / ΄ rn ͵ a κυνοῦντες αὐτὰ ὅμοιοί εἰσιν εἰ δὲ καὶ τοῦτο βούλῃ, τοῦ 3 a x ’ \ oe] A lal lal \ ἰδεῖν τὴν ἰσχὺν αὐτῶν Kal Ta Tap ἡμῖν τολμηρῶς πρὸς \ \ \ / / > / \ =) tA τὴν σὴν κραταιὰν δόξαν λεγόμενα, εἰσέλθωμεν πρὸς αὐτούς, \ 3 Ἀν. Se. a Νὴ 5 , lA καὶ αὐτοὶ ἐφ᾽ ἑαυτοῖς τὴν ἀλήθειαν δείξουσιν. Ε A ΄ε 9 XXI. ᾿Ακούσασα δὲ ᾿Αρσενῆ τὰ παρὰ τοῦ ἀποστόλου 30 / Y Ε ας Ἢ , λεγόμενα ἔφη" Ἰ]ορευθέντες τοὺς μεγάλους θεοὺς ἑτοιμάσατε / Μ,. - - \ ὅπως ἔλθωμεν ἐκεῖσε, καὶ ὁ ἄνθρωπος οὗτος, καὶ ἴδωμεν see / 7 a a a a ¢ a apa τί εἰσιν τὰ Tap αὐτοῦ πρὸς ἡμᾶς κατὰ τῶν θεῶν ἡμῶν / if / / βλασφημούμενα. καὶ ἀπελθόντες ἡτοίμασαν πάντας. 6 ἀργεῖ 18, 14 ἀραβ τοῦτον ameor. 17 scr. ἀνέγνωκεν αὐτῇ (9) 20 οὖσα ἐκτηφλωμένην 22 ἀνεστητα 25 τῷ λαρίγγει 29 ἀφ ἑαυτοῖς ACTA THOMAE. oe Ayr ACA em , \ a A XXII. Καὶ ἰδοὺ ὁ ἀπόστολος peta καὶ τῆς ᾿Αρσενῆς > / \ ts ᾽ (we A \ \ > a εἰσήλθοσαν, καὶ δείκνυσιν αὐτῷ ἡ ᾿Αρσενῆ τοὺς θεοὺς αὐτῶν , / Δ \ 3 Ὁ a σ΄ a πάντας baous ἂν Kai eixyev’ ὁ δὲ ἀπόστολος TOD Χριστοῦ ε / \ tal ΟἹ a ἐκτείνας τὰς χεῖρας αὐτοῦ εἰς τὸν οὐρανὸν εἶπεν" Σύ, / , Ls 7] \ A “ 5 δέσποτα κύριε, ὁ ἐπιβλέπων ἐπὶ τὴν γῆν, καὶ ποιεῖς αὐτὴν / ~ \ ΄ tal \ " τρέμειν σὲ ὑμνεῖ τὰ χερουβὶμ καὶ τὰ σεραφίμ' ποίησον Aa \ / “-“ ΕῚ σημεῖα | καὶ τέρατα ἐν μέσῳ τῶν ἀψύχων τούτων λίθων XS lal , , ~/ A \ / \ καὶ ἐν TH χώρᾳ ταύτῃ, iva δοξασθῇ τὸ ὄνομά σου εἰς τοὺς aA ’ αἰῶνας" ἀμήν. ro ΧΧΙΠΠ. Τελειώσαντος δὲ αὐτοῦ τὴν εὐχὴν ἐσαλεύθη- \ / lal rn a σαν τὰ θεμέλια THs γῆς παραχρῆμα, καὶ ἔπεσαν τὰ εἴδωλα / > \ lal lal Hf πάντα ἀπὸ τῶν βάσεων αὐτῶν Kal συνετρίβησαν καὶ 2 / fol » / \ ἐγένοντο ὡσεὶ κονιορτὸς ἔμπροσθεν τῆς ᾿Αρσενόης καὶ N an fal παντὸς Tov λαοῦ" ἐξήλθοσαν δὲ Kal τὰ ἀκάθαρτα πνεύ- \ a , 15 ματα «τὰ; ἐνοικοῦντα «κράζοντωα» καὶ λέγοντα: Οὐαὶ δι τι > an \ ¢e Le € lal / > / ἡμῖν, ἀπῆλθεν yap ἡ παῤρησία ἡμῶν σήμερον εἰσελθόντος an an > \ 5 « n \ fal an an τοῦ Θωμᾶ εἰς τὸν οἶκον ἡμῶν μετὰ ᾿Ιησοῦ Χριστοῦ τοῦ Ναζωραίου. > na nr \ \ a XXIV. ᾿ἸἸδοῦσα δὲ ἡ ᾿Αρσενῆ τὸ γεγονὸς ἐπὶ τοῖς >’ / fol / nr 20 εἰδώλοις αὐτῆς ἐφοβήθη σφόδρα καὶ ἐτρόμαξεν ἐκ τοῦ / > n \ ΙΑ e MN ’ \ / lal id / φόβου αὐτῆς, Kai ῥίψασα ἑαυτὴν εἰς τοὺς πόδας τοῦ ἁγίου Ix na ΄ / ἴω al a a ἀποστόλου Θωμᾶ παρεκάλει λέγουσα" Δοῦλε τοῦ θεοῦ Tod lal ROS a 5 % / ζῶντος, ἢ ἄγγελος αὐτοῦ «εἶ; ἢ ἀπόστολος" OTL ἰδοὺ ἐλθόν- > / ς 8. ἢ ’ Ν an / lal > , Tos cou ἐφωτίσθη ὁ οἶκός μου ἀ πὸ THs πλάνης τῶν εἰδώλων, \ Β / ’ / \ / \ > 9 ,ὔ 25 καὶ ἡ καρδία μου ἐκαθαρίσθη καὶ πάντα «τὰ» ἐν ἐμοί. ε , , Ὁ XXV. ᾿Αποκριθεὶς δὲ ὁ ἀπόστολος λέγει αὐτῇ Ὦ ᾽ ΄ > “ ΄, \ \ \ Cees. ee Ἢ Apaevon, εἰ θέλεις ζήτησον τὸν θεὸν καὶ εὑρήσεις αὐτόν > " \ 3S ἢ ἘΦ ΤΡ Won aye ᾽ οὐκ ἔστιν γὰρ ἀπὸ μακρόθεν σου οὕτως γὰρ ἔφη ᾿Αμβα- \ ε > , / κοὺμ ὁ προφήτης" ‘Eyyioate πρός με Kal ἀπολαύσομαι e Co \ / - ᾽ » Ν / \ > \ 30 Uo’ καὶ πάλιν ‘Exéxpakay πρὸς κύριον, καὶ αὐτὸς , , Ψ Ἅ ,’ / \ ¢ ’ / / εἰσήκουσεν αὐτούς. ἀκούσασα δὲ ἡ ᾿Αρσενόη λέγει" Ie- Uy ] \ / c a ’ a _ \ \ 5] \ στεύω εἰς τὸν κύριον ἡμῶν ᾿Ιησοῦν Χριστὸν τὸν ἀληθινὸν lal ἴω / θεὸν τὸν ὑπὸ τοῦ ἀποστόλου Θωμᾶ κηρυττόμενον. a > A XXVI. Kal κλείσασα τὴν θύραν τοῦ οἴκου αὐτῆς ᾽ A / e ’ / 35 ἀπεδύσατο τὴν στολὴν αὐτῆς Kal ἐξήνεγκεν ὅσα ἐκτήσατο a a a » \ £ / \ ἐν τῇ ζωῇ αὐτῆς χρυσὸν καὶ ἄργυρον καὶ ἱματισμὸν, καὶ 2 ser. αὐτῆς 6 σὺ 12 βασων 21 καιρρίψασα 31, 32 πιστεβο 5 ΤᾺ Aco LI: 3 ie UB RI f. 133 b f, 184 α f. 134} 94 ACTA THOMAE. a ᾽ A \ 5 ἔθηκεν αὐτὰ ἔμπροσθεν τοῦ ἀποστόλου Θωμᾶ καὶ εἴπεν" “ fa) nr “ Ὁ ¢ ¢ \ 45 Κύριε Ἰησοῦ Χριστέ, υἱὲ τοῦ θεοῦ τοῦ ζῶντος, ὁ ὑπὸ τοῦ lal 3 Je lal / he ἁγίου ἀποστόλου Θωμᾶ καὶ ἀφ᾽ ἡμῶν πάντων δοξαζόμενος, \ > \ 3 “ / vA > / 5» ᾽ if: > / σὺ αὐτὸς οἶδας ὅτι πάντα ὅσα ἐκτησάμην ἐν ἀσεβείᾳ | ἐξή- -“ » Ν Ν / νεγκα ἐνώπιόν σου" καὶ νῦν δέξον με τὴν σὴν δούλην. 5 - A 7 “ la) fa) a καὶ ἐπιστραφεῖσα πρὸς τὸν Θωμᾶν ἔφη: Δοῦλε τοῦ θεοῦ, / ΕῚ “A -- ἃ 4 ἄναστα, βάπτισόν με ἐν ὀνόματι ᾿Ιησοῦ Χριστοῦ ὃν κηρύτ- τεις. a δι } / \ XXVII. ᾿Ακούσας δὲ ταῦτα 6 ἀπόστολος ἐδόξασε τὸν a ’ / 4 θεὸν καὶ λέγει αὐτήν: Nov οἶδα, ᾿Αρσενόη, ὅτι ἔφθασεν το 5 Ν Χ e / lal “ \ \ , ς ἐπὶ σὲ ἡ βοήθεια τοῦ θεοῦ. περιχαρὴς δὲ γενόμενος ὁ A A A / a / \ ἀπόστολος τοῦ Χριστοῦ Θωμᾶς ἔκραξεν φωνῇ μεγάλῃ καὶ 5 A 5 a ’ ς / εἶπεν: Εὐχαριστῶ σοι, κύριε ᾿Τησοῦ Χριστέ, ὁ ἐπιστρέφων Ὁ , , Tas καρδίας TOV πεπλανημένων προβάτων᾽ σύ, κύριε, Kal - fal ᾽ , a >’ “-“ a 7 ἐπὶ πλεῖον σῶσον αὐτούς, καὶ δεῖξον αὐτοῖς σημεῖα ὅπως 15 a \ dv αὐτῶν γνώσονται THY ἀλήθειαν. ’ \ XXVIII. Kai ἀναστὰς ἐβάπτισεν αὐτὴν σὺν παντὶ “ lal 5 A \ ’ / \ ¢ ΄ / TO λαῷ αὐτῆς Kal εὐχαριστήσας Kal ἁγιάσας μετέδωκεν " r A id , \ > , / / αὐτοῖς TOV ἁγίων καὶ ἀθανάτων μυστηρίων Kai ἐδίδαξεν > \ \ A / αὐτοὺς τοὺς ψαλμοὺς τοῦ προφήτου Δαυείδ, καὶ ἐστήριξεν 20 6 , « αὐτοὺς ἵνα πιστεύωσιν καὶ προσεύχωνται ἐν ἁγνείᾳ. XXIX. Καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς » \ > / 3 x) ἣν \ i ’ Ν ἔχοντας, καὶ ἐθεράπευσεν αὐτοὺς καὶ πολλὰ δαιμόνια ἀπὸ “Ὁ 3 ν / A τῶν ἀνθρώπων ἀπήλασεν᾽ ἐδωρήσατο yap χωλοῖς TO περι- Ta) - Ν / an πατεῖν, τυφλοῖς TO βλέπειν, κωφοῖς τὸ ἀκούειν" λεπροὺς 2 , / lal a ἐκαθάρισεν, μογγιλάλοις τὸ λαλεῖν ὀρθῶς «ἐδωρήσατο». 5 / \ ph ots / > lal / a f / ἐκάθητο δὲ καθ᾽ ἡμέραν ἐν τῇ πλατείᾳ τῆς πόλεως διδάσκων on καὶ λέγων" Δεῦτε πρός pe οἱ ἀσθενεῖς, καὶ θεραπεύσω ὑμᾶς τῷ ὀνόματι τοῦ Χριστοῦ χωρὶς μισθοῦ. καὶ προσέτρεχε πᾶσα ἡ πόλις ἀπὸ μικροῦ ἕως μεγάλου διὰ τὰ σημεῖα τὰ 3ο γενόμενα παρὰ τοῦ ἀποστόλου Θωμᾶ. XXX. Καὶ μετὰ πολλὰς ἡμέρας ἰδοὺ καὶ Λεύκιος ὁ ἄρχων τῆς πόλεως παρεγένετο ἐκ τοῦ βασιλέως Κονδιφόρου, καὶ ἐλθόντος αὐτοῦ πλησίον τῆς πόλεως ἐξῆλθεν πᾶν τὸ πλῆθος τῆς πόλεως πρὸς ὑπάντησιν αὐτοῦ" ἦσαν γὰρ ἐκ- 35 δεχόμενοι πάντες καὶ ἐπιθυμοῦντες τοῦ ἰδεῖν αὐτόν « καὶ 3 scr. ὑφ᾽ ἡμῶν 4, ὃ ἐξείνεγγα 15 σειμία 35 ἧσαν] ἦν ACTA THOMAE. 35 A A A > / THY > ἄγραν ἔτι εἶχεν ἐπὶ τῆς στρατιᾶς | καὶ ἰδόντες αὐτὸν Ἁ , , lal πάντες ἐχάρησαν χαρὰν μεγάλην, Kai πλησιάσαντος αὐτοῦ ε \ iol / lel ‘ > \ 4 , \ fa! aA ἐπὶ TH πύλῃ τῆς πόλεως, ἰδοὺ καὶ ᾿Αρσενόη μετὰ τοῦ λαοῦ αὐτῆς καὶ τῶν παιδισκῶν. σι ᾿ ‘ / ‘ , cal XXXII. ᾿Ιδὼν δὲ αὐτὴν Λεύκιος [καὶ] οὐ φοροῦσαν τὰ , Lata! ’ / A > \ > ὃ ὃ ΄ \ « κόσμια αὐτῆς ἐταράχθη ἦν γὰρ ἐνδεδυμένη στολὴν ῥυ- ἘΝ , Nene’ a , sak Saw “ι΄ ς παράν" καί φησιν πρὸς ἕνα τῶν δούλων αὐτοῦ" ἸΠῶς ἔχει ὁ 3 , Ξ APS 10 2 9 lal ὃ \ \ « / οἶκός μου; μὴ ἐσυλήθη τι ἐξ αὐτοῦ ; ἰδοὺ γὰρ ἡ κυρία σου » lal Lal / \ « Lal > /, 5» / ἐν στυγνῷ TO προσώπῳ καὶ ῥυπαροῖς ἀμφιάσμασιν ἐξέρ- lal id / ᾽ “ > / Lal 10 χεται συναντῆσαί μοι. ὁ δὲ λέγει αὐτῷ" Οὐχί, TH εὐτυχίᾳ n Lal Lal £ 9. “Ὁ τῇ ἐκ τῶν θεών σοι βοηθούσῃ: ἀλλὰ καλῶς" καὶ πάντα \ \ > / , , i Ν , Ν \ 5: » «τὰ» σὰ ἐτριπλασίασαν ἀφ᾽ οὗ τὸ κράτος τὸ σὸν ἐπ Α ἄλλης διέτριβεν. ¢ \ fal \ A XXXII. Ὃ δὲ εἰσελθὼν ἐν τῇ πόλει [Kai] ἀπῆλθεν a x / > ἴω > lal “ 15 ἐν τῷ λοετρῷ' καὶ ἐξελθόντος αὐτοῦ ἀπῆλθεν ἐν τῷ οἴκῳ Φ fal 5 . / αὐτοῦ: καὶ ἦλθον πάντες οἱ ἐν TH πόλει προσκομίζοντες “ a U > a SEEN ᾽ αὐτῷ δῶρα καὶ συγχαίροντες αὐτῷ" αὐτὸς δὲ ἐκάθισεν μετ 9 lel » , \ ” ἘΣ ᾽ [eA \ αὐτῶν ἄριστον | ποιήσαντες, καὶ ἤσθιον ἐφ᾽ ὅλην τὴν € / / ἡμέραν ἐκείνην. “A \ > 20 XXXIII. “Ἑσπέρας δὲ γενομένης εἰσῆλθεν καὶ ave- / > tal lal ᾽ fa \ > , 9 / \ κλίθη ἐν τῷ κοιτῶνι αὐτοῦ καὶ ἐζήτησεν ᾿Αρσενόην τὴν lal ἴω A a \ γυναῖκα αὐτοῦ: τῆς δὲ ἐλθούσης ἐκράτησεν τῆς χειρὸς Ε] a / , / \ e ‘ ’ ‘0 αὐτῆς καί φησι: ᾿Αποδυσαμένη τὰ ἱμάτια σου ἀνακλίθητι Nase JN Cpa ers cos β ; / FEE καὶ αὐτὴ μετ᾽ ἐμοῦ. ἡ δέ φησιν Δέομαί cov, κύριέ μου, > lal lal , 25 ἀπόρριψον ἀπό σου τὴν μέριμναν τῆς σαρκικῆς ἐπιθυμίας a IA , U \ “ τοῦ αἰῶνος τούτου, τὴν μὴ ἔχουσαν ἔλεος παρὰ τοῦ δε- , an , / Ne of. / σπότου Χριστοῦ, μάλιστα ὅτι κυριακὴ ἐστιν καὶ OTE εὔ- χρήστον οὐκ ἔστιν ἐν ταύτῃ τῇ ἀναστασίμῳ τοῦ Χριστοῦ / ἐργάσασθαί τι κακόν. / 30 «© XXXIV. ᾿Ακούσας δὲ Λεύκιος τοὺς λόγους τούτους e = eee a ἐταράχθη καί φησιν L0Oev οἱ λόγοι οὗτοι, ὦ ᾿Αρσενῆ; lal , n > lal ’ / οὐκ εἰσὶν ἐκ τῶν ἡμετέρων θεῶν οὐδὲ ἐξ αὐτῆς" οὐαί σοι / 7 an / e / a δέ, ὅτι ἐπλανήθης ἐκ Tod δούλου οὗ ἔασα μετά σου, τοῦ / " λέγοντος ὅτι ἰατρός ἐστιν. 35 XXXV. ‘H δὲ ὑψώσασα τὴν φωνὴν αὐτῆς ἔφη" Μὴ 1 ak αγρὰ ἔτι] ser. εἴτι (9) 0 ἐνδεδυμένην 8 ἐσηλλύθη 9 υμφιάσμασιν 10 συναντισε μαι 11 βοηθουσα κάλλος 18 ἄρεισον 28 ἐν ταῦτα 92. scr. ἐκ σεαυτῆς (9) f. 18ὅ a f. 135 b f. 136.4 f. 136 b Mt. iv. 23 36 ACTA THOMAE. λέγε κατὰ τοῦ δούλου | TOD θεοῦ τοιούτους λόγους" πάντες γὰρ οἱ λέγοντες ἰατροὶ εἶναι λαμβάνουσιν μισθὸν παρὰ τοῖς ἀσθενέσιν ἀκαίρως, αὐτὸς δὲ οὔτε μισθὸν λαμβάνει, ἀλλὰ μᾶλλον τὸ πλέον ὅτι ἐστὶν ἰατρὸς ψυχῆς τε καὶ σώματος" λοιπὸν μὴ λέγε κατ᾽ αὐτοῦ τι, ἵνα μὴ τῇ τοῦ θεοῦ αὐτοῦ συνεργείᾳ κινδυνεύσῃς, ἀλλὰ δεήθητι τούτου μᾶλλον, ἵνα τοῖς ἀγαθοῖς λόγοις αὐτοῦ ἰατρεύσῃ καὶ σὲ ψυχικώς τε καὶ σωματικῶς. XXXVI. ὋὉ δὲ Λεύκιος θυμοῦ πλησθεὶς καὶ ὀργῆς 7 Ν ’ / EK? ᾽ \ 49 , € \ ᾽ an λέγει πρὸς αὐτὴν" ἴων ἰατρὸς ἢ), λυτρώσεται αὑτὸν EK TWV το ͵ - ὌΝΟΝ κ a IT a Vay? n λό βασάνων ὧν μέλλω προσενεγκεῖν αὐτῷ. καὶ ἅμα τῷ λόγῳ ΝΜ ιν > , ᾽ a / / a / ἔστησαν αὐτὸν ἐνώπιον αὐτοῦ δεδεμένον, καί φησιν Λέγε, fa) \ \ \ , “Ὁ ς κατάρατε, ποῦ εἰσιν τὰ ἱερὰ καὶ παλάτια ἃ ὑπεσχέθης a a a \ / a κτίσαι τῷ βασιλεῖ; καὶ ποῦ εἰσι τὰ μόδια καὶ τὰ πλοῖα; lal Ἂν ’ , \ A καὶ ποῦ εἰσι TA ἄροτρα τὰ ἀνασκαλεύοντα τὴν γῆν; I XXXVI. ᾿Αποκριθεὶς δὲ ὁ Θωμᾶς ἔφη" “A ἔφην πάντα ἐπλήρωσα τῇ τοῦ Χριστοῦ βοηθείᾳ. καὶ ὁ Λεύκιος" Δοῦλε τς / / / \ ᾽ / πονηρέ, ὅταν βασανίσω σε, τότε λέγεις μοι THY ἀλήθειαν. λέγει αὐτῷ ὁ ἀπόστολος" Νῦν οἶδα ὅτι ἀνόητος εἶ παν - on a ΟῚ 5 “ Nee \ \ ’ e , > TEAMS’ οὐκ οἶδας OTL TA ἱερὰ καὶ παλατίια αἱ ψυχαῖι εἰσιν 20 \ BA ΓΟ ς / ΄ \ , ΟῚ Xi fal ἃς ἔκτισα TO ἁγίῳ βαπτίσματι καὶ προσέφερον αὐτὰς τῷ a \ Nae, UY > e \ ’ Χ A a Χριστῷ; τὰ δὲ ἀροτρά εἰσιν οἱ λογισμοὺς ἀπὸ τῶν καρδιῶν a \ , τῶν ἀνθρώπων «αἴροντες» καὶ ἐπιστρέφοντες αὐτοὺς ἐκ lal / lal > Uy \ \ / - ¢ X39. ‘ τῆς πλάνης τῶν εἰδώλων πρὸς THY θεογνωσίαν" ἡ δὲ ἰατρική « lal “ ¢ a μου ἐστὶν ἡ δύναμις τοῦ Χριστοῦ ἡ θεραπεύουσα πᾶσαν 25 i \ ta) ,ὔ > a 3 3 a νόσον Kal πᾶσαν μαλακίαν ἐν τῷ προσερχομένῳ αὐτῷ lol a > / λαῷ. νῦν οὖν ἐπλήρωσα πάντα, τά TE ἱερὰ Kal παλάτια καὶ πλοῖα καὶ μόδια καὶ ἄροτρα καὶ πάντα. i ς / a XXXVITI. Θυμωθεὶς οὖν ὁ Λεύκιος λέγει: °O δοῦλε / χὰ e \ ec a / Tovnpé, αὗται αἱ παραβολαὶ as μοι φλυαρεῖς, τάχεως 30 5 \ / > / , / ἐξ \ / ἐγὼ διαλύσω αὐτάς. τότε πέμπει στρατιώτας καὶ συνά- /, \ « bY an / γουσι πάντας τοὺς ἱμαντοτόμους τῆς πόλεως καί φησιν \ > , , \ ͵ \ ΄, a \ πρὸς αὐτούς: Λάβετε Tov yonv Kat πλάνον τοῦτον καὶ > bu \ δέ ᾽ ΓΟ [τὰ ΕΝ / > \ > x ie ἀποδύσατε τὸ δέρμα αὐτοῦ ἕως av Bacavicw αὐτὸν ἐγὼ ὡς βούλομαι. 35 0 δεηθησαι 10 η ἱατρὸς εἰ 11 post αὐτῷ excidit καὶ προσέταξεν ἀχθῆναι τὸν Θωμᾶν uel simile quid 18 βασσανίσσασε 32 ἱμαντόμους ACTA THOMAE. 37 > ‘ XXXIX. ᾿Ακούσαντες δὲ οἱ ἱμαντοτόμοι λέγουσιν \ ec , > Ν ς RIE / \ x [2 a \ nr προς εαὐυτους" Οὐαὶ | ἡμιν᾽ TL TO συμβὰν ἡμὶν κατὰ τοῦ f. 1374 \ a / Ve fa) fal ἀνδρὸς τοῦ δικαίου τούτου, τοῦ θεραπεύοντος πᾶσαν νόσον > a na » A > \ ᾽ , ᾽ ἐν τῷ λαῷ ἄνευ μισθοῦ ; εἰ γὰρ ἐπιχειρησόμεθά τι κατ ’ nr > / a ς \ “ lal rn αὐτοῦ, ὀργίζεται ἡμῖν ὁ θεὸς αὐτοῦ καὶ ἀποστελεῖ πῦρ ἐκ σσι lal fal \ / r τοῦ οὐρανοῦ καὶ κατακαύσει ἡμᾶς" καὶ πάλιν εἰ TO πρόσ- » fal , - / 4 Taya αὐτοῦ παρακούσομεν, κακῷ θανάτῳ παραδώσει a \ a \ a ἡμᾶς καὶ πᾶσαν τὴν γενεὰν ἡμῶν. / ς ᾽ , a lal na XL. Tote ὁ ἀπόστολος τοῦ Χριστοῦ Θωμᾶς λέγει \ ’ / / \ al ιοπρὸς αὐτούς: ᾿Αναστάντες ποιήσατε TO κελευσθὲν ὑμῖν x lal , «ς ce > ΄ ὑπὸ τοῦ ἄρχοντος ὑμῶν. ἀναστάντες δὲ ἦραν τὸ δέρμα ,’ nr / / co / lal nr αὐτοῦ μετ᾽ ὀδύνης μεγάλης" τότε ὁ ἀπόστολος TOD Χριστοῦ na \ lal Ν nr I] \ ’ Θωμᾶς ἐκτείνας Tas χεῖρας αὐτοῦ εἰς τὸν οὐρανὸν εἶπεν" ᾿ ’ nr ἊΨ» / ” / > A [{ U \ Kupte ᾿Ιησοῦ Χριστέ, akovooy μου ἐν τῇ ὥρᾳ ταύτῃ καὶ - on / / / μνήσθητί μου, δέσποτα. id \ > lol / \ ΄ fal XLI. ‘H δὲ ᾿Αρσενῆ ἀκούσασα τὸ γεγονός, δραμοῦσα 2 lal ὃ / an Μ 5 lal yy «ς \ > \ oF θ ἐν τῷ δωματίῳ τοῦ οἴκου αὐτῆς ἔρριψεν ἑαυτὴν ἀπὸ ἄνωθεν / NY ’ / / \ ’ \ , «ς Ε \ κάτω καὶ ἀπέθανεν" θεωρήσας δὲ αὐτὴν Λεύκιος ὁ ἡγεμὼν ’ \ \ \ ’ / ᾽ / ν᾽ \ \ ἔφη: ᾿Ιδοὺ διὰ σὲ ἀπέθανεν ἡ ἐμὴ γυνή" ἀλλὰ μὰ τοὺς \ \ ’ , a an 20 €\wovs θεοὺς οὐ παύσομαι πᾶσαν βάσανον κινῆσαι κατά f. 1810 δι , \ 4 ‘ σου ἕως οὗ ἐμφανίσω τὰ ἔργα σου, καὶ τέλος τούτων καὶ θανάτῳ σε πικρῷ παραδώσω. id a Ν lal an ’ / XLIT. Οἱ δὲ γονεῖς καὶ of συγγενεῖς τῆς ᾿Αρσενόης , 4 / ig ] ce / » \ μαθόντες ὅτι τέθνηκεν ἡ αὐτῶν φιλτάτη ἔδραμον καὶ 2 ΕΝ | ’ , a θεωρήσαντες αὐτὴν ἐπ᾽ ἐδάφους ὑπτίαν ἔκλαυσαν πικρῶς" τὸ tn ” Se \ Εν ef n ͵ 4 a an Na Gh. ἔρχονται δὲ πρὸς τὸν ἅγιον Θωμᾶν λέγοντες αὐτῷ Δοῦλε lal lal Co / , / if ‘ c A εἰ Ν » ’ὔ τοῦ θεοῦ, ὑπέρ σου ἀπέθανεν ἡ θυγατὴρ ἡμων᾽ ἀλλὰ ἐλπί- [7 lal ΥΩ lol Φ \ τ / ζομεν OTL TH τοῦ Χριστοῦ ἐπικλήσει, UTEP οὗ καὶ ἀπέ- Ε] / , / 5» \ \ € > / / θανεν, ἀναστήσεις αὐτήν. ἀποκριθεὶς δὲ ὁ ἀπόστολος λέγει a a / ¢ ᾽ > / 30 αὐτοῖς Μὴ λυπεῖσθε μηδὲ κλαίετε, OTL οὐκ ἀπέθανεν, ἀλλὰ ζῇ ἐν ὀνόματι τοῦ Χριστοῦ. a lal yn’ XLIII. ᾿Αποκριθεὶς δὲ Λεύκιος λέγει TO Θωμᾷ Τί lal / ” ψ{Ὸ U4 = λέγουσίν σοι ai γοητεῖαί σου, κατάρατε ἄνθρωπε ; λέγει r a fal \ , Θωμᾶς: ᾿Ἐμοὶ μὲν γοητείας μὴ γένοιτο εἶναι, τοῦτο δὲ μόνον \ a lal fal a “ \ / 85 τὸ ἐν τῷ ὀνόματι τοῦ Χριστοῦ μου ποιεῖν ὅσα Kal βούλῃ. 1 οἱμαντομοι 5 ἀποστελλεῖ 8 πᾶσι TH γεναιᾶ 17 ἀπὸ] ἐπὶ 33 σοι] σε γοητιαι 84 ἐμῇ μεν γοητιαι scr. ἐμοὶ μὲν γόητι (9) 35 βούλῃ] scr. ποιῶ (?) f. 138 a Ps. lxxviii. 8 f. 138 b To. xx. 25 Me. xvi. 17,18 f. 139 a 9 ACTA THOMAE. 5 © ὧν 5 \ / “ 5. [ὁ ἀπόστολος ἔφη" ὁ δὲ Λεύκιος Μὴ νομίσῃς ὅτι ἀπε- Fy a μά \ σχομαι Tas Balodvous ἃς μέλλω ὑπενεγκεῖν GOL ἕνεκα τὰς 3 ἃ Ne 8 / val “ μαγείας σου ταύτας. ὁ ἅγιος εἶπεν Μὴ ἀμέλει ποιεῖν ὁσα ἢ Ἂ ͵ , " a καὶ βούλῃ. τότε προστάττει λέγων' Φέρετέ μοι ὄξος τριετῆ , Qn , , καὶ ἅλας καὶ ἐμβάλλετε ἐπάνω τοῦ σώματος τούτου. « ΄, » nr Ὁ \ XLIV. Τότε ἐποίησαν ws ὑπέταξεν αὐτοῖς" ὁ δὲ lal lal an > / ’ \ 9 \ ἀπόστολος τοῦ Χριστοῦ Θωμᾶς ἀναβλέψας εἰς τὸν ovpavov Qn i / / / > lal “ εἶπεν: Κύριε ᾿Ιησοῦ Χριστέ, βοήθησόν μοι ἐν τῇ ὥρᾳ n , , \ a ͵ ταύτῃ, ὅτι εἰσῆλθεν ἡ βάσανος αὕτη μέχρι καὶ τῶν ἐγκάτων / > \ x μου εἰσάκουσόν pov, κύριε, Kal σπλαγχνίσθητι ἐπὶ τὸν “ U lal >’ f 7 δοῦλόν σου καὶ ἀπάλλαξόν με τῆς ὀδύνης ταύτης, ὅτι διά r ef J, ἐν lal σε ταῦτα πάντα πάσχω ὅπως ἐπιστρέψω τὸν λαὸν τοῦτον \ \ ¢ a ig / / εἰς τὴν σὴν ἐπίγνωσιν. σὺ yap ὁρᾷς ὁπόσας βασάνους a a e ὃ ͵ , , κινεῖ KAT ἐμοῦ ὁ ἄνομος οὗτος" ἀλλὰ δέομαί σου, εἰς μάτην δ ΤῸ ἃ , aA A Bs κ᾿ \ a ἀπέργασαι πάντα τῇ κραταιᾷ cov χειρί: Kai μὴ μνησθῇς rn A lal > r fal ἡμῶν ἀνομιῶν ἀρχαίων, ὅτι ἐν TH ἀναστάσει TH σῇ ἡἠπί- στησα᾽ ὅτι εἶπον ἐλθόντος σου ἐν | τῷ μέσῳ τῶν μαθητῶν “ τ \ \ oy» > al \ ᾽ a \ ν᾽ a “ ὅτι Eav μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων / \ a καὶ βάλλω τὸν δάκτυλόν μου εἰς τὸν τύπον TOV ἥλων καὶ , lal ΄ \ ’ lal , βάλλω τὴν χεῖρά μου εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ Ἵ ᾽ Ἅ >’ \ 4 , ἴω \ f a πιστεύσω. ἀλλ᾽ ἰδοὺ ἕνεκα τούτου νῦν TO δέρμα τῆς ΙΝ la) »N v an σαρκός μου ἀφήρηται ἀπ᾽ ἐμοῦ Kai adda πλεῖστα βούλεται a ὦ A ? 5 ͵ “ ᾽ \ 329 κινεῖν Kat ἐμοῦ" ἀλλ᾽ οἶδα, δέσποτα, OTL OV μακρὰν ἀπ lal 9 , ᾿ ἐμοῦ εἶ, καὶ ἐνίσχυσόν με διὰ τὸ ὄνομά σου τὸ ἅγιον, ὁ ὧν εὐλογητὸς εἰς τοὺς αἰῶνας" ἀμήν. Ν ἴον la) XLV. Kai ταῦτα εἰπόντος αὐτοῦ, σπλαγχνισθεὶς ὁ / 5 , / a , \ κύριος ἐφάνη λέγων αὐτῷ" ᾿Ανδρίζου καὶ ἴσχυε, ὁ ἐκλεκτός an ΕῚ n an an \ μου Θωμᾶς, ἐν πᾶσι τοῖς πειρασμοῖς σου ἀμὴν yap λέγω “ , , a an σοι OTL μετά σου ἔσομαι ἐπὶ πᾶσιν οἷς μέλλεις παθεῖν" καὶ na 5 4 i ¢ nr νῦν ἀνάστα, ὅτι ὁ μισθός σου πολύς ἐστιν ἔμπροσθεν τοῦ U a 5 ce > πατρός μου τοῦ ἐν οὐρανοῖς. μνήσθητι δὲ περὶ ov εἶπον δα “σὰ a ’ lal ’ , / / a ὑμῖν OTe “Ev τῷ ὀνόματί μου δαιμόνια ἐκβαλεῖτε, ὄφεις τὸ ἴω ΕΝ / / / > \ ς lal / 2 \ ἀροῦσιν, κἂν θανάσιμόν τι πίητε, οὐ μὴ ὑμᾶς βλάψῃ" ἐϊπὶ 3 / “-“ Ὡς ‘ Lal δ fal ἀρρώστους χεῖρας ἐπιθήσετε καὶ καλῶς ἕξουσιν; ταῦτα δὲ / > “Ὁ τ an ) ‘ , Θ n \ \ ὃ δ Ae , 3. πάντα EV TO ἐμῷ ὀνόματι ποίει, Θωμᾶ, Kai μὴ δειλιᾷς" ad 30 35 2 scr. ἐπενεγκεῖν 2, 3 scr. τῆς may. σου ταύτης 5 εμβαλλετα scr. ἐμβάλλετε dura (2) 8 μοι] με 16, 17 ἐποίστισα 35 δηλιας ACTA THOMAE. 39 - Ν ΄ fA / 3 \ \ ov yap βαπτίσῃς Λεύκιον, πορεύου εἰς Kevtnpav τὴν le δ » - al πόλιν αὕτη ἐστὶν ἐξ ἀνατολῶν σου ὅπως Kal αὐτοῖς / f τὰ fal KnpvEns TO εὐαγγέλιόν μου Kal λυτρώσῃς αὐτοὺς ἐκ τῆς n , , ποτ ἢ ᾽ > \ > ἣν Ni ρον τοῦ διαβόλου πλάνης" ὅτι δι’ αὐτοὺς ἐκένωσα TO αἷμά μου 5 ἐπὶ τοῦ σταυροῦ. la) ’ fa U XLVI. Ταῦτα δὲ αὐτοῦ εἰπόντος, ἀσπασάμενος αὐτὸν \ οἱ / (- nr 9 7 ’ \ ’ Aan [1 \ Kal ἀποκαταστήσας ὑγιῆ, ἀνελήφθη εἰς TOV οὐρανόν" ὁ δὲ ts ’ / ᾽ Ἂν > \ Ε] , \ ἅγιος ἀπόστολος ἀναστὰς ἦλθεν πρὸς ᾿Αρσενόην τὴν fal / Μ \ i \ ” \ / γυναῖκα Λευκίου ἔτι νεκρὰν οὖσαν καὶ ἔρριψεν τὸ δέρμα fal , el / I) lal al 10 αὐτοῦ ἐπάνω αὐτῆς λέγων᾽ ᾿Δνάστα ἐκ τῶν νεκρῶν, δούλη n° a rite oF ε , τοῦ ἀληθινοῦ θεοῦ ὅτι οἱ πιστεύοντες ἐπὶ τὸν κύριον ε lel ’ fal \ - ἡμῶν ᾿Ιησοῦν Χριστὸν οὐ θνήσκουσιν ἀλλὰ ζῶσιν. καὶ εὐθέως αὐτῇ τῇ ὥρᾳ voce ὴς ὀφθαλμοὺς αὐτῆ i ἢ τῇ ὥρᾳ ἤνοιξε τοὺς ὀφθαλμοὺς αὐτῆς, Kal \ ’ U ,’ fal θεωρήσασα τὸν ἀπόστολον ἐπάνω αὐτῆς εὐθέως ἔρριψεν e \ >’ \ / 3, ““ ,ὔ Ξ lal 3 , fal 15 ἑαυτὴν εἰς τοὺς πόδας αὐτοῦ λέγουσα Νῦν οἶδα ἀληθώς, Ψ u fal ϑ a lal if lal \ ᾽ / / ἀπόστολε | TOU ἀληθινοῦ θεοῦ ἡμῶν, TO ἐκ ποίας πλάνης f. 139d € ’ / ἴω 6 ἐρύσθημεν πάντες οἱ ἀξιωθέντες τοῦ ἁγίου βαπτίσματος, ς / \ / , καὶ εἰς ὁποίαν ζωὴν κατετάγημεν᾽ πάντες γὰρ οἱ πρὸ a “ > \ lal ? - καιροῦ ἀποθανόντες εἰς τὴν τῶν εἰδώλων πλάνην μετὰ τῶν U 7 fal a an 20 δαιμόνων κολάζονται" ὅσοι δὲ «τῷ; Tod Χριστοῦ βαπτί- / δ σματι ἐτειχίσθημεν εἰς τὰς αἰωνίας μονὰς ἐναπέρχονται. XLVIT. Θεασάμενος δὲ Λεύκιος τὴν γυναῖκα αὐτοῦ ἐγερθεῖσαν ἐκ τῶν νεκρῶν, κρατήσας τοὺς πόδας τοῦ ,ὔ 3 a a “ J ἀποστόλου εἶπεν" Συγχώρησόν μοι, δοῦλε τοῦ θεοῦ, boa \ , Ε 25 κακὰ ἐποίησα ἐν ἀγνοίᾳ εἰς σέ, καὶ μὴ ἀποδώσῃς μοι ἕνεκα ¢ lal Υ lal , \ τούτων. ὁ δὲ ἀπόστολος τοῦ Χριστοῦ θεωρήσας τὴν fal la a πίστιν αὐτοῦ, OTL ἐκ προθυμίας προσῆλθεν, κρατήσας lal fal ᾿ »,ἢ» » ‘ αὐτοῦ τῆς χειρὸς ἤγειρεν λέγων" ᾿Ανάστα' σήμερον yap χαρὰ γίνεται ἐν οὐρανῷ ἐπὶ τῇ μετανοίᾳ τῇ σῇ" λέγει yap ς \ “ γχλλ ? , / ᾽ ΑΝ , v 30 0 σωτὴρ ὅτι Tov ἐρχόμενον πρός με ov μὴ ἐκβάλω ἔξω. To. ve XLVI. Καὶ αὐτῇ τῇ ὥρᾳ ἐβάπτισεν | αὐτὸν καὶ f. 1404 / / ἐχειροτόνησεν πρεσβύτερον: ἐποίησεν δὲ Kal διακόνους > / ¢ ‘ καὶ ἀναγνώστας καὶ ἐδίδαξεν αὐτοὺς τὴν ἁγίαν ἀναφορὰν \ / \ an καὶ Ta ἅγια μυστήρια καὶ ποιήσας αὐτοῖς ἐκκλησίαν Kal Ν SA / ’ lal » , ΑΝ, tal \ , nr 5 35 λαβὼν τὸ δέρμα αὐτοῦ ἀνεχώρησεν ἐκεῖθεν καὶ ἀπῆλθεν εἰς Κεντηρὰν τὴν πόλιν ἐν ἣ προσέταξεν αὐτῷ κύριος ὁ θεός. 8 λυτρώσεις 7 ὑγιῆ] nye 8 ἀρσενοῆ 17 οἱ ἀξιωθ.] ἡσαξιωθ, 21 αιωνιαμονας 22 γυναῖκαν 80 ἐκβάλλω f. 140ὺ f. 141 ἃ 40 ACTA THOMAE. XLIX. Καὶ εἰσερχομένου αὐτοῦ ἐν τῇ πόλει, ὑπήντη- / / \ 5 i ς \ \ 5 a σεν γέροντα κλαίοντα καὶ ὀδυρόμενον" ἡ δὲ κεφαλὴ αὐτοῦ γέμουσα κόπρον, καὶ τὰ ἱμάτια αὐτοῦ περιεσχισμένα" ἐγγίσας δὲ αὐτὸν ὁ Θωμᾶς λέγει αὐτῷ" Διὰ τί ἐποίησας τὸ πονηρὸν ἔργον τοῦτο; λέγει αὐτῷ ὁ γέρων ᾿Αναχώρησον 5 ἀπ᾽ ἐμοῦ, ἀδελφέ, ἀρκεῖ μοι γὰρ ἡ θλῖψίς μου. περίλυπος δὲ γενόμενος ἐπὶ τούτῳ, λέγει αὐτόν: Ἰ]αρακαλῶ σε, πάτερ, ὁμολόγησόν μοι τί ἔχεις" τάχα ἂν κουφίζει ὁ κύριός μου Ἰησοῦς Χριστὸς τὴν λύπην ἐκ τῆς καρδίας σου. L. ᾿Αποκριθεὶς δὲ ὁ γέρων λέγει αὐτῷ “Kya ἔσχον 10 υἱοὺς & καὶ ἐμνηστευσάμμην τῷ μειζοτέρῳ ἐξ αὐτῶν τὴν θυγατέρα τοῦ ἄρχοντος" ὡς δὲ ηὐτρέπισα τοὺς γάμους, εἶπέ μοι ὁ υἱός μου Πάτερ, γνωστὸν ἔστω σοι ὅτι τοῦ γαμικοῦ συναλλάγματος οὐ συντίθεμαι" ἀπεταξάμην γὰρ τοῦ ματαίου βίου τούτου καὶ τῆς ἐπιθυμίας αὐτοῦ. 1 σι > a 3 5 / LI. ᾿Ακούσας οὗν ἐγὼ ταῦτα εἶπον πρὸς αὐτόν" Τέκνον ay) > \ ͵ , 3 \ \ , μὴ λυπήσῃ περί τινων πραγμάτων ἐγὼ γὰρ ἐδανεισά- ᾿ a μην καὶ ἄλλα πράγμωτα ἵνα μετὰ τιμῆς μεγάλης τοὺς , (4 a / ΓῚ n / ἣν; Ν ’ r γάμους ὑμῶν τελειώσω. ἐκεῖνος δέ φησι: Μὰ τὸν ᾿Ιησοῦν Ν 5 \ \ \ "2 id a ’ lal Ἦν ΄ μου τὸν ἀληθινὸν θεὸν [τὸν κύριον ἡμῶν ᾿Ιησοῦν Χριστόν] 20 “Ὁ lal Lal ΟῚ ἐάν pe ἀναγκάσῃς τοῦ λαβεῖν γυναῖκα, οὐ θεωρήσεις τὸ πρόσωπόν jou εἰς τὸν αἰῶνα. ἐγὼ δὲ εἶπον" Kai τί τοῦτο, \ “Ὁ ᾿] τέκνον; μὴ ἐτάραξέν τις τὴν καρδίαν σου ἢ μὴ καθ᾽ ὕπνους τι ἐθεάσω; LIT. ὋὉ δὲ εἶπέν pow’ λκουσον, πάτερ᾽ τῇ νυκτὶ 2 σι ταύτῃ ἦλθε πρός με ἀνὴρ θαυμαστὸς καὶ ὡραῖος ὡς μηδένα τῶν ἐπὶ τῆς γῆς εἶναι ὅμοιον αὐτοῦ" εἶχεν δὲ καὶ στέφανον ἐπὶ τὴν κεφαλὴν αὐτοῦ καὶ ῥάβδον ἐπὶ τὴν δεξιὰν αὐτοῦ χεῖρα, καὶ εἶπε πρός we’ Σοὶ λέγω, νεανίσκε, μὴ ἀκούσῃς τοῦ πατρός σου καὶ λάβης γυναῖκα καὶ μιάνῃς τὸ σῶμά 30 σου, ἀλλὰ φύλαξον σεαυτὸν σεμνόν, ἵνα μὴ γένῃ δίαδοχος τῆς γῆς, ἀλλὰ κεφαλὴ τῆς ἐκκλησίας μου" ἰδὸν γὰρ Θωμᾶς ὁ ἀπόστολός μου ἔρχεται ἐπὶ τὴν πόλιν ταύτην, καὶ αὐτός σε διδάξει τὴν σφραγῖδα τοῦ σώματος καὶ τοῦ αἵματος μου, ὅτι θεὸς ὧν ἐνηνθρώπησα Sv ὑμᾶς. καὶ ἐκτείνας τὴν χεῖρα 35 2 κλαίοντα] κλέων 3 περιεσχησμενὴ 5 τοῦτον 7 τοῦτον 11 τοῦ μειζοτέρου 17 λυπησαι 28 ἢ μὴ] ημὲ 28 ραυδον 29 σὺ λέγεις 30 μὴ avis ACTA THOMAE. 41 ᾽ A ei , Ar 1s , > \ ᾽ (ia ν , αὐτοῦ ηὐλόγησέ με Kal ἀνελήφθη εἰς τοὺς οὐρανούς" λοιπόν, , - ’ , “ πάτερ, παρακαλῶ σε, μὴ ἀναγκάσῃς με, ἵνα μὴ ἀποθάνω. γ᾽ \ ne LIT. Καὶ ἀκούσας ἐγὼ ἐσιώπησα, ἐμφάνισα δὲ ταῦτα -“ i -“ vo ‘\ “ TO ἄρχοντι τῷ ἔχοντι τὴν θυγατέρα" τοῦ δὲ τὴν αἰτίαν , A >’ - -“" μαθόντος, ἐν σπουδῇ πολλῇ ἀνήγγειλε τῷ βασιλεῖ: ὁ δὲ \ SA ͵ ΕΝ ε > βασιλεὺς ἔδωκεν αὐτῷ ἐξουσίαν Kat αὐτῶν ὅπως αὐτοὺς , a. 5 / \ \ lal , Ἂς \ \ ’ , / A ἀνελεῖ" οὐ μόνον yap τὸν πρῶτον ἀλλὰ καὶ τοὺς MET αὑτὸν δον 15 \ > ἢ ᾽ ἔτ \ oo» > / ὃς ἐλθὼν ἀπεκεφάλισεν αὐτούς" Kal ἄραντες αὐτούς | τινες na , προσφιλεῖς ἔθαψαν αὐτούς. / / > sf / > / id 10 LIV. Tovrov χάριν ἐγὼ λυπούμενος ἀπέρχομαι ὡς ς΄» a rn x a lal / ὁρᾷς τοῦ κλαῦσαι εἰς TO μνημεῖον αὐτῶν: καὶ οὐ μόνον ᾽ a \ \ αὐτῶν THY συμφορὰν περικόπτομαι, ἀλλὰ καὶ οἱ δανεισταὶ « Ν lal / / e / \ [4 οἱ τὸ πρᾶγμά μοι δόντες ὅπως ἐκτελέσω τοὺς γάμους, καὶ > % ἊΨ, \ fe , - \ e αὐτοὶ ἔρχονται καὶ συνθλίβουσί pe αὗται yap ai da- nr \ lal / lal / 15 TAVAL TOV γάμων αἱ ὑπὸ TOV πραγμάτων αὐτῶν γινόμεναι / \ e / 3 an > \ / διεφθάρησαν, καὶ of μέλλοντες ἀποδῶσαι αὐτὰ τεθνήκασι, \ IEVON b] \ \ \ ” > a b) a καὶ ἐγὼ ἐναποληφθεὶς καὶ μὴ ἔχων αὐτοῖς ἀποδῶσαι e \ a 4 ἑαυτὸν + Tots ἀπάξαι βουλεύομεν . la > a ’ / ᾽ 7, id ᾽ / LY. Ταῦτα αὐτοῦ εἰπόντος ἀκούσας ὁ ἀπόστολος 20 ἐξεπλά ) μὲν ἐπὶ τῇ τοῦ υἱοῦ αὐτοῦ θεωρίᾳ, πὴ δὲ καὶ 20 € Yn, πὴ μὲν ἐπὶ TH TOU ὑτοῦ θεωρίᾳ, πὴ δὲ καὶ Sa \ a a / Lol} \ / > A. (a) / ἐπὶ TH τοῦ γέροντος συμφορᾷ, Kai λέγει αὐτῷ: Θάρσει, / \ \ a 5 \ IEE: fal I a 3) / πάτερ, καὶ μὴ λυποῦ" ἰδοὺ δι’ ὑμῶν μέλλει τοῦ ἐμφανίσαι ς a ς \ b A / , Bs 2S / » ca) a ς ἡμᾶς ὁ θεὸς ἐν τῇ πόλει ταύτῃ" ἐγὼ γάρ εἰμι Θωμᾶς ὃν ὁ / © lal la) lo) / υἱός σου ἑώρακεν" καὶ TH τοῦ Χριστοῦ μου βοηθείᾳ ἐγερθή- is , \ ‘ 25 govTat οἱ Ou αὐτὸν θανόντες. , ς / LVI. "Ex@apBos δὲ γενόμενος ὁ γέρων περιήρχετο lal “ Ὁ lal / e -“ , τοῦ δεῖξαι αὐτῷ τὸ μνημεῖον: ἀκούσαντες δὲ οἱ τῆς πόλεως / / ” “ » / \ / συνήχθησαν πλήθη ἄπειρα ὅπως ἴδωσιν τί TO λεγόμενον \ > ΄, ͵ , a \ ᾽ ΄, ῳ \ πρὸς αὐτούς. τότε λέγει Θωμᾶς πρὸς αὐτούς: “Iva μὴ ΘΝ A a \ lal ’ lal 30 αὐτὸς πορευθῶ ἐκεῖσε, καὶ TO πρᾶγμα γοητεία Tap ὑμῶν n \ / \ νομισθῇ, ἄρατε ὑμεῖς TO δέρμα μου καὶ πορεύθητε εἰς τοὺς ἴω “Ὁ lal nr , \ τάφους τῶν υἱῶν τοῦ ταπεινοῦ γέροντος καὶ θέτε αὐτὸ , / τ La oe ta) / -“ / Ὁ lal > a r r r ἐπάνω ἐν TO ὀνόματι τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ τοῦ > lal lal , » lal ἀληθινοῦ θεοῦ, καὶ ὄψεσθε τὴν δύναμιν αὐτοῦ. if / a , \ 35 LVII. Of &€ λαβόντες τὸ δέρμα ἀπῆλθον εἰς τὰ μνη- 3 ser. ἐνεφάνισα 5 αναγγελει 7 υετ᾽ αὐτων 14, 15 αἴ γὰρ αἱ δαναπάναι 15 γινομαι 18 scr. ἑαυτὸν ἀπάγξαι βουλεύομαι (?) 22 ἡμῶν 20 περιήρχεντο 28 εἰδωσαν f. 141} f. 142 a f. 1420 f. 147 (143) a 42 ACTA THOMAE. tal \ / aN 5 ΄ 3. Ἔ Nos Dy [ον fa) / peta, καὶ θέντες αὐτὸ ἐπάνω αὐτῶν---α τοῦ Favpatos— “- / οὗ \ \ 4 ς rn οὐ μόνον ἐκεῖνοι ἀνέστησαν, ἀλλὰ καὶ πρὸ τούτων ὑπῆρχον fal \ ᾽ / \ ἐννέα τὸν ἀριθμὸν ὑποκάτω αὐτῶν, καὶ ἀνέστησαν καὶ id / αὐτοί: ἰδόντες δὲ αὐτοὺς ὁ λαὸς ἐξεπλάγησαν. an a U 4 / LVIII. Οἱ δὲ ἐκ τών νεκρῶν ἀναστάντες ἔκραζον λέ- A € \ lal Lal > n ’ » γοντες: Μέγας ὁ θεὸς τῶν Χριστιανῶν ἀληθώς οὐκ ἔστιν Ἂ \ > \ e ig \ an > / an θεὸς πλὴν αὐτὸς ὁ ὑπὸ τοῦ ἀποστόλου | Θωμᾶ κηρυτ- / , an 53 i TOMEVOS. Kal πεσόντες ὑπὸ τοὺς πόδας αὐτοῦ εἶπον" Δεό- ΄, a a a » “ ς a \ a e / peda σου, δοῦλε τοῦ θεοῦ, avaxaivicov ἡμᾶς διὰ τοῦ ἁγίου na \ aA \ fal / βαπτίσματος, ἵνα καὶ ἡμεῖς μετὰ TOV TPO ἡμῶν ὑπό σου , lal δ \ βαπτισθέντων καταταγῶμεν: εἴδομεν yap αὐτοὺς εὐ- 3 \ / a > \ / φραινομένους εἰς τὸν παράδεισον, ἡμῶν εἰς THY κόλασιν « ὑπαρχόντων. « / cal lal , / LIX. Τότε ὁ ἀπόστολος τοῦ Χριστοῦ εὐχαριστήσας τῷ θεῴ ἔδωκεν αὐτοῖς τὴν ἐν Χριστῷ σφραγῖδα. τινὲς δὲ t t δ, { Ξ: ρ ra ρ oy 5 Ss a , » a a a TOV παρεστώτων πορευθέντες ἀπήγγειλαν TO ἀρχιερεῖ TOV > , / € \ > 7 / \ € / ’ lal εἰδώλων πάντα' ὁ δὲ ἀκούσας διέρρηξε TA ἱμάτια αὐτοῦ al oes a Va a a λέγων: Oval ἡμῖν" οὗτος ὃν λέγετε Θωμᾶς ἐκ τῶν δώδεκα id / / A > / Ψ lal 5 ὑπαρχόντων πλάνων τῶν ἐξελθόντων ἐκ τῆς ᾿Ιουδαίας \ \ lal ΄ 3 a a / a > μετὰ Kal τοῦ διδασκάλου αὐτῶν τοῦ πλάνου TOD ἐπιλε- / > la) a Ν ς a 2) / ᾽ \ γομένου ᾿Ιησοῦ' ov λαβὼν ὁ [Πιλᾶτος ἐσταύρωσαν αὐτὸν ς a \ SEN ” A SEAN \ \ ᾽ ὡς κακοῦργον, καὶ αὐτὸν ἔθαψεν" αὐτοὶ δὲ νυκτὸς ἀπελ- / Μ :} \ / “ 5 / 2 \ a θόντες ἔκλεψαν αὐτὸν, λέγοντες OTL ἀνέστη ἀπὸ τῶν (οὶ la) \ a > , > vexpov' περιπατοῦντες δὲ πλανῶσιν | ἀνθρώπους ἀπει- ΄ , Ἂν οἷν \ ͵ > Nese EN SEN ράστους γραμμάτων" ἀλλὰ πορευθέντες (Sov κἀγὼ αὐτὸν..., ¢ ° \ 5 “- ὅπως δείξω ὑμῖν τὴν ἀδυναμίαν αὐτοῦ. > \ al an LX. Καὶ ἀναστάντες ἤλθοσαν εἰς τὴν πλατεῖαν τῆς rn a 5 Ἅ \ πόλεως, μετὰ καὶ TOD μιερέως τῶν εἰδώλων" ἐλθόντες δὲ - Ξ a ς a > an \ «εὗρον» τὸν Θωμᾶν ἑστώτα ἰασάμενον δαιμονῶντα, Kal a a 5) ’ a. ν γὼ Ν ἼΝ τ ς Nee td πλῆθος λαοῦ μετ᾽ αὐτοῦ" Kal ἰδὼν αὐτὸν ὁ μιερεὺς ἔφη Ti >) / , ὃ , ” b Lal > is ἀνήγγειλέ σοι, τετραγῳδημένε ἄνθρωπε, εἰσελθεῖν εἰς \ a a \ ~ τὴν πόλιν ἡμῶν, Kal πλας«νῆσ!αι Tov λαὸν διὰ TOV A a A a ΄ » “ΠΣ ΄ μαγειῶν σου ὧν παρὰ τοῦ διδασκάλου σου ᾿Ιησοῦ ἐδιδά- “Ὁ «ς lal fal nan > \ a χθης; οὐκ ἀρκεῖ ὑμᾶς πᾶσα ἡ Τ᾿ αλιλαῖα, ἀλλὰ μᾶλλον > \ \ ιν Ta) a Ν t >\ , ἦλθες καὶ πρὸς ἡμᾶς δεῖξαι Tas γοητείας σου; ἐὰν θεός 10 20 25 30 38 11 ιδωμεν 19 υπαρχωντων scr. ὑπάρχων τῶν 20 τοῦ διδασκ.] τοὺς διδασκάλου 22 ἔθαψαν 25 fors. excidit ἐλέγξω 29 δαιμονον 32 mira τ TE ACTA THOMAE. 43 ’ ἃ ‘ 4 \ / > / ΡΩΝ . ἐστιν ὃν σὺ κηρύττεις, διὰ τί ἐσταύρωσαν αὐτὸν οἱ ΜΝ -“ id -“ \ τ , ’ \ \ “ Ἀ Ἰουδαῖοι; ὑμεῖς δὲ ἐκκλέψαντες αὐτὸν νυκτὸς πλανᾶτε τὸν « If ‘ a a λαὸν λέγοντες ὅτι ἠγέρθη ἀπὸ τῶν νεκρῶν. LXI. Καὶ ὥρμησεν τοῦ βαλεῖν λίθους κατ᾽ αὐτοῦ \ \ \ na a. > 5 ΄ \ fal > \ 5 μετὰ καὶ παντὸς τοῦ λαοῦ κατ᾽ οἰκονομίαν δὲ θεοῦ οὐδεὶς ἐκ τῶν βουληθέντων λαβεῖν λίθον | ἀναστῆναι ἠδυνήθη, f. 147 ἀλλὰ προσεκολλήθησαν τοῖς λίθοις, οἱ δὲ λίθοι τῇ γῇ ἰδόντες δὲ OTL οὐ δύνανται ἀνορθωθῆναι ἔκραξαν λέγοντες" Δοῦλε τοῦ θεοῦ, ἐλέησον ἡμᾶς, καὶ ἐὰν ἐκ τῆς γῆς ἀναστῶ- 10 μεν, πιστεύομεν εἰς τὸν θεὸν ᾿Ιησοῦν᾽ ἔγνωμεν γὰρ ὅτι οὐκ ἔστιν θεὸς πλὴν τοῦ θεοῦ σου καὶ μὴ ποιήσῃς ἡμῖν κατὰ τὴν ἀπιστίαν ἡμῶν. LXII. Ὃ δὲ ἀπόστολος ἰδὼν τὴν ἐπιστροφὴν αὐτῶν ηὔξατο λέγων Κύριε ᾿Ιησοῦ Χριστέ, ὁ διὰ τὸν λαὸν τοῦτον 15s σταυρωθείς, καὶ ἡμᾶς ἐν μέσῳ αὐτῶν ἀποστείλας ὅπως ἐπιστρέψωμεν αὐτοὺς πρὸς τὴν σὴν ἐπίγνωσιν, αὐτὸς ἐπάκουσόν μου ἐν τῇ ὥρᾳ ταύτῃ, καὶ δὸς ἰσχὺν τῷ λαῴ τούτῳ ἀναστῆναι" αὐτὸν δὲ τὸν κατὰ τῆς «σῆς» δόξης βλάσφημα λαλήσαντα ὕψωσον ὑπὸ τὸν ἀέρα, ὅπως ἴδωσιν "ο πᾶς ὁ λαὸς καὶ δοξάσωσιν τὸ ὄνομά σου τὸ ἅγιον εἰς τοὺς αἰῶνας" ἀμήν. LXIII. Καὶ εὐθέως ἀνέστη πᾶς ὁ λαός" αὐτὸς δὲ ὁ τούτους κινήσας, ὁ τῶν δαιμόνων θεραπευτής, εἰς τὸν ἀέρα ὑψώθη κατὰ | κεφαλῆς ἐνώπιον παντὸς τοῦ λαοῦ" ἰδὼν δὲ 1 44) a 4 25 αὐτὸς TO γεγονὸς ἐπ᾽ αὐτόν, OTL ἀνάρπαστος γέγονεν, ἔ- κραξε φωνῇ μεγάλῃ λέγων: ᾿Ομολογῶ σε, κύριε ᾿ΙΪησοῦ Χριστέ, ὁ δεσπότης πάντων τῶν πιστευόντων «εἰς» σέ" ὅτι σὺ εἶ ἀληθινός, καὶ οὐκ ἔστιν ἄλλος πλήν σου, ἀλλὰ πάντες οἱ ἀφ᾽ ἡμῶν προσκυνούμενοι ἔργα χειρῶν ἀνθρώ- 30 πων εἰσιν᾽ καὶ νῦν, δέσποτα, μὴ περαιτέρω ὑψώσῃς με, διὰ τὸ ὄνομά σου τὸ ἅγιον, ἀλλὰ κατένεγκέ με ἐπὶ τῆς γῆς, ὅπως καὶ αὐτὸς τειχισθῶ τῷ ἁγίῳ βαπτίσματι ὑπὸ τοῦ ἀποστόλου σου Θωμᾶ. LXIV. Ταῦτα δὲ αὐτοῦ λέγοντος καὶ εἰς τὸν ἀέρα 35 κατὰ κεφαλῆς κρεμαμένου ἐνώπιον πάντων, ἁπλώσας τὰς 2 ἐκλεψαντες 6 αναστην" οιδυνηθη 8 ανορθῶναι 10 πιστεύομεν add. in marg. ..«εὐομεν ᾿Ιησοῦν] Iu 19 φλάσφημα ἴδωσαν 29 ἡ ἀφ᾽ ἡμῶν προσκυνουμεν 84 λέγοντος] λεγομενα nm. (143) b 48 f. 148 (144) b f. 149 (145) a f. 149 (145) b f. 150 (146) a f. 150 (146) b 44 ACTA THOMAE. a ᾽ me ͵ 7 . A a \ » χεῖρας αὐτοῦ ὁ ἀπόστολος δέδωκεν αὐτῷ χεῖρα καὶ ἔλαβεν 5 \ / \ ss id \ \ / , a fal αὐτὸν κάτω" καὶ πεσὼν ὑπὸ τοὺς πόδας αὐτοῦ ἔφη: Δοῦλε lol fal t / \ / \ ) lel τοῦ θεοῦ, βάπτισόν pe, καὶ δός μοι τὴν ἐν Χριστῷ σφρα- γῖδα. LXV. Περιχαρὴς δὲ γενόμενος ὁ ἀπόστολος ἐβά- πτισεν αὐτὸν καὶ πάντα τὸν | λαὸν εἰς ὄνομα πατρός, υἱοῦ, καὶ ἁγίου πνεύματος" καὶ πορευθεὶς εἰς τὸ ἱερὸν κατέ- \ ” 5. AA SN) / eee EO / στρεψεν Ta εἴδωλα αὐτῶν, Kal ἐποίησεν αὐτὸ ἐκκλησίαν, \ , ce \ a 5» 7 e \ a n tes : Kal γέγονεν ὁ ἱερεὺς τῶν εἰδώλων ἱερεὺς θεοῦ TOD ὑψίστου καὶ διδάξας αὐτὸν τὴν ἁγίαν μυσταγωγίαν καὶ παραδοὺς αὐτοῖς τὰ ἅγια μυστήρια, καὶ ποιήσας διακόνους καὶ ἀναγνώστας καὶ στηρίξας αὐτοὺς καὶ εὐλογήσας, ἀνεχώ- ρησεν ἐξ αὐτῶν. Pergit auctor sine puncto καὶ ἐπὶ τὴν ᾿Ανδρόπολιν ἔρχεται" τοῦ δὲ τὴν ἐξουσίαν τῆς χώρας ἐκείνης διέποντος [ἦν] εἰς γάμου κοινωνίαν τὸ ἑαυτοῦ θυγάτριον ἐκδόντος, συνεορτάζειν καὶ τοὺς παρατυχόντας συνέβαινεν. ὁ μὲν οὖν ἀπόστολος ἐπὶ τὸ εὐτελέστερον ἀνεκλίθη τῶν τραπε- ζῶν" πάντων δὲ ἐμφορουμένων ἐπὶ τοῖς ἐδωδίμοις, μόνος αὐτὸς ἀμέτοχος τῶν τοιούτων αὐτῶν (510) σύννους γὰρ ὧν καὶ ἑαυτῷ προσέχων ἐκάθητο συνεϊσταλμένος" τῶν διακο- νούντων οὖν τις ἀπονοίᾳ ἀρθεὶς ῥάπισμα δίδωσιν αὐτῷ, > leet ’ , \ \ ἐς = εἰρηκώς" εἰς γάμον κληθεὶς μὴ σκυθρώπαζε. Mors pincer- nae sequitur (v. Bonnet, Acta Thomae, p. 9). γυνή τις evo. (sic) τῶν αὐχούντων | διαπρύσιόν TL φωνήσασα εἰπεῖν" Μέγα τι ἡμῖν ἀνεγνωρίσθη σήμερον μυστήριον. Arcessitus a rege sponsae benedicit et ut castitatem seruet hortatus discedit: | sponsus postea uidet uirum similem Thomae cum sponsa loquentem; qui reuera Christus est. Rex iratus conuertitur | \ \ \ a , / \ a ¢ καὶ Tov θυμὸν τοῦ βασιλέως καταλεαίνει καὶ TH VOTE- if 7 \ / - / θ 6 δὲ > el ραίᾳ Χριστιανὸν πείσει (sic) γενέσθαι. ὅτι δὲ οὐχ οἷον TE “Ὁ > , τὴν ἀρετὴν διαλαθεῖν, ἔδειξεν αὕτη καὶ τὸν ἀπόστολον \ πάλιν πρὸς Τουνδαφόρον βασιλέα διατρίβειν, καὶ πρὸς fal a ’ αὐτοῦ οὗτοι τὸ βάπτισμα ληψόμενοι «ἀπῆλθον». ἀπελ- \ aA a \ e lel θὼν δὲ ἐμφανίζεται τῷ βασιλεῖ. ὡς δὲ ὁ βασιλεὺς ἱκανῶν 6 πάντων 10 αὐτὸν] αὐτῶ παραδὼω 15 20 20 85 ACTA ΤΗΟΜΛΕ. 45 χρόνου (sic) παραδραμόντων ἔσπευδε μαθεῖν περὶ τοῦ ἔργου τῶν οἰκοδομημάτων, ἤκουσε τοῦ ἀποστόλου λέγοντες (510). ce fol nr / / e ’ \ fal a , Ὁ βασιλεῦ, τοιοῦτόν τι παλάτιον οἷον ἐγὼ τῇ σῇ βασιλείᾳ / \ e a lel 9 \ “ lel is κατεσκεύασα οὐδὲν ομοιον τῶν ETL τῆς YNS πέφυκεν, πλὴν f.151 (147) 5 Τὴν στέγην μόνην ὑπολείπεσθαι. Gaudet rex et aurum plurimum Thomae mittit. Fraude reperta, | Thomas cum f. re δ . aus . . . a mercatore in uincula conicitur. Frater regis innominatus moritur: eius uisio de palatio Gundaphori in caelis narratur ab auctore. Reuiuiscit, | et Thomas σὺν τῷ ᾿Αβάνῃ (qui a: . . . - - .- - a rohic primum nominatur’) arcessitur. Conuersio regis et fratris sequitur. | Kai εὐλογήσας αὐτοὺς πρὸς Muyédaior (1. Μισδαῖον) τὸν ὃ ae ‘ ) βασιλέα παραγίνεται ἐν ᾧ καὶ τὴν τελείωσιν ἐποιήσατο \ \ a \ a εἰς 59 Ψ a , , διὰ τὸ πιστεῦσαι καὶ βαπτισθῆναι ὑπ᾽ αὐτοῦ Οὐαζάνην ι5 τὸν υἱὸν αὐτοῦ καὶ τὴν γυναῖκα Τερτίαν καὶ Μαγδονίαν καὶ Νάρκαν᾽ διὸ παραδίδοται πέντε στρατιώταις οἱ τοῦτον ἐπὶ \ ” 3. ie / / \ δὲ a τὸ ὄρος ἀναβιβάσαντες λόγχαις κατέτρωσαν' TPO CE τῆς “ a ᾽ a , ” , ss , Ἶ aA ὥρας τῆς αὐτοῦ τελειώσεως ηὔξατο AéEyou' Κύριε ᾿Ιησοῦ Χριστέ, ὁ φῶς οἰκῶν ἀπρόσιτον, ὁ ἐν ὑψηλοῖς κατοικῶν καὶ Co) a ᾽ Ἵ \ rant ᾽ 3.5} 1.8 ΣῈ. 20 ταπεινὰ ἐμφορῶν (I. ἐφ.) δέξαι τὸ πνεῦμά μου ἐν εἰρήνῃ καὶ οὕτω τελέσας τὴν εὐχὴν παρέδωκεν τὴν ψυχὴν τῷ κυρίῳ' ᾧ ἡ δόξα καὶ τὸ κράτος σὺν τῷ ἁγίῳ πνεύματι εἰς τοὺς αἰῶνας. ἀμήν. 1 Inc. xi. βογὶ θέε" "Ολβανος. THE CONFLICT OF S. THOMAS. I append the late Mr S. C. Malan’s translation of the Ethiopic Acts of Thomas, from his Conflicts of the Holy Apostles (Nutt, 1871, p. 187). The Arabic numbers correspond to the sections of the Greek text. In the name of the Father, and of the Son, and of the Holy Ghost ; one God, The book of the preaching of Thomas, the Apostle of our Lord Jesus Christ, which he held in the country of India, in the peace of our Lord. Amen. For the 26th of Ginbot [ May]. (1,2) And it came to pass after the resurrection of our Lord Jesus Christ from the dead, that He appeared unto the holy Apostles, and said to them: The peace of My Father be with you all; what He gave Me, give I you; gather together, and part the world among yourselves into twelve portions, and go ye, every one of you, My holy disciples, to the portion allotted to him. And fear not, for I will be with you, and I know what will come upon you, suffering and affliction, from the men of this world; but endure them patiently that ye may bring men back from their errors, to the Truth which is in Me. Remember the sufferings that came upon Me and all that was done to Me, for the sake of mankind. (3) But unto Thomas the lot fell to preach in the country of India. He then worshipped the Lord, and said: Why is the lot fallen unto me that I should preach in India? For the men thereof are as stubborn as beasts, and they will [shut] their hearts not to hear the word of the Gospel ; but, O Lord, let my lot be in this city. THE CONFLICT OF S. THOMAS. 47 (4,5) And our Lord Jesus Christ said to him: Behold, Peter will guide you, and he will go forth with you to every one of the countries [to which I send you]. Therefore, O My Apostles, prepare yourselves, every one for himself, to go to the country fallen to him by lot. Peter shall go to Rome, and to the regions round about it, and Matthias to Persia. (6) Then said Thomas to Peter: Arise, and go with me and my brother Matthias, until thou bring us to our countries. And Peter said: Yes; and he started with them; and our Lord went up into heaven in great glory. And it came to pass that after they had gone forty stations, they came to a city where the road branched off to the country to which Matthias was going. And again as they entered the town they sat by the roadside, like way- farmmg men. Then our Lord appeared to them in the form of a wise man, and said to them: Peace be to you, My brethren. And they said also to Him: Peace be also on Thee. And He sat by them on their right, not far from them. Then Thomas said to Peter: Father, let us come into the city, and preach therein in the name of our Lord; for this is the first city to which we are come; if only we might save the men thereof, and turn them unto the Lord. For the Lord said: He that shall preach in a large city shall save many men, and great shall his reward be in the kingdom of Heaven. (7) But while he was saying these words to Peter, there came one of the king’s body-guard, whose name was Canta- coros, king of India. And he looked at the Apostles, as they sat like wayfaring men, and said to them: Whence are ye, brethren? And they said to him: Ask what thou listest. He then said to them: I can only ask good questions of you; for I see you are very good men. I will then ask: May I buy one of you as a slave ? And Peter answered: We be servants of a God, whose name is Jesus of Nazareth, and He will come to this city. And then will take place what thou now askest of us, and He will sell thee one of us: because our own city and all the 48 THE CONFLICT OF 5. THOMAS. regions round about it, and all they that dwell in them, are good men. (8) And it happened that, as Peter said this, our Lord heard what they said among themselves. He then showed himself and spake in a language which they [the bystanders] understood not, and said: Peace be to thee, honoured Peter, and to thee, faithful Thomas, and to thee, meek Matthias. Behold I know you because 1 am never apart from you, but I am with you at all times. Lo I am come, as I told you I should, to go before you to every place to which ye shall go, But that guardsman of the king of India, who then stood with them, understood not the language in which our Lord had spoken. (9) He was then standing in a place in the midst of the city; and the Apostles said to him: Lo! our Lord, of whom we told thee, is come; see, He asked what thou wantedst; and He is going to sell thee [one of us] for a servant. (10) Then that man said to our Lord: Peace be to Thee, Thou good man; there are tokens about Thee that Thou art an honourable man. Sell me one of these men. Then the Lord said to him: Which of them wilt thou that I sell thee 2 This one is the chief of them, because he was born in a great city. I will not sell him. Then that man looked upon Thomas and he liked him, because he was strong in body and powerful ; and he said to the Lord: Sell me this one. (11) And the Lord said: His price is three pounds weight of gold. Then that man gave the money to our Lord, and said to Him: Write me a memorandum thereof, according to the custom of our city. And the Lord said: Thou needest not look for any one to write it for thee ; I will write it Myself with Mine own hand; trust Me; for that I have sold this My servant to thee ; dress him as a guardsman of Cantacoros, king of India. Then the Lord wrote the writing as the man wished, and He then went up to heaven with great glory. (12) After this our Lord appeared to Thomas and said to him: Take the price paid for thee, and distribute it among the poor and the orphans and the widows, in the place to which THE CONFLICT OF 5. THOMAS. 49 thou shalt go. I sold thee for three pounds weight of gold, because thou art a servant of the Holy Trinity, the Father, and the Son, and the Holy Ghost. Then Thomas answered and said: Thy grace be with me. And the Lord having thus spoken, was hidden from them. (13) And Thomas girded his loins like a servant, and came to Peter and to Matthias and said to them: Remember me in your prayers. Then they saluted one another with a spiritual greeting, which is our perfection in this world ; and they gave thanks together with a spiritual farewell, and parted. And Thomas went with his master ; but Peter and Matthias went on their journey. (14) And Thomas’s master inquired what his calling was, when Thomas answered: I am a builder and an architect, and I am a physician. As regards laying out a construction, I correct the plans and ascertain the cost thereof, and choose the ground outside a land of thorns and briars, and anything else thou mayest require. As to building, I build temples and dwelling-houses, and long enclosures, good enough for kings. Then, as to my being a physician, I cure the wounds made in the flesh that destroy it. (15) And when that man who had bought him heard this he rejoiced, and said to him: The king is looking for one exactly the like of thee. (16) And many days after they came to India, where that man went in to the king and told him about Thomas, and showed him the writing written with his own hand. When the king saw him he wondered at him; and the guardsman told him all that Thomas could do, as he had told him. (17) Then the king rejoiced greatly at it, and said to him : Take that man and bring him to Vecius the judge of the city, who will give him materials wherewith to build me a high tower. Then the guardsman went to the judge and told him all the king’s commands, and Vecius gave him all he required. (18, 19) Afterwards Vecius had to go out of his city to the king; but first he went to give orders to Arsenia, bis wife, saying: The man who has come to us within these few ree At AS ΤΠ, 4 50 THE CONFLICT OF S. THOMAS. days shall not serve like the other servants; but he shall serve like a servant at his trade, until I return from the king. (20) Then, when Vecius departed to go to the king, Thomas came to the judge’s wife and read to her the Gospel of our Lord and the prophecies of the prophets, and said to her: I see thee in darkness, serving these gods of gold and silver ; and thou sayest that they are gods; but they are no gods. And what thou doest unto them profits thee nothing whatever, for they neither speak, nor hear, nor yet see; and if the earth quaked they could not hold up their heads, but they would fall and be broken in pieces. I beg thou wilt show me and bring me into the temple wherein thou wor- shippest them, that I may see their strength. (21, 22) Then she went before Thomas to show him her gods; and when he saw them he lifted up his eyes unto heaven and prayed thus, saying: O Lord Jesu Christ, [look upon] Thy child, Thy beloved, [and send] Thy Holy Spirit, at which all devils shall tremble! Thou art the Good Shepherd, and we are the sheep of Thy pasture; Thou art Good among the good; Thou art the True Light that shines into our hearts, and all creation fears Thy name. Thou hast sent me to this city; turn to Thyself all those that dwell in it, for Thou art the Maker of all mankind, and all creation confesses Thee. When Thou lookest upon the earth it trembles; and the waves of the sea lull themselves to rest when they hear Thy voice ; the birds and all the beasts of the field are subject unto Thee, because thou art Ruler over them. O Lord Jesu Christ, cause Thy signs and miracles to shine over the men that are in this city, that they may praise Thy name; for unto Thee belongs glory for ever and ever. Amen. (25) But while the Apostle was offering this prayer, the temple of idols shook, and all the gods that were on their stands fell on their faces to the earth, and the devils that dwelt in them cried out, saying: Woe unto us; woe unto us; alas! alas! for our power is brought to an end, and our shame is increased ; for there is henceforth no God but Jesus Christ, the Son of the living God. (24) But when Arsenia saw what had come upon her gods, she feared greatly, and fell THE CONFLICT OF S. THOMAS. ail upon the earth between the feet of Saint Thomas. Then he stretched his hand and raised her, and she said unto him: O good servant of God, I pray thee, who art thou—a servant, or may be, rather, some god that is come into my house ? What is that name which thou didst call, wherein Jesus was mentioned, and which, when called, made the house tremble and the gods fall upon the earth which I hoped would save me, and made them become like ashes? Hide not from me this power which is with thee, O servant of God. From now I will never again serve my gods; when brought up to know God, I will believe in thy God Jesus Christ, the son of the living God. (25) Then Thomas answered, and said to her: O Arsenia, if thou believest with thy whole heart, and forsakest this world which soon passes away, thou shalt know that gold, silver, and gorgeous apparel are vain show; for the moth eats them. And as to the beauty of body, it perishes; and all they that boast of it soon perish with it, for soon after nothing of the beautiful countenance is found, but the face is all wan and sorrowful ; for the eyes are blinded, and the tongue speaks not; for whither goes man that is born of a woman? He goes to his eternal home. Seek God, O Arsenia, and thou shalt find Him, for He is not far from them that seek Him with their whole heart. The prophet says of God: I am the living God, and nigh unto you; I am not far from you, like a worn out garment. And again: Repent, O ye children of Israel, for I am the God of gods that takes no pleasure in the death of a sinner; but rather do I wish that he should turn, and that his soul should live; and again He says: Turn unto Me, O My children who have transgressed ; return, and ye shall find God; for He is found of him that seeks Him, and He hears him that calls upon Him. But when Arsenia, the judge’s wife, heard this, her heart was turned to the fear of God, and all they that were in her house believed in God; and many men of the city also be- lieved. (26) Then she went into her house, and took off from her her best things and her finest dress, and she spread ashes under her bands, and she worshipped on her face, giving 4—2 52 THE CONFLICT OF S. THOMAS. thanks unto God, and said: I have believed, O my Lord Jesu Christ, O God of this wayfaring man that came into my house, and that has become my guide to the way of life. Therefore do I pray Thee, O my Lord Jesu Christ, have pity on me for not having known Thee until this day; but now hast Thou deemed me worthy of knowing Thee. Thou, O living God, forgive me all my sins, and the error in which I have long dwelt until this hour, in worshipping false gods. Behold now, I have turned unto Thee, my Lord Jesu Christ ; Thou art my Light and my Saviour, for Thou art my hope and my strength; and Thou art He who brought me unto Thyself, and on Thee do I trust. And when she had finished this prayer, she went out to the Apostle, with ashes on her face, and she said unto him: Servant of God, arise and baptize me in the name of the Father, and of the Son, and of the Holy Ghost, whom thou servest, (27) Then the Apostle rejoiced in her faith, and said unto her: Good woman, behold the grace of God has come down upon thee. And that woman answered, and said unto him: It is because the faith in thy God dwells in my heart, and my soul gives thanks unto my Lord Jesus Christ, who brings back the souls that were gone astray from Him. (28) Then Thomas arose, and baptized her, and all those that dwelt in her house, in the name of the Father, of the Son, and of the Holy Ghost. And he took pure bread and a cup full of wine, he gave thanks, and brake [the bread], and gave to the people that had been baptized of the Body of our Lord and of His precious Blood. And it was late in the night when he prayed and sang the Psalms of David, he and all the brethren who had been baptized. (29) Then they brought many sick that were possessed with devils, and blind, and lame, and lepers, and he healed them all. And he went every day into the midst of the city, and preached in the name of our Lord Jesus Christ; and pro- claimed to them the glad tidings of the holy Gospel, and said THE CONFLICT OF S. THOMAS. 53 to them: Bring unto me all the sick, and I will heal them freely, for I will take no reward from any of them, And all the household of Arsenia, the judge’s wife, who had believed through Thomas’s words, and all the men of the city, became Christians. But the Apostle continued to read to them the Gospel and the prophets, and taught them, and after that he baptized them in the name of the Father and of the Son, and of the Holy Ghost; and he abode with them four years, until their faith was strengthened in the name of our Lord Jesus Christ. (30) Meanwhile Vecius, who was gone to the king, came back to his own city; and his wife and all the men of his house went to meet him. (31) But, when he saw his wife clothed in filthy garments, he was sorely grieved, and it seemed to him as if the adversary had hastened to ruin his house and all the goods in it. Then he called one of his servants, and said to him: What, then, has happened in my house ? And the servant said: What? No harm has happened ; naught but good, ever since thou wentest away hence. (32,33) Then Vecius went at once to the bath, and then returned home and called to his wife, Arsenia, and when she came he spake to her after the custom of men of the world, and as he used to speak to her formerly. But she answered him, saying: O my lord, behold God has taken out of my heart all such impure doings; for it profits not; and to-day is the Sabbath unto the Lord. (34) Then Vecius answered in great wrath, and said to her : What big talk is this that thou now holdest ? such as I never before heard from thee. Thou shalt not separate thyself from me, except this day when I have been with thee. Alas! May be that servant who came to thee has bewitched thee during these days. (35) Then Arsenia answered, and said to him: God for- bid, my lord. Say not concerning him that physicians do not raise the bodies and the souls. Say not against him one unkind word; but rather hear thou his language. (36—38) But when Vecius heard these words of his wife, his heart was filled with rage, and he answered and said: If he 54 THE CONFLICT OF S. THOMAS. be a physician then, and a doer of good works, he will, no doubt, escape the plagues that are to come upon him. He then ordered his officers to bring to him all the butchers that were in the city, and they were brought. And they called Thomas, and he said to him: Thou wicked servant and en- - chanter, where is the work and the art, of which thou saidst to me: I ama builder; where are the temples that were to be built? Where is the tower which thou saidst thou wouldst build for the king? Where are the instruments of husbandry, the measures, and the scales, thou wast to have made for the king? What work, what art, and what enchant- ment hast thou wrought ? Then Thomas answered, and said to him: Lo, I have fulfilled my calling. But Vecius said to him: Dost thou mock me? I shall beat thee, thou wicked servant, unto death. Then Thomas answered: I know that until this day thou hast listened to reason, without inflicting punishment on me. I will now, therefore, make known to thee the temples and the towers I have reared, namely, the souls that have re- pented and have believed; these are the towers adorned by the King of Heaven, and in which He dwells; and as to ploughs, harrows, and mattocks, they are the Gospel which roots out all enmity and iniquity out of the hearts of believers who seek the Lord with all their heart. And as to what belongs to the art of enchantment, they are the Holy Mysteries that root out all evil thoughts and all evil lusts, from the hearts of those that receive them, after being thus cleansed. Such is the art taught me by God. But Vecius answered in great wrath: Thou wicked ser- vant, where is all that which thou didst tell me? And he ordered him to be put in fetters, and to be placed on a wheel on the ground. Then they bound him in the centre thereof, and he commanded the butchers to flay his flesh, saying: I will torment thee, and soon destroy thee as I please. (39) Then the men of the city wept bitterly, saying: Alas, alas! what can we do for this just man who healed us of our sicknesses? But if we lay our hands on him his God will be THE CONFLICT OF S. THOMAS. δῦ wroth against us, and in His anger He will send fire upon us from heaven, and will consume us. If, on the other hand, we do not what this impious man commands, he will put us to death. Behold, however, we saw great wonders done by this holy man, when wild boars rushed into the fields of an old woman, and all the youth of the place could not drive them away. Then she came and did obeisance to this holy man, and made her request, saying: O my lord, help me in this strait. And he had pity on her, and he went out to her fields and said to the wild boars: Go ye forth from these fields of this old woman, and destroy not her crops. Then the herd of wild boars went away, and the fire came down from heaven and consumed them. We, therefore, are much afraid of his God. (40) Then Thomas answering, said to them: Arise, and fulfil the orders given you by your master; for I know that you have been commanded against your will, from fear of that insane judge. Then Vecius commanded them to flay him. But the Apostle raised his eyes unto heaven, and cried with a loud voice, saying: O Lord Jesu Christ, Son of the living God, help me at this hour out of this torture. (41) And Arsenia, who heard the Apostle’s voice, and was looking at him, when she saw them flaying his flesh, was greatly moved, and feli on her face and died. Then Vecius cried, and said: So, my wife has died by reason of thee, O wicked servant. However, I will for the present turn my anger aside from thee, until I know all that thou hast done. (42) But when the parents, and brothers, and friends of Vecius’ wife came, they wept over her, they cried, and said : Alas, alas! that thou shouldst have died by reason of this stranger! Nevertheless our hearts rejoice in thee, because thou hast died on account of what the blessed Apostle com- manded thee. Then Thomas answered, and said to them: Weep not; but be silent. Since she has died on my account, I will raise her up. δ0 THE CONFLICT OF 3. THOMAS. (43, 44) But Vecius said to him: Think not so, for she is dead; and I shall torment thee as I like, and I will not let thee go. Then he commanded that they should bring wine and salt to anoint the flesh of the saint, who cried aloud, and said: O Lord Jesu Christ, help me, and deliver me from this torture! for my heart is burning and my flesh is very faint. O Lord Jesu Christ, my God, pitiful and of tender mercies, remember that I am a stranger here, that I have neither father, mother, brother, nor friend in this city, nor any one that knows me. O Lord Jesu Christ, Son of the living God, Thou art my help, and on Thee have I put my trust; neither have I transgressed Thy commandments. O Lord Jesu Christ, I have hated every thing of this world for the sake of Thy Holy Name; I forsook my father, my mother, and my kindred, and I left all that belonged to me, when I heard Thy voice, O Lord, who didst send me to this city for the salva- tion of the men thereof. And now look on what has come upon me here. Since, O Lord, Thou didst suffer for me, it is meet I should suffer for Thee with joy all that has come upon me in this city. I remember the day when Thou didst ap- pear to my brethren, the other Apostles, after Thy resurrec- tion from the dead. I was not there with them; and when they told me that they had seen Thee, I believed not, remembering Thy Word that said: Believe not every spirit, for many shall come in My name, and shall deceive many. Therefore did I say to my brethren, the other Apostles: If I do not see my Lord, nor see on His hands the print of the nails, nor yet thrust my fingers into His wounds; and if I do not bring my hands into His side, I will not believe. But Thou didst again appear unto me, and Thou didst show me [the proofs] I sought of Thy resurrection, and I was reproved for the weakness of my faith. And since Thou didst suffer then on my account, O my Lord Jesu Christ, I pray Thee to forgive me ; for Thou art a gracious God ; receive my prayer, as Thou usest to do to those that turn to Thee with their whole heart. (45) And, when he had said this, our Lord pitied him, and appeared to him upon a light cloud and said to him: Thomas, THE CONFLICT OF S. THOMAS. 57 My beloved, have patience and be of good courage ; thou shalt overcome thine enemy and all them that rise against thee. Remember, My beloved, that all the sufferings and the fainting which I endured for all mankind, until I had rescued it from the hands of the enemy, are not to be com- pared with the hour in which I shall see thee and we shall meet together; because thy throne is ready at My right hand in My Kingdom, and thou wast named My beloved Didymus. Endure patiently, for great is thy reward, and high is thine honour. From thy skin shall great miracles be wrought, and thine heart shall confirm in the true faith in My Godhead many people in this city; after which thou shalt depart hence, and shalt go towards the east, and shalt dwell in a city called Quantaria, and there shalt thou turn people to the faith in My name. Behold, fill the whole world with the grace of My Father, and with His mercy towards all creation through My Blood, that was shed for the salvation of the world. (46) So saying, our Lord laid His hands upon the flesh of the Apostle, and healed his wounds, and then disappeared. Then Thomas arose, whole, and came to the place where Vecius’ wife lay, placed his skin upon her, and said: In the name of the Lord Jesus Christ and of His Father, and of the Holy Ghost; the Word that raised Lazarus will also raise thee. Then immediately did she open her eyes, and see the Apostle standing at her head; and she arose at once and worshipped him. (47) But when Vecius saw these signs and great miracles wrought by the Apostle Thomas, he cried, saying: Truly, there is no god but thy God, whom thou servest. I also pray thee, servant of God, to forgive me what I have done to thee ; all the evil which I have done unawares. Then Thomas also rose up, and said to him: Fear not, for God takes no vengeance of those who repent and confess their sins, (48) Then, at that moment, Vecius believed, and all the men of his kingdom: and Thomas baptized him, and all those 58 THE CONFLICT OF 5. THOMAS. that believed with him. And he commanded them to bring bread and a cup; and he prayed for them, and gave to all of them of the Holy Mysteries ; and they all became Christians. Thomas, also, laid down for them the decrees and institutions of the Church ; he set Vecius over them; and gave them all the rules of the Church and the precepts of the Gospel. He then abode with them three days, teaching them out of the Holy Scriptures, and said to them: If it be the will of God I shall again come to you; for, behold, the Lord has com- manded me to go to a certain city to the eastward of this. And he departed, and they accompanied him, weeping and saying: Tarry not long away from us, for we are young in the faith. Then the Apostle prayed and blessed them, and gave them his peace, and then sent them away. Thence he came to Quantaria, to preach in it as the Lord had commanded him. (49) And when he came to the city he went in at the gate, and there found an old man weeping abundantly, with his clothes rent, of a sad countenance, and he said to him: Old man, why weepest thou? I see thee bathed in tears and in great grief; it grieves me to the heart to see thee in this state. But the old man answered: Go from me, brother, for great is my grief. Then the Apostle said to him: I pray thee to tell me what is the matter with thee, that my Lord may comfort thee through me. (50,51) The old man then said: I have two sons, and I be- trothed the eldest to the daughter of an elder of the city, that she should be his. But when the time for the wedding came, my son said to me: Grieve not for me, father, as regards my marriage with that woman; for I will take no wife; for, behold, I have forsaken this world and all the lusts thereof. When I heard him say this, I took it greatly to heart; but he again said: Now, what I wished has come to pass. He also said: I have sworn by the great King, who is the King of kings, Jesus Christ, since thou hast ordered me concerning this, I will depart into the wilderness, and thou shalt no THE CONFLICT OF S. THOMAS. 59 longer see me after to-day. And I said: What then is it that thou hast seen ? (52) And he said: I will tell thee what I have seen, Last night, while I was asleep on my couch, I saw a youth of a beautiful countenance, in raiment bright as the sun. And the smell of perfume that came from his clothing filled the place with the sweetness thereof. He had a crown of the Kingdom upon his head, and in his right hand a golden rod. And when I saw him I felt greatly afraid of him, and I fell on my face at his feet, ike one dead. But he stretched forth his hand, raised me up, and said to me: Keep thyself, and hearken not to those who counsel thee about taking to thee a wife; but keep under thy body that it be pure, and that thou mayest become a chief of the Church. And, behold the Apostle Thomas is coming to this city, and he will guide thee into all knowledge. He will give thee instruction and will take care of thee, and will prepare thee to receive the Holy Mysteries. Know this, that I am the King who was made flesh for your sakes ; wherefore it behoves you not to be idle and negligent of the salvation of your soul and of your eternal life. And, as He said this, He laid His hand upon my head, and then went up to heaven in great glory, until He was no more seen. Wherefore, O my father, will I on no account abandon this grace of God which He has given me, lest that King be wroth against me, and destroy me for having transgressed His word. (53,54) But, when I heard these words from my son, I grieved much and took it to heart; and since it was the God of this city who had appeared to him, I came to the men of the city, and I told them all my son had said to me, and then sent them to the father of the damsel, and they told him all they had heard from me. He, too, was very angry with me, and said to me: Despisest thou, then, my rank, and didst thou bind my daughter with these words of falsehood? And then he went to the king, and they accused me, saying that I had stolen property from the temple. And the king sent and killed all my seven children within four hours. That is the reason for which thou seest me now weeping and in distress. 00 THE CONFLICT OF 5. THOMAS. Besides this, the sum that I borrowed in order to give it to my daughter, they now require it of me; but I have nothing to give them. If only one of my sons were left to me I might, with his help, restore the sum borrowed. (55) But when the Apostle heard these words he an- swered, and said: Weep not, old man; behold, we shall go to where thy sons are; the Lord Jesus Christ will grant them life. (56) Then the old man went to the place where the children were buried, followed by many people, who said: If this advice be right, we will believe in the God of this man. Meanwhile they came to the sepulchre. Then the Apostle [took off his skin], and gave it to the old man and said to him: Take this skin and go into the sepulchre, and place it on every one of thy children, and say : In the name of the Father, and of the Son, and of the Holy Ghost, arise, O ye my sons, and be alive as before; that they might not call him an enchanter. (57) The old man did as the Apostle had commanded him, and he laid the skin on every one of his children in the sepulchre; and they all came to life and arose, in number fifteen. (58) Then they came out to the place where the blessed Apostle was, and they worshipped him, and said to him: We pray thee, O Apostle of God, to give us baptism, the perfection of life. And when the people saw this great miracle they cried with a loud voice, saying: There is no God but Jesus Christ the Son of the living God, the God of Thomas. (59) But some of them went to the temple of Apollo, and told the priest thereof all that had happened. And when he heard the name of Jesus he rent his garments and said: That man is one of His twelve disciples who have come forth from Judzea, to walk about the whole world ; they deceive all those who hearken to them; they are the disciples of an enchanter, by name Jesus, concerning whom we have heard it said, that Pilate had crucified Him ; and His disciples stole His body, and they have gone into all the world, saying that He was risen from the dead. THE CONFLICT OF 5. THOMAS. ΟἹ Then the priest said unto them: Arise, O ye my people, let us go to him; we will insult him, and tell him that his language is not true, and that all he does is through witch- craft. (60) Then the priest arose, and the people with him, and came to the place where was Thomas, and they found him in the way of the city ; the people were gathered around him, and he was casting a devil out of a man who was possessed, And the priest said to Thomas: What is it that thou speakest in this city, thou wizard and impostor? Did not the land of Juda, and the inhabitants of it, suffice thee, that thou shouldest come to this city? Who is that Jesus? And if He was God, how is it that He did not deliver Himself from death ? Then ye stole His body, and yet ye are witnesses all over the world that He rose from the dead. Take care, for the men of this city are wise, and are not fools, that thou shouldest deceive them. Then he turned his face towards the rest of the people, and said to them: Take ye, every one of you a stone in each hand, and stone to death this enchanter, that he may no longer find means of deceiving men. (61) They did as he told them, and stooped to pick up stones to stone Saint Thomas withal; but suddenly their hands became withered, and they could not move them. Then they all eried with a loud voice, and said: We ask thee, O thou good servant of God, to pray to God that he will have pity on us, and to allow us to rise and to stand on our feet; and we will believe in thy God. Behold, we know that there is no other God in heaven and in the earth but thy God ; and return not evil to us according to our folly. (62) Then the Apostle prayed, and said: O my Lord Jesu Christ, who hast not been slack in performing that which 1 sought at Thy hands, but who hast revealed Thy glory to this people, that they be gathered unto Thee, I pray Thee to send from on high, O heavenly Power, in a whirlwind to take up this heathen who has blasphemed Thy holy Name. (63) Then he was at once suspended in the air, head downwards, and carried round and round the crowd. But when he, thus suspended in the air, saw the power of 02 THE CONFLICT OF 5. THOMAS. God, and what it wrought, he cried with a loud voice, saying: I believe in the name of the Lord Jesus Christ, and I believe in His Godhead, that He is the true God whom I have blasphemed through my folly, and not a god of the gods that are the work of men’s hands, on whom men ought not to call. But Thou art God alone, and wast before the world was. For Thou, O Jesu Christ, art the Lord of heaven and earth ; Thou art my confidence ; Thou art my King, and Thou art my hope. (64) As soon as the priest professed this belief while thus suspended in the air, the people looking on him, he came down to the earth. (65) All the people that saw him believed in God, and they asked the Apostle to baptize them in the name of the Father, of the Son, and of the Holy Ghost; and when their faith was strengthened, he brought them to their own temples, and overturned before them the stands on which rested their gods, and they made the temple into a Church. And he appointed that priest of Apollo bishop over them, and the sons of the old man whom he had raised from the dead, be made them presbyters and deacons, and set them over the Church for the service thereof. And Thomas abode many days in that city, instructing them in the mysteries of the Faith; many miracles being wrought by him, while he carried his skin on his shoulder to every place whither he went. After this, as he was departing from the city praising God, our Lord appeared to him, and He took a skin and covered his flesh with it, and Thomas became as he was before ; and the Lord greeted him and removed his mourning from him, and said to him: Sit thou on this cloud, and it will take thee to thy brethren the Apostles in peace. I will be with you in every place in which you may be; for ye are they whom My Father chose that ye should preach in My name all over the world. Then our Lord went up from them into heaven in great glory. But Thomas rode on the cloud as our Lord commanded him; and the cloud carried him and brought him to the Apostles, whom he found assembled, with Paul and Mary, THE CONFLICT OF S. THOMAS. 63 who gave birth to our Lord, among them. He greeted them with a spiritual greeting, and they related the miracles which our Lord had wrought through their hands. And they con- tinued eighty days assembled together, praising God; to whom belongs honour and glory and giving of thanks for ever and ever. Amen and amen; so be it, so be it. EPISTOLAE PILATI ET HERODIS GRAECE J, Ay A, I. p. 65 ETICTOAH THAATOY πρὸς Ἡρώδην. A 4 id / / / Πιλᾶτος ἡγέμων ᾿Ἱεροσολύμων Ἡρώδῃ tetpapyn χαί- ρειν. >: \ > \ id / N » ΄ > > / “ Οὐδὲν ἀγαθὸν ὑπό σου πεισθεὶς ἐτέλεσα ἐν ἐκείνῃ τῇ @ τ a \ a \ 4 ἡμέρᾳ ἐν ἣ προσήγαγον ᾿Ιουδαῖοι τὸν ᾿Ιησοῦν τὸν λεγόμενον A \ lal / ¢€ / » / an Χριστόν᾽ ὡς ἐσταυρώθη, καὶ TH τρίτῃ ἡμέρᾳ ἀνέστη ἐκ TOY 5 Ὁ Ὁ νεκρῶν ἀπηγγειλάν μοι, καὶ ὁ ἑκατόνταρχος" ἀλλὰ καὶ 5. AN yo 7, > \ , > ͵ - \ ἐγὼ αὐτὸς πέπεισμαι εἰς τὴν ᾿'αλιλαίαν ἀποστέλλειν" καὶ fal a \ a lal ἑωράκασιν αὐτὸν ἐν TH αὐτῇ σαρκὶ καὶ τῷ αὐτῷ Elder’ καὶ τῇ αὐτῇ φωνῇ καὶ τοῖς αὐτοῖς διδάγμασιν ἐνεφάνισεν i id “Δ ἑαυτὸν πλείοσιν πεντακοσίοις ἀνθρώποις θεοσεβέσιν, οἱ το “-“ te / , καὶ μαρτυροῦντες περὶ τούτου παρήγαγον, μηδὲν ἐνδοιά- 5) \ ΄ \ \ ζοντες, ἀλλὰ περισσὸν κηρύσσοντες τὴν ἀνάστασιν, καὶ δ , ͵ ἐπ τ τι ἃ n cans αἰώνιον βασιλείαν καταγγέλλοντες" ὥστε ἐπὶ τοῖς ἁγίοις la \ \ fal διδάγμασιν αὐτοῦ τοὺς οὐρανοὺς φαίνεσθαι Kal τὴν γῆν ’ a , \ ¢ > \ / 7 > \ ἀγαλλιᾶν. Πρόκλα γὰρ ἡ ἐμὴ γαμετή, πιστεύσασα ἐπὶ 15 a - 3. ὧς lo) NX τοῖς ὁράμασιν οἷς αὐτῇ ἐφανερώθη, ἐμοῦ μέλλοντος αὐτὸν lal \ \ \ A παραδοῦναι | διὰ τὴν σὴν συμβουλίαν εἰς TO σταυρώσαι, lel \ Led \ / a καταλιποῦσά με μετὰ δέκα στρατιωτῶν Kal Aoyyivou τοῦ lal / € / / πιστοῦ ἑκατοντάρχου ws ἐν μεγάλῳ θεάματι ἐπορεύθη , \ by 2 a. NS ον ἢ Φ. τν , θεάσασθαι τὴν ὄψιν αὐτοῦ" καὶ ἰδόντες αὐτὸν καθεζόμενον 20 ἐν χώρᾳ ἐργασίμῃ, πολλοῦ ὄχλου περιεστῶτος, καὶ διδά- AG Pa PY ΜΏ: axe ρ ς, \ a a , ¢ / σκοντα τὰ μεγαλεῖα TOD πατρός, ὥστε θαυμάζειν πάντας Nes si 3) Ὁ \ \ \ i Bhs καὶ ἐξίστασθαι, εἰ ὁ παθὼν καὶ σταυρωθεὶς οὗτος ἠγέρθη 1 ᾿Ιεροσολίμων τετάρχη 7 ἀποστέλλει 9 τῇ αὐτοῦ φωνῇ τῆς αὐτῆς διδ. 10 πλείοις οὖν καὶ 18 ὥστε ἐπὶ] ἢ ἐτὴ 14 οὐρανοὺς) ἀνούς φαίνεσθαι] ἐφαίνεσθε 18 καταλυπουσα 19 ἐν] ser. ἐπὶ 20 ἰδόντες] scr. εἶδον 21 χαρᾶ ἐργασίμι διδάσκοντος 23 παθεῖς EPISTOLAE PILATI ET HERODIS. 67 » \ a 3 ἀπὸ τῶν νεκρῶν. διατηρούντων δὲ πάντων Kal κατανο- / , \ > , , an ‘ > ούντων αὐτόν, συνιδὼν ἐλάλησεν αὐτοῖς εἶπεν" "ER > a il / \ A a ᾽ ‘ VALS a τι ἀπιστεῖτε μοι, Lpoxra καὶ Λογγῖνε; οὐχὶ σὺ ὁ τηρῶν \ ca \ ΄ μου τὸ πάθος καὶ τὸ μνημεῖον; καὶ σὺ δέ, γυνή, μετεπέμψω a 5 / vo) A \ lal rn , \ / 5 τῷ ἀνδρί σου περὶ ἐμοῦ;.. «τὴν τοῦ θεοῦ διαθήκην ἣν διέθετο ε ΜΟῚ a 5 , > a a a ὁ πατήρ᾽ πᾶσαν οὖν σάρκα ἀπολωλυῖΐαν διὰ τοῦ ἐμοῦ / “Ὁ is A ¢ θανάτου ὃν οἴδατε ζωοποιήσω ἐγὼ ὁ ὑψωθεὶς καὶ πολλὰ De wes 5 , > a δ \ παθών" καὶ viv οὖν ἀκούετε OTL οὐκ ἀπολεῖται πᾶσα σὰρξ , / \ , πιστεύουσα els τὸν πατέρα θεὸν καὶ εἰς Ewe’ ἐγὼ γὰρ /- \ >’ V4 nr , τοἔλυσσα τὰς ὀδύνας τοῦ θανάτου, καὶ τὸν πολυκέφαλον fi / \ lal / δράκοντα ἐξεκέντησα' καὶ ἐν TH μελλούσῃ παρουσίᾳ μου «ς Yj ta ° a ὡς ἔχει ἕκαστος σώματι Kal νῷ ἐγερθεὶς εὐλογεῖ TOV πατέρα a > \ , / / fal μου tov ἐπὶ Llovtiov Πιλάτου σταυρωθέντος. ταῦτα / > rn > 4 «ς / 4 Ni 2Cen © λέγοντος αὐτοῦ ἀκούσασα ἡ γυνή μου IIpoxda καὶ ὁ Exa- , “Ὁ ς lal \ fal 15 TovTapyos Λογγῖνος ὁ πιστευθεὶς τηρῆσαι TO πάθος τοῦ ᾽ an al > a Inood, καὶ of στρατιῶται of συνπορευθέντες μετ᾽ αὐτῆς, / \ / > U , , / rn A κλαίοντες καὶ λυπούμενοι, ἐλθόντες ἀπήγγειλάν μοι ταῦτα \ , 3 n 2 ἐγὼ δὲ ἀκούσας ἀπήγγειλα τοῖς μεγάλοις μου ταξεώταις e , / Kal συνστρατιώταις" οἱ δὲ λυπούμενοι καὶ κλαίοντες καθ᾽ e / \ \ \ 7 > ’ / 20 ἡμέραν ἀναλογιζόμενοι τὸ κακὸν ὃ ἔπραξαν εἰς αὐτὸν, ὡς ’ MS \ A. 7 fol , a “ καὶ αὐτὸς ἐγὼ ἐν τῇ ὀδύνῃ τῆς γυναικός μου ἐγκεῖμαι ἐπὶ ΄ὔ \ fe ΝΟΣ ΝΣ τος , " ΄ νηστείᾳ καὶ χαμευνίᾳ".....«καὶ ἐλθὼν ὁ κύριος ἤγειρέν με \ \ lal / \ a lel \ ᾽ / Kal τὴν γυναῖκά μου ἀπὸ τῆς γῆς" Kal ἀτενίσας εἰς αὐτὸν ᾿ \ lal ᾽ nm» ‘ ͵ εἶδον τὸ σῶμα αὐτοῦ ἔτι ἔχον τοὺς μώλωπας" καὶ ἐπέθηκεν » \ a a / fa) 25 ἐπὶ TOUS ὦμους μου τὰς χεῖρας αὐτοῦ | λέγων" Μακαριοῦσί a Ὁ e / “ fal σε πᾶσαι αἱ γενεαὶ καὶ αἱ πατριαί, OTL ἐπὶ τοῦ καιροῦ σου « ἴω , > / ὁ υἱὸς τοῦ ἀνθρώπου ἀπέθανεν Kai ἀνέστη Kal εἰς τοὺς ’ Ν > , ἣν; , > ς he = \ οὐρανοὺς ἀναβήσεται καὶ καθεσθήσεται ἐν ὑψίστοις" Kal / / \ A Lal “ > / > ς / γνώσονται πάντες φυλαὶ τῆς γῆς OTL ἐγὼ εἰμι ὁ μέλλων fal lel \ οὶ lal / « / 30 κρῖναι ζῶντας καὶ νεκροὺς ἐν TH ἐσχάτῃ ἡμέρᾳ. 1 ser, διαπορούντων (9) 2 συνηδῶν 4 per επεψω 5 Nullus hiatus ------ in MSS.: ef. Syr. 6 ἀπολωλίαν 8 ἀκούεται 9 πρὰν 10 ἔλυσα] ἐλάλη | oa 18, 19 ταξεῶτας κ. συνστρατιῶτας᾽" ai δὲ λυπούμεναι 20 scr. ἡμέραν ἔμειναν (2?) 22 χαμινεία duorum foliorum hiatus in textu: cf. Syr. αι α 24 ἰδὼ ἔχων 26 αἱ πατριαὶ] ἐ π|πριαὶ —_ p. 66 p. 67 p. 68 p. 69 68 EPISTOLAE PILATI ET HERODIS. ETICTOAH ἡρώλου πρός πιλᾶτον. / / A Ἡρώδης τετράρχης Τ᾿ αλιλαίων Uovtiw Πιλάτῳ τῷ ἡγεμόνι τῶν Ιουδαίων χαίρειν. Οὐκ ἐ Ὁ πένθει κατὰ τὰς θείας γραφὰς ὧν ἐγώ ὑκ ἐν μικρῷ πένθει κ ς ς γραφὰς Ύ ᾽ , , 2 , , Σ σοι γράφω, ὡς καὶ σὺ ἀκούσας πάντως ἐν λύπῃ γενήσῃ “δ \ 5 / «ς ὃ 10 \ θ / / ἣν yap ἐπόθουν ᾿Ηρωδιάδα τὴν θυγατέρα μου παίζουσα 5 ’ 7 a \ lal [24 / > Ν Care Sf lal ἀπώλετο ἐπὶ TOD ὕδατος, πεπληρωμένου ἐπὶ TH ὄχθη TOD ἔς ΚΕ) \ > θ , θ \ “ὃ “ a , ποταμοῦ" ἀφνω γὰρ ἐἔπληθυνθὴ τὸ ὕδωρ ἕως τοῦ τραχήλου fal U ¢ x A a fal b me GI αὐτῆς, καὶ ἐδράξατο ἡ μητὴρ αὐτῆς τῆς κεφαλῆς αὐτῆς, vf \ aye \ ad 5 Ney “ ς \ a iva μὴ ληφθῇ ὑπὸ τοῦ ὕδατος" καὶ ἀπετμήθη ἡ κεφαλὴ τῆς \ a \ a παιδός, ὥστε μόνην τὴν κεφαλὴν κρατεῖν τὴν γυναῖκά μου" το \ Ὁ \ tal A » \ “ - \ A καὶ ὅλον | TO σῶμα αὐτῆς ἔλαβεν TO ὕδωρ' Ἱκαὶ τῆς An \ , \ x) a \ γυναικός μου κρατῶν ἐπὶ τὰ γόνατα τὴν κεφαλὴν αὐτῆς καὶ / \ 3 “ \ Mee ὁ 5 / 3 κλέουσα Kal} εἶναι ὅλον τὸν οἶκόν μου ἐν πένθει ἀκατα- / >? \ \ >) a , a 2 A παύστῳ. κἀγὼ δὲ ἐν πολλῇ περιστάσει κακῶν ἐγκεῖμαι, τὶ 7 \ nr? an Wd > , ΕῚ ὑ Ά \ / ἀκούσας περὶ τοῦ ᾿Ιησοῦ ὅτι ἐξουδένωσας avTov' Kai θέλω 15 fal a ’ / aA , ἐλθεῖν καὶ ἰδεῖν αὐτὸν μόνον Kal προσπεσεῖν αὐτόν, Kal > lol , ’ , la) > Ν Ν \ BA > ἀκοῦσαί τι Tap αὐτοῦ, ἐπειδὴ πολλὰ κακὰ ἔπραξα εἰς > \ \ > ’ / \ tare Nae, \ ’ αὐτὸν καὶ εἰς ᾿Ιωάννην τὸν βαπτιστήν᾽ καὶ ἰδοὺ ἀπολαμ- , \ ov ῃ i \ \ er “ SEN A βάνω τὰ ἄξια δικαίως" πολλὴν yap ῥύσιν αἵματος ἐπὶ τῆς “Ὁ tf « γῆς τέκνων ἀλλοτρίων ὁ πατήρ μου ἐποίησεν διὰ τὸν 20 ᾿ lal \ ‘ Ψ 5 . Incobv' Kayo δὲ πάλιν τὸν τούτου βαπτιστὴν ᾿Ιωάννην ’ U Md Ἂ / a ΓΞ, OL “ ἀπεκεφάλισα. δίκαια τὰ κρίματα τοῦ θεοῦ" ὅτι ἕκαστος ς > - ΄ Ne. / 3 \ > / / ὡς ἐνθυμεῖταί καὶ ἀπολήψεται. ἐπεὶ οὖν πάλιν δύνασαι la 5 fal lal a τὸν ἄνδρα θεάσασθαι ᾿Ιησοῦν, viv ἀγωνίσαι περὶ ἐμοῦ καὶ na Class ΄ « πρεσβεύσαι περὶ ἐμοῦ λόγον" ὑμῖν γὰρ ἐδόθη ἡ βασιλεία 25 τοῖς ἔθνεσιν κατὰ τοὺς προφήτας καὶ τὸν | Χριστόν. καὶ ve la) Λεσβώναξ δὲ ὁ υἱός μου ἐπὶ ἐσχάτῃ τοῦ βίου ἐστιν , a \ ἀνάγκῃ, νόσῳ μαραντικῇ συνεχόμενος ἡμέρας πολλάς" κἀγὼ 1 τετάρχης 3 ws ἐγὼ 4 γενήσει 5 ἡρωδιάδαν τ. θυγατέραν πέζουσαν 0 ὄχθα 10 κρατῶν ser. ὥστε τὴν γυναῖκά μου κρατεῖν---αὐτῆς κλαίουσαν, καὶ 14 ἐγκεῖμαι] ἔγκλημα 15 scr. θέλων (9) 18, 19 ὑπολαμβάνω πολλὰ 22 κρίματα] ῥήματα ὅτι ἕκαστος ὡς] ἐφεκάστως 23 δύναμαι : uel scr. ἐπεὶ οὖν οὐ πάλιν δύναμαι 25 ὑμῖν] εἰ μὶν 27 λεσβόνος 28 ἀνάγκην ο σῶμα ραντικῆ EPISTOLAE PILATI ET HERODIS. 69 a ¢ lal , ᾽ A γὰρ αὐτὸς πειρασμῷ ὑδρωπικῷ κείμενος ἀρρωστῶ μεγάλως, “ \ a , , , Ie! ᾽ \ ὥστε διὰ TOU στόματός μου σκώληκες ἐξέρχονται. ἀλλὰ \ « / \ ΣΡ > \ ὃ \ \ > \ fa καὶ ἡ γυνή μου τὸν εὐώνυμον ὀφθαλμὸν διὰ TO ἐπὶ τοῦ / > / \ / lal “- οἴκου μου πένθος ἀπώλετο. δίκαια τὰ κρίματα τοῦ θεοῦ, σι ka b) \ ͵ ἀνθ᾽ ὧν τὸν δίκαιον ὀφθαλμὸν ἐξεμυκτηρίσαμεν. οὐκ n ς nan / / , UY 5) ἔστιν τοῖς ἱερεῦσιν εἰρήνη, λέγει κύριος. θάνατος ἤδη -“ / cal tA , λήψεται τοὺς ἱερεῖς καὶ τὴν γερουσίαν τῶν υἱῶν Ἰσραήλ, vA lal ᾽ / > / > \ \ [4 » ἴω ὅτι χεῖρας ἀδίκως ἐπέβαλον ἐπὶ τὸν δίκαιον ᾿Ιησοῦν. ταῦτα τῇ τῶν αἰώνων συντελείᾳ πεπλήρωται, ὥστε εἶναι \ 7 , lal lal a / ιοτὰ ἔθνη κληρονόμα τῆς τοῦ θεοῦ βασιλείας, τοὺς δὲ € \ nr \ > a yy / ᾽ > / Xx υἱοὺς τοῦ φωτὸς ἐκβληθῆναι ἔξω, διότι οὐκ ἐτηρήσαμεν TA \ / / Ni \ \ ΓΝ fal “ τὰ πρὸς κύριον, οὔτε τὰ πρὸς τὸν υἱὸν αὐτοῦ. διὸ νῦν ἀνα- / \ , , τ ἊΝ / \ / ζώσαι τὴν ὀσφύν σου ἀνάλαβε τὴν δικαιοσύνην σου \ «ς / 1} r > a fal νυκτὸς Kal | ἡμέρας μεμνημένος τοῦ ᾿Ιησοῦ μετὰ τῆς p. 70 , 3 \ a / ς Ε a \ 15 γυναικός σου Kal ὑμῶν ἔσται ἡ βασιλεία: ἡμεῖς yap / Qn / 5 / Φ κατωρχησάμεθα τοῦ δικαίου. εἰ δέ τις ἐστὶν ἔντευξις, ὦ ΤΙ ra =) es , ’ Ἢ θ θ , \ 3 tNGTOS, ἐπεὶ ὁμοχρόνιοι ἐγενάμεθα, θάψον μου τὸν οἶκον “ / ς / fal ἐπιμελῶς" δικαιότερον yap ἐστιν ὑπό σου ἐνταφιασθῆναι «ς nr xX id \ A e 7 - ᾽ » \ ἣν x ἡμᾶς ἢ ὑπὸ τῶν ἱερέων, οἷς μετ᾽ ὀλίγον κατὰ Tas γραφὰς ’ a «ς / > , 20 Inood ἡ κρίσις ἀπόκειται. éppwoo. ἔπεμψά σοι τὰ ΄ A ,ὔ ἐνώτια τῆς γυναικός μου καὶ τὸ δακτύλιον τὸ ἐμόν. δια- / J / £ / μνημονευθείς ποτε ἀποδώσεις μοι εἰς THY ἐσχάτην ἡμέραν. yj \ n , ἢ , / \ ἤδη yap ἐκ TOD στόματός μου σκώληκες ἀναβαίνουσιν Kal \ \ / εἰ fp é ’ \ \ \ BI -“ 7ὔ τὸ κοσμικὸν κρίμα ἀπολαμβάνω αλλα καὶ τὸ ἐκεῖ κρίμα “ ͵ὔ “Ὁ 7 \ 25 φοβοῦμαι πλέον ἐν διπλῴ γὰρ μέλλει μοι ἐφίστασθαι τὰ fal fal \ - “ / κριτήρια θεοῦ ζῶντος. δραπετεύομεν yap ἐν τῷδε τῷ βίῳ, ral -“ «ς / ὀλιγοχρόνιοι ὄντες ἐνταῦθα ἐκεῖθεν yap ἐστιν ἡ αἰώνιος , a} an κρίσις Kal ἀνταπόδοσις TOY πεπραγμένων. p. 71 \ Ἂν ,ὔ lal / \ \ , cal περὶ δὲ Λογγίνου tod νύξαντος τὴν πλευρὰν ᾿Ιησοῦ 3. λόγχη αὐτῇ ὥρᾳ ἄγγελος κύριου ἐπιλαβόμενος τὴν ὙΧΊ 7 wpa ayy ρ Kea \ 5) rein ΠΣ ἢ , aL 0 » κεφαλὴν αὐτοῦ ἦρεν αὐτὸν πέραν τοῦ ᾿Ιορδάνου εἰς ἔρημον / , > \ / \ τόπον, Kal ἤνεγκεν αὐτὸν πέρα εἰς TO σπήλαιον, καὶ » > \ \ » ᾽ ΕΙΣ 5" \ > , / ’ / θ ἔτεινεν αὐτὸν χαμαὶ ἐπ᾽ ὄψει" καὶ ἐτάγη λέων ἐξέρχεσθαι 1 reip μῶ κεῖμεν. ἀρωστῶ 0 ἥδει 10 κληρονομία 10 κατορχ. 17 ὁμόχρονον ἔγεναμενθα 19 οἷς] τοῖς 20 ᾿Ιησοῦ ᾽ν ὑποκειται πενψα 25 μέλλει μοι] μέλλωμαι 29 ἠνύξαντος 33 ἐπ᾽ ὄψει] 3 ἐπ᾿ ὀψίαν 70 EPISTOLAE PILATI ET HERODIS. 5 , ἈΝ fi 5) a \ A ” πράσα τ Kat ὀψίαν καὶ ἀναλίσκειν αὐτοῦ τὸ σῶμα ἄχρι πρωΐας \ \ af. yy ς / \ / > - καὶ τὴν πρωΐαν ἔχων ὁ λέων, καὶ πάλιν ἀνεπληροῦτο an an / an «τὸ σώμα αὐτοῦ" Kal ταύτην; τὴν τιμωρίαν ἔχει ἕως τῆς / a 7 nr 5 παρουσίας τοῦ κυρίου ᾿Ιησοῦ Χριστοῦ. la) ͵ / U > ταῦτα δὲ Ta ὑπομνήματα ἐξέθετο Νικόδημος καὶ ᾿Ιωσὴφ 5 \ a a / ὁ ἀπὸ ᾿Αριμαθίας ὁ αἰτησάμενος TO σῶμα τοῦ κυρίου Ἰησοῦ Χ ῦ. αὐτῷ ἡ δόξα καὶ τὸ κράτος ἅμα τῷ πατρὶ ησοῦ Χριστοῦ. αὐτῷ ἡ δόξα καὶ ρ μα To ρ lal can a / rn DUN 2 \ καὶ TO VIO Kal TO ἁγίῳ πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς A lal , yy αἰῶνας τῶν αἰώνων" ἀμήν. 1 κατόψει 2 πρωΐαν Ἴ ἔχων] 1. πρωΐαν ἀνεῖχεν vel ἀπῆλθεν I append Professor W. Wright’s translation of the Syriac version of these letters, which appears in his Contributions to the Apocryphal Literature of the New Testament (1865, p. 12). In this version the order of the letters is transposed. Appended to the Letter of Pilate are three extracts, one from Justinus, the second from Theodosius (= Tiberius), and the third from Josephus. As they have no bearing on the letters, I do not quote them here. THE LETTER OF PILATE TO HEROD. Pilate to Herod the Tetrarch, health ! Know and see, that in that day when thou deliveredst unto me Jesus, I had compassion on myself, and testified by the washing of my hands (that I was free) from (the blood of) him who rose from the grave after three days; but I did on him thy pleasure, as thou wishedst that I should join - with thee in crucifying him. But now I learned from the executioners, and from the soldiers who were watching his tomb, that he rose from the grave; and above all I made quite sure of what was told me, that he was seen in the body in Galilee, with the same form, the same voice, the same doctrines, and the same disciples, having changed nothing, but preaching boldly his resurrection and the everlasting kingdom. And lo, heaven and earth were rejoicing; and lo, my wife Procla was believing (in him) through those visions which appeared to her, when thou didst send (me word) to deliver up Jesus to the people of Israel, because of their ill will (against him). And now when Procla my wife heard that Jesus was risen, and had been seen in Galilee, she took with her Longinus the centurion and the twelve soldiers who 72 LETTER OF PILATE. watched the tomb, and went forth, as it were to a great sight, to welcome the person of the Messiah. And she saw him along with his disciples. And whilst they were standing in astonishinent looking upon him, he looked upon them and said to them: “What is it? Do ye believe on me? Know, Procla, that in the testament which God gave to the fathers, it is said, that every body which had perished, should live by means of my death, which ye have seen. And now ye see that I am alive, whom ye crucified; and many things did I bear, until I was laid in the tomb. And now, listen to Me, and believe in God My Father who is with Me. For I have burst the bands of death, and have broken open the gates of Sheol, and (it is) My coming which is to be (hereafter).” And when my wife Procla and the soldiers heard these things, they came (and) told me, weeping, because they too had been against him, when they were plotting the evil things which they had done unto him; so that I too upon my bed am in distress, and put on a garment of sorrow, and take to me fifty soldiers along with my wife, and go unto Galilee. And as I was going on the road, I was testifying these things, that Herod did these things with me, who planned along with me and constrained me to arm my hands against Him, and to judge the Judge of all, and to scourge the Just One, the Lord of the just. And when we drew nigh unto him, O Herod, a great voice was heard from heaven, and terrible thunder, and the earth trembled and gave forth a sweet smell, the like of which was never seen even in the temple of Jerusalem. But when I stood on the way, our Lord saw me, as he was standing and talking with the disciples. But I prayed in my heart, for I knew that this was He whom ye delivered unto me, that this was the Lord of created things, and the Creator of all. But we, when we saw Him, all of us fell upon our faces before His feet. And I was saying with a loud voice: “I have sinned, Lord, in that I sat and judged Thee, that avengest all in truth. And lo, I know that Thou art God, the Son of God, and Thy Manhood have I seen, but not Thy Godhead. But Herod with the children of Israel compelled me to do evil LETTER OF PILATE. 79 unto Thee. Have pity, therefore, upon me, God of Israel.” And my wife in great tribulation said: “God of heaven and earth, God of Israel, reward me not according to the deeds of Pontius Pilate, nor according to the will of the children of Israel, nor according to the thoughts of the sons of the priests ; but remember my husband in Thy glory.” And our Lord drew nigh and raised up me and my wife and the soldiers ; and I looked upon Him and saw that there were on Him the scars of His cross. And He said: “That which all the just fathers hoped to receive, and did not see, (thou hast seen); in thy time the Lord of time, the Son of man, the Son of the Exalted One, who is from all time, has risen from the grave, and is glorified on high by all that He has created and established, for ever and ever.” THE LETTER OF HEROD TO PILATE THE HEGEMON. Herod to Pontius Pilate the Hégemon of Jerusalem, health ! I am in great anxiety. I write unto thee these (things), that, when thou hast heard them, thou mayest grieve for me. For as my daughter, who was dear to me, Herodia, was play- ing on a deep (pond) of water which was frozen over, the ice broke under her, and her whole body went down, and her head was cut off, and remained on the surface of the ice. And lo, her mother is holding her head on her knees in her lap, and my whole house is in great sorrow. For I, when if heard of the man Jesus, wished to come unto thee, and to see him alone, and hear his word, if it was like to that of the sons of men. And it is certain that, because of the many evil things which I did unto John the Baptist, and because I mocked at the Messiah, lo, I am receiving a just recom- pense; for I have shed much blood of other people’s children upon the ground. On this account, the judgments of God are just; for every man receives according to his thought. But thou, because thou hast been deemed worthy to see the God-man, on this account it is fitting for thee to pray for me. And my son Azbonius is in the agony of the hour of death. And I too am in affliction and great trial. For I have got the dropsy, and am in great distress; because I persecuted the opener of the baptism of water, who was John. Because of these things, my brother, the judgments of God are just. And my wife too, through all the grief for her daughter, her left eye has become blind ; because we wished to make blind the eye of righteousness. There is no peace to the doers of iniquities, saith the Lord. For from now great affliction is LETTER OF HEROD. 75 coming upon the priests and upon the writers of the law, because they delivered unto thee the Just One. For this is the consummation of the world, that they consented that the Gentiles should become heirs. For the children of light shall be cast out; for they have not observed the things which were preached concerning the Lord and his Son. Because of this, gird up thy loins and receive righteousness, being mindful, thou with thy wife, by night and by day, of Jesus; and of you Gentiles shall be the kingdom, for we the (chosen) people have mocked at the Righteous One. But if there be a place for our petition, O Pilate, because we were in power at one time, bury my household with care; for it is right that we should be buried by thee rather than by the priests, whom, after a short time, as the Scripture says, at the coming of Jesus the Messiah, vengeance shall overtake. Mayest thou be well, along with Procla thy wife! I send thee the earrings of my daughter and my own signet-ring, that they may be in thy possession a memorial of me after death ; for the worms have already begun to issue forth from my body, and lo, I am receiving judgment in this world, and dreading the judgment that is to come. For in both we stand before the works of the living God ; but this judgment, the one in this world, is temporary, whilst that which is to come is an everlasting judgment. (Here) ends the letter to Pilate the Hégemon. EPISTOLA TIBERIT AD PILATUM GRAECE EPISTOLA ΤΙΒΕΒΙ AD PILATUM. Ta ἀντιγραφέντα παρὰ Καίσαρος Αὐγούστου καὶ πεμ- / \ la) / \ > \ > / φθέντα πρὸς ΠΠυλᾶτον []όντιον τὴν ἀνατολικὴν ἐπέχοντα > / A / \ \ \ > / \ /- ’ \ ἀρχήν γράψας δὲ Kal τὴν ἀπόφασιν Kal στείλας αὐτὴν μετὰ κουρσῶρος Ῥαάβ, δοὺς αὐτῷ καὶ στρατιώτας τὸν > ἊΝ ’ὔ ἀριθμὸν δισχιλίους. 5 x} tf a \ 2 / \ lA Emeiénrep βιαῖον καὶ ἀδικίας μεστὸν γέμοντα κατε- , / ᾽ a “ iA \ Ν / ψηφίσω θάνατον ᾿Ἰησοῦ τοῦ Ναζωραίου καὶ πρὸ καταδίκης εἰς θάνωτον τοῦτον παρέδωκας τοῖς ἀπλήστοις καὶ μεμη- , ’ / \ 3 / if ,ὔ » \ νόσιν ᾿Ιουδαίοις, καὶ οὐ συνεπάθησας τούτῳ δικαίῳ, ἀλλὰ κάλαμον βάψας, καὶ ἀπόφασιν δυστήνην ἐκδούς, καὶ φρα- το γελλώσας αὐτὸν παρέδωκας ἐπὶ τὸ σταυρωθῆναι ἀναιτίως, καὶ δῶρα ὑπὲρ τοῦ θανάτου αὐτοῦ ἔλαβες, καὶ τῇ μὲν γλώττῃ τούτῳ συνεπάθησας, τῇ δὲ καρδίᾳ τοῦτον παρέ- δωκας τοῖς παρανόμοις ᾿Ιουδαίοις, δέσμιος ἀχθήσῃ μοι, ἵνα ὑπεραπολογήσῃ καὶ λόγον ἀνταποδώσῃς μοι ὑπὲρ τῆς 15 ψυχῆς ἧς ἀναιτίως εἰς θάνατον παρέδωκας. ἀλλ᾽ ὦ τῆς ons ἀναιδείας καὶ πωρώσεως. ἐγὼ ὁ ἐξ ἀκοῆς τοῦτον B=Birch (Andr.). Auctarium Codicis Apocryphi N. T. Fabriciani, Fase. i, Hayniae 1804, p. 172: ex Cod. Vindob. 246. F=Flecte (Ferd. 1..). Wissenschaftliche Reise, Band ii. Abth. ii, Leipzig 1837, p. 145: ex Cod. Taurinensi Regii Graeco C. ii. 5 (no. ecccii). Titulus deest in Ε΄. 6 μεστὸν] μεστῆς F κατεψηφίσω] κατεψιφης B 7 om. τοῦ F 8 παρέδωκας] παραδεδ. F 9 τούτῳ-- βάψας, καὶ] τουτον δια καλάμῳ B. B 11 αὐτὸν] τοῦτον F om. ἀναιτίως B 12 om. καὶ (1) F ἔλαβες] λαβὼν F 18 τούτῳ] τοῦτον BF συνεπαθ.] ἐσυνεπάθες F παρέδωκας] παρέδιδες F 14 ἀχθήσῃ] ἀχθής Β ἀχθεί F EPISTOLA TIBERII AD PILATUM. . wo > fe / a a \ A / , ἀκούων παθαίνομαι τῇ ψυχῇ καὶ τὰ σπλάγχνα συγκόπ- ΄ / 3 / TOMaL’ γυνὴ yap τις πρός με ἐλήλυθε, μαθήτρια τούτου / λέγουσα εἶναι, ἥτις ἐστιν Μαρία ἡ Μαγδαληνή, ad’ ἧς na \ / 3 / a μαρτυροῦσιν ὅτι ἑπτὰ δαιμόνια ἐκβεβλήκει, μαρτυροῦσα la) Sk , >? (a \ > » , 5 τοῦτον ἰάματα μέγιστα ἐπιτελεῖν᾽ τυφλοὺς ἐποίησε βλέ- ra Ν \ τὴ , TEW, χωλοὺς περιπατεῖν, καὶ κωφοὺς ἀκούειν, λεπροὺς n tal ΄ e ἐκαθάρισεν, καὶ ἁπλῶς εἰπεῖν, ὡς ἐμαρτύρει αὕτη, ὅτι / / \ DS, > / A / ? λόγῳ μόνῳ τᾶς ἰάσεις ἐπετέλει. TOS παρεχώρησας ἀναι- rn al \ ? c \ τ 50. 7 τίως τοῦτον σταυρωθῆναι; καὶ εἰ ὡς θεὸν οὐκ ἐδέξασθε, a / 3 \ \ “a 10KaV ὡς ἰατρῷ τούτῳ συνεπαθήσατε. ἀλλὰ Kal ἀπὸ τῆς nN rn n / 3 / / δολερὰς γραφῆς σου τῆς πρὸς με ἐλθούσης καταψηφίσω , iz σου τὴν τιμωρίαν, ὡς γραφούσης ὅτι καὶ Tapa τοὺς θεοὺς / ¢ lal A / ods σεβόμεθα μείζων ὑπῆρχεν. πῶς παρέδωκας αὐτὸν εἰς , 5 / lal θάνατον; ἀλλ᾽ ὥσπερ σὺ ἀδίκως τοῦτον κατέκρινας Kal ’ / 15 εἰς θάνατον παρέδωκας, Kayo σε δικαίως εἰς θάνατον ‘7 ἐν 4 / / 5 Ν \ / x παραδώσω" οὐ μόνον δέ σε, ἀλλὰ Kal πάντας τοὺς συμ- / > , Φ A rf βούλους σου Kal συμμύστας, af ὧν καὶ τὰ δῶρα Tod / » θανάτου εἴληφας. \ a a Aovs δὲ καὶ τοῖς γραμματοδιακομισταῖς τὰ γράμματα \ > 5) / / >’ / ’ / ͵ 3ο καὶ δι’ ἐγγράφου κελεύσεως ἀπόφασις Αὐγούστου τούτοις > / “4 “ \ / a ’ / / ’ / ἐδόθη, ἵνα ἅπαν τὸ γένος τῶν ᾿Ιουδαίων ξίφει ἀναιρήσωσι / \ a a καὶ δέσμιον τὸν Πιλᾶτον καὶ κατακεκριμένον ἀχθῆναι ἐν a , “Ῥώμῃ, καὶ τοὺς τῶν ᾿Ιουδαίων πρώτους, τοὺς τότε TO- ῃ ay ͵, \ n° , € ΄ er \ mapyas, ᾿Αρχέλαον τὸν τοῦ ἐχθίστου Ἡρώδου υἱόν, καὶ 5 a , al 25 τὸν συμμύστην αὐτοῦ Φίλιππον, καὶ τοὺς τούτων ἀρχιερεῖς, ᾿ “ Ν δ τόν τε Καϊάφαν καὶ τὸν τούτον πενθερὸν "Ἄνναν, καὶ πάντας A ’ τοὺς πρώτους τῶν ᾿Ιουδαίων. 1 ἀκούων --συγκόπτομαι] ἀκούων ἀμηχανῶ Β 2 ἐλήλυθε] ἐλθοῦσα B 3—5 ἀφ᾽ ἧς---ἐπιτελεῖν] ἀφ᾽ ἧς μαρτυροῦσα τοῦτον ἰαμ. μέγ. ἐπιτ. Β μαρτυ- ροῦσα ὄτι---ἐκβεβλ. καὶ μαρτυροῦσα---ἐπιτ. F 6 om. καὶ κωφ. ἀκούειν F 7 ἐκαθάρισεν---αὕτη} καθαρίζειν. Amdeos εἰπε ὡς μαρτυρουσα τοῦτον B ἐκαθαίρησαι, καὶ---αὕτη F 9. ἐδέξασθε] ἐδόξασται FE 10 κἂν---- τούτῳ] κἂν ὡς ἰατρὸν ΒΒ κἂν--τούτῳ ἃς (scr. ds) F 12 γραφούσης ὅτι καὶ] γραφασης ταυτα. os οτι B τοὺς θεοὺς ods] τοῖς θεοῖς ols B 18 αὐτὸν] τοῦτον ἀναίτιον F 14 ἀδίκως τοῦτον κατέκρ. καὶ] τοῦτον κατακρίνων B 15 κἀγώ---δέ ce] οὕτως καί σε οὐ μόνον σε B 10 συμβ. σου κ. συμμ.] συμμίστας σου F 17 om. καὶ (2) B 19 ypayumarod.] γραμματοις μυστοις B Ta]+7oabra B 20 ἐγγράφου κελ.] ἐγκελεύσεως F om. Αὐγούστου B 21 ξίφει dvaipjc.| dvaipwow B 22 ἐν] τῇ B 23 τότε] τε B 26 πεν- Gepdv | πενθηραν B 80 EPISTOLA TIBERII AD PILATUM. ᾿Απελθόντος δὲ τοῦ Ραχαὰβ μετὰ καὶ τῶν στρατιωτῶν, 7 \ 7 te a κατὰ TO κελευσθὲν ἐποίησε, Kal ἅπαν TO ἄρρεν γένος τῶν \ \ ’ A Ἰουδαίων ξίφει ὑπερηκόντισε, τὰς δὲ βεβήλους αὐτῶν an ‘ / \ 5 / γυναῖκας τὰ ἔθνη ἐξεπορνεύσαντο, < καὶ > ἀνεφύη καὶ lal τ Ὁ ra rf ἐξανέστη σπέρμα μυσαρὸν τοῦ πατρὸς αὐτῶν τοῦ Σατανᾶ. 5 n » , λαβὼν δὲ ὁ Kovpowp τόν τε Πιλᾶτον, ᾿Αρχέλαόν τε Kal Φίλιππον, Ανναν καὶ Καϊάφαν καὶ πάντας τοὺς πρώτους a » ἣν, ,ὔ 3 > id / Μ Ἂν / τῶν ᾿Ιουδαίων, δεσμίους ἦγεν ἐν Ρώμῃ. ἔτυχεν δὲ τούτους , Le A: “ διερχομένους ἐν νήσῳ τινί Κρήτῃ ἐπονομαζομένῃ τὸν Kai- / / \ a \ J , A . Ν άφαν δυστήνως καὶ βιαιῶς τὸν βίον ἀπορρῆξαι' καὶ το λαβόντων δὲ τοῦτον ἵνα καταχώσωσιν, οὐδὲ τὸ σύνολον rn e A ͵ ᾽ 3. “ἃ, τι 3. το τοῦτον ἡ γῆ κατεδέξατο, ἀλλ᾿ ἔξω τοῦτον ἀπέρριπτεν. δὼ" Nes: \ fal ” VA 5 7 / ἰδὼν δὲ ἅπαν TO πλῆθος, ἄραντες λίθους οἰκείαις χερσίν, τ ’ 3 Ν v \ “ / - « \ \ “Ὁ ἐπ᾿ αὐτὸν ἔβαλον καὶ οὕτως κατέχωσαν᾽ οἱ δὲ λοιποὶ TH c Ῥώμῃ προσώρμισαν. 15 vy \ τὰ a > a 5 / e (4 IN / / E@os δὲ ἦν τοῖς ἀρχαιοῖς avakiv, ws ὅτι ἐὰν κατάδικός τίς ἦν θανάτῳ, καὶ ἐθεάσατο τὴν ὄψιν αὐτῶν, ἐρρύετο τῆς / > , iy c rn ra \ , καταδίκης. ἐκέλευσεν οὖν ὁ Καῖσαρ tod μὴ θεάσασθαι an f a nr f} \ τὸν Πιλᾶτον, ἵνα μὴ ῥυσθῆ ἐκ τοῦ θανάτου" ἀλλὰ κελεύσει rn “ -) τούτου ἐν ἄντρῳ τινὶ τοῦτον ἀνέκτισαν, καὶ ἐκεῖ αὐτὸν 20 ἔασαν. Τὸν δὲ Ανναν ἐν δέρματι Boos ἐνετύλιξαν καὶ ὑπὸ τοῦ ΄ , na , / \ > Τῇ > / ἡλίου τῆς βύρσης EnpavOeions, καὶ ἐν ταύτῃ ἐκπιασθείς, ’ nr lal / 5» rn - τὰ ἔγκατα αὐτοῦ ἐκ τοῦ στόματος αὐτοῦ ἐξῆλθον, καὶ ἮΝ \ " , \ > a > / \ \ βιαιῶς τὴν ἀθλίαν ψυχὴν αὐτοῦ ἀπέρρηξεν. τοὺς δὲ 25 A >) ἑτέρους ἅπαντας τῶν ᾿Ιουδαίων ἐκδότους παρέδωκεν εἰς , ᾿ \ A b) a n 7 a > 7 \ θάνατον" καὶ τούτους ἀπέκτειναν TO ξίφει" ᾿Αρχέλαον δὲ 1 'Ραχαὰβ] Ραχαὰμ F 2 om. κατὰ τὸ-- ἐποίησε, καὶ B τὸ dppev—lTov5.] το γεν. τ. ᾿Ιουδ. το ἄρεν B 4 é&eropy.] ἐξεπορεύσαντο F ἐκπορνεύσαντα B 5 om. τοῦ πατρὸς air. B 6 κούρσωρ] κούρσων F om. τε (2) B 7 καὶ πάντας--Ῥώμῃ] δεσμ. αὖτ. x. τους mp. των Lovd. yyov εἰς Ῥωμην B 9 om. διερχ. B ἐπονομ.} ὀνομ. B 11 λαβόντων δὲ] λαβόντες F καταχώσωσιν] κατακαύσωσιν B 12 τοῦτον post ἡ γῆ Β amépp. | emepurtev B 13 ἅπαν post τὸ Tr. B λίθους] λίθον F 14 om. οἱ--προσωρμ. Β 17 τις ἣν θανάτῳ] τις θαν. ἄξιος ἣν Β om. καὶ F 18 om. οὖν B 19 κελεύσει τούτου] καιλεύσει τούτου F’ ken. τοῦτον Β 20 om. τοῦτον B ἀνέκτισαν) ἀνεκτησαι B αὐτὸν ἔασαν ιασαι Β 28 βύρσης] βυρσιν B ἐκπιασθεὶς] ὑυποασθης B 24 om. αὐτοῦ bis B 25 ψυχ. post αὐτοῦ B 26 παρέδωκεν] -av B 27 ἀπεκτ. τῷ] απεκτενον Ty B om. ᾿Αρχέλ.---ἀνασκολοπ. B δὲ] re P EPISTOLA TIBERIL AD PILATUM. 81 \ rat ib | / ¢ / er \ \ , , τὸν τοῦ ἐχθίστου Ηρώδου υἱόν, καὶ τὸν τούτου συμμύστην I / ’ a Φώλιππον προσέταξεν ἀνασκολοπισθῆναι. a \ A a \ ¢ \ f Μιᾷ δὲ τῶν ἡμερῶν ἐξελθὼν ὁ βασιλεὺς ἐπὶ τὴν θήραν ὃ {ὃ 0." x ς δὲ \ > a > aA? a a ορκάδα τινα ἐδίωκεν" ἡ δὲ δορκὰς ἐλθοῦσα ἐν TH ὀπῇ τοῦ ” “ " \ \ A eK A A 5 ἄντρου ἵστατο. ἔμελλεν δὲ Tov Πιλᾶτον ὑπὸ τῶν χειρῶν lal he a A Wear an / τοῦ Καίσαρος ἀναλωθῆναι" καὶ iva πληρωθῇ τὸ μέλλον / ¢ a / x \ προέκοψεν ὁ ΤΠλᾶτος θεάσασθαι τὸν ἄνακτα, καὶ ἡ δορκὰς / / lal \ ε Lal /. \ > τι κατέναντι τούτου στᾶσα, καὶ ὁ Καῖσαρ βέλος βαλὼν ἐν τῷ Ul fal A / a \ \ fal > lal \ τόξῳ τοῦ τὴν δορκάδα καταβαλεῖν, Kal διὰ τῆς ὀπῆς TO > \ xy lal > , 10 βέλος εἰσελθὸν τὸν ΤΠ λᾶτον ἀνήρησεν. [πάντες δὲ πιστεύ- \ \ \ \ > \ ς n a / ovtes Χριστὸν τὸν Θεὸν τὸν ἀληθινὸν ἡμῶν σωτῆρα δότε t / ’ lal δ al U δόξαν καὶ μεγαλωσύνην αὐτῷ" ὅτι αὐτῷ πρέπει ἡ δόξα Kal «ς / \ nw ΟΥ a ἡ τιμὴ καὶ ἡ προσκύνησις σὺν TO ἀνάρχῳ αὐτοῦ πατρὶ καὶ fal id / ’ an f ral , τῷ ὁμοουσίῳ αὐτοῦ πνεύματι νῦν καὶ ἀεὶ καὶ εἰς TOUS IA ’ , 15 αἰῶνας" ἀμήν.] 8. om. τῶν ἡμερῶν B 4 ἐν--- ἄντρου] εις ony Tov αντρου B 7 mpo- éxowev] προεβλεψεν Τ᾽ 8 βέλος----τόξῳ] τόξον λαβὼν B 9 om. καὶ B 10—15 om. πάντες---ἀμήν Τὶ nA TE, 6 uy ary ' εἶ ι t = @ γ on ω͵ AL Δ ΕῚ 4 ΛΔΠΟΚΑΛΎΨΙΣ BAPOYX. bo f. 173 f. 173 ὃ APOCALYPSIS BARUCHI TERTIA GRAECE. ἢ \ > ' \ i ef. ' a AttirHcic Kal ἀποκάλγψις Bapoyy περὶ ὧν κελεύμδτι θεοῦ ἀρρήτων εἰδεν. EYAGrHCON λέοποτὰ. ᾽ ΄, ὃ \ a , Ἀποκάλυψις Βαρούχ, ὃς ἔστη ἐπὶ ποταμοῦ Τγέλ. ff ς \ lel > / ic “ “ Ν κλαίων ὑπὲρ τῆς αἰχμαλωσίας ‘lepovoadynp, ὅτε καὶ ᾽ tal a Αβιμελὲχ ἐπὶ ᾿Αγρίππα τὸ χωρίον τῇ χειρὶ θεοῦ διε- ΄, \ “ De id SEEN \ ¢ / 7, φυλάχθη: καὶ οὕτως ἐκάθητο ἐπὶ τὰς ὡραίας πύλας, Ὁ“ vo an ὅπου ἔκειτο τὰ TOV ἁγίων ἅγια. ἬΙ 5: τιν \ / > a / \ μην ἐγὼ Βαροὺχ κλαίων ἐν τῇ συνέσει μου καὶ 4 \ fal “ Ν 2 / ἔχων περὶ Tod λαοῦ, Kal ὅπως συνεχωρήθη Ναβουχο- Ld ς \ νι ὦ a a \ / 5) a Sovocop ὁ βασιλεὺς ὑπὸ θεοῦ πορθῆσαι τὴν πόλιν αὐτοῦ, la τι / “ / > / \ > an if \ λέγων" Κύριε, ἵνα τί ἐξέκαυσας τὸν ἀμπελῶνά σου καὶ , fal tA / / ἠρήμωσας αὐτόν; τί ἐποιήσας τοῦτο; Kal ἵνα Ti, κύριε, a \ οὐκ ἀπέδωκας ἡμᾶς ἐν ἄλλῃ παιδείᾳ, ἀλλὰ παρέδωκας id fal ᾽ vy fal WA > 7 / nr ἡμᾶς εἰς ἔθνη τοιαῦτα, ὅπως ὀνειδίζοντες λέγουσιν [lod > ς Ss Sear Ἂ: 5 ἊΣ a / \ 4 ἐστιν ὁ θεὸς αὐτῶν; καὶ ἰδοὺ ἐν τῷ κλαίειν με Kal λέγειν ἴω cen 4 / > / \ / 4 τοιαῦτα ορῶ ἄγγελον κυρίου ἐλθόντα καὶ λέγοντά μοι" ΄, 3 ΓΚ n \ yy Lives, ὦ ἄνθρωπε, ἄνερ ἐπιθυμιῶν, καὶ μὴ τοσοῦτόν σε lA \ Ὁ , ¢€ / “ / , μέλῃ περὶ τῆς σωτηρίας “Ἱερουσαλήμ, OTL τάδε λέγει / ς \ ce κύριος ὁ θεὸς ὁ παντοκράτωρ᾽ ἀπέστειλε γάρ με πρὸ ΄ \ / προσώπου σου ὅπως ἀναγγείλω Kai ὑποδείξω σοι πάντα \ fe) Loy ΕΟ \ ΄ , 3 / Sin of, > a «τὰ» τοῦ θεοῦ" ἡ yap δέησίς σου ἠκούσθη ἐνώπιον αὐτοῦ \ > ἴω > \ 3 / fal lal ἂν fal καὶ εἰσῆλθεν εἰς τὰ ὦτα κυρίου Tod θεοῦ. καὶ ταῦτα > ͵, ε ΄ \ / Couns: a εἰπὼν μοι, ἡσύχασα" καὶ Eyer μοι ὁ ἄγγελος" [Παῦσον on 8 ἐστιν 5 διεφυλάχθην 6 otros 8” Ἤμην] οἷνῦν 13 παιδία 18 μέλει σριας Ὁ Ιο 15 20 25 30 APOCALYPSIS BARUCHI. 85 \ \ / ‘ « , 7 τὸν θεὸν παροξύνειν, καὶ ὑποδείξω σοι ἄλλα μυστήρια Fd / ἣν ψ. 5 \ / we / c τούτων μείζονα. καὶ εἶπον ἐγὼ Bapovy: ZH κύριος ὁ \ a BIN id / \ > 4 / / θεὸς ὅτι ἐὰν ὑποδείξης μοι Kal ἀκούσω παρά σου λόγον, \ / 7 a / - an ov μὴ προσθήσω ἔτι λαλῆσ«αι"» προσθήσει ὁ θεὸς ἐν TH a , , \ a nr ἡμέρᾳ τῆς κρίσεως κρίσιν ἐμοί, ἐὰν λαλήσω TOD λοιποῦ. \ 3 e / a / na Kal εἶπέν μοι ὁ ἄγγελος τῶν δυνάμεων: Δεῦρο καὶ ὑπο- / \ / a tal δείξω σοι τὰ μυστήρια τοῦ θεοῦ. \ / » / “ > / e ᾽ / Kai λαβών pe ἤγαγέν με ὅπου ἐστήρικται ὁ οὐρανός, \ 7 \ ἃ \ καὶ ὅπου ἦν ποταμὸς ὃν οὐδεὶς δύναται περάσαι αὐτόν, , e οὐδὲ ξένη πνοὴ ἐκ πασῶν ὧν ἔθετο ὁ θεός: καὶ λαβών "4 \ A \ pe ἤγαγέν με ἐπὶ Tov | πρῶτον οὐρανὸν καὶ ἔδειξέ μοι / / \ 3 “ >? ΄ ’ > fol θύραν travpeyéOn καὶ εἶπέν port KicéXOmpev δι’ αὐτῆς. A 5 7 id > / e \ / Ὁ Ar ἢν fal καὶ εἰσήλθομεν ὡς ἐν πτέρυξιν ὡσεὶ πορείας ὁδοῦ ἡμερῶν [ / / Yj lal lal τριάκοντα᾽ Kal ὑπέδειξέν μοι ἔνδον τοῦ οὐρανοῦ πεδίον" a / a A e \ καὶ ἦσαν ἄνθρωποι κατοικοῦντες EV αὐτῷ, ὧν TA πρόσωπα a \ ‘ / > / ς \ / > a e \ βοῶν, τὰ δὲ κέρατα ἐλάφων, οἱ δὲ πόδες αἰγῶν, ai δὲ » / > “Ὁ \ , , > \ \ \ ” ὀσφύες ἀρνῶν. καὶ ἠρώτησα ἐγὼ Βαροὺχ τὸν ἄγγελον" , ld Le U ld \ “ Ανάγγειλόν μοι, δέομαί σου, τί ἐστιν τὸ πάχος τοῦ οὐ- rn he , Ἃ Vi \ , » an Ὁ ρανοῦ ἐν ᾧ ὡδεύσαμεν, ἢ τί τὸ διάστημα αὐτοῦ, ἢ τί τὸ / (4 » \ / lal can lal πεδίον; ἵνα κἀγὼ ἀπαγγείλω τοῖς υἱοῖς τῶν ἀνθρώπων. \ Cee (ie ᾿ Ἀν τ᾿, ? a a € Kal εἶπέν μοι ὁ ἄγγελος, οὗ TO ὄνομα αὐτοῦ Φαμαῆλχ: Ἣ ¢ «ἃ Res a 5 fal θύρα αὕτη ἣν ὁρᾷς ἐστιν τοῦ οὐρανοῦ, καὶ ὅσον διαφέρει \ fol a Ψ lal ’ “ la) ἀπὸ τῆς γῆς ἕως τοῦ οὐρανοῦ, τοσοῦτόν ἐστιν καὶ TO πάχος 3 A \a \ δ LN n , A a αὐτοῦ" καὶ ὅσον πάλιν ἐστὶ καὶ TO τοῦ πεδίου μῆκος οὗ 3 \ / / « yy al , εἶδας. καὶ πάλιν λέγει μοι ὁ ἄγγελος τῶν δυνάμεων" a XN -€ ͵ τ Δεῦρο καὶ ὑποδείξω σοι μείζονα μυστήρια. εἶπον δὲ ἐγώ" aes > » Δέομαί cov, | δεῖξόν μοι τί εἰσιν οἱ ἄνθρωποι οὗτοι; Kal - ᾽ e \ / A εἶπέν rot’ Οὗτοί εἰσιν ot τὸν πύργον τῆς θεομαχίας / \ ¢ οἰκοδομήσαντες καὶ ἐξετόπησεν αὐτοὺς ὁ κύριος. / / Kal λαβών pe ὁ ἄγγελος κυρίου ἤγαγέν με εἰς δεύτερον » / a nw e / / > > a , Ὁ Χ fal οὐρανόν" καὶ ὑπέδειξέν μοι [ἐν] κἀκεῖ θύραν ὁμοίαν τῆς , \ 5 ᾿' > / ᾽ , nr ‘ : / πρώτης, καὶ εἶπεν" KicéXOwpev Sv αὐτῆς. Kat εἰσήλθομεν ΄ e a lal / ‘ ἀναπτερωμένοι ὡσεὶ πορείας ὁδοῦ ἡμερῶν ἑξήκοντα καὶ ” , > al / \ 3 a > / c \ ἔδειξέν μοι κἀκεῖ πεδίον, καὶ ἦν πλῆρες ἀνθρώπων, ἡ δὲ 35 θεωρία αὐτῶν ὁμοία κυνῶν, οἱ δὲ πόδες ἐλάφων. καὶ 13 πορίας 14 etc. παιδίον 10 ἐγων 17 ὠσφρύαι 19 ὁδεύσα- μεν 21 Φαμαῆλ] ? Φανουήλ or Ῥαμιήλ 24 supple (καὶ ὅσον πάλιν ἐστὶν) ἀπὸ βορρᾶ ἕως νότου, τοσοῦτον 29 ὠκοδομ. 84 κἀκεῖν ἔ, 174 f. 1740 f. 175 ἔς 175b 86 APOCALYPSIS BARUCHI. » / \ wv ἃ », 7 / > / Uy ἠρώτησα τὸν ἄγγελον" Δέομαί cov, κύριε, εἰπε μοι τίνες ΄, 2 e \ , εἰσὶν οὗτοι; καὶ εἶπεν: Οὗτοί εἰσιν οἱ τὴν συμβούλην = A \ ΄ Sgn kN At ΠΥ ΔΝ ἐν ἜΠΟΣ δόντες τοῦ ποιῆσαι τὸν πύργον" αὐτοὶ γὰρ οὺς ὁρᾷς ἐξέ- a a > \ , βαλλον πλήθη ἀνδρῶν τε καὶ γυναικῶν εἰς TO πλινθεύειν" 5 4. , \ UA 2 a ο΄ a A ΡΝ, ’ ἐν οἷς μία γυνὴ πλινθεύουσα ἐν TH ὥρᾳ TOU τεκεῖν αὐτὴν οὐ an Ἂν / yy \ \ συνεχωρήθη ἀπολυθῆναι, ἀλλὰ πλινθεύουσα ἔτεκεν καὶ TO ͵ x, oA 5 “ / 2 / \ » »).Ἅ 4 τέκνον αὐτῆς ἐν TO λεντίῳ ἐβάσταζεν καὶ ἐπλίνθευεν - ς / >’ / 5 lel \ καὶ | [καὶ] ὀφθεὶς αὐτοῖς ὁ κύριος ἐνήλλαξεν αὐτῶν τὰς - ͵ ’ , ἌΝ ΄, γλώσσας ἀφ᾽ οὗ τὸν πύργον ῳὠκοδόμησαν ἐπὶ πήχεις Are \ / / τετρακοσίας ἑξήκοντα τρεῖς᾽ καὶ λαβόντες τρύπανον ” A \ 5) ͵ , .o > ἔσπευδον τρυπῆσαι τὸν οὐρανόν, λέγοντες" Ἴδωμεν «εἰ» / ς ᾽ \ Ων “ ΩΝ a a ὀστράκινός ἐστιν ὁ οὐρανὸς ἢ χαλκοῦς ἢ σιδηροῦς. ταῦτα > Ν is \ » Ἂὦ » “ > ti ) / b) 3, ἰδὼν ὁ θεὸς οὐ συνεχώρησεν αὐτούς, ἀλλ᾽ ἐπάταξεν αὐτοὺς a / ἐν ἀορασίᾳ καὶ ἐν γχωσσαλνλαγῇ, Kal κατέστησεν αὐτοὺς e ἐπ fol ὡς ὁρᾷς. 5 Pa 19, , Καὶ εἶπον ἐγὼ Βαρούχ᾽ ᾿Ιδού, κύριε, μεγάλα καὶ θαυ- δ if - \ a ages , \ \ ΄ μαστὰ ἔδειξάς wor’ καὶ νῦν δεῖξόν μοι πάντα διὰ τὸν κύριον. a , a καὶ εἶπέν μοι ἄγγελος" Δεῦρο διέλθωμεν <. καὶ διῆλθον:» A a / μετὰ τοῦ ἀγγέλου ἀπὸ τοῦ τόπου ἐκείνου ὡσεὶ πορείας id fal € \ γ᾽ / / . \ ” ie / ἡμερῶν ἑκατὸν ὀγδοήκοντα πέντε" Kal ἔδειξέν μοι πεδίον, « / ‘ καὶ ὄφιν ὡς ὁράσεως πλέθρα σ΄. καὶ ἐδειξέν μοι τὸν 7 3 ς ΄ ΕΣ a / ἅδην, καὶ nv ἡ εἰδέα αὐτοῦ ζοφώδης καὶ βέβηλος" καὶ ig , - εἶπον. Τίς ἐστιν ὁ δράκων οὗτος, καὶ τίς ὃ περὶ αὐτὸν ’ / \ πὰ ς Μ os \ , » ¢ ἀπηνής; καὶ εἶπεν ὁ ἄγγελος Ὃ μὲν δράκων ἐστιν ὁ rn a ff Ta σώματα | τῶν κακῶς τὸν βίον μετερχομένων ἐσθίων" A a / καὶ ὑπ᾽ αὐτῶν τρέφεται᾽ καὶ οὗτός ἐστιν ὃ HONS, ὅστις Kal ἐᾷ ’ an Ka ny αὐτὸς παρόμοιός ἐστιν αὐτοῦ, ἐν @ Kal πίνει ἀπὸ τῆς A \ > > 9 3, μὰ θαλάσσης ὡσεὶ πῆχυν μίαν, καὶ οὐκ ἐκλείπει ἀπ᾽ αὐτῆς ς \ 3 Ξ \ a eee © oo» 2 τι. ὃ Βαροὺχ εἶπεν. Καὶ πῶς; καὶ εἶπεν ὁ ἄγγελος " τ , ς \ 2 , / ter Ακουσον᾽ κύριος ὁ θεὸς ἐποίησεν τριακοσίους ἑξήκοντα 7 ᾿- [ fal / > ΄ Ἂν ποταμούς, ὧν οἱ πρῶτοι πάντων ᾿Αλφίας καὶ “ABupos ν᾿ τε Rew Ἀν ἀδι τὴν , 5) 5) / - t καὶ ὁ Τηρικός" καὶ ἀπὸ τούτων οὐκ ἐκλείπει ἡ θάλασσα. aes Se , nes , \ , \ καὶ εἶπον ἐγώ" Aéopat σου, δεῖξόν μοι τί TO ξύλον TO a 5 Go < © a πλανῆσαν τὸν Adam; καὶ εἶπεν ὁ ἄγγελος" “H ἀμπελός τὸ ο 25 30 4 πλήθει 4 etc. πληνθευειν 9 ws ὀκοδόμησαν 10 τρυττάνου 11 εἴδωμεν 21 ὡς ὁράσεωσ πεθρᾶς 22 εἰδία 94 ἀπηνῆς or ἀπηγῆς 28, 32 εκλιπη 32 Γηρικός] ? yupixds=Oceanus ᾿ APOCALYPSIS BARUCHI. 87 > «ὃ U ς / ἐστιν, ἣν ἐφύτευσεν ὁ ἄγγελος Lapanrt ὅτινη ὠργίσθη , € / \ , / κύριος ὁ θεός" Kai ἐκατηράσατο αὐτὸν καὶ τὴν φυτείαν > lal ΟῚ = \ \ Le) ᾽ / \ ’ \ αὐτοῦ, ἐν @ Kal διὰ τοῦτο οὐ συνεχώρησεν τὸν ᾿Αδὰμ 3. ἴω \ \ rn ΄ ἅψασθαι αὐτοῦ, καὶ διὰ τοῦτο φθονήσας ὁ διάβολος / 5 \ an / ,’ an - 5 ἠπάτησεν αὐτὸν διὰ THs ἀμπέλου αὐτοῦ. καὶ εἶπον ἐγὼ 5 ‘ / a Bapovy’ Kai ἐπεὶ τοσούτου κακοῦ αἰτία γέγονεν ἡ | ἄμ- 1. 176 « / a a πέλος καὶ κατάρας ὑπόδικος Tapa θεοῦ καὶ τοῦ πρωτο- / a πλάστου ἀναίρεσις, TOS ἄρτι εἰς τοσαύτην χρείαν ἐστίν; \ * ¢ v Ae al > Lo An 5 4 «ς \ καὶ εἶπεν ὁ ἄγγελος" ᾿Ορθῶς ἐρωτᾷς" ὅτε ἐποίησεν ὁ θεὸς \ \ \ fal A > / ral 10 TOV κατακλυσμὸν ἐπὶ τῆς γῆς Kal ἀπώλεσε πᾶσαν σάρκα \ / al καὶ Tas τετρακοσίας ἐννέα χιλιάδας τῶν γυγάντων, Kal a 6 Led ¢ lal / ἀνῆλθεν τὸ ὕδωρ ἐπάνω τῶν ὑψηλῶν ἐπὶ πήχεις SeKa- > lal ts >’ \ / \ 3 “-“ πεντε, εἰσῆλθε τὸ ὕδωρ εἰς τὸν παράδεισον καὶ ἦρεν πᾶν » ᾿ \ \ al a ’ I > i > \ \ ἄνθος" τὸ δὲ κλῆμα τῆς ἀμπέλου ἐξώρισεν εἰς TO παντελὲς \ ’ “4 \ “ἢ / ¢ a », 15 καὶ ἐξέβαλεν ἔξω. καὶ ὅταν ἐφάνη ἡ γῆ ἀπὸ τοῦ ὕδατος καὶ ἐξῆλθε Νῶε τῆς κιβωτοῦ, ἤρξατο φυτεύειν ἐκ τῶν ς , Ae : \ \ \ a \ \ εὑρισκομένων φυτῶν" εὗρε δὲ καὶ TO κλῆμα, Kal λαβὼν ΄ > € a Th NY b fa ς \ 5 \ Σ \ a ἐλογίζετο ἐν ἑαυτῷ Ti apa ἐστίν᾽ Kal ἐλθὼν ἐγω εἶπον Bata \ Nira '7, ς \ 5 ee , eA αὐτῷ Ta περὶ ἐκείνου" καὶ εἶπεν “Apa φυτεύσω αὐτὸ ἢ , ’ Xoo! \ , 4 lal 5 / Ἢ \ \ ᾽ \ ’ A 20 Tl; ἐπεὶ ᾿Αδὰμ dv αὐτοῦ ἀπώλετο μὴ Kal αὐτὸς ὀργῆς rn ’ “-“ fal / / θεοῦ ἐπιτύχω δι᾽ αὐτοῦ. καὶ ταῦτα λέγων προσηύξατο a la) / ὅπως ἀποκαλύψῃ αὐτῷ 6| θεὸς περὶ αὐτοῦ τί ποιήσει" f. 176) « \ \ / Kal τεσσαράκοντα ἡμέρας τὴν εὐχὴν ἐκτελέσαντος, Kal ἊΝ ad πολλὰ δεηθεὶς καὶ κλαύσας εἶπεν" Κύριε, παρακαλῶ ὅπως lal fal > 25 ἀποκαλύψης μοι τί ποιήσω περὶ τοῦ φυτοῦ τούτου. ἀπέ- ’ “ 7 στείλε δὲ ὁ θεὸς τὸν ἄγγελον αὐτοῦ τὸν Σαρασαήλ, καὶ “3. » a. » / a , \ a ea ὃ εἶπεν αὐτῷ" ᾿Αναστάς, Noe, φύτευσον τὸ κλῆμα, ὅτι τάδε ͵ > λέγει κύριος" Τὸ πικρὸν τούτου μεταβληθήσεται εἰς » fal ͵ > ᾽ / \ γλυκύ, καὶ ἡ κατάρα αὐτοῦ γενήσεται εἰς εὐλογίαν, Kal an Ἁ ΄ e “ \ «a 30 TO Tap αὐτοῦ γεννώμενον γενήσεται αἷμα θεοῦ, Kai ὥσπερ = \ , a ᾽ ͵ δι’ αὐτοῦ τὴν καταδίκην ἔλαβεν τὸ γένος τῶν ἀνθρώπων, fa) na n > \ > 9 al πάλιν διὰ ᾿Ιησοῦ Χριστοῦ τοῦ ᾿μμανουὴλ ἐν αὐτῷ / \ » Led - \ \ > / μέλλουσιν τὴν ἄνω κλῆσιν προσλαβεῖν, Kal THY εἰς παρά- nr 3 / ad v4 δεισον εἴσοδον. γίνωσκε τουγαροῦν, ὦ Bapovy, ὅτι ὥσπερ a n \ 350 Addu δι’ αὐτοῦ τοῦ ξύλου τὴν καταδίκην ἔλαβεν Kat n 80 ἴω > Wal eA \ C rn v fa} \ TNS o&ns θεοῦ εγυμνω ἡ, OUT@MS και Ol νυν αν ρωποι τον 1 εφοιτευσεν σαμουῆλ ὅτινε 9 ὅτινη 10 πᾶσα 30 γενόμενον γεννήσεται ΕΞ 177 f. 177b τ 178 88 APOCALYPSIS BARUCHI. a 3 n a ἐξ αὐτοῦ γεννώμενον οἶνον ἀπλήστως “δρῶντες ἡ χεῖρον an? \ AY / > / \ Ὁ lal θ lal τοῦ ᾿Αδὰμ τὴν παράβασιν ἀπεργάζονται καὶ τῆς τοῦ θεοῦ a ’ / \ e \ δόξης μακρὰν γίνονται Kal τῷ αἰωνίῳ πυρὶ ἑαυτοὺς la ca) \ > \ ’ > a by , Ξ προξενοῦσιν: πᾶν γὰρ ἀγαθὸν δι’ αὐτοῦ γίνεται a fal -“ / / = Yd ταῦτα yap ποιοῦσιν οἱ τοῦτον εἰς κόρον πίνοντες" οὔτε a ey la / ἀδελφὸς ἀδελφὸν ἐλεεῖ, οὔτε πατὴρ υἱόν, OV τέκνα lal -“ rn 7, γονεῖς, ἀλλὰ διὰ τῆς πτώσεως τοῦ οἴνου πάντα γίνονται ᾿ A a - / \ οἷον φόνοι, μοιχεῖαι, πορνεῖαι, ἐπιορκεῖαι, κλοπαί, καὶ δ \ 7 \ la! Ta τούτων ὅμοια' καὶ οὐδὲν ἀγαθὸν δι’ αὐτοῦ KaTop- θοῦται. \ FP: ’ \ \ \ \ BA A uly a Kai εἶπον ἐγὼ Βαροὺχ πρὸς τὸν ἄγγελον" ᾿ὥπερωτῶ oe , ΄ ΜΝ eC ἡ Ψ , ς ΄ > σε ἕνα λόγον, κύριε" ἐπειδὴ εἶπές μοι OTL πίνει ὁ δράκων ἐκ a lal , \ τῆς θαλάσσης πῆχυν μίαν" εἶπέ μοι καὶ πόση ἐστὶν ἡ I ᾽ Le) \ 8 ig ” ᾿ Ly / ᾽ na e κοιλία αὐτοῦ; Kal εἶπεν ὁ ἄγγελος" H κοιλία αὐτοῦ ὁ “ > U \ ev > lel Ld lé » ἅδης ἐστίν" καὶ ὅσον ἀνδρῶν τριακοσίων μόλιβδος ἀκον- ,ὔ / > \ € / ΕῚ lal > \ 5S Ὁ τίζεται, τοσαύτη ἐστὶν ἡ κοιλία αὐτοῦ. ἐλθὲ οὖν ὅπως Ἂν / δείξω σοι Kai μείζονα τούτων ἔργα. / Καὶ λαβών με ἤγαγέν με ὅπου ὁ ἥλιος ἐκπορεύεται" Nee Α͂ [4 , rte te e if \ 3 ἃ καὶ ἔδειξέ μοι ἅρμα τετραέλαστον ὃ ἣν ὑπόπυρον, καὶ | ἐπὶ “΄Ω Y an τοῦ ἅρματος ἄνθρωπος καθήμενος φορῶν στέφανον πυρός" ADS / «καὶ ἦν; ἐλαυνόμενον TO ἅρμα ὑπ᾽ ἀγγέλων τεσσαράκοντα. καὶ ἰδοὺ ὄρνεον περιτρέχον ἔμπροσθεν τοῦ ἡλίου ὡς ὄρη ἐννέα" καὶ εἶπον τὸν ἄγγελον" Τί ἐστιν τὸ ὄρνεον τοῦτο; \ L ᾿ ΡΨ ΤῈΣ ε , A > , \ καὶ λέγει or’ Τοῦτό ἐστιν ὁ φύλαξ τῆς οἰκουμένης. καὶ 5 a 7) fal A / εἶπον" Κύριε, πῶς ἐστιν φύλαξ τῆς οἰκουμένης ; δίδαξόν ΒΨ, / ς an με. καὶ εἶπέν μοι ὁ ἄγγελος" “Τοῦτο τὸ ὄρνεον παρατρέχει rm oe / Ἂς ἈΝ , A / \ TO ἡλίῳ καὶ τὰς πτέρυγας ἐφαπλῶν δέχεται τὰς πυριμόρ- ’ - > nr tf ’ 3 a φους ἀκτῖνας αὐτοῦ" εἰ μὴ yap ταύτας ἐδέχετο, οὐκ ἂν TOV ᾿ θ ἢ 7 5. ἢ ” ͵ A ᾽ \ ἀνθρώπων γένος ἐσώζετο, οὔτε ἕτερόν τι ζῷον" ἀλλὰ ΄ la) tl προσέταξεν ὁ θεὸς τοῦτο TO ὄρνεον. Kal ἥπλωσε τὰς / “ \ “ πτέρυγας αὐτοῦ, καὶ εἶδον εἰς τὸ δεξιὸν πτερὸν αὐτοῦ / γράμματα παμμεγέθη, ὡς ἅλωνος τόπον ἔχων μέτρον ὡσεὶ la lal μοδίων τετρακισχιλίων" καὶ ἦσαν γράμματα χρυσᾶ. Kal Φ 7 3, ΄ a Ε] Β εἶπέν μοι ὁ ἄγγελος" ᾿Ανάγνωθι ταῦτα. καὶ ἀνέγνων" καὶ ΕΣ [2 ΜΛ A / ΕΣ > , ΕῚ Ν ἔλεγον οὕτως: Οὔϊτε γῆ με τίκτει οὔτε οὐρανός, ἀλλὰ 10 15 25 30 35 1 γενωμενον απλειστως 4 προξενωσοιν 7 3 πόσεως 18 ποσοι 19 ἁρματατρασέλαστον ὑπόπυρος 22 ὄρει 24 ὁ φύλαξ] υφυλαὲ 32 ἄλλωνος 35 τίκει APOCALYPSIS BARUCHI. 89 / ΄, ἢ , \ 4 ἕ ΄ Tse TiKTOVOL μὲ πτέρυγες πυρός. καὶ εἶπον" Κύριε, τί ἐστὶ \ " ἴω / \ Yj ’ lol TO ὄρνεον τοῦτο, Kal TL TO ὄνομα αὐτοῦ; Kal εἶπέν μοι «ς a a AS 90) ,’ “ ὁ ἄγγελος" Φοῖνιξ καλεῖται τὸ ὄνομα αὐτοῦ. «καὶ εἶπον"» \ Le , Ce ear 3 \ , A > A \ Καὶ τί ἐσθίει; καὶ εἶπέν pot’ To μάννα τοῦ οὐρανοῦ Kat \ , a a Ν oe aes ͵ \ \ 5 TV δρόσον τῆς γῆς. καὶ εἶπον" ᾿Αφοδεύει TO ὄρνεον; καὶ 3 / 9 , / \ \ fal ͵ὔ εἶπέν μοι ᾿Αφοδεύει σκώληκα, καὶ τὸ τοῦ σκώληκος ᾽ / / / e “ tal ἀφόδευμα γίνεται κινάμωμον, ᾧπερ ypovTat βασιλεῖς καὶ Μ a , \ v / A \ » a ἄρχοντες. μεῖνον δέ, καὶ ὄψει δόξαν θεοῦ. καὶ ἐν τῷ ς tal oN 55 Λ \ e τὰ a \ ὁμιλεῖν αὐτὸν ἐγένετο [βροντὴ] ὡς ἦχος βροντῆς, Kal , Ce. NE a e ἢ ᾿ \ 10 ἐσαλεύθη ὁ τόπος ἐν ᾧ ἱστάμεθα" Kal ἠρώτησα τὸν ἄγ- a / / / > ¢ Ἁ cf \ 3 / yerov' Κύριέ μου, τί ἐστιν ἡ φωνὴ αὕτη; καὶ εἶπέν μοι e v A » ν 7 € v \ iA ὁ ἄγγελος" Ἄρτι ἀνοίγουσιν οἱ ἄγγελοι τὰς τριακοσίας / / a ’ la) / ἑξήκοντα πέντε πύλας τοῦ οὐρανοῦ, Kal διαχωρίζεται TO al ’ \ fa) , \ 5 \ / 4 , φῶς ἀπὸ τοῦ σκότους. καὶ ἦλθεν φωνὴ λέγουσα Φωτό- \ tal / \ ? / / 15 OoTa, δὸς TO κόσμῳ TO φέγγος. καὶ ἀκούσας τὸν κτύπον ἈΝ τ 3 , , ς , a = τοῦ ὀρνέου εἶπον" Κύριε, τί ἐστιν ὁ κτύπος οὗτος ; Kal f.178b 3 3 Pate a) Ng / Sawn sees a Ἔν / 3 εἶπεν" Τοῦτό ἐστι τὸ ἐξυπνίζον τοὺς ἐπὶ γῆς ἀλέκτορας \ / ud is ’ / , “ fo ὡς yap Ta δίστομα, οὕτως καὶ 6 ἀλέκτωρ μηνύει τοῖς ἐν τῷ , \ \ γὼ U arch: \ ς , κόσμῳ κατὰ τὴν ἰδίαν λαλιάν. ὁ ἥλιος γὰρ ἑτοιμάζεται «ς \ A ’ A 7 N Ae ’ / 20UTO τῶν ἀγγέλων᾽ καὶ φωνεῖ ὁ ἀλέκτωρ. 9 ͵ nr fal if - Καὶ εἶπον ἐγώ: Kai ποῦ ἀποσχολεῖται ὁ ἥλιος ἀφ᾽ οὗ 7 CON a \ 5 Cas, Pe ἃ 5) 0 ἀλέκτωρ φωνεῖ; καὶ εἶπεν μοι ὃ ἄγγελος" ᾿Ακουσον, U Ξ / An Βαρούχ᾽ πάντα boa ἔδειξά σοι ἐν TO πρώτῳ Kal δευτέρῳ ε [ ε ᾽ A 5 \ A a / ¢ οὐρανῷ ἐστιν᾽ καὶ ἐν TO τρίτῳ οὐρανῷ διέρχεται ὁ ἥλιος \ -“ lal 25 καὶ διδοῖ τῷ κόσμῳ TO φέγγος. ἀλλὰ ἔκδεξαι, καὶ ὄψει , la) ne na A a δόξαν θεοῦ. καὶ ἐν τῷ ὁμιλεῖν με αὐτῷ, ὁρῶ τὸ ὄρνεον, Kal > U " ἀνεφάνη ἔμπροσθεν, καὶ πρὸς μικρὸν μικρὸν ηὔξανε, καὶ > a ND Pe , ἀνεπ ληροῦτο᾽ καὶ ὄπισθεν τούτου τὸν ἥλιον ἐξαστράπτον- \ \ ᾽ ΕῚ fal Ta καὶ τοὺς ἀγγέλους μετ᾽ αὐτοῦ φέροντας καὶ στέφανον > \ \ \ " A e \ , > , , 30€mt THY κεφαλὴν αὐτοῦ, οὗ τὴν θέαν οὐκ ἠδυνήθημεν ? fal lal A x 7 ἀντοφθαλμῆσαι καὶ ἰδεῖν" καὶ ἅϊμα τῷ λάμψαι τὸν ἥλιον Ff. 179 > , \ ig lal \ 3 lal / ὃ > \ \ > \ \ ἐξέτεινε καὶ ὁ φοῖνιξ τὰς αὐτοῦ πτέρυγας" ἐγὼ δὲ ἰδὼν τὴν , , 5 τοιαύτην δόξαν ἐταπεινώθην φόβῳ μεγάλῳ, καὶ ἐξέφυγον \ ς A a 3 / καὶ ὑπεκρύβην ἐν ταῖς πτέρυξι τοῦ ἀγγέλου. καὶ εἶπέν 1 τίκουσι 4 μάνα 5 τὸν δρόσον 5, 6 ἀμφοδεύει 7 ἀμφόδευμα ὅπερ χρόντε 15 τῷ] To 18 μινυὴ 25 διδὴ 27 ἀνεφάνην 29 φέρωντες 1. 1790 f. 180 00 APOCALYPSIS BARUCHI. “ 7 Ny, μοι ὃ ἄγγελος" Μὴ φοβοῦ, Bapovy, ἀλλὰ ἔκδεξαι, Kat ὄψει καὶ τὴν δύσιν αὐτῶν. , γᾶς " Καὶ λαβών με ἤγαγέν με ἐπὶ δυσμάς" καὶ ὅταν ἦλθεν fol “ ¢ a / 4 \ / ὁ καιρὸς τοῦ δῦσαι, ὁρῶ πάλιν ἔμπροσθεν τὸν ὄρνεον , , a Δ ed a 3% a SUSE ¢ a \ > / ἐρχόμενον" Kal ἅμα τῷ ἐλθεῖν αὐτόν, ὁρῶ τοὺς ἀγγέλους, A > Xi fol lal 5 fal καὶ ἦραν τὸν στέφανον ἀπὸ τῆς κορυφῆς αὐτοῦ" τὸ δὲ ὄρνεον ἔστη τεταπεινωμένον καὶ συστέλλον τὰς πτέρυγας φι τ \ a SUNS 5. ἵν (9 Ε ͵ ΝΣ Ἐπ). 5 \ αὐτοῦ. καὶ ταῦτα ἰδὼν ἐγὼ εἶπον" ἸΚύριε, διὰ τί ἦραν τὸν / τὸ \ a col a ¢ / Ν \ ἐν > στέφανον ἀπὸ τῆς κεφαλῆς τοῦ ἡλίου, καὶ διὰ τί ἐστι τὸ ὄρνεον τοσοῦτον τεταπεινωμένον; καὶ εἶπέν μοι ὁ ” Exc , mam GN RB ¢ \ ἘΠ ἄγγελος. Ὃ στέφανος τοῦ ἡλίου, ὅταν τὴν ἡμέραν δια- / Yj A ’ δράμῃ, λαμβάνουσιν τέσσαρες ἄγγελοι τοῦτον καὶ ava- ΣΝ x \ φέρουσιν εἰς τὸν οὐρανὸν καὶ ἀνακαινίζουσιν αὐτόν, διὰ TO 3. aN \ \ a ’ a a μεμολύνθαι αὐτὸν Kal Tas ἀκτῖνας αὐτοῦ ἐπὶ τῆς γῆς" καὶ > ͵ ΚΟΥ > \ λοιπὸν καθ᾽ ἐκάστην ἡμέραν οὕτως ἀνακαινίζεται. καὶ 35 τς ΤᾺΝ ΠΡΟΣ / \ \ , ͵ ε εἶπον ἐγὼ Βαρούχ' Κύριε, καὶ διὰ τί μολύνονται αἱ » A % “ 5 \ A \ Ὁ} / ἀκτῖνες αὐτοῦ ἐπὶ τῆς γῆς ; καὶ εἶπέν μοι ὁ ἄγγελος" A ‘ 39 / \ 3 lel Θεωρῶν τὰς ἀνομίας καὶ τὰς ἀδικίας τῶν ἀνθρώπων, ἤγουν / / πορνείας, μοιχείας, κλοπᾶς, ἁρπαγάς, εἰδωλολατρείας, / Yj ως / / μέθας, φόνους, ἔρεις, Endy, καταλαλίας, γογγυσμούς, ψιθυ- / \ / iA ρισμούς, μαντείας, Kal Ta τούτων ὅμοια, ἅτινα οὐκ ἐστὶ a “ ’ / a / an τῷ θεῷ ἀρεστά" διὰ ταῦτα μολύνεται καὶ διὰ τοῦτο la) 5 / a ἀνακαινίζεται. περὶ δὲ Tod ὀρνέου, TO πῶς ἐταπεινώθη" an e 3 tal an ἐπεὶ διὰ τὸ κατέχειν τὰς τοῦ ἡλίου ἀκτῖνας, διὰ τοῦ πυρὸς a ¢ / / ξ, 3 ’ a fal καὶ τῆς ὁλοημέρου καύσεως, [ὡς] Ov αὐτῶν ταπεινοῦται" εἰ / 4 μὴ yap ai τούτου πτέρυγες, ὡς προείπομεν, | περιέσκεπον Pent a ’ XN / a / τὰς τοῦ ἡλίου ἀκτῖνας, οὐκ av ἐσώθη πᾶσα πνοή. ¢€ \ ΄ Καὶ τούτων συσταλέντων καὶ ἡ νὺξ κατέλαβεν καὶ ἅμα , \ \ A / \ AN a > , TavTnt Kal μετὰ τῆς σελήνης καὶ pEe τῶν ἀστέρων. \ 43 γΝ fa Be ͵ ὃ nel \ ! καὶ εἶπον ἐγὼ Bapovy: Κύριε, δεῖξόν μοι καὶ ταύτην, lal Lal lal > / παρακαλῶ, πῶς ἐξέρχεται Kal ποῦ ἀπέρχεται, Kal ἐν ποίῳ a 3 εν oe) , σχήματι περιπατεῖ. καὶ εἶπεν ὁ ἄγγελος" ᾿Ανάμεινον, καὶ v Ν fi e CL oe! , \ ia) Ὁ , ¢ a \ ὄψει Kal ταύτην ὡς μετ᾽ ὀλίγον. καὶ TH ἐπαύριον ὁρῶ καὶ \ , bie AN tA ταύτην ἐν σχήματι γυναικὸς Kat καθημένην ἐπὶ ἅρματος lal 5 , Ὁ la \ ’ \ > a τροχοῦ" Kal ἦσαν ἔμπροσθεν αὐτῆς βόες καὶ ἀμνοὶ ἐν τῷ το 15 20 2 or 30 35 14 μεμολύνεσθαι 17 ἀκτῖναι 20 peers eppets ζῆλοι 23 éra- πεινώθην 20 δι᾿ avrov 28 perhaps συσταλέντων ends the angel’s speech, and something is lost after it 29 raurns μετὰ Kal APOCALYPSIS BARUCHI. 9] “ \ a au ty ae Set Ba \ 5 : , ῃ ἅρματι, καὶ πλῆθος ἀγγέλων ὁμοίως" καὶ εἶπον" Κύριε, τί ᾽ ε , \ δὰ 5 ,ὔ Δ et, ela 2 ay) 19 εἰσιν οἱ βόες Kal οἱ ἀμνοί ; καὶ εἶπέν μοι" "ἈΑγγελοί εἰσιν \ ΓΕ \ ͵ Ss 37, 2 \ fs “ \ καὶ αὐτοί. καὶ πάλιν ἠρώτησα᾽ Kal τί ἐστιν ὅτι ποτὲ , 3 μὲν αὔξει, ποτὲ δὲ λήγει; καὶ «εἶπέν μοι» "Ἄκουσον, ὦ τ / / > « 5 Βαρούχ' ταύτην ἣν βλέπεις ὡραία ἦν γεγραμμένη ὑπὸ θεοῦ ὡς οὐκ ἄλλη. καὶ ἐν τῇ παραβάσει τοῦ πρώτου ᾽ \ a fal Ss A a \ v o- »” A Αδὰμ παρῆψε τῷ Σαμαῆλ ὅτε τὸν | ὄφιν ἔλαβεν ἔνδυμα" f. 1800 ᾽ ε , ᾽ \ ͵ es / JA Xe ᾿ οὐχ ὑπεκρύβη ἀλλὰ παρηύξησε, καὶ ὠργίσθη αὐτῇ ὁ θεός, \» aN Wee) a ἜΝ) 95. κα Ν καὶ ἔθλιψεν αὐτὴν καὶ ἐκολόβωσεν τὰς ἡμέρας αὐτῆς. καὶ 5 5 \ A > ͵ Ὁ a) >» a \ 10 εἰπον᾽ Καὶ πῶς ov λάμπει Kal ἐν παντί, ἀλλ᾿ ἐν TH νυκτὶ ς 4 Y a / μόνον; Kat εἶπεν ὁ ἄγγελος" "Ακουσον᾽ ὥσπερ ἐνώπιον / / A 7 βασιλέως ov δύνανται οἱ οἰκέται παρρησιασθῆναι, οὕτως > nr « / οὐδὲ ἐνώπιον τοῦ ἡλίου δύνανται ἡ σελήνη καὶ «οἱ» > / ΜΝ , = Jaa, \ « ’ / / , 5 ἄστέρες αὐγάσαι᾽ ael yap οἱ ἀστέρες κρέμανται, αλλ, ΓΕΔ ἌΡΕΣΕ / : Nee Xe , ἢ 3 ὑπὸ τοῦ ἡλίου σκεπάζονται᾽ καὶ ἡ σελήνη THA οὖσα “- σι «ς \ A a « ΄ a > a ὑπὸ τῆς τοῦ ἡλίου θερμῆς ἐκδαπανᾶται. \ a / \ \ a , Καὶ ταῦτα πάντα μαθὼν παρὰ τοῦ ἀρχαγγέλου, λαβὼν 10 / , 3 r ἤγαγέν με εἰς τέταρτον οὐρανόν' καὶ εἶδον πεδίον ἁπλοῦν, Kal > / > “ ,ἷ 6 / \ 53 > > A “ ἐν μέσῳ αὐτοῦ λίμνην ὑδάτων" καὶ ἦσαν ἐν αὐτῷ πλήθη > [4 > A Ae > ’ > Ὁ an > a Ay oe » 20 ὀρνέων ἐκ πασών γενεῶν" ἀλλ᾽ οὐχ ὅμοια τῶν ἐνταῦθα: ἀλλ, " \ , ε , ΄ ᾿ \ , D ἴδον τὸν γέρανον ws βόας μεγάλους" Kal πάντα μεγάλα ς / a > , \ 2 ΄ \ ” ὑπερέχοντα τῶν ἐν κόσμῳ. Kal ἠρώτησα TOV ἄγγελον" δ ν \ \ \ / ς / \ / \ \ ΘΝ Ω Τί ἐστι τὸ | πεδὶον, καὶ τίς ἡ λίμνη, καὶ τί τὸ περὶ αὐτὴν ἴ. 181 a a 49 € Yl " πλῆθος τῶν ὀρνέων; καὶ εἶπεν ὁ ἄγγελος" ΓΑκουσον, Ba- \ / \ i 25 povy’ TO μὲν πεδίον ἐστὶν TO περιέχον THY λίμνην Kal ἴλλα O L ἐν αὐτῷ, ov ἔρχονται ai ψυχαὶ τῶ ἄλλα θαυμαστὰ ἐν αὐτῷ, οὗπερ ἔρχ χαὶ τῶν a \ Ἔ Ν \ δικαίων ὅταν ὁμιλῶσι συνδιάγοντες χοροὶ χοροί τὸ δὲ ὕδωρ > \ a x / / / 3 \ a fol ἐστὶν ὅπερ Ta νέφη λαμβάνοντα Bpéyovow ἐπὶ τῆς γῆς, / \ καὶ αὐξάνουσιν οἱ καρποί. καὶ εἶπον πάλιν τὸν ἄγγελον . «Ὁ 30 κυρίου" Ta δὲ ὄρνεα «τί; ; καὶ εἶπέν μοι Αὐτά εἰσιν ἃ δια- 2.3 a 5 a παντὸς ἀνυμνοῦσι τὸν κύριον. καὶ εἶπον" Kupte, καὶ πῶς / a , ¢ λέγουσιν οἱ ἄνθρωποι ὅτι ἀπὸ τῆς θαλάσσης ἐστὶν τὸ ὕδωρ WA / \ 6 Ὁ ” a ΤᾺ \ / > \ A ὅπερ βρέχει; καὶ εἶπεν ὁ ἄγγελος" Τὸ μὲν βρέχον ἀπὸ τῆς lal lol lal , θαλάσσης καὶ τῶν ἐπὶ γῆς ὑδάτων καὶ τοῦτό ἐστιν" τὸ δὲ 1 ὁμοιος 4 dey 5 γεγραμένη 7 παρῆψε τῷ] παρηψετο 8, 20 οὐκ 14 κρεμμανται 15 σκεδάζονται 18 τέταρτον τρίτον 19 πλήθει 21 πάντας 22 ὑπερέχοντα τῶν] ὑπάρχωντα τω 26 ὦπερ 27 ὁμιλοῦν 28 λαμβανοντες 31 Κύριε] κυ 35. βρέχειν 11 f. 1510 f. 182 12 f. 182b 92 APOCALYPSIS BARUCHI. \ \ > a b] / 5 ’ » io a τοὺς καρποὺς ἐνεργοῦν ἐκ τούτου ἐστίν. ἴσθι οὖν TOD λοι- ao ὃ / an > a ποῦ ὅτι ἐκ τούτου ἐστὶν ὃ λέγεται δρόσος τοῦ οὐρανοῦ. \ > ἈΝ , / ς ” BA / » Καὶ ἀπὸ τούτου λαβών με ὁ ἄγγελος ἤγαγέν με εἰς 3 [ass 5 Ε πέμπτον οὐρανόν. καὶ | ἦν ἡ πύλη κεκλεισμένη" καὶ εἶπον Kv > 5 , c \ a “ > 7, θ \ ύριε, οὐκ ἀνοίγεται ὁ πυλὼν οὗτος ὅπως εἰσέλθωμεν; καὶ 5 ec > A εἶπέν μοι ὁ ἄγγελος: Οὐ δυνάμεθα εἰσελθεῖν ἕως ἔλθη Me- χαὴλ ὁ κλειδοῦχος τῆς βασιλείας τῶν οὐρανῶν" ἀλλ᾽ ἀνά- Ν \ 60 a 6 a Ni Se τὰ \ μεινον, καὶ ὄψει τὴν δόξαν Tov θεοῦ. Kai ἐγένετο φωνὴ , ε pe \ 5 i , is) ε \ μεγάλη ὡς BpovTn Kai eitrov’ Κύριε, τί ἐστιν ἡ φωνὴ ο 5 / < αὕτη; Kat εἶπέν por “Apts κατέρχεται ὁ ἀρχιστράτηγος το \ “ , \ , ἢ \ Μιχαὴλ iva δέξηται τὰς δεήσεις τῶν ἀνθρώπων. καὶ ἰδοὺ ἦλθεν φωνή" ᾿Ανουγήτωσαν αἱ πύλαι. καὶ ἤνοιξαν, καὶ ΟΝ ae? \ « δέον wo) , \ ἐγένετο τρισμὸς ὡς βροντῆς" καὶ ἦλθεν Μιχαήλ, καὶ συν- , , lal id 7 e xX , fal \ NVTNTEV αὐτῷ ὁ ἄγγελος ὁ ὧν μετ᾽ ἐμοῦ, καὶ προσεκύνησεν > - \ ’ \ NY αὐτὸν καὶ εἶπεν" Χαίροις, ὁ ἐμὸς ἀρχιστράτηγος Kal παντὸς - on “ 5S S / TOU ἡμετέρου τάγματος. καὶ εἶπεν ὁ ἀρχιστράτηγος Mu- I. « \ ἮΝ Ἔ \ ’ yanr' Χαίροις καὶ σύ, ὁ ἡμέτερος ἀδελφὸς καὶ ὁ τὰς ἀπο- , / lal a \ / / καλύψεις διερμηνεύων τοῖς καλῶς τὸν βίον διερχομένοις. \ {4 ’ / / 4 \ ἴδ καὶ οὕτως ἀλλήλους κατασπασάμενοι ἔστησαν. καὶ ἴδον 3 / \ an / / Tov ἀρχιστράτηγον Μιχαὴλ κρατοῦντα φιάλην μεγάλην 20 0 a \ 10 τ nr iv ἢ \ ’ n “ n a σφόδρα: τὸ βάθος αὐτῆς ὅσον ἀπὸ οὐρανοῦ ἕως τῆς γῆς, Nae , o 4. ἢ ane , Ε \ 5 ἐ καὶ τὸ πλάτος ὅσον ἀπὸ βορρῶ ἕως νότου᾽ καὶ εἶπον" Κύριε, γι ἃ a \ Ga , Nt Lea ἃ τί ἐστιν ὃ κρατεῖ Μιχαὴλ ὁ ἀρχάγγελος ; καὶ εἶπέν μοι Τοῦτό ἐστιν ἔνθα προσέρχονται αἱ ἀρεταὶ τῶν δικαίων καὶ / ῃ ὅσα ἐργάζονται ἀγαθά, ἅτινα ἀποκομίζονται ἔμπροσθεν 25 τοῦ ἐπουρανίου θεοῦ. \ > A id nr nr 5 » Kai ἐν τῷ ὁμιλεῖν με αὐτοῖς, ἰδοὺ ἦλθον ἄγγελοι φέ- ροντες κανίσκια γέμοντα ἀνθῶν, καὶ ἔδωκαν αὐτὰ πρὸς \ f WD 4 \ x Ξ , / > tov Μιχαήλ. καὶ ἠρώτησα τὸν ἄγγελον" Κύριε, τίνες εἰσιν e Ney Ae = 3 οὗτοι, καὶ τί τὰ προσκομιζόμενα παρ᾽ αὐτῶν; καὶ εἶπέν μοι" 30 Οὗτοί εἰσιν ἄγγελοι
    ἐπὶ τῶν ἐξουσιῶν. καὶ λαβὼν ὁ 5) , \ ΄, » » \ 5) \ , Ῥ ἀρχάγγελος τοὺς κανίσκους ἔβαλεν αὐτοὺς εἰς τὴν φιάλην \ s τ Ν κα Nea), 3. τ ἘΠῚ 5 \ Kal λέγει μοι ὁ ἄγγελος" Ταῦτα τὰ ἄνθη εἰσὶν ai ἀρεταὶ Ὁ 7 53 , τῶν δικαίων. Kal εἶδον ἑτέρους ἀγγέλους | φέροντας Ka- / νίσκια κενὰ οὐ γέμοντα" Kal ἤρχοντο λυπούμενοι, καὶ οὐκ 35 1 ἰσθηται 10 Αρτι] ἀντὶ 12 ἀνοιγέτωσαν 13 τρισμός, 1.6. the creaking of the gate-hinges 18 καλοῖς 20, 82 φιάλλην 28 ἀνθῶν] ανθ 92 εβαλλεν APOCALYPSIS BARUCHI. 93 ’ / > / fi .) Φ / \ - ἐτόλμησαν ἐγγίσαι, διότι οὐκ εἶχον τέλεια τὰ βραβεῖα. / “ “ καὶ ἐβόησεν Μιχαὴν λέγων᾽ Δεῦτε καὶ ὑμεῖς, ἄγγελοι, δ , \ φέρετε ὃ ἠνέγκατε. καὶ ἐλυπήθη Μιχαὴλ σφόδρα, καὶ ὁ aS nan Φ / ᾽ > / \ / MET ἐμοῦ ἄγγελος, SLO οὐκ ἐγέμισαν τὴν φιάλην. 5 Kai εἶθ᾽ οὕτως ἦλθον ἕτεροι ἄγγελοι κλαίοντες καὶ > ͵ \ \ , ͵ ἀξ δ΄ ὦ ὀδυρόμενοι καὶ μετὰ φόβου λέγοντες" δε ἡμᾶς μεμελανω- lal > μένους, κύριε, OTL πονηροῖς ἀνθρώποις παρεδόθημεν, καὶ θέλομεν ὑποχωρῆσαι ἀπ᾽ αὐτῶν. καὶ εἶπεν Μιχαήλ: Οὐ , ς -“ Ε] > Ἵ a 4 \ ’ / ἰὴ c δύνασθε ὑποχωρεῖν ἀπ᾽ αὐτῶν, ἵνα μὴ εἰς τέλος κυριεύσῃ ὁ 2 F Peal 3 , 10 ἐχθρός" ἀλλ᾽ εἴπατέ μοι TL αἰτεῖσθε. καὶ εἶπον" Δεόμεθά \ ’ / tal n “ σου, Μιχαὴλ ἀρχιστράτηγε ἡμῶν, μεταθὲς ἡμᾶς ἀπ᾽ αὐτῶν, ’ = lal ὅτι ov δυνάμεθα ἀνθρώποις πονηροῖς Kal ἄφροσι προσμέ- ¢/ 3 ” > ᾽ a O\ > / > \ a νειν, OTL οὐκ ἔστιν ἐν αὐτοῖς οὐδὲν ἀγαθόν, ἀλλὰ πᾶσα > , \ en > \ " ae aN > AY LS ἀδικία καὶ πλεονεξία ov yap εἴδομεν αὐτοὺς εἰσελθεῖν ἐν / ] 15 ἐκκλησίᾳ ποτέ, οὐδὲ εἰς πνευματιϊκοὺς πατέρας οὐδὲ εἰς > \ σ- - > 7 7 / \ τὰ 3 , > ° \ ἀγαθὸν ἕν᾽ ἀλλ᾽ ὅπου φόνος, καὶ αὐτοὶ ἐν μέσῳ εκεῖ, καὶ “ al ta / / ᾽ / ὅπου πορνεῖαι, μοιχεῖαι, κλεψίαι, καταλαλίαι, ἐπιορκίαι, / / ” ie) ἵν / > φθόνοι, μέθαι, Epes, ζῆλος, γογγυσμός, ψιθυρισμός, εἰδω- / lal λολατρισμός, μαντεία, καὶ TA τούτοις ὅμοια, ἐκεῖ εἰσιν 20 ἐργάται τῶν τοιούτων καὶ ἑτέρων χειρόνων. διὸ δεόμεθα τι a e a 5 5 ’ Uy \ Le M \ an > / ἐξελθεῖν ἡμᾶς am αὐτούς. καὶ εἶπεν Μιχαὴλ τοῖς ayyé- Nous’ ᾿Εκδέξασθε ἕως οὗ μάθω παρὰ κυρίου τὸ τί γένηται. Καὶ αὐτῇ τῇ ὥρᾳ ἀπῆλθεν ὁ Μιχαήλ, καὶ ἐκλείσθησαν e , ᾿ \ > , Ἂν, id Tes \ » , \ αἱ θύραι" καὶ ἐγένετο φωνὴ ὡς βροντή" Kal ἠρώτησα τὸν τὸ σι ” 5 Les ¢ / \ S / ᾿ Ν ἄγγελον. Τί ἐστιν ἡ φωνή; καὶ εἶπέν μοι" Ἄρτι προσ- / \ \ n > , > \ a lal φέρει Μιχαὴλ τὰς τῶν ἀνθρώπων ἀρετὰς τῷ θεῷ. Καὶ αὐτῇ τῇ ὥρᾳ κατῆλθεν ὁ Μιχαὴλ καὶ ἠνοίγη ἡ ἢ Τῇ : ΄ ᾿ \ oo» ” 5 \ \ > ͵ \ ᾽ πύυλη᾽ καὶ ἤνεγκεν ἐλαιίιον᾽ καὶ τοὺς ἀγγέλους τοὺς ἐνεγ- , \ ἦ / > / > \ Ὁ , 6 KOVTAS TA KAVLOKLA πλήρης ἐπλήρωσεν αὐτὰ ἔλαιον λέγων ᾽ / / c / \ \ Lal / 30 Ἀπενέγκατε, δότε ἑκατονταπλασίονα τὸν μισθὸν τοῖς φί- “Ὁ an \ \ , λοις ἡμῶν καὶ τοῖς ἐμπόνως ἐργασαμένοις | τὰ καλὰ ἔργα. οἱ γὰρ καλῶς σπείραντες καὶ καλῶς ἐπισυνάγουσιν. καὶ ΄ ΄, ἢ a λέγει καὶ τοὺς ἀποκένους φέροντας τὰς κανίσκους᾽ Δεῦτε Ν ig “Ὁ > / \ \ \ > / \ ’ \ Kal ὑμεῖς, ἀπολάβετε τὸν μισθὸν καθὼς ἠνέγκατε, καὶ ἀπὸ- al al a 5 / \ a x 35 OoTe τοῖς υἱοῖς τῶν ἀνθρώπων. εἶτα λέγει Kal τοῖς τὰ 1 ἐτόλμωσαν 8, 9 ἀπ᾽ αὐτῶν] ὑπ᾽ αὐτῶν 9. δυνασται κυριεύσει 17 κλαιψεὶαι 18 μεθοις αιροις ψινθηρισμος 19 μαντιας TOUTOL 20 χεῖρων 22 yevnr av 30 φιλοι 31 εμπονοις 34 ἀπολλάβετε 13 f, 183 14 15 {. 183 b 04. APOCALYPSIS BARUCHI. n Ὁ“ \ ,’ - a f γέμοντα ἐνεγκοῦσι καὶ τοῖς τὰ amoKeva’ Ἰ]ορευθέντες lal n f / εὐλογήσατε τοὺς φίλους ἡμῶν καὶ εἴπατε αὐτοῖς ὅτι Tade / > \ lal ΄ rn λέγει κύριος" “Emi ὀλίγῃ ἐστὲ πιστοί, ἐπὶ πολλῶν ὑμᾶς \ lal id al καταστήσει" εἰσέλθατε εἰς THY χαρὰν τοῦ κυρίου ὑμῶν. \ a \ 5 fal 5 / 10 Kal στραφεὶς λέγει καὶ τοῖς μηδὲν ἐνεγκοῦσιν" Τάδε 5 , / ~ / > / Ν \ / \ λέγει κύριος: Μή ἐστε σκυθρωποί, Kat μὴ κλαίετε, μηδὲ "7 \ ex a ? ͵ : > » 7 \ , ἐάσατε τοὺς υἱοὺς τῶν ἀνθρώπων ἀλλ᾽ ἐπειδὴ παρώρ- a a , γισάν με ἐν τοῖς ἔργοις αὐτῶν, πορευθέντες παραζηλώσατε » / "ἢ » αὐτοὺς καὶ παροργίσατε καὶ παραπικράνατε ἐπ᾽ οὐκ ” Se Nay, > / Ξ yy \ , » }- ἔθνει, ἐπὶ ἔθνει ἀσυνέτῳ᾽ ἔτι σὺν τούτοις ἐξαποστείλατε 10 / \ an \ 2 7ὔ \ > / \ , καμπὴν καὶ βροῦχον καὶ ἐρυσίβην καὶ ἀκρίδα «καὶ χα- - \ lal aA f. 184 Nalav μετὰ ἀστραπῶν καὶ | ὀργῆς, Kal διχοτομήσατε av- / n τοὺς ἐν μαχαίρᾳ καὶ ἐν θανάτῳ καὶ τὰ τέκνα αὐτῶν ἐν J ’ a a > δαιμονίοις" ὅτι οὐκ ἤκουσαν τῆς φωνῆς μου, οὐδὲ ἐσυνετή- a 5 an O\ > 7 > ’ » / ρησαν τῶν ἐντολῶν μου, οὐδὲ ἐποίησαν, ἀλλ᾽ ἐγένοντο 15 n a na ς / καταφρονηταὶ τῶν ἐντολῶν μου, Kal ὑβρισταὶ τῶν ἱερέων Ὁ / a τῶν TOUS λόγους μου κηρυττόντων αὐτοῖς. 17 Καὶ ἅ ΝΣ Ξξκλείσθ ἡ θύ Δ δ, ol ΤΌΝ , al ἅμα τῷ λόγῳ ἐκλείσθη ἡ θύρα, καὶ ἡμεῖς ἀνεχωρή- \ capev’ καὶ λαβών με ὁ ἄγγελος ἀπεκατέστησέν με εἰς TO ey 3 Ain. \ > ς \ > \ , » a a ἀπ᾽ ἀρχῆς καὶ εἰς ἑαυτὸν ἐλθὼν δόξαν ἔφερον τῷ θεῷ 20 τῷ ἀξιώσαντί με τοιού ἰξιώματο ὃ καὶ ὑμεῖς, ἀδελ- ᾧ ἀξιώσαντί με τοιούτου ἀξιώματος. ᾧ μεῖς, a if € , Ὁ / » / / \ pol, οἱ τυχόντες τῆς τοιαύτης ἀποκαλύψεως, δοξάσατε Kal ᾽ \ \ f v4 \ 5 \ / « a a \ be αὐτοὶ τὸν θεόν, ὅπως καὶ αὐτὸς δοξάσῃ ὑμᾶς νῦν Kal ἀεὶ \ 3 \ lal a / ἢ Ψ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων" ἀμήν. 8 εσθαι 8,4 ἡμᾶς κατασθήσει 4 ἡμῶν 15 ἐποιήσασιν 28 δοξάσει ἡμᾶς. THE APOCALYPSE OF BARUCH TRANSLATED FROM THE SLAVONIC BY W. R. MORFILL, M.A. READER IN RUSSIAN AND THE OTHER SLAVONIC LANGUAGES IN THE UNIVERSITY OF OXFORD. THE APOCALYPSE OF BARUCH, WHEN he wept about the people of Jerusalem and an angel was sent to him. 1. When king Nebuchadnezzar took Jerusalem and enriched Babylon, lo I, Baruch, wept without ceasing and said: O Lord, what an unrighteous thing has been done by Nebuchadnezzar, and why hast thou not protected thy city Jerusalem? why hast thou done this, Ὁ Lord? And as I was thus weeping, lo an angel of the Lord stood by me and said: Be silent, O man, from thy grief, for it is fitting that Jerusalem should experience these things. But so says the Lord, the ruler of all, and has sent me before thy face, that I should tell thee all the secrets of God, for thy weep- ing has come to the ears of the Lord our God. But tell me that thou wilt neither add nor conceal a word, and I will tell thee secrets which the mind of man has never at any time seen. And I, Baruch, said to the angel: As my Lord God liveth, if thou shewest me, I do not wish to add or conceal a single word. 2. And the angel took me forcibly and brought me into the heavenly firmament, and it was the first heaven, and in that heaven there are very great doors; and the angel said to me: Let us come in by these doors. And it was a journey of fifty days, and he shewed me the salvation of God. And we saw a great field, and there were men living in it; they had the faces of oxen, and the horns of stags and the feet of goats, and the bellies of sheep. And I asked the angel and said: Tell me what is the thickness of the heavens, through which we have passed, or what is this field, so that I may tell the sons of men. And the angel Phanuel said to me: The doors which thou seest, by which we passed, as great as the expanse from the East to the West, so is the thickness of the heavens, this great field. And I said to the angel: And these men in strange forms, who are they? And he said to me: These are they who built the tower, and God has transformed them. THE APOCALYPSE OF BARUCH. 97 8. And the angel took me and brought me to the second heaven, and shewed me the great doors open, and he said: Let us goin. And we entered flying, as it were a journey of seven days. And he shewed me a great house, and there were in it living creatures of various forms, whose faces were like those of dogs, and their feet like those of stags, and their horns like those of goats. I, Baruch, asked the angel and said: Who are these? And he said to me: These are those who built the tower wishing to go into heaven. For they made a tower and drove thither all people of the male and female sex. For there you might have seen some cutting wood, some making clay, some throwing lime, and some burning stone. And there was great trouble there for those people from the East to the West: so that each of them cast away his life. And there was great vexation to those people. And there women gave birth to children, but, having given birth, did not cease casting the lime. And when she had taken her upper garment, and wrapped it round (the child), she cast it on the earth, and again went on with the same work. And they built the tower, eighty thousand fathoms and in breadth five: and they fashioned gimlets, so as to pierce heaven, that they should see whether it was stone or copper. And God saw their folly and their high-mindedness, and struck them with an unseen rod, and divided their languages into thirty-three languages. And each went on speaking in his own tongue, for they were before speaking with one language, the Syrian, from the time of Adam to the building of the tower. 4,5. So the angel took me to the light, a journey of thirty- two days, and shewed me a great field; the mind of man could not comprehend it; and in that field there was a very great moun- tain, and on it lay a serpent as from the East to the West, and it bent down drinking from the sea every day a cubit, and ate the earth like grass. And I, Baruch, said to the angel: My Lord, why does this serpent drink from the sea a cubit during the day, and how is it that the sea does not become scanty? And the angel said unto me: Listen, Baruch, God made three hundred, three and thirty great rivers; the first is the river Aphia, the second Avaria, the third Agorenik, the fourth Dunav (the Danube), the fifth Ephrat (the Euphrates), the sixth Asavat, the seventh Ziet- τ τ i 98 THE APOCALYPSE OF BARUCH. nust, the eighth Ineus, the ninth Tigris. There are many other great rivers, and they all go into the sea, and the sea is filled. On account of this God made this serpent, and ordered it to drink of the sea a cubit a day, so that the sea should not increase nor diminish. And 1, Baruch, said to the angel: My Lord, how great is the stomach of this serpent that he can drink of the sea during the day at the rate of a cubit, and eats earth like grass? And the angel said unto me: As great as is the bottom of hell, so great is his stomach. And 1, Baruch, said to the angel: Shew me the tree by which Adam and Eve were seduced and driven out of Paradise. And the angel said unto me: Hear, Baruch; the first is the vine, and the second the sinful longing which Satanail poured upon Adam and Eve; on this account God has cursed the vine because Satanail planted it; and then he cursed Adam and Eve. And I said: If God has cursed the vine, how is it still in use? And the angel said: When God caused the deluge upon the earth, and the water came forth over the high mountains, forty cubits over the mountains, and Noe alone remained, the water came into Paradise and brought out the vine. When the water was dried up, Noe came out of the ship and found the vine lying on the earth, and did not know what it was; for he had heard of it, what it was in appearance, and he thought within himself: It is truly the vine which Satanail planted in Paradise and deceived Adam and Eve, and on this account God cursed it. And Noe said: If I plant it God will be angry with me. And bending his knees he prayed and fasted forty days, praying and saying: O Lord, if I plant this vine, wilt thou be angry with me, my Lord? And God sent his angel Sarsail, and said to him: Rise up and plant the tree which thou hast found, and I will change its name and make it for a good purpose. Watch, Baruch, to see if there is evil in it, as in the case of Satanail. Its evil nature is not changed; when they drink they sin; brother does not love brother, nor father son: through the evil of wine there is contention and impurity, theft and wickedness, 6. And again the angel spake: Go, Baruch, and I will tell thee all the secrets, and thou shalt see from whence comes the sun. And he shewed me the chariot having four horses, which are winged angels: upon that chariot a man was sitting and wore a THE APOCALYPSE OF BARUCH. 99 fiery crown: this chariot was drawn by four hundred angels, and there was a bird flying from the East to the West. And I said to the angel: O my Lord, shew me about everything. And the angel told me: The man sitting on the chariot, wearing a fiery crown, this is the sun; and the bird flying is the guardian of the whole world. And the angel said to me: This bird spreads out its wings and hides the fiery rays of the sun. For if he did not hide the fiery rays of the sun, the race of men could not live on the earth, nor any creature, from the burning heat of the sun. And this bird is ordered to labour till the end of the world. But see what is written on the right wing. And I approached and read, and there were letters lke a stream of gold on a threshing-floor; and this was written: Neither heaven nor earth hath produced me, but the son of the father [hath produced me]. And I asked the angel: What is this bird? And he said to me: His name is the phcenix. 7, 8. And the angel said to me: Come near, Baruch, a little, and thou shalt see the glory of God. And we were standing and singing an angel’s song, and we heard a great thunder in the heaven. I asked the angel: What, I pray, is this thunder? And he said to me: This thunder which thou hearest separates the light of the sun from the darkness, and the angels are bringing the crown to the throne of God. And I saw the sun going like a man melancholy and sad. I saw this bird melancholy and sad, going with him. And I asked the angel: Why is this bird melancholy and sad? And the angel said: This bird is melancholy and sad from the heat of the sun. And I heard him [the bird] calling: O God that givest light, send light to the world. And immediately the cocks crowed. And again I asked the angel: Is there much rest to the sun? And the angel said to me: From the time when the fowls sing till there is light. And the angel said to me: Listen, Baruch, I will tell thee of the going forth of the sun. When the day passes there come four hundred angels, and they take the crown of the sun and bring it to the throne of God, for he is grieved at the sins of men, and when the sun goes under the heaven he cannot endure to see the lawless- ness of men, murders upon the earth, riot, impurity; and he laments, defiling his crown. On this account it is purified at the throne of God. ~I | δὼ 100 THE APOCALYPSE OF BARUCH. 9. And again I said to the angel: My Lord, tell me of the course of the moon, that I may know what it is. And the angel said: The moon is like a woman sitting on a chariot, and [like] oxen drawing her chariot are forty angels, and they are all angels. The form of the moon is like a woman sitting on a chariot. And I, Baruch, said to the angel : Concerning this I wish to ask thee why the moon has not the same light as the sun. And the angel said to me: Listen, Baruch, and I will tell thee. Thou shalt know all, and thou shalt know it: When the serpent deceived Adam and Eve and made appear their nakedness, and they wept bitterly about their nakedness, and the whole creation wept about them, the heavens, the sun, and the stars ; and creation was shaken to the throne of God, the angels and the powers were stirred con- cerning the sin of Adam, but the moon laughed: on this account God was angry with her, and darkened her light, and caused her in a short time to grow old and to be born again; but at first she was not so, but was brighter than the sun and had the length of the day. 10. And again the angel took me forcibly and shewed me a very great lake and said to me: This is the lake whence the clouds draw water and send rain upon the earth. And I, Baruch, said to the angel: How do men say that the clouds go out of the sea, draw up the water of the sea, and rain on the earth? And the angel said to me: The race of man is deceived, knowing nothing. All the water of the sea is salt, for if the rain came from the sea, no fruit would grow on the earth. 11. And the angel took me forcibly and put me in the heavens and shewed me the very great gates. And the names of men were written on them. And the angel said to me: The men who may enter here, their names are here. And I, Baruch, said to the angel: Will not these doors open, that we may come into them? And the angel said to me: They will not open till Michael comes ; but come and thou shalt see the glory of God. And as we were waiting, there was a voice from the heavens like thunder. And I said to the angel: What is this voice? And he said: Michael is going out that he may receive the prayers of men. And already there was a voice, saying that the gates should be opened. And they were opened. And there was thunder, greater than before, and Michael came and met the angel who was with THE APOCALYPSE OF BARUCH. 101 me, and he bowed down to him, And I saw in his hand a great receptacle, and it was as deep as the distance between heaven and earth. And I said to the angel: My Lord, what is it that Michael holds in his hand? And the angel said to me: This is that into which the prayers of men enter. 12. And as he was saying these things, the angels came from the earth bringing gifts full of flowers. And I said to the angel: My Lord, who are these? And the angel said to me: These are those who wait upon righteous men, from whom they bring good gifts; and Michael receives the gifts. And Michael deposited them in the receptacle. 13, 14. And I saw other angels bringing empty treasures, not containing anything. And they were sad on account of the sins of men, for they cannot find anything in them. And they lamented to the captain, Michael: Oh! woe to us, for we are given up to evil punishment, not finding among them anything just ; for if it were possible, we would not have returned to them and would not have smelt their stench: and when their wives had fled to the churches, they brought them out for impurity, and committed every kind of wickedness, so that we could not endure life any longer with those who were disobedient. 15,16. But Michael said: Listen, ye angels of God; it is not ordered that you should depart from sinful men, but you are ordered to labour for them till they repent and turn: I will judge them, saith the Lord. And again there was a voice from the heavens: Attend upon the sinners till they repent ; for if they do not repent, then ye shall inflict upon them a cruel disease and sudden death, and locusts and caterpillars, frost, and thunder and hail and demons, and the destruction of their cities ; and ye shall strangle their children, because God is not feared [among them], and they do not gather together in the Church of God for the sake of prayer, and instead of prayer they bring cursings. The angel said to me: Look, servant of God, and see the resting-place of the righteous and their glory and joy and delight : and again see the resting-place of the wicked, their tears and sighs, and worms that never sleep. The sinners call to Heaven: O just judge, have pity upon us. And 1, Baruch, said to the angel: Who are these, my Lord? And he said to me: These are 102 THE APOCALYPSE OF BARUCH. “ the sinners. And I said to the angel: Bid me, my Lord, that I may weep with them, so that the Lord may hear my voice and pity them. 17. ε A Le. xii, 17 ὁλοκαυτώματα αὐτῷ ἀναφερόμενα διελογιζόμην ἐν ἑαυτῷ «ἰς. 5 λέγων" "Apa οὗτός ἐστιν ὁ θεὸς ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ ἡμᾶς αὐτούς; ἄρα πῶς Ex. xx. 11 γνώσομαι; Ill. Καὶ ἐν τῇ νυκτὶ κοιμωμένου μου ἢλθέν μοι μεγάλη φωνὴ ἐν μείζονι φωτὶ λέγουσα" ᾿Ιωβαβ, lwBaP. 1 Reg. iii. 5 ᾽ \ 3 ae 4 ete. 10 Kal εἶπον" ᾿Ιδοὺ ἐγώ. καὶ εἶπεν" ᾿Ανάστηθι καὶ ὑποδείξω / δ “Δ a @ e σοι τίς ἐστιν οὗτος ὃν γνῶναι θέλεις" οὗτος @ TA ὁλο- Iac. ii, 20 καυτώματα προσφέρουσιν καὶ σπένδουσιν οὐκ ἔστι θεός, ᾽ > fal -- arr αὕτη ἐστιν ἡ δύναμις τοῦ διαβόλου, ἐν ᾧ ἀπατη- cf. Rev. xii τὰ θήσεται ἡ ἀνθρωπίνη φύσις. καὶ ἐγὼ ἀκούσας κατέπεσα ι5 ἐπὶ τὴν κλίνην μου προσκυνῶν καὶ λέγων" Κύριέ μου, ὁ ἐπὶ τῇ σωτηρίᾳ τῆς ἐμῆς ψυχῆς ἐλθών, δέομαί σου, εἴπερ οὗτός ἐστιν ὁ τόπος τοῦ Σατανᾶ ἐν ᾧ ἀπατηθήσονται οἱ (4 \ ’ a oe ἄνθρωποι, δός μοι ἐξουσίαν iva ἀπελθὼν καθαρίσω αὐτοῦ 2 Mace. ii. Ἢ γ ΤΟ Χο τὸν τόπον, ἵνα ποιήσω μηκέτι σπένδεσθαι αὐτόν" καὶ τίς Koy viii > ς / , / lal / 36 εἰ 47 20 ἐστιν ὁ κωλύων με, βασιλεύοντα ταύτης τῆς χώρας; ᾿Σ. ᾽ 5 a / IV. Kat ἀποκριθεὶς ἐμοὶ εἶπεν τὸ φώς Ὅτι μὲν / fal \ if / = γ᾽ \ id / ’ καθαρίσαι τοῦτον τὸν τόπον δυνήσῃ ἀλλὰ ὑποδείκνυμί Readings of P. 1 7] ¢ 3 θρησκευομένου] θρισκ. 11 ᾧ] οὗ 22 καθαρίσαι] καθαιρίσαι Readings of M. 1- ὃ ἐγὼ--θρησκευομένου]͵ ἐγὼ γὰρ ἤμην πλούσιος σφόδρα τῶν ἀφ᾽ ἡλίου ἀνατολῶν ἐν χώρᾳ τῇ Δὐσιτίδι: καὶ πρὸ τοῦ κα- λέσαι με ὁ κύριος ᾿Ιώβ, ἐκαλούμην ᾿Ιωβάβ' ἡ δὲ ἀρχὴ τοῦ πειρασμοῦ ἐγένετο οὕτως" ἣν γὰρ πλησίον τοῦ οἴκου εἴδωλόν τινος θρησκευόμενον ὑπὸ τοῦ λαοῦ ὃ βλέπων] ἔβλεπον 4 ἀναφερόμενα] προσφερόμενα ws θεῴ ἐν ἑαυτῷ] ἐμαυτῷ 5 λέγων] καὶ ἔλεγον om. ὁ θεὸς 0 ἡμᾶς αὐτούς] πάντας ἡμᾶς γνώσομαι]- τὸ ἀληθές 8 νυκτὶ] + ἐκείνῃ 9 om. μεγάλη om, ἐν---φῥωτὶ 10 om. καὶ εἶπον---καὶ εἶπεν 11 οὗτος sec.) + τοίνυν 12 προσφέρουσιν] + οἱ ἄνθρωποι 18, 14 ἀλλ᾽ αὕτη--- ἀκούσας] ἀλλ᾽ ἔστι δύναμις αὕτη καὶ ἐργασία τοῦ διαβόλου, ἐν ἣ ἀπατᾷ τοὺς ἀνθρώπους" κἀγὼ ταῦτα ἀκούσας 14, 15 κατέπεσα---προσκυνῶν καὶ] ἔπεσον εἰς τὴν γῆν καὶ προσεκύνησα 16 om. τῇ ἐλθών] μοι λαλῶν 17 τόπος] τύπος om. ἐν ᾧ---ἄνθρωποι 18, 19 δός---σπένδ. αὐτόν] δέομαί σου, κέλευσόν με ἀπελθεῖν κ. ἀφανίσαι αὐτὸν κ. καθαρίσαι τὸν τόπον τοῦτον 19, 20 καὶ ris— χώρας] οὐκ ἔστιν ὁ κωλύων με τοῦτο ποιῆσαι, βασιλέα ὄντα τῆς χώρας ταύτης ἵνα μηκέτι πλανηθῶσιν οἱ ἐν αὐτῇ 21 ἸΚαὶ---φῶς] καὶ ἀπεκρίθη μοι ἡ φωνὴ ἐκ τοῦ φωτὸς λέγουσα om. μὲν 22 δυνήσῃ] δυνήσεις ὑπο- δείκνυμι] ἰδοὺ ἀποδείκνυμι 100 TESTAMENTUM IOBI. ᾿ ᾿ ne vii. 2 σοι πάντα ἅπερ ἐνετείλατό μοι κύριος μεταδιδόναι σοι. etc., xiv. iat : i » 31 κἀγὼ εἶπον ὅτι Ἰ]Ϊάντα ὅσα ἐνετείλατό μοι τῷ θεράποντι j an? , 53 δ , / Lob. 8 (Α) αὐτοῦ ἀκούσομαι καὶ πράξω. καὶ πάλιν εἶπεν" Τάδε λέγει Rev. ii.13, κύριος" "Kav ἐπιχειρήσεις καθαρίσαι τὸν τόπον τοῦ Σα- ct. Eph. a 3 G 7ὔ aes) a > ὌΝ a , iv. 27 Tava, ETAVATTNOETAL TOL μετὰ ὀργῆς εἰς πόλεμον" μόνον a= “ \ f , ᾽ lal / ταὶ aoa ὅτι τὸν θάνατόν σοι ov δυνήσεται ἐπενεγκεῖν" ἐπιφέρει δέ ᾽ \ ete a Cle τ \ Ps, xxvi, 6 TOL πληγὰς πολλάς" ἀφαιρεῖται σου Ta ὑπάρχοντα᾽ Ta οἵ. Act. δ > BOTH ENO eG , ͵ . xj 95 Παιδία σοὺ ἀναιρῆσει αλλ εαν ὑπομείνῃς, ποιήσω σου τὸ κυ τι τ > ‘ a n a na oo a Mt. ii. 16 ὄνομα ὀνομαστὸν ἐν πάσαις Tals γενεαῖς τῆς γῆς ἄχρι τῆς Heb. x. 32 a a \ ͵ \ Tac. 150 συντελείας τοῦ αἰῶνος" καὶ πάλιν ἀνακάμψρω σε ἐπὶ τὰ το, b droboGforrat aah Semana o v.11 ὑπάρχοντά σου, καὶ ἀποδοθήσεταί σοι πλάσιον᾽ ἵνα an. X11 ek γα ᾽ 7 3 13 γνῷς ὅτι ἀπροσωπόληπτός ἐστιν, ἀποδιδοὺς ἑκάστῳ τῷ ἢ Ὑ11] ς io 3 ΄ ἐπ apr ὑπακούοντι ἀγαθά" Kal ἐγερθήσῃ ἐν TH avactace’ ἔσῃ erage: \ ᾽ \ , a , ΞΟ. 1 Pet.i.17 γὰρ ὡς ἀθλητὴς πυκτεύων καὶ καρτερῶν πόνους καὶ ἐκ- Proy. xxiv. ὃ , \ L ἃ ͵ “ Si \ 19 εχόμενος TOV στέφανον᾽ τότε γνώσει OTL δίκαιος καὶ € = - > \ \ ς Uy \ Bent ve ἀληθινὸς καὶ ἰσχυρὸς ὁ κύριος, ἐνισχύων τοὺς ἐκλεκτοὺς ᾽ lal Ex. xx.5 @vUTOU. Vay ᾽ 7 - 1 Gor. ix V. Kai ἐγώ, texvia μου, ἀνταπεκρίθην αὐτῷ Ti" Axpt 25, 26 , ς , \ ᾿ i NS / a \ \ Heb. xi. θανάτου ὑπομείνω καὶ ov μὴ ἀναποδίσω. Kal μετὰ TO 27 θη , ἘΌΝ n 3 ὌΝ > r06 aD Es 09 a Ts. xi. 10 σφραγισθῆναί με ὑπὸ τοῦ ἀγγέλου, ἀπελθόντος ἀπ᾽ ἐμοῦ, se / , ‘ / , ἊΝ 5» a € lal ͵ Bee ii. 10 τότε ἐγώ, τεκνία μου, ἀναστὰς ἐν TH ἑξῆς νυκτί, Tapa- Vv. vil. 3 Readings of M. 1 μεταδιδόναι σοι] εἰπεῖν cout ἐγὼ γάρ εἰμι ὁ apx- άγγελος τοῦ θεοῦ 2 ἐνετείλατό μοι] ἐντελεῖται 3 om. καὶ πράξω πάλιν εἶπεν] εἶπέ μοι ὁ ἀρχάγγελος 4 ᾿Βὰν---καθαρίσαι] εἰ ἀπολέσαι ἐπιχειρήσεις καὶ καθαίρεις τύπον] τύπον 5,6 ἐπαναστήσεται] ἀναστ. πόλεμον] - καὶ ἐνδείξεται ἐν σοὶ πᾶσαν τὴν πονηρίαν αὐτοῦ Onl. μόνον---ἐπενεγκεῖν ἐπιφέρει δὲ] ἐποίσει 7, 8 πληγὰς πολλάς] πολλ. πληγ. Kal χαλεπάς ἀφαιρεῖται] καὶ ἀφαιρ. σου] ἀπό σου πάντα τὰ παιδία] τά τε π. 8—10 dvatp.—avak.] ἀναιρεῖ καὶ πολλὰ κακά σοι ποιήσει Kal ἐπεὶ (l. ἔσει) ws ἀθλητὴς πυκτεύων καὶ καρτερῶν πόνους καὶ ἐκδεχόμενος τὸν μισθόν, καὶ τοὺς πειρα- σμοὺς προσκα--ρΞ τερῶν καὶ τὰς θλίψεις" ἀλλ᾽ ἐὰν ταῦτα ὑπομένῃς --αΟἰῶνος" καὶ πάλιν ἐπανακάμψω 11 διπλάσιον] διπλάσια πάντα ὧν ἀπο- Rev. ii. 10 λέσεις 12 ἀπροσωπόλ. ἐστιν] - ὁ θεός 18 ἀγαθά]7-- ἃ καί σοι δωρήσεται, 1 Pet. v. 3 καὶ στέφανον ἀμαράντινον κομίσεις καὶ ἐγερθήσῃ] ἔγερθήσει δὲ καὶ Dan. xii. 2 ; ἀναστάσει] - εἰς ζωὴν αἰώνιον 15 γνώσει] γνώσεις 10,17 ἀληθινὸς] ἀληθὴς om. ἐνισχύων---αὐτοῦ 18 Καὶ ἐγώ, τεκνία] ἐγὼ δέ, τέκνα 18, 19 "Axpe 3 la id ta i 7 , \ > Ζ ς A π-ἀναποδίσω] ὑπομένω μέχρι θανάτου πάντα τὰ ἐπερχόμενά μοι ὑπὲρ τῆς ἀγάπης τοῦ θεοῦ καὶ οὐ μὴ ἀναπηδήσω 19—p. ὅ, 1 καὶ μετὰ---μεθ᾽ ἑαυτοῦ] τότε ὁ ἄγγελος σφραγίσαμενός με ἀπῆλθεν ἀπ᾽ ἐμοῦ" τῇ δὲ ἑξῆς ἀναστὰς τῇ νυκτὶ ἔλαβον 10 20 τὸ σι TESTAMENTUM [ΙΟΒΙ. 107 λαβὼν μεθ᾽ ἑαυτοῦ πεντήκοντα παῖδας καὶ εἰς τὸν ναὸν οἷ. Judg. “ ’ / ’ , , STEN > \ ὩΣ , Vi. 25 566. τοῦ εἰδωλίου ἀπελθών, κατηνεγκα AUTO εἰς TOE αφος, Και 15. xxvi. 5 dA τ , ᾽ \ 3 / / I] n οὕτως ἀνεχώρησα εἰς τὸν οἶκόν μου, κελεύσας ἀσφαλισθῆναι τὰς θύρας. VI. ᾿Ακούσατέ μου, τεκνία, καὶ θαυμάσατε' ἅμα γὰρ εἰσῆλθον εἰς τὸν οἶκόν μου καὶ τὰς θύρας μου ἀσφαλι- Mt. xxvii. 64 Act. xvi. , ᾽ ’ 5 tl > / 92 ὦ ζητήσῃ με, μὴ σημανθήτω, ἀλλ᾽ εἴπατε ὅτι Οὐ σχολάζει" 23, 24 \ \ , 5 7 " ὃ > K \ > nan» 5 Mt. Xi. 4 περὶ YAP πράγματος ἀναγκαίου ἐνδον ἐστιν. Wal ἐμοῦ EVOOY 2 Coy. xi. / > ΄ a / “ v , σάμενος ἐνετειλάμην τοῖς προθύροις μου ὅτι Ki Tus σήμερον v c Ss n θ Ν > > / vv 14 ὄντος, ὁ Σατανᾶς μετασχηματισθεὶς εἰς ἐπαίτην ἔκρουσεν Ὸ an > sae τὴν θύραν Kat λέγει: Σήμανον τῷ ᾿Ιὼβ λέγουσα ὅτι Le. xiii. 25 al Ν \ fal 5 Βούλομαι συντυχεῖν σοι. καὶ ἡ θυρωρὸς εἰσελθοῦσα 2 Reg. iv. λέγει μοι ταῦτα καὶ ἤκουσεν παρ᾽ ἐμοῦ δηλῶσαι μὴ σχολάζειν με νῦν. fal , a VII. ‘O δὲ Σατανᾶς ἀκούσας ἀπῆλθεν καὶ ἐπέθετο τοῖς ὦμοις ἀσσάλιον, καὶ ἐλθὼν λελάληκεν τῇ θυρωρῷ λέ Ei \ a Ἢ] Yo} Δός ” > a A yov’ Kizrov τῷ ᾿Ιώβ, Δός μοι ἄρτον ἐκ τῶν χειρῶν σου 4 / \ » \ ” > 4 / Aa \ wa φάγω. καὶ ἐγὼ ἄρτον ἐκκεκαυμένον δέδωκα TH παιδὶ a r 53 “Ὁ - διδόναι αὐτῷ, καὶ εἶπον αὐτῷ ὅτι Μηκέτι προσδόκα φαγεῖν > lal - a ” gd > / / \ ¢ oe ‘ EK τῶν E“O@V ἄρτων, OTL aTHAAOTPiwWaal pov. καὶ ἢ Eph. ii. 12 n n n Col. i. 21 θυρωρὸς αἰδεσθεῖσα δοῦναι αὐτῷ τὸν ἐκκεκαυμένον Kal / y \ > 5 σποδοείδην ἄρτον, ἐπεὶ [εἰ] μὴ ἔγνωκεν εἶναι αὐτὸν τὸν Σατανᾶν, ἦρεν ἐκ τῶν ἑαυτῆς ἕνα ἄρτον καλὸν καὶ ἔδωκεν αὐτῷ" ὁ δὲ λαβὼν καὶ ὺς τὸ ἧς, Εἰ ἢ bc" ( b γνοὺς TO γεγονός, εἶπεν TH παιδί ’ fal AN an ἈΑπελθοῦσα, κακὴ δούλη, φέρε τὸν δοθέντα σοι δοθῆναί Readings of P. 10 ἐπέτην 24 γεγονώς Readings of M. 1,2 καὶ els—dados] ἀπῆλθον εἰς τὸν ναὸν τοῦ εἰδωλείου καὶ ὀλόθρευσα αὐτὸν ἄχρις ἐδάφους ὅ--- om. ᾿Ακούσατε--- ἀσφαλισάμενος 7 ἐνετειλάμην] ἐντειλάμενος 8, 9 σημανθήτω] + μοι εἴπατε] + αὐτῴ ὅτι οὐ σχολάζει---ἔνδον ἐστιν] σχολάζει περὶ πραγμάτων ἀναγκαίων, ἔνδον ἐστιν 9, 10 Καὶ---ὄντος] τότε 11 τὴν θύραν κ. λέγει] τῇ θύρᾳ λέγων τῇ θυρωρῷ 12 σοι] αὐτῷ 18, 14 δηλῶσαι---νῦν] ὅτι σχολά ζω 15, 10 Ὁ δὲ---ἀσσάλιον] ἀστοχήσας ἐν τούτῳ ὁ πονηρὸς ἀπελθὼν ἐπέθηκεν ἐπὶ τοὺς @pous αὐτοῦ doo. ῥακκώδη ἐλθὼν] εἰσελθὼν 17 ᾿Ιώβ]-Ὁ ὅτι 18 k. ἐγὼ] κ. ἀκούσας ἐγὼ ταῦτα ἄρτον---παιδὶ] ἔδωκα αὐτῇ ἄρτον ἐκκεκ. 19. διδόναι] δοῦναι εἶπον] ἐδήλωσα Μηκ. προσδ. φαγ.} unk. pay. προσδ. 20 ἀπηλλοτρίωσαί μου] ἀπηλλοτριώθην σοι (Ll. σου) 21, 22 δοῦναι] ἐπιδοῦναι τὸν ἐκκ. K. σποδ. ἄρτ.] τὸν ἐκκ. ἄρτ. K. σποδ. 22, 28 ἐπεὶ---Σατ.] μὴ ἰδοῦσα ὅτι ὁ Σ. ἐστὶν ἑαυτῆς---καλὸν] αὐτῆς ἄρτων τῶν K. 24 παιδί] παιδίσκῃ 25 φέρε] -- μοι Mt. xv. 16 Mt. v. 14 lo. xiii. 28 Le. iv. 13 cf. Rev. xvill. 1 Tob 1. 3 Tob xxxi. 20 lob i. 3 108 TESTAMENTUM. IOBI. ” Ἂν ” AY [ἢ / ς “-“ μοι ἄρτον. καὶ ἐκλαυσεν μετὼ λύπης μεγάλης ἡ TALS A A Coe? \ , ᾿ λέγουσα ᾿Αληθῶς καλῶς σὺ λέγεις εἶναί με κακὴν δούλην > , ἐπ \ εἰ yap μὴ ἤμην, ἐποίησα av καθὼς προσετάχθη μοι ὑπὸ a iC , > a τοῦ δεσπότου pov. Kal ὑποστρέψασα προσήνεγκεν αὐτῷ Sas , L ERIE. Vln τὸν κεκαυμένον ἄρτον, λέγουσα αὐτῷ᾽ Τάδε λέγει ὁ κύριός 5 “ Dey, 3 \ , 5 A 7 “ μου, ὅτι Οὐκέτι οὐ μὴ φάγῃς ἐκ τῶν ἄρτων μου, ὅτι ᾽ / - > \ Ἂς fal ΄ Μ ivf \ ἀπηλλοτριώθην σου ἀκμὴν Kal τοῦτό σοι ἔδωκα ἵνα μὴ > ad a Seals > Lad γον A a ἐγκληθώῶ ὅτι τῷ αἰτήσαντι ἐχθρῷ οὐδὲν παρέσχον. ταῦτα : Γὰ ¢€ a bd ts , \ lal / “ ἀκούσας ὁ Σατανᾶς ἀντέπεμψέν μοι τὴν παῖδα, λέγων ὅτι μ \ \ a U Ὡς ὁλόκαυστός ἐστιν O ἄρτος οὗτος, ποιήσω καὶ TO σῶμά 10 lal A f 3 σου τοιοῦτον" ἐν γὰρ μιᾷ ὥρᾳ ἀπέρχομαι καὶ ἐρημώσω σε. 7. A a , : , \ καὶ ἀνταπεκρίθην αὐτῷ" “O ποιεῖς ποίησον" εἴ τι γὰρ , 5) «ς lol J / βούλει ἀγάγαι μοι, ἕτοιμός εἰμι ὑποστῆναι ἅπερ ἐπιφέρεις μοι. fal 3 \ LI VIIL. Ὅτε δὲ ἀπέστη am ἐμοῦ, ἀπελθὼν ὑπὸ τὸ 15 / {4 \ , ivf / > / \ lal στερέωμα ὅρκωσεν τὸν κύριον iva λάβῃ ἐξουσίαν κατὰ TOV \ / \ fa) ὑπαρχόντων fou" καὶ τότε λαβὼν τὴν ἐξουσίαν Tapa θεοῦ Φ 3 / la) ἦλθεν καὶ ἦρέν μου σύμπαντα TOV πλοῦτον. lo) id id al \ IX. ᾿Ακούσατε οὖν, ὑποδείξω γὰρ ὑμῖν πάντα τὰ συμβεβηκότα μοι καὶ τὰ ἀρθέντα μοι. εἶχον γὰρ ἑκατὸν 20 2 τὰ “Ὁ τριάκοντα χιλιάδας προβάτων καὶ ἀφόρησα ἀπ᾽ αὐτῶν an 4 a a χιλιάδας ἑπτὰ καιρῆναι εἰς ἔνδυσιν ὀρφανῶν Kal χηρῶν καὶ ᾽ / a ~ fal πενήτων καὶ ἀδυνάτων" ἦν δέ μοι ἀγέλη κυνῶν ὀκτακόσιοι φυλάσσοντές μου τὸν οἶκον" εἶχον δὲ καμήλους ἐννακισ- ᾽ a χιλίους" καὶ ἐξ αὐτῶν ἐξελεξάμην τρισχιλίας ἐργάζεσθαι 25 Readings of M. 1 μετὰ .---παῖς] ἣ π. μ. λύπ. μεγάλης 2 om. καλῶς σὺ 3 εἰ yap—av] ὅτι οὐκ ἐποίησα 4 προσήνεγκεν) ἤνεγκεν 5 om. ὁ 6 om. Οὐκέτι pou] + ἔτι 7 cou] σοι om. ἀκμὴν τοῦτο] τοῦτον 8 ἐγκληθῶ] ἐγκλεισθῶ παρέσχον] παρέσχου ταῦτα] καὶ ταῦτα 10, 11 ‘Qs—é€pnudow σε] ὡς ὁρᾷς τὸν ἄρτον τοῦτον τὸν ὁλόκαυτον, οὕτω ποιήσω ἐν τάχει καὶ τὸ σῶμά σου τοιοῦτον 12 ον. αὐτῷ 12—14 εἴ τι-- ἐπιφέρεις μοι] καὶ οἵᾳ βούλῃ ἀγωγῇ ἔργασον᾽" ἕτοιμος γάρ εἰμι ὑποστῆναι ἅπερ προσφέρεις μοι 15 Ὅτε δὲ] ταῦτα ἀκούσας ὁ διάβολος ἐμοῦ] - καὶ 16 om. κατὰ 17 μου] μοι om, τότε παρὰ θεοῦ post λαβὼν 18 σύμπ. τ. πλοῦτον] τ. σύμπ. πλοῦτ. παραχρῆμα 19, 20 om. ᾿Ακούσατε---ἀρθέντα μοι 21 ἀφόρησα ἀπ᾽ αὐτῶν] ἐξ αὐτῶν ἀφώρισα 22 ἑπτὰ καιρῆναι] τοῦ εἶναι 24, 25 φυλάσσοντές μου τ. oikov] οἱ φυλάσ- σοντες τὰ ποίμνια καὶ ἄλλους κύνας εἶχον σ φυλάσσοντας τὸν οἶκον καμήλους] καὶ μύλους ἐννακισχιλ. ---τρισχιλ.} θ 25 ἐργά- ζεσθαι] + κατὰ TESTAMENTUM IOBI. 109 “ / \ / > an > / > \ / πᾶσαν πόλιν, καὶ γωμώσας ἀγαθῶν ἀπέστειλα εἰς TAS πόλεις \ ~ \ / > , > Lal Niece) / a καὶ εἰς τὰς κώμας, ἐντειλάμενος ἀπελθεῖν Kal ἐπιδιδόναι τοῖς > / cal \ Lal a U ἀδυνάτοις καὶ τοῖς ὑστερουμένοις Kal ταῖς χηραῖς πάσαις" 3 Xe \ ἢ , " , Ξ \ εἶχον δὲ ἑκατὸν τριάκοντα χιλιάδας ὄνων νομάδων" Kal ᾽ i n \ a 5 ἀφόρησα ἐξ αὐτῶν πεντακοσίας, Kai τὴν ἐξ αὐτῶν γονὴν / \ / lal / ἐκέλευον πιπράσκεσθαι καὶ διδόναι τοῖς πένησιν καὶ / / > a ἐπιδεομένοις" καὶ ἤρχοντό μοι εἰς ἀπάντησιν ἀπὸ πασῶν A lal >’ / TOV χωρῶν ἅπαντες" avewypévar δὲ ἦσαν αἱ τέσσαρες 4 fa a rd ye θύραι τοῦ οἴκου μου ἐκέλευον δὲ τοῖς οἰκέταις μου 7 3 lal \ \ lj 1o ταύτας εἶναι ἀνεῳγμένας, τοῦτον τὸν σκοπὸν ἔχων, μὴ v ” / > fal > ji \ » , ἄρα ἔλθωσίν τινες αἰτοῦντες ἐλεημοσύνην καὶ ἴδωσίν με παρακαθεζόμενον τῇ θύρᾳ, καὶ αἰδεσθέντες ἀποστραφῶσιν ρ μενον τῇ θύρᾳ, ρ \ / ’ ᾽ / \ μηδὲν λαβόντες: ἀλλ᾽ ὅταν ἴδωσίν pe πρὸς μίαν θύραν / a “ an καθημένον, δυνηθῶσιν διὰ τῆς ἄλλης ἐπανελθεῖν Kal an « ἐ 15 λαβεῖν ὅσον χρήζουσιν. 3 f X. Ἦσαν δέ μοι καὶ τράπεζαι ἱδρυμέναι τριάκοντα ἐν “Ὁ " Tete , cf a / / a τῷ οἴκῳ μου ἀκίνητοι πάσας ὥρας τοῖς ξένοις μόνοις 5 \ \ a An, £9 , , ͵ ᾿ εἶχον δὲ καὶ τῶν χηρῶν ἄλλας δώδεκα τραπέζας κειμένας \ Yi / an / / καὶ εἴ τις ξένος προήρχετο αἰτῆσαι ἐλεημοσύνην, ἀνάγκην 5 L > a , \ Ἃ a \ see. 20 εἶχεν τρέφεσθαι ἐν TH τραπέζῃ πρὶν ἢ λαβεῖν τὴν χρείαν \ MN 855. γ > A \ ΄ , ας καὶ οὐδὲ ἐπέτρεπον ἐξελθεῖν τὴν θύραν μου κόλπῳ κενῷ 3 \ \ , \ , ΄, ἊΣ τὰ \ εἶχον δὲ τρὶς χίλια καὶ πεντακόσια ζεύγη βοῶν καὶ Ε] / , » a 3 , \ y ᾽ ἐξελεξάμην ἐξ αὐτῶν ζεύγη πεντακόσια, καὶ ἔστησα εἰς \ ᾽ ὃ A 5) A A τὸν ἀροτριασμὸν ὃν δύνανται ποιεῖν ἐν παντὶ ἀγρῷ τῶν Readings of P. 8, 9 τεσσάρεις θύραις 18 ὅταν 7 ut widetur: fors. ἐπὰν ε 21 κενῷ] καινῷ Readings of M. 1-- 8 καὶ γωμώσας---πάσαι9] καὶ γόμους κομίζεσθαι ἀγαθῶν" καὶ ἀπέστελλον κατὰ πᾶσαν πόλιν κ. εἰς τ. κώμας----τοῖς ἀδυν. K. τ. ἀρρώστοις κ. τ. ὑστερουμ. 4 δὲ] -- Καὶ ἑκατὸν τριάκοντα) pu 5 ἀφόρ. ἐξ abr. πεντ. ἐξ air. ἀφώρισα φ 0, 7 καὶ διδόναι---ἐπιδεομ.} κ. τὴν τιμὴν εἶναι τοῖς πέν. κ. δεομένοις 7 κ. ἤρχοντό μοι] ἤρχοντο γὰρ ἀπάντησιν] ἀνάντησιν 8 ἅπαντες] οἱ πένητες 8, 9 τεσσάρεις θύραις] τέσσαρες θύραι δὲ] γὰρ om. μου 9, 10 ἐκέλευον---ἔχων] ὑπὲρ τοῦ τοιούτου σκοποῦ 11 αἰτοῦντες ἐλεημ.} ἐλεημ. ζητοῦντες 12 τῇ θύρᾳ] εἰς μίαν τῶν θυρῶν 12—14 om. καὶ αἰδεσθέντες--καθημένον ἐπανελθεῖν] ἀπελθεῖν ὅσον] ὅσων 10, 17 om. ἐν τῷ οἴκῳ μου πάσας wpas|] πᾶσαν ὥραν 18 om. ἄλλας 19 om. ἕένος mponpx. αἰτῆσαι] ἤρχετο αἰτῶν om. ἀνάγκην 20 τραπέζῃ πρὶν ἢ] τραπέζᾳ μου τοῦ 21 οὐδὲ] οὐδένα 23 om. ζεύγη ἔστησα) ἔταξα 24 ὃν δύνανται] ὧδε πάντα Tob xxxi. 32 Iob xxxi. 84 Act. vi. 1, Mt. xviii. 26, 29 Tob xxxi. 35—37 110 TESTAMENTUM IOBI. , » ul \ Ν A » lal > / προσλαμβανόντων αὐτά, καὶ τὸν καρπὸν αὐτῶν ἀφορίζειν a a Ld τοῖς πένησιν εἰς THY τράπεζαν αὐτῶν. εἶχον δὲ ἀρτοκόπια 3 ψ. 615 τς Μ > \ ς / 2 fol πεντήκοντα ἀφ᾽ ὧν ἔταξα eis τὴν ὑπηρεσίαν δώδεκα τῆς τῶν πτωχῶν τραπέζης. ΧΙ. Ἦσαν δὲ καὶ ξένοι τινὲς ἰδόντες τὴν ἐμὴν προ- σι , a A Ovpiav’ καὶ ἐπεθύμησαν καὶ αὐτοὶ ὑπηρετεῖν τῇ διακονίᾳ" > 3 a Kal ἄλλοι τινὲς ἦσάν ποτε ἀποροῦντες καὶ μὴ δυνάμενοι ’ fal ” an Ν / A / Ul aVAAOTAL ἤρχοντο παρακαλοῦντες Kat λέγοντες" Δεόμεθα Ν lal σου, καὶ ἡμεῖς δυνάμεθα ταύτην τὴν διακονίαν ἐκτελέσαι; ΕΝ x vA Ἢ / \ > «ς al ἐς Ν οὐδὲν δὲ κεκτήμεθα. ποίησον σὺ μεθ᾽ ἡμῶν ἔλεος, καὶ το / € Qn “ : , \ πρόχρησον ἡμῖν χρυσίον, ἵνα ἀπέλθωμεν εἰς τὰς μακρὰς ,ὔ A A if πόλεις ἐμπορευόμενοι, καὶ τοῖς πένησιν δυνηθῶμεν ποιή- Lal δ » σασθαι διακονίαν, καὶ μετὰ τοῦτο ἀποκαταστήσωμέν σοι ἊΝ \ BJ \ fa! ’ / ’ / {4 “ τὸ ἴδιον. καὶ ἐγὼ ταῦτα ἀκούων ἠγαλλιώμην ὅτι ὅλως ’ ἴω A fal Tap ἐμοῦ λαμβάνουσιν εἰς οἰκονομίαν τῶν πτωχῶν Kal “ unr , , \ fal 50, ᾽ al “ προθύμως δεξάμενος τὸ γρωμματεῖον ἐδίδουν αὐτοῖς ὅσον A \ / ’ , Ὁ ’ / 5 \ / ἤθελον, μὴ λαμβάνων παρ᾽ αὐτῶν ἐνέχυρα εἰ μὴ μόνον an lal 7 ἔγγραφον" καὶ οὕτως ἐνεπορεύοντο ἐν τοῖς ἐμοῖς" ἐνίοτε if rf lal δὲ ἐμπορευόμενοι ἐπετύγχανον καὶ ἐδίδουν τοῖς πτωχοῖς" τὶ fal By \ ἐνίοτε δὲ πάλιν ἀπεσυλοῦντο καὶ ἤρχοντο Kal παρεκάλουν 20 7, Ξ , , , S79 Ce oy, με λέγοντες" Δεόμεθά cov, μακροθύμησον ἐφ᾽ ἡμᾶς" ἴδωμεν rc a , > \ >’ πῶς ἀποκαταστῆσαί σοι δυνάμεθα. κἀγὼ ἀνυπερθέτως lal / / προέφερον αὐτοῖς TO χειρόγραφον, καὶ ἀνεγίνωσκον, στέ- Readings of P. 21 Δεώμεθά Readings of M. 1 προσλαμβαν.---ἀφορίζειν] προσλαβόντων αὐτοῦ κ. τὴν εἴσοδον τῶν καρπῶν αὐτῶν ἀφώριζον 2 δὲ]- καὶ 3, 4 ἔταξα---τραπέζης] ἔταξα εἰς τὴν τράπεζαν τῶν πτωχῶν" εἶχον δὲ δούλους ἐξαιρέτους εἰς τὴν ὑπηρ. ταύτην 6 Kx. ἐπεθύμ.---ὑπηρετεῖν]) x. αὐτοὶ ἐπεθύμ. ὑπηρετῆσαι 7 om. ποτε 9 cov]+ ἐπειδὴ τὴν διακ. ἐκτελ.} ἐκτελ. τ. διακ. 10 οὐδὲν δὲ] κ. οὐδὲῤ om. σὺ 11 πρόχρησον] προχείρισον 12 ἐμπορευόμ..--- δυνηθῶμεν] κ- ἐμπορευσώμεθα κ. τὸ περιττὸν τῆς ἐμπορίας δυνηθῶμεν 14 ἴδιον] + gov 16, 17 δεξάμενος---ἤθελον] ἐδίδουν αὐτοῖς ὅσ. ἢθ., δεχόμενος τὸ γράμμα αὐτῶν ἐνέχυρα] ἐνέχυρον μόνον] -" τὸ 18, 19 καὶ οὕτως----ἐμοῖς] K. πορευόμενοι ἐπορεύοντο ἐνίοτε---πτωχοῖς] καὶ ἐπετύγχανον ἐδίδουν τοῖς πτωχοῖς 20 ἐνίοτε--- ἤρχοντο] πολλάκις τινες ἀπόλωλαν ἐξ αὐτῶν ἐν ὁδῷ ἢ ἐν θαλάσσῃ ἢ ἐσυλοῦντο ἐξ αὐτῶν καὶ ἐρχόμενοι 21 ἴδωμεν] ἵνα ἴδωμεν 22 ἀποκαταστ. σοι δυνάμ. ἀποκαταστήσωμέν σοι τὰ σά 22—p. 9, 1 κἀγὼ--λέγων] ἐγὼ δὲ ταῦτα ἀκούων καὶ συμπαθῶν αὐτοῖς προέφερον αὐτῶν τὸ χειρύόγ. K. ἀνεγίν, ἐνώπιον αὐτῶν καὶ διαρρήξας ἐλευθέρουν αὐτοὺς τοῦ χρέως λέγων οὕτως TESTAMENTUM IOBI. 111 φανον ἐπιφερόμενος ἀφαιρήσεως λέγων Ὅσον προφάσει τῶν πενήτων ἐπίστευσα ὑμῖν, οὐδὲν λήψομαι παρ᾽ ὑμῶν. οὐδὲ ἐδεχόμην τι παρὰ τοῦ ὀφειλέτου μου. XII. Kai εἴ ποτέ μοι ἤρχετο ἀνὴρ ἱλαρὸς τὴν καρδίαν, 5 λέγων Οὔτε ἐγὼ εὐπορῶ ἐπικουρῆσαι τοῖς πένησιν" βού- λομαι μέντοι κἂν διακονῆσαι τοῖς πτωχοῖς σήμερον ἐν τῇ σῇ τραπέζᾳ. καὶ συγχωρηθεὶς ὑπηρέτει καὶ ἔτρωγεν᾽" καὶ ἑσπέρας γινομένης ἐξερχόμενος ἀπελθεῖν εἰς τὸν οἶκον αὐτοῦ AapBavew ἠναγκάζετο Tap ἐμοῦ Resyauriass Ἔ“:- 10 ἰσταμδι ὅτι ἐργάτης εἶ ἄνθρωπος προσδοκῶν καὶ ἀναμένων cf. Lev. θύ > Bet θὸ xix. 13 σου τὸν μισ ov’ ἀνάγκην ἔχεις οαββευν. καὶ οὐκ ἔων μισ OV Tobit iv. μισθωτοῦ ἀπομεῖναι παρ᾽ ἐμοὶ ἐν TH οἰκίᾳ μου. εν ᾿ Ξ ac. ν. XITI. - δὲ οἱ ἀμέλγοντες τὰς βοῦς ῥέοντες ἐν Tob vii. 9 τοῖς apoE Kal TO βούτυρον διεχεῖτο ἐν ταῖς ὁδοῖς Bee "αὶ 0 = G 15 τὰ κτήνη ἀπὸ τοῦ πλήθους ἐν ταῖς πέτραις Kal τοῖς ὄρεσιν ἐκοιτάζοντο διὰ τὰ λοχευόμενα καὶ διὰ ταῦτα μὲν ὄρη ἐκλύζοντο γάλακτι καὶ ὡς πεπηγμένον βούτυρον γίγνεσθαι. ἀπέκαμνον δὲ οἱ δοῦλοί μου οἱ τὰ τῶν χηρῶν ἐδέσματα ἑψοῦντες καὶ τῶν πενήτων ὀλιγωροῦντες κατηρώντό μοι 20 λέγοντες" Tis ἂν δῴη ἡμῖν ἐκ τῶν σαρκῶν αὐτοῦ ἐμπλη- Tob xxxi. σθῆναι ; Nav μου χρηστοῦ ὄντος. ie XIV. Εἶχον δὲ ἐξ ψαλμοὺς καὶ dexayopdov κιθάραν" Ps. xxxii. 2 etc. Readings of P. 5 ἐπικουρισαι 7 ὑπηρετειν 9 ἐπίσταμε 17 πεπειγ- μένον 19 ὀλιγωρούντων Readings of M. 3 οὐδὲ---τι] κ. οὐδὲν ἐδεχόμην ὀφειλέτου] ὀφειλήτου 4 om. μοι τὴν καρδ.] τῇ καρδίᾳ 5 Οὔτε ἐγὼ εὐπορῶ] οὐδὲν ἀπορῶ 0, 7 μέντοι κἂν] μὲν σήμερον---τραπέζᾳ] ἐν τῇ τραπέρᾳ (sic) σου ὑπηρέτει] ὑπηρετειν ἔτρωγεν ἔφαγεν 7—9 καὶ ἑσπέρας.--- λέγοντος] καὶ τῇ ἑσπέρᾳ ἐδίδου (1. ἐδίδουν) αὐτῷ τὸν μισθὸν αὐτοῦ" καὶ ἐπορεύετο els τὸν οἶκον αὐτοῦ χαίρων" καὶ εἰ μὴ ἐβούλετο λαβεῖν, ἠναγκάζετο παρ᾽ ἐμοῦ λέγοντος πρὸς αὐτόν 11, 12 μισθὸν (ργ]ὶ.}}7-Ἐ καὶ καὶ οὐκ ἔων---οἰκίᾳ μου] καὶ οὐκ ὑστέρησα ποτὲ μισθὸν μισθωτοῦ ἢ ἄλλου τινὸς ἢ ἀφῆκα τὸν μισθὸν αὐτοῦ ἐσόμενον παρ᾽ ἐμοὶ μίαν ἑσπέραν ἐν τῇ οἰκίᾳ μου 13—17 βοῦς-- γίγνεσθαι] βόας ἢ καὶ τὰ πρόβατα τοὺς παροδίτας ἐν τῇ ὁδῷ ὅπως μεταλάβωσιν ἐξ αὐτοῦ" καὶ διεχεῖτο γάλα τὸ βούτυρον ἐν τοῖς ὄρεσι καὶ ἐν ταῖς ὁδοῖς ἀπὸ τοῦ πλήθους" ἐν δὲ ταῖς πέτραις καὶ τοῖς ὄρεσιν ἐκοιτάζοντο διαλοχευόμενα om. cet. 18 ἀπέκαμνον] ἀπέκαμον χηρῶν] - καὶ τὰ τῶν πενήτων 19 ἑψοῦντες] ἐνέχοντες καὶ τῶν πεν. ὀλιγ. KaTnp.] K. ὀλιγοροῦντες καταρονταῖι (sic) 20 δῴη] δοίη pki! + ἐμφορηθῆναι καὶ 21 λίαν---ὄντος] λίαν xp. ὄντος μου πρὸς αὐτούς 22 δὲ] + καὶ Tob xxi. 12 Heb. xi. 26 Num. xvii. 10 Tob i. 4 Tobi. 5 Ch Sir. x. 7 Prov. ili. 34 119 TESTAMENTUM IOBI. \ , \ , ¢ / δ \ / \ καὶ διεγειρόμην τὸ καθ᾽ ἡμέραν μετὰ τὸ τρέφεσθαι τὰς / Ν > / \ θ / \ yy τ a χήρας, Kal ἐλάμβανον τὴν κιθάραν καὶ ἔψαλλον αὑταῖς lal / ’ καὶ αὐταὶ ὕμνουν. καὶ ἐκ τοῦ ψαλτηρίου ἀνεμίμνησκον lal rn \ / \ αὐτὰς τοῦ θεοῦ ἵνα δοξάσωσιν τὸν κύριον. καὶ εἴ ποτε ’ / διεγόγγυζον ai θεράπαιναί μου, ἀνελάμβανον τὸ Ψψαλ- 5 tf AN x \ lal ’ [2 ” \ τήριον, καὶ τὸν μισθὸν τῆς ἀνταποδόσεως ἔψαλλον, καὶ / ’ Ν a 5 / a a / κατέπαυον αὐτὰς τῆς ὀλιγωρίας Tod [ψαλμοῦ τουτέστιν] γογγυσμοῦ. , \ \ « an XV. Καὶ ta ἐμὰ τέκνα μετὰ τὴν ὑπηρεσίαν τῆς « \ a » fal διακονίας ἦρον καθ᾽ ἡμέραν τὸ δεῖπνον αὐτῶν καὶ εἰσήρ- το A ᾽ lel a / lad χοντὸ Tapa τῷ ἀδελφῷ τῷ πρεσβυτέρῳ δειπνῆσαι μετ᾽ τὰ la) / \ \ a 2 a 5} \ αὐτοῦ συμπαραλαμβάνοντες Kal Tas τρεῖς αὐτῶν ἀδελφὰς lal a A μεθ᾽ ἑαυτῶν, τὰ δὲ ἐπικείμενα ταῖς θεραπαινίσιν. ἐπειδὴ » / a “ , γὰρ καὶ οἱ υἱοί μου ἀνέκειντο τοῖς ἀρρενικοῖς δούλοις καὶ tal “ 3 / 95 A. τοῖς διακονοῦσιν, ἀνιστάμενος οὖν ἐγὼ κατὰ TO πρωΐ 15 » c - lal \ » fal ἀνέφερον ὑπὲρ αὐτῶν θυσίας κατὰ ἀριθμὸν αὐτῶν, περι- στερὰς τριακοσίας, ἔριφους αἰγῶν πεντήκοντα καὶ πρόβατα lal \ δεκάδυο ταῦτα πάντα μετὰ THY σύνταξιν ἐκέλευον κατα- σκευασθῆναι τοῖς πτωχοῖς, καὶ ἔλεγον αὐτοῖς" Ταῦτα , a λαμβάνετε περισσὰ μετὰ τὴν σύνταξιν iva δεηθῆτε ὑπὲρ 20 “Ὁ J e "ἢ τῶν τέκνων μου, μὴ ἄρα οἱ υἱοί μου ἥμαρτον ἐνώπιον / / κυρίου καυχόμενοι, λέγοντες μετὰ καταφρονήσεως ὅτι ec lal / > N lal / ‘ , / c a J Ἡμεῖς τέκνα ἐσμὲν τοῦ πλουσίου τούτου ἀνδρός, ἡμῶν δέ \ / la) \ a ἐστιν τὰ χρήματα ταῦτα᾽ διὰ τί δὲ καὶ διακονοῦμεν ; / , ΄ 5 ’ / fal lal € id / διότι βδέλυγμά ἐστιν ἐναντίον τοῦ θεοῦ ἡ ὑπερηφανία. 25 Readings of P. 2 αὐτοῖς 5 θεράπεναι 7 ὀλιγορίας 12 συμπαρα- λαμβανόντων Readings of M. 1, 2 διεγειρόμην] διεκρουόμην om. μετὰ--- χήρας om. κ. ἔψαλλον αὐταῖς 3 καὶ αὐταὶ ὕμνουν] κ. ἀντύμνουν αἱ χῆραι μετὰ τὸ ἐσθίειν αὐτάς ψαλτηρίου] ψαλτῆρος 5 διεγόγγυζον] ἐγόγγιζον θεράπαιναι] θεράπαινές ἀνελάμβανον] ἐλάμβανον 6 ἀνταποδόσεως] ἀνταποδοσίας ἔψαλλον] + αὐταῖς 7 om. ψαλμοῦ τουτέστιν 9 Καὶ τὰ] τὰ δὲ 10 ἤρον] ἐλάμβανον αὐτῶν] -Ἐ καὶ τὰς τρεῖς αὐτῶν ἀδελφὰς 10, 11 καὶ εἰσήρχοντο] ἐπορεύοντο ἀδελφῷ] - αὐτῶν 11. 1 δειπνῆσαι---διακονοῦσιν] καὶ ἐποίουν πότον om. κατὰ 16,17 om. κατὰ---τριακοσίας 18, 19 δεκάδυο] 10 ταῦτα-- κατασκευασθῆναι] ταῦτα ἐκ περιττοῦ εἰς ἀνάλωμα 20 περισσὰ---να] περιττὰ καὶ 22 om. καυχόμενοι 23 τέκνα post ἐσμὲν τούτου] τοῦδε ἡμῶν δέ ἐστιν] ἡμῖν δῶτε 24 διακονοῦμεν] Ε ταῦτα λέγοντες ἐξ ὑπερηφανίας παρώργιζον τὸν θεόν. 25 διότι βδέλ. ἐστιν) καί ἐστιν βδέλ. TESTAMENTUM IOBI. 118 sh / > , / Lr: be \ / καὶ πάλιν ἐξαίρετον μόσχον ἀνέφερον ἐπὶ τὸ θυσιαστήριον lal “ , e Jee / a τοῦ θεοῦ, μήπως οἱ υἱοί μου ἐνενοήσαντο κακὰ ἐν TH καρδίᾳ a ἊΝ αὐτών πρὸς τὸν θεόν. ΚΠ) Ἢ ἴον δὲ fal lal > lal e Ἄν, ἂν . μοῦ δὲ τοῦτο ποιοῦντος ἐν τοῖς ἑπτὰ ἔτεσιν \ \ ε A, 5 Ε μετὰ τὸ τὸν ἄγγελον ὑποδεῖξαί μοι, εἶτα μετὰ τὸ εἰληφέναι Tob i. on \ ’ὔ \ lal \ > ΄ -“ τὴν ἐξουσίαν τὸν Σατανᾶν, τότε λοιπὸν ἀνηλέως κατῆλθεν, ΔΩ ais ͵ \ ε \ , a , \ καὶ ἐφλόγισεν τὰς ἑπτὰ χιλιάδας τῶν προβάτων τὰ 7 a a \ ταγέντα eis ἔνδυσιν τῶν χηρῶν, καὶ τὰς τρισχιλίας καμή- \ , , λους καὶ τὰς πεντακοσίας ὄνους καὶ τὰ πεντακόσια ζεύγη fal n fal / > / > if ἴω > a 10 TOV βοῶν. ταῦτα πάντα ἀνήλισκεν δι’ ἑαυτοῦ καθ᾽ ἣν γ). > , Sos) an \ \ \ A ~ εἴληφεν ἐξουσίαν κατ᾽ ἐμοῦ. καὶ τὰ λοιπὰ τῶν κτηνῶν ᾽ «ς \ Ὁ a a Ν μου ἠχμαλώτισται ὑπὸ τῶν συμπολιτῶν μου τῶν καὶ ’ a > , \ παρ᾽ ἐμοῦ εὐεργετηθέντων, νυνὶ δὲ ἐπανισταμένων μου καὶ 7 ¢ / lal al ἀφαιρουμένων Ta ὑπόλοιπα TOV θρεμμάτων μου. Kal τῶν « / ᾽ , / \ 5» ι5 ὑπαρχόντων μοι ἀνήγγευλάν μοι τὴν ἀπώλειαν, καὶ ἐδόξασα \ ‘ \ 9 b / τὸν θεὸν καὶ οὐκ ἐβλασφήμησα. / € U , XVII. Τότε ὁ διάβολος ἐγνωκώς μου τὴν καρδίαν 2 Cor. xi. , , ᾿ \ ; κατεμηχανήσατό me’ καὶ μετασχηματισθεὶς εἰς βασιλέα 13 a a , a an , τῶν Ilepoay ἐπέστη τῇ ἐμῇ πόλει, συναγαγὼν πάντας "οτοὺς ἐν αὐτῇ πανούργους, καὶ ἐλάλησεν μετὰ ἀπειλῆς aA e canes) > αὐτοῖς λέγων: Οὗτος ὁ ἀνὴρ ᾿Ιωβὰβ 6 ἀναλώσας πάντα \ τὶ \ fal fal \ \ / e \ lal Aric τὰ ἀγαθὰ τῆς γῆς Kal μηδὲν καταλιπών, ὁ διαδεδωκὼς τοῖς Le. xviii. > / x a \ a \ \ \ \ 22 ἐπιδεομένοις Kal τυφλοῖς καὶ χωλοῖς, καὶ τὸν μὲν ναὸν ἴω / an \ \ 5 x / a τοῦ μεγάλου θεοῦ καθελὼν καὶ ἀφανίσας τὸν τόπον τῆς an \ >’ \ > ὃ ,ὔ > al θὰ ” \ σπονδῆς" διὸ κἀγὼ ἀνταποδώσω αὐτῷ καθὰ ἔπραξεν κατὰ τὸ unr Readings of P. 5 μετὰ τοῦ Readings of M. 1—3 καὶ radkw—Oedv] ἀνέφερον δὲ καὶ μόσχους τῷ ἐπὶ τὸ θυσιαστήριον Néywv* Μήποτε οἱ υἱοί μου κακὰ ἐννοήσαν Tp. τ. θεὸν ἐν τ. καρδίᾳ αὐτῶν 4 ᾿Εμοῦ δὲ---χιλιάδας] τούτῳ τῷ τρόπῳ βιοῦντος μου ὁ διάβολος οὐκ ἤνεγκε τὸ ἀγαθόν: ἀλλὰ ἀπελθὼν ἐξῃτήσατο κατ᾽ ἐμοῦ τὸν πόλεμον παρὰ τῷ θεῷ" κατῆλθεν ἐπ᾽ ἐμὲ ἀνηλέως" καὶ πρῶτον μὲν ἐφλόγησε τὸ πλῆθος 7, 8 om. τὰ ταγέντα---χηρῶν καὶ τὰς τρισχ. καμ.] ἔπειτα τὰς Kap. 9-- 1 καὶ τὰς πεντακ.--- ἐδόξασα] εἶτα τοὺς βόας καὶ πάντα τὰ κτήνη, τὰ μὲν ἐφλόγησε τὰ δὲ ἠχμαλωτίσθησαν, οὐ μόνον παρ᾽ ἐχθρῶν, ἀλλὰ καὶ ἀπὸ τῶν παρ᾽ ἐμοῦ εὐεργετηθέντων" καὶ ἐλθόντες οἱ ποιμένες ἀνήγγειλάν μοι ταῦτα' ἐγὼ δὲ ἀκούσας ἐδόξασα 17 τὴν καρδίαν] καρτερίαν 18 με] κατ᾽ ἐμοῦ om. καὶ 19 τῇ ἐμῇ πόλει] ἐπ᾿ ἐμῇ πόλει καὶ 20, 21 πανούργου----λέγων] πανούργως ἐλάλησεν αὐτοῖς μετὰ ἀπειλῆς λέγων Ἰωβὰβ] ὁ ᾿Τὼβ 22 καταλιπών] καταλείπων 22. 95 ὁ διαδεδωκὼς- -σπονδῆς] ὁ ἀφανίσας καὶ καταλύσας τὸν ναὸν τοῦ θεοῦ ἀνταποδώσω] ἀποδώσω καθὰ] - καὶ eke) AC π᾿ ὃ Heb. xii. 12 ef. Act. XXVili. 38 ef. Act. XXvli. 21 114 TESTAMENTUM IOBI. a " n a, , τὸ \ “ e - τοῦ οἴκου τοῦ θεοῦ" συνέλθατε οὖν καὶ σκυλεύσατε ἑαυτοῖς πάντα τὰ ζῷα καὶ ὅσα ἔχει ἐπὶ τῆς γῆς. καὶ αὐτοὶ ἀπο- ,ὔ 3 > ae Sf c \ ἘΠ Δι \ / κριθέντες εἶπον αὐτῷ" "Kye ἑπτὰ υἱοὺς καὶ θυγατέρας a / / \ fe τρεῖς" μὴ ἄρα καταφύγωσιν εἰς ἑτέρας χώρας καὶ ἐντύχωσιν na \ / καθ᾿ ἡμῶν ὡς τυραννούντων Kal λοιπὸν ἐπαναστάντες 5 > / ¢ n \ 3 > lower \ nr «'. Ξ ἀποκτείνωσιν ἡμᾶς. καὶ εἶπεν αὐτοῖς: Μὴ φοβεῖσθε ὅλως lal ,ὔ a ͵ τὰ πλείονα τῶν κτημάτων αὐτοῦ ἤδη ἀπώλεσα ἐν πυρί" \ 7 2 , 4 \ ἤὸ \ Ἂν / » a Ta ἄλλα ἡχμαλωώτευσα' καὶ HOH καὶ TA TEKVA αὑτοῦ «ἀπολέσω». . XVIII. Ταῦτα δὲ λέγων αὐτοῖς ἀπῆλθεν καὶ κατέ- το \ > / > \ ἈΝ , Ἂ > > / x βαλεν τὴν οἰκίαν ἐπὶ τὰ τέκνα μου καὶ ἀνεῖλεν αὐτά: Kal ε a 5 / “ 3 θῶ / \ > / οἱ συμπολῖται ἰδόντες OTL ἀληθῶς γέγονεν τὰ εἰρημένα, > / 50 7 / \ / \ > A > / ἐπελθόντες ἐδίωξάν pe καὶ πάντα Ta ἐν TH οἰκίᾳ μου ἥρπαζον. οἱ ἐμοὶ ὀφθαλμοὶ ἔβλεπον ἐπάνω τῶν τραπε- > an a A ζῶν μου καὶ Tov κραββάτων μου ἄνδρας εὐτελεῖς καὶ 15 ’ / \ ? 5 / / " , \ ἀτίμους: Kal οὐκ ἠδυνάμην φθέγξασθαι: ἠτονημένος yap ’ a ἤμην OS γυνὴ παρειμένη Tas ὀσφύας ἀπὸ τοῦ πλήθους τῶν ὠδίνων, μνησθεὶς μάλιστα τοῦ προσημανθέντος μοι πολέμου ὑπὸ τοῦ κυρίου διὰ τοῦ ἀγγέλου αὐτοῦ καὶ τῶν 3 ͵ “Ὁ / \ > / e if ἐγκωμίων TOV λαληθέντων pol καὶ ἐγενόμην ὡς θέλων 20 > ων > / ’ - AN ’ Qn an Ν εἰσβαλεῖν εἰς πόλιν τινα ἰδεῖν τὸν αὐτῆς πλοῦτον καὶ a / lal / an κληρονομεῖν μέρος τῆς δόξης αὐτῆς Kal ὡς «ἔχων; φορτίον ἐμβαλλόμενον ἐν θαλασσίῳ πλοίῳ καὶ μεσοπελαγίσας ἰδὼν τὴν τρικυμίαν καὶ τὴν ἐναντίωσιν τῶν ἀνέμων ἔρριψεν εἰς θάλασσαν τὸ φορτίον λέγων Θέλω ἀπολέσαι τὰ 5 or / , > an >’ \ / Ι (7 πάντα, μόνον εἰσελθεῖν εἰς τὴν πόλιν ταύτην ἵνα κληρο- ͵ n lal n » νομήσω τὰ κρείττονα τῶν σκευῶν καὶ τοῦ πλοίου. οὕτω Readings of P. 21 ἑαυτῆς 24 εἶδον 25 ἀπωλέσθαι Readings of M. 1, 2 θεοῦ] μεγάλου θεοῦ συνέλθατε---γῆς] viv οὖν ἀπέλθετε σὺν ἐμοὶ καὶ σκυλεύσωμεν πάντα τὰ ὑπάρχοντα ἐν τῷ οἴκῳ αὐτοῦ om. αὐτοὶ 5, 6 λοιπὸν] λοιποὶ ἐπαναστάντες --ἡμᾶς] ἐπανέλθωσιν ἐφ᾽ ἡμᾶς μετὰ δυνάμεως κ. ἀποκτ. ἡμᾶς 7 τὰ πλείονα--- πυρί] τὰ κτήνη αὐτοῦ κ. τὸ πλῆθος αὐτοῦ ἀπώλεσα ἐν πυρί 8 ἤδη] ἰδοὺ αὐτοῦ]- ἀπολέσω 10 Ταῦτα δὲ λέγων] καὶ ταῦτα εἰπὼν ἀπῆλθεν καὶ] ἀπελθών 12 om. οἱ ἀληθῶς] ἀληθῆ εἰρημένα] Ὁ ὑπ᾽ αὐτοῦ 14 ἥρπαζον] διήρπαζον οἱ ἐμοὶ ὀφθ. ἔβλεπον] καὶ εἶδον τοῖς ὀφθαλμοῖς μου τὴν ἁρπαγὴν τοῦ οἴκου μου καὶ 15 εὐτελεῖς] ἀτελεῖς 10 φθέγξασθαι] -" τι κατ᾽ αὐτῶν 19, 20 om. καὶ τῶν ἐγκ.---μοι 20—22 om. ὡς θέλων---Οαὐτῆς καὶ ὧς] Ὁ εἰ 24 εἶδον] ἰδὼν 25 ἀπωλέσθαι] ἀπολέσαι 20, 27 ταύτην---πλοίου] ἵνα κερδαίνω τὸ πλοῖον σεσωσμένον καὶ τὰ κρείττονα τῶν σκευῶν TESTAMENTUM IOBI. 115 ’ \ ε / \ ’ \ ’ > 5 / Ἂς ΕῚ ’, x Kayo ἡγησάμην τὰ ἐμὰ ἀντ᾽ ovdévos πρὸς ἐκείνην πὴν cf. Act. xx. , ν 2 , L © oy 24 πολιν περὶ NS λελάληκεν μοι ὁ ἄγγελος. Phil. iii. 8 XIX. ᾿Ελθόντος δὲ τοῦ ἐσχάτου ἀγγέλου Kai δηλώ- ΗΝ xi. A 26 σαντος ἐμοὶ τὴν τών ἐμῶν τέκνων ἀπώλειαν, ἐταράχθην 5 ἐν μεγάλῃ ταραχῇ καὶ διέρρηξά μου τὰ ἱμάτια λέγων τῷ 5 / lal 9 \ b] / \ / 5 \ \ ἀπωγγέλλοντι" [Πῶς οὖν σὺ ἐσώθης; Kal τότε ἐγὼ συνιδὼν τὸ γενόμενον ἀνεβόησα λέγων" “ὋὋ κύριος ἔδωκεν, ὁ κύριος Τοῦ i. 21 ᾽ ,, Φ [. a iF » A \ ’ / é " \ ἀφείλατο᾽ ὡς TO κυρίῳ ἔδοξεν, οὕτω Kal ἐγένετο" εἴη TO ὄνομα κυρίου εὐλογημένον. Ὁ 3, Ὁ lA / ε) , 10 ΧΧ, Tov οὖν ὑπαρχόντων μοι πάντων ἀπολομένων ” θ is ss “ “ Ἰδὲ ὃ , / I ’ , ἔμαθεν ὁ Σατανᾶς ott οὐδὲν δύναταί με εἰς ὀλιγωρίαν τρέψαι καὶ ἀπελθὼν ἡτήσατο τὸ σῶμά μου παρὰ τοῦ κυρίου ἵνα ἐπενέγκῃ μοι πληγήν" καὶ τότε παρέδωκέν με ὁ κύριος εἰς χεῖρας αὐτοῦ χρήσασθαι τῷ σώματι ὡς ἠβού- a \ a ? ” > a \ 2 / ᾿ 15 λετο, τῆς δὲ ψυχῆς μου οὐκ ἔδωκεν αὐτῷ τὴν ἐξουσίαν καὶ προσῆλθέν μοι καθημένῳ ἐπὶ τὸν θρόνον καὶ πενθοῦντι τὴν τῶν τέκνων μου ἀπώλειαν καὶ ὁμοιώθη μεγάλῃ καταιγίδι καὶ τὸν θρόνον μου κατέστρεψεν, καὶ ἐποίησα Ps. a “ EEN \ / \ \ 2 (hee \ [xxxviii. τρεῖς ὥρας ἐπὶ τὸν θρόνον μου μὴ δυνηθεὶς ἐξελθεῖν" καὶ 40 45 20 ἐπάταξέν με πληγὴν σκληρὰν ἀπὸ ποδῶν ἕως κεφαλῆς" τ 12, a a , ll, O καὶ ἐν μεγάλῃ ταραχῇ καὶ ἀδημονίᾳ ἐξῆλθον τὴν πόλιν. Tob ii. 7 καὶ καθεσθεὶς ἐπὶ τῆς κοπρίας σκωληκόβρωτον τὸ σῶμά Act. xii. \ a a € 5 \ BB μου εἶχον καὶ συνέβρεχον τὴν γῆν ἐκ τῆς ὑγρασίας" καὶ Τὸν ἢ. 8 a rn , \ > aS ix@pes τοῦ σώματος «ἔρρεον Kai> σκώληκες πολλοὶ ἦσαν Vii. 5 25ἐν τῷ σώματί μου' καὶ εἴποτε ἀφίστατο σκώληξ. ἦρον καὶ κατήγγιζον εἰς τὸν αὐτὸν τόπον λέγων᾽ Ἰ]αράμεινον ἐν τῷ Readings of P. 10 ἀπωλομένον 16 καθημένου 18 ἐποίησεν 22, 24 σκωλικόβρωτον, σκώλικες 25 ἐφήστατο Readings of M. 1, 2 om. ἀντ᾽ οὐδένος---ἄγγελος 3, 4 ᾿ Ελθόντο----ἐμοὶ] τότε ἦλθεν ἕτερος ἄγγελος κ. ἀνεδίδαξέν με ἀπώλ.7- καὶ 5 διέρρηξα--- λέγων διέρρ. τὰ ἱμ. μου καὶ εἶπον 10, 11 Τῶν οὖν---Σατανᾶς] ᾿Ιδὼν οὖν 6 Lar. 12 om. καὶ 13 πληγήν]- διότι οὐκ ἤνεγκεν ὁ πονηρὸς τὴν ὑπομονήν μου 14 εἰς7- τὰς σώματι]- μου ἠβούλετο] βούλεται 10 προσῆλθέν μοι καθημένου] προσῆλθεν καθημένῳ μοι τὸν θρόνον] θρόνου 117 τὴν--- ἀπώλειαν] τὰ τέκνα μου 18 κατέστρεψεν͵- προσκρούσας με ἐπὶ τὴν γῆν 18, 19 ἐποίησεν---ἐξελθεῖν] ἐποίησα ὥρας τρεῖς κείμενος ἐπὶ ἐδάφους 20 ποδ. ἕως κεφ.] κορυφῆς ἕως ὀνύχων τῶν ποδ. μου 21 ἀδημονίᾳ] ἀδαιμ. 22, 28 σκωληκόβρ.--- εἶχον] σκωλ. εἶχον τὸ σῶμα τῆς] πολλῆς 24 σώ- ματος]- ἔρρεον καὶ 25 ἐν τῷ σώμ. μου] ἐν αὐτῷ ἐφήστατο σκώληξ] ἀφίστατο σκ. ἐκ τοῦ σώματός μου ἦρον] atpov αὐτὸν 20 κατήγγιζον] κατῴκιζον els—rérrov ] εἰς τὸ αὐτὸ 8—2 οἵ. Tobit ii. 11 sqq. Dan. x. 9 Act. ii. 37 2 Cor. xi. 14 Tob xxxi. 1 116 TESTAMENTUM IOBI. ΕῚ fal / > e > / A Φ ’ A e \ a S αὐτῷ τόπῳ ἐν ᾧ ἐτέθης ἄχρις οὗ ἐνταλθῇ ὑπὸ τοῦ κελεύ- σαντός σε. 4 “-“ ΧΧΙ. Καὶ ἐποίησα ἔτη τεσσαράκοντα ὀκτὼ ἐν TH fal a a li an κοπρίᾳ ἐκτὸς τῆς πόλεως ἐν ταῖς πληγαῖς, ὥστε ἰδεῖν, lal “-“ ᾿] lal \ , “ τέκνα μου, τοῖς ἐμοῖς ὀφθαλμοῖς τὴν πρώτην μου γυναῖκα 5 fal 5 \ ᾽ / ¢ 7 καὶ ὑδροφοροῦσαν εἰς οἶκον τινὸς εὐσχήμονος ὡς παιδίσκην ἕως ἂν λάβῃ ἄρτον καὶ προσενέγκῃ μοι" καὶ ἐγὼ κατανενυγ- / »» - 5 lal 3. 7, lal ’ / A / μένος ἔλεγον" °O τῆς ἀλαζονείας τῶν ἀρχόντων τῆς πόλεως ταύτης" πῶς χρῶνται τῇ γαμετῇ μου ὡς δουλίδι ; καὶ μετὰ fa \ / ταῦτα ἀνελάμβανον λογισμὸν μακρόθυμον. 10 XXII. Kai μετὰ ἕνδεκα ἔτη καὶ αὐτὸν τὸν ἄρτον > I \ On Ie / > / ἀφείλαντο μὴ προσενεχθῆναι μοι, μόλις ἐπιτρέψαντες " SEN \ 207 ΠΕΣ \ SUN , ἔχειν αὐτὴν τὴν ἰδίαν τροφήν καὶ αὐτὴ λαμβάνουσα ΄, « lol \ > / / τ ΕῚ , . , ͵ διεμέριζεν ἑαυτῇ τε καὶ ἐμοί, λέγουσα μετ᾽ ὀδύνης" Οὐαί μι on t » 7 / \ > > ΄ Σ μοι, τάχα οὔτε ἄρτου χορτάζεται. καὶ οὐκ ἐφείδετο ἐξελ- a lal 3 “Ὁ an v \ a 5 θεῖν ἐν τῇ ἀγορᾷ προσαιτῆσαι ἄρτον παρὰ τῶν ἀρτο- fal 3 / Ἂν / πρατῶν ἕως ἂν προσενέγκῃ μοι Kal φάγομαι. XXIII. Καὶ ὁ Σατανᾶς τοῦτο γνοὺς μετεσχηματίσθη ,ὔ ᾽ fal εἰς πράτην᾽ Kal ἐγένετο κατὰ συντυχίαν ἀπελθεῖν πρὸς i. ἢ a y 5 αὐτὸν τὴν γυναῖκά μου καὶ αἰτῆσαι ἄρτον, νομίζουσα εἶναι 20 5. ἢ " % of my τὴ 2 an, a αὐτὸν ἄνθρωπον. Kai ὁ Σατανᾶς ἔλεγεν αὐτῇ" Ἰ]Ϊαρασχοῦ ἃ 2 a a TO νόμισμα Kal λάβε ὃ θέλεις. ἀποκριθεῖσα δὲ αὐτῷ 7 4 / > “ Ὦ ’ lal \ / ς lal λέγει" [dev μοι ἀργύριον; ἀγνοεῖς τὰ συμβεβηκοτα ἡμῖν , » \ > a ϑις wz 5 > \ / Nee \ movnpa ; εἰ μὲν ἐλεεῖς, ἐλέησον" εἰ δὲ μή, σὺ ὄψει. καὶ ’ if 3. lal / > \ ” 5 lal a ’ ΕῪ ἀπεκρίθη αὐτῇ λέγων Ei μὴ ἄξιοι ἦτε τῶν κακῶν, οὐκ ἂν 2 on > , Pan (Je A 5 ᾽ NG ν᾿ ἢ ΄, ἀπελάβετε αὐτά: νῦν οὖν εἰ μὴ ἔχεις ἐν χερσίν σου / « a / “ an ἀργύριον, ὑποθοῦ μοι τὴν Tpixav τῆς κεφαλῆς σου, καὶ Readings of P. 7,8 κατανενιγμένος 9 δουλίδη 26 dmedd Berar Readings of M. 1 éréOns] érax Ons ἐνταλθῇ] ἐπεστάλθη σοι 2 σε] σοι 8 Καὶ ὀκτὼ] x. οὕτως διήρκεσα ἔτη § καθεζόμενος 4 ἐκτὸς] ἔξω ὥστε ἰδεῖν] καὶ ἴδον 5 τέκνα---ὀφθ.] τοῖς ὀφθ. μου, τέκνα μου ποθητὰ πρώτην] ταπεινὸν γυναῖκα καὶ] - τὴν πρώην ἐν τῇ τοσαύτῃ τρυφῇ καὶ δορυφορίᾳ᾽ θαλαμευομένην, ἴδον αὐτὴν 6 εὐσχήμ.] ἀσχήμονος 7 ἂν] οὗ 9 ταύτης]- οὺς οὐδὲ ἀξίους εἶναι κυνῶν τῶν ἐμῶν νομάδων ἡγοῦμαι, ὅτι 10 ἀνελάμβανον] ἀνέλαβον 11 ἕνδεκα ἔτη] ἱκανὸν χρόνον 12 ἀφείλαντο] + τοῦ 15 οὔτε ἄρτου χορτάζεται] οὐ χορτ. τοῦ ἄρτου 17 ἂν] οὗ φάγομαι) φάγω 19 πράτην] ἀρτόπρατον συντυχίαν] συγκυρίαν 20 αἰτῆσαι] + πάλιν νομίζουσα] νομίξουσαν 21 ἔλεγεν] λέγει Παρασχοῦ] ἸΠάρασχέ μοι 23 ἀγνοεῖς] ἢ ἀγν. ἡμῖν] μοι ὧδε 24 ἐλεεῖς] ἐλέησον 25 αὐτῇ] πάλιν 26 om. ἔχεις TESTAMENTUM IOBI. 117 λάβε τρεῖς ἄρτους" ἴσως δυνήσεσθε ζῆσαι ἐν τρισὶν ἡμέραις. τότε λέγει ἐν ἑαυτῇ Τί γάρ μοι ἡ θρίξ τῆς κεφαλῆς πρὸς τὸν πεινοῦντα ἄνδρα μου ; καὶ οὕτως καταφρονήσασα τῆς τρίχος εἶπεν αὐτῷ “Avacta, ἄρον αὐτήν. τότε λαβὼν / v \ / a fol >’ lal Ny: 5 Ψαλίδα ἔκειρεν THY τρίχαν τῆς κεφαλῆς αὐτῆς Kai ἔδωκεν αὐτῇ τρεῖς ἄρτους πάντων βλεπόντων. ἡ δὲ λαβοῦσα 5 \ , ᾿ ΝΣ τῆς" a ᾽ ,θ ΠΕΣ τ᾿ ἦλθεν καὶ προσφέρει μοι καὶ ὁ Σατανᾶς ἠκολούθει αὐτῇ a an a / fal ἐν τῇ ὁδῷ περιπατῶν κεκρυμμένως, Kal ἐπλαγίαζεν αὐτῆς τὴν καρδίαν. ιο ΧΧΙΝ. “Apa τε ἤγγισεν ἡ γυνή μου, ἀνακράξασα fal ’ >) / la μετὰ κλαυθμοῦ λέγει μοι" Ιωβ, Ἰώβ, ἄχρι τίνος καθέζη 5 \ nr [4 ” lel / / ” \ ἐπὶ τῆς κοπρίας ἔξωθεν THs πόλεως λογιζόμενος ETL μικρὸν καὶ ἐκδεχόμενος τὴν ἐλπίδα τῆς σωτηρίας σου; καὶ ἐγὼ a / πλανῆτις Kal λάτρις τόπον ἐκ τόπου περιερχομένη᾽ διὸ 15 ἀπώλετο ἀπὸ γῆς τὸ μνημόσυνόν σου οἱ υἱοί μου καὶ αἱ θυγατέρες τῆς ἐμῆς κοιλίας οὺς εἰς κενὸν ἐκοπίασα μετὰ , ᾿ \ \ STEEN , ἢ / / μόχθων σὺ δὲ αὐτὸς κάθῃ ἐν σαπρίᾳ σκωλήκων διανυκ- ΄, " ᾿ 5. ἊΝ , ς , > ΄ τερεύων αἴθριος." κἀγὼ πάλιν ἢ παναθλία ἐργαζομένη ἡμέρας ὀδυνωμένη καὶ ἐν νυκτὶ ἕως ἂν εὐπορήσασα ἄρτον 20 προσενέγκω TOL’ οὐκέτι γὰρ δὴ μόλις τὴν ἐμὴν τροφὴν λαμβάνω καὶ διαμερίζω σοί τε καὶ ἐμοί, ἐννοουμένη ἐν Lol / “ γ᾽ 5 \ i / > / ᾽ \ τῇ καρδίᾳ μου OTL οὐκ ἀρκετὸν εἶναί σε ἐν πόνοις, ἀλλὰ καὶ μὴ ἐμπλήσκεσθαί σε τοῦ ἄρτου ὥστε τολμῆσαί με ἀναισχύντως ἐξελθεῖν εἰς τὴν ἀγορὰν εἰ κατανύγομαι ἐν a / 25 τῇ καρδίᾳ μου OTL οὐκ ἀρκετὸν πράτην᾽ Δὸς τὸ ἀργύριον Readings of P. 14 πλανίτης κ. λάτρης 17 σκωλίκων 24 ἀγωρὰν 25 πράττειν Readings of M. 1 δυνήσεσθε] δυνηθήσεσθε τρισὶν] ταῖς TP. 2 λέγει] εἶπεν μοι7- ἐστὶν κεφαλῆς] + μου 3 ἄνδρα post μου τῆς τρίχος] ἑαυτὴν 4 ἄρον αὐτήν] κεῖρον με 5 ἔκειρεν] ἦρεν αὐτῆς} - πάντων ὁρώντων 6 om. πάντ. βλεπ. προσφέρει] προσέφερε ἦκολ. αὐτῇ] ἦλθεν ὄπισθεν αὐτῆς 8 κεκρυμμένως κ. ἐπλαγ.] κεκρυμμένος κ. πλαγιάζων 10 "Awa τε] καὶ ἅμα ἤγγισεν) -" πρός με 11 ἄχρι] μέχρι 12 ἔξωθεν] ἔξω ἔτι] ἐπὶ 14 πλανιτὴς] πλανῆτις διὸ] ἠδε γὰρ 15 ἀπώλετο] ἀπόλωλεν yns] τῆς γῆς 16 om. τῆς KowNlas]+ καὶ πόνοι x. ὠδύναι 17 μόχθων] μόχθου om.airds 18,19 épyas. —vuktl] épy. kK. ὠδυνωμένη ἡμέρας κ. νυκτὸς 20 οὐκέτι---μόλις] οὐκέτι γάρ μοι δίδοται ὁ περιττὸς ἄρτος ἐκεῖνος᾽ ἐπειδὴ μόγις καὶ 22, 23 ἀλλὰ---τοῦ ἄρτου] καὶ ἐν λιμῷ ἄρτου ὥστε---με] ἐτόλμησα 24 ἐξ- ελθεῖν] ἐλθεῖν ἀγωρὰν] ἀγορὰν 24, 25 εἰ κατανύγομαι---πράττειν] καὶ τοῦ πράτου εἰπόντος μοι 25 om, τὸ Tob ii. 9 118 TESTAMENTUM IOBI. fal 5 iA € lal ὰ A \ καὶ λήψει. καὶ ἐμὲ δὲ δεῖξαι τὴν ἀπορίαν ἡμῶν αὐτῷ Kal lal lal ? \ / ») , γ / ἀκοῦσαι παρ᾽ αὐτοῦ Ku μὴ ἔχεις, ὦ γύναι, ἀργύριον, fal \ a lal \ , lal παρασχοῦ τὴν τρίχαν τῆς κεφαλῆς σου καὶ λάμβανε τρεῖς « ͵ ’ \ / ἄρτους" ἴσως ζήσεσθε ἐν τρισὶν ἡμέραις. Kayo ἐκκακήσασα i τῷ Ὑ.. οὕ ἱναστὰς μετὰ ψαλίδος ἀτίμως ἔκειρέν 5 εἶπον αὐτῷ" 7.. οὕτως ἀναστὰς μ ae ρέν 5 a 3 a lal 5 μου τὴν τρίχα ἐν τῇ ἀγορᾷ, παρεστῶτος ὄχλου καὶ θαυμά- ζοντος. Ul , € XXV. Tis οὐκ ἐξεπλάγη ὅτι αὕτη ἐστιν Σίτιδος ἡ \ a? / {4 (8, / 3 ip) \ θ / γυνὴ τοῦ ᾽Ἴωβ, ἥτις εἶχεν σκεπάζοντα αὐτῆς TO καθεστήριον “ / \ θ , BA ὃ θ θ Lal “ xX “ βῆλα δεκατέσσαρα, καὶ θύραν ἔνδοθεν θυρών ἕως ἂν ὅλως το A A \ wear A \ καταξιωθῇ τις εἰσαχθῆναι πρὸς αὐτήν νυνὶ δὲ καταλ- ἣν is ᾽ Yi λάσσει τὴν τρίχα αὐτῆς ἀντὶ ἄρτων ; - ε , , > an ’ , ᾽ \ Hs ai κάμηλοι γεγομωμέναι ἀγαθῶν ἀπέφερον ets τὰς lal lal A > 7 Ν / ’ lal χώρας τοῖς πτωχοῖς, OTL νῦν ἀντιδίδωσιν THY τρίχα αὐτῆς ἀντὶ ἄρτων. 15 "1d coy, ς Ἂν / a) , » \ A 5) ees ε ἡ ἔχουσα ἑπτὰ τραπέζας ἀκινήτους ἐπὶ τῆς οἰκίας, εἰς ἃς ἤσθιον οἱ πτωχοὶ καὶ πᾶς ξένος, ὅτι νῦν καταπι- » \ 5 πράσκει τὴν τρίχαν ἀντὶ ἄρτων. 3 an A A > an ἴω Βλέπε τίς εἶχε τὸν νυπτῆρα τῶν ποδῶν αὐτῆς χρυσοῦ / ,’ καὶ ἀργύρου, νυνὶ δὲ ποσὶ βαδίζει ἐπὶ ἐδάφους, adda καὶ 20 ͵ 5 Nel RY τὴν τρίχα ἀντικαταλλάσσει ἀντὶ ἄρτων. ” ¢ ¢/ > “ τὰ \ δ 3 , Ide ὅτε αὕτη ἐστιν ἥτις εἶχεν τὴν ἔνδυσιν ἐκ βύσσου id / Ν lal ba) \ fay ie t \ > ὑφασμένην σὺν χρυσῷ, νῦν δὲ φορεῖ ῥακκώδη, καὶ ἀντι- Ἢ Ul καταλλάσσει τὴν τρίχαν ἀντὶ ἄρτων. / » Βλέπε τὴν τοὺς κραββάτους χρυσέους καὶ ἀργυρέους :5 / ἔχουσαν, νυνὶ δὲ πιπράσκουσαν τὴν τρίχα ἀντὶ ἄρτων. Readings of P. 4 ζήσεσθαι Σιγίδος 9 εἴτις 19 γεγομωμένοι Readings of M. 1 λήψει] λήψεις ἄρτους om. καὶ ἐμὲ δὲ δεῖξαι] ἔδειξα αὐτῷ om. αὐτῷ 2 ἀκοῦσαι) ἤκουσα om. ὦ γύναι 3 τρίχαν] τρίχα ubique 4 ἐκκακήσασα] ἔγκακ. 5 εἶπον αὐτῷ] -ΕἾ᾽Ανα- στὰς κεῖρον με. καὶ 6 τρίχα] - τῆς κεφαλῆς ὄχλου] τοῦ ὄχλ. 8 Tis]+ οὖν ἐξεπλάγη] + λέγων Σιγίδος] Σίτις ubique 9 καθε- στήριον] καθηστ. 10 θύραν] θύρας 11 νυνὶ δὲ] καὶ νῦν ἴδε 12 ἄρτων] ἄρτου semper 18 Ἧς-- ἀπέφερον] οἱ ἦσαν κάμιλοι γεμισμένοι ἀγαθῶν καὶ ἀπεφέροντο 14 om. ὅτι ἀντιδίδ.--- αὐτῆς) δίδωσιν αὐτὴν τρίχα 16 ἡ ἔχουσα] τὴν ἔχουσαν 17 εἰς ἃς-- πτωχοὶ] ὧν ἤσθιεν πᾶς πτωχὸς om. ὅτι 18 τρίχαν]- αὐτῆς 19 Βλέπε tis] βλέπετε ἥτις χρυσοῦ κ. ἀργ.] χρυσοῦν κ. ἀργυροῦν 20, 21 om. ἀλλὰ---ἄρτων 22, 23 Ἴδε] εἴδετε τὴν ἔνδ.---χρυσῷ] τὸ ἔνδυμα ἐκ βύσσου ἐξυφασμένου χρυσῷ om. νῦν--- ῥακκώδη καὶ] + ἄρτι 24 τρίχαν]- αὐτῆς 25 Βλέπε] βλέπετε TESTAMENTUM IOBI. 119 « fal » , » / Lal wv “ Απαξαπλώς, 18, Ἴωβ, πολλῶν ὄντων τῶν εἰρημένων, ͵ , Sie ae ; , a ρας συντόμως λέγω σοι ἐπὶ ἀσθενείᾳ τῆς καρδίας μου συνε- , ‘ ΤΑΙ a. > / 4 \ \ \ v τρίβη μου Ta ὀστᾶ ἀνάστηθι σύ, Kal λαβὼν τοὺς ἄρτους / Ξ \ > la ea \ / U χορτάσθητι καὶ εἶπόν TL ῥῆμα πρὸς κύριον Kal τελεύτα, \ 9 \ \ > / bd / \ te a καὶ ἐγὼ δὲ ἀπαλλαγήσομαι ἀκηδίας διὰ πόνου σου τοῦ / σώματος. σι > / “ XXVI. Καὶ ἐγὼ ἀπεκρίθην αὐτῇ" ᾿Ιδοὺ ἐγὼ δέκα ἑπτὰ ἡ 7 a al ἔτη ἔχω ἐν Tals πληγαῖς, ὑφιστάμενος τοὺς σκώληκας TOUS > A / / \ ᾽ Bi 10 « / ὃ \ A ἐν τῷ σώματί μου, Kal οὐκ ἐβαρήθη ἡ ψυχή μου διὰ τοὺς , \ An ἃ rn \ το πόνους ὅσον διὰ TO ῥῆμα ὃ εἶπας ὅτι Kizov τι ῥῆμα πρὸς κύριον καὶ τελεύτα. ὅλως καὶ ταῦτα ὑποφέρω καὶ ὑπο- / \ lal “ > / na φέρεις, καὶ τὴν TOV τέκνων ἡμῶν ἀπώλειαν Kal TOV ὑπαρ- if / n > / an \ χόντων βουλόμενος ἡ ἡμᾶς Τἀλίσαι τῆς t+ πρὸς κύριον, ἵνα > n ἴω / ἀπαλλοτριωθῶμεν τοῦ μεγάλου πλούτου; διὰ τί δὲ οὐκ fal he lal ν᾿ ἀνεμνήσθης τῶν μεγάλων ἐκείνων ἀγαθῶν ἐν οἷς ὑπήρ- ~ σι “) 95 \ > \ b ΄ > \ , \ χομεν; εἰ οὖν τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς κυρίου, τὰ Ν if > c / > \ / κακὰ πάλιν οὐχ ὑπομένομεν; ἀλλὰ μακροθυμήσωμεν “ ἂν « ΄ 7ὕ An “ #® ἕως ἂν ὁ κύριος σπλαγχνισθεὶς ἐλεήσῃ ἡμᾶς. apa σὺ > [ὦ wn \ PA v , / \ οὐχ ὁρᾷς τὸν διάβολον ὄπισθέν σου στήκοντα Kal τα- " δ "οράσσοντα τοὺς διαλογισμούς σου, ὅπως καὶ ἐμὲ ἀπατή- 4 / ate “ / lal > Ϊ Δ σῃ; βούλεται γάρ σε δεῖξαι ὥσπερ μίαν τῶν ἀφρόνων lal lal / Lal ε lal lal γυναικῶν TOV πλανησάντων TOY ἑαυτῶν ἀνδρῶν τὴν / ἁπλοτητα. \ a XXVIII. ᾿γὼ δὲ πάλιν στραφεὶς πρὸς τὸν Σατανᾶν 53 bl ” na / 9 \ 5 \ \ “εἶπον, ὄπισθεν ὄντα τῆς γυναικός pov: ᾿λθὲ ἐπὶ τὰ uh \ id 7 \ 9 \ ἔμπροσθεν: παύσαι κρυπτόμενος" μὴ ὁ λέων τὴν ἰσχὺν Readings of P. 8 σκώλικας 9 ἐβαρήθην 11 ὑποφέρης Readings of M. 1 ᾿Απαξ.] καὶ ἁπαξ. om. “Iw sec. εἰρημένων + μοι 2 ἐπὶ ἀσθεν.] ἐπεὶ ἡ ἀσθένεια συνετρίβη] συνέτρεψε 3 σύ] οὖν σε 4 εἰπὸν] εἰπὼν 5 καὶ ἐγὼ δὲ] κἀγὼ δὲ πάλιν ἀπαλλαγή- σομαι] ἀπαλλαγῶ διὰ---σώματος] διὰ πόνων τοῦ σώμ. σου 7 om. δέκα 9 ἐβαρ. ἡ ψυχή] ἐβαρύνθην τὴν ψυχήν 11 ὅλως καὶ ταῦτα] ὅμως τὰ κακὰ ταῦτα ἅπερ ὁρᾷς 12 ὑπαρχόντων βουλόμενος] ὑπαρχ. ὑπο- μένωμεν" καὶ βούλει 18 ἀλίσαι rhs] ἄρτι λαλῆσαί τι ῥῆμα ἵνα ἀπαλλοτρ.) καὶ ἀπαλλοτριωθῆται (ἰ. -vac) 15 ἀνεμν.}ὔ ἐμνήσθης 10 ἐδεξ. post κυρίου τὰ κακὰ] τὰ δὲ κ. 17 ἀλλὰ μακροθ.] καὶ μακροθυμήσομεν ἐν παντὶ 18 ἂν] οὗ 19 στήκοντα] ἑστηκότα 20 ἀπατήσῃ] ἀπατήσεις 21- 28 om. βούλεται-- ἁπλότητα 24, 25 ἐγὼ--- γυναικός μου] καὶ στραφεὶς ἐγὼ πρὸς τὸν Σατανᾶν εἶπον 25, 26 ἐλθὲ---ἔμπρ.] διὰ τί οὐκ ἔρχου ἐπὶ τὰ ἔμπρ. πρὸς ἐμέ; κρυπτόμενος} - ταλαίπωρε Tob ii. 9 Me. viii. 4 Zech. xi. 8 Sap. ix. 15 Tob ii. 10 Mt. xvi. Ως Mogan 33 Iob ii. 10 Ez. xix. 9 Deut. xxvi. 2 Ter. vi. 9 Τι6. ἵν. 18 Tac. iil. 7, 8 Tob ii. 11, 19. 83 120 TESTAMENTUM IOBI. Ν / / δείκνυσιν ἐν yanaypa ; μὴ TO πετεινὸν ἀνίπταται τυγχάνων “Ὁ / , / b] / ἐν τῷ καρτάλῳ ; ἐξελθὼν πολέμησον με. τότε ἐξόπισθεν A , En \ Oe} " , ᾿ τῆς γυναικός μου ἐξῆλθεν, καὶ σταθεὶς ἔκλαιεν, λέγων lal lal Yj \ Ἴδε, Ἰώβ, διαφωνῶ καὶ ὑποχωρώ σοι σαρκίνῳ ὄντι, ἐγὼ aA \ an e / 5 / >? > δέ εἰμι πνεῦμα: σὺ μὲν ἐν πληγῇ ὑπάρχεις, ἐγώ εἰμι ἐν 5 5) / LEN PEC? \ ἃ / ὮΝ \ \ ὀχλήσει μεγάλῃ ἐγένου yap ov τρόπον ἀθλητὴς μετὰ - - © , ΧΕ \ ͵΄ \ ἀθλητοῦ, καὶ εἷς τὸν ἕνα κατέρραξαν: Kal ὁ μὲν ἐπάνω TOV , n Yi \ nr ὑποκάτω ἐφίμωσεν πλήσας TO στόμα αὐτοῦ ἄμμου καὶ πᾶν a ἢ \ μέρος συγκλάσας ὑποκάτω αὐτοῦ ὄντος καὶ ἐνέγκαντος lal / \ / / αὐτοῦ τὴν καρτερίαν καὶ «μὴ; διαφωνήσαντος μέγα το > / - \ Cis: / Ὁ ν" (a de) ΄ ig ΄ > ἐφώνησεν ἀκμὴν ὁ ἐπάνω. οὕτω καὶ σύ, ᾿Ιώβ, ὑποκάτω ἧς \ > a > >) Sih \ / «“Ὁ 2) ihe καὶ ἐν πληγῇ" ἀλλ ἐνίκησας TA πλευτρικά μου ἃ ἐπή- id “ / yayov σοι. τότε καταισχυνθεὶς ὁ Σατανᾶς ἀνεχώρησεν yb a lo) lo} / am ἐμοῦ ἐν τρισὶν étecw" νῦν οὗν, τέκνα μου, μακροθυμή- a 7 a ο , cate καὶ ὑμεῖς ἐν παντὶ συμβαίνοντι ὑμῖν" ὅτι κρείσσων _ on ἐστὶν παντὸς ἡ μακροθυμία. XXVIII. Καὶ ὅτε ἐπλήρωσα εἴκοσι ἔτη τυγχάνων ἐν τῇ πληγῇ, καὶ ἤκουσαν οἱ βασιλεῖς τὰ συμβεβηκότα μοι, ἀναστάντες ἦλθον πρός me ἕκαστος ἐκ τῆς ἰδίας χώρας ὅπως ἐπισκεψάμενοι παραμυθήσονταί με" ἡνίκα δὲ ἤγγισαν 20 μακρόθεν, οὐκ ἐπεγίνωσκόν pe κράξαντες δὲ ἔκλαυσαν, ῥίψαντες τὴν ἑαυτῶν στολὴν καὶ καταπασάμενοι γῆν παρεκάθισάν μοι ἑπτὰ ἡμέρας καὶ ἑπτὰ νύκτας" καὶ οὐθεὶς Readings of P. 8 ἐφήμωσεν Readings of M. 1 δείκνυσιν---γαλ.] δεικνύει ἐν τῇ γαλεάγρᾳ μὴ τὸ] μήπω om. τυγχάνων 2 om. τῷ καρτάλῳ] καρτάλλῳ ; καὶ νῦν σοὶ λέγω με] μετ᾽ ἐμοῦ 3 σταθεὶς ἔκλαιεν] ἔστη ἔμπροσθέν μου κλαίων καὶ 4 σοι]- ἀνθρώπῳ 5 om. δὲ ἐγὼ] + δὲ 6 ἐγένου γὰρ] ἐγενόμην ἀθλητὴς]- παλαίων 7 κατέρραξαν] κατέρρηξεν 7, 8 om. καὶ ὁ μὲν--ἐ φίμωσεν ἄμμου] ἄμμον 9. μέρος] μέλος αὐτοῦ ὑποκάτω] ὁ δὲ ὑποκ. 10, 11 καὶ διαφ.---ἐπάνω] ἃ μὴ διαφωνήσαντος, ἐφώνησε δὲ ἀκμὴν ἐπάνω 12 πληγῇ] Ἐκ. ἐν πόνῳ πλευτρικὰ] παλαιστρικὰ 13 σοι] κ. ἰδοὺ ὑποχωρῶ σου 14 om. ἐν τρισὶν ἔτεσιν 15 ὑμῖν] -Ελυπηρῷ 16 παντὸς] πάντων 17, 18 καὶ ὅτε---ἤκουσαν] τότε ἤκουσαν μοι] - καὶ 20 ὅπως-- παραμ. με] ἐπισκεψόμενοι κ. ταραμυθησόμενοί με ἤγγισαν | + μοι 21 om. μακρόθεν--- με 21, 22 κράξαντες---ῥίψαντες] κράξ. φωνῇ μεγάλῃ διέρρηξαν ἕκαστος ἑαυτῶν] ἑαυτοῦ καταπασ. κατασπασ. γῆν] ἐπὶ τὰς ἑαυτῶν κεφαλὰς 23 παρεκάθισαν] παρεκάθησαν TESTAMENTUM IOBI. 121 > “~ / ͵ \ > \ . la) ” αὐτῶν λελάληκεν μοι" καὶ οὐχὶ μακροθυμοῦντες ἔμειναν nr / \ A μὴ λαλοῦντες, GAN ἐπειδὴ ἤδεισάν με TPO τούτων τῶν DY ἐ AAG πλούτῳ ὄντα" καὶ γὰρ ὅτε ἠρξάμην κακῶν ἐν πολλῷ πλούτᾳ γὰρ ἠρξάμη al rn / b) / αὐτοῖς ἀναφέρειν τοὺς πολυτελεῖς λίθους, ἀπεθαύμαζον, “-“ f «ς nr fal “ καὶ τύπτοντες τὰς χεῖρας ἔλεγον ὅτε “Ἡμῶν τῶν τριῶν fal > Δ \ \ / βασιλέων τὰ χρήματα, ἐὰν συναχθῇ εἰς ἕν ἐπὶ τὸ αὐτό, , \ / lel iA ov μὴ ἀναλογήσῃ τοὺς λίθους τοὺς ἐνδόξους τῆς βασιλείας an μι » / > fal gov. εὐγενέστερος yap ἤμην τῶν ad ἡλίου ἀνατολῶν. Τοῦ i. 3 σι c , \ > > \ > , ᾽ ῃ > a ὁπηνίκα δὲ ἦλθον εἰς τὴν Αὐσιτίδα, ἐρωτήσαντες ἐν TH ιο πόλει: Ποῦ ᾿Ιωβὰβ ὁ τῆς Αἰγύπτου ὅλης βασιλεύων; καὶ , - n 4 / A ἐμήνυσαν αὐτοῖς περὶ ἐμοῦ ὅτι κάθηται ἐπὶ τῆς κοπρίας ” a / ΝΜ \ Μ᾿ δ \ > \ > a ἔξω τῆς πόλεως: ἔχει γὰρ εἴκοσι ἔτη μὴ ἀνελθὼν ἐν TH tal / \ πόλει.---πάλιν ἠρώτησαν περὶ τῶν ὑπαρχόντων μου" καὶ an ἐδηλώθη αὐτοῖς τὰ συμβεβηκότα μοι. t a \ , 7 - 15 ΧΧΙ͂Χ, Καὶ ἀκούσαντες ἐξῆλθον τὴν πόλιν ἅμα τοῖς ΄ \ Ὁ Ν “Ὁ / «ς / / 3 Pee id πολίταις" καὶ οἱ μὲν πολῖταί μου ὑπέδειξαν με αὐτοῖς" οἱ \ , / / \ 5 / Ν ε / id δὲ ἀντέτειναν λέγοντες μὴ εἶναί με τὸν Ιωβαβ. ἁπαξα- lal ᾽ / > \ id TAGS ἔτι ἀμφιβαλλόντων, στραφεὶς πρός pe ᾿ὕλειφας ὁ lal an 53 \ Le} \ ς τῶν Θεμανῶν βασιλεὺς εἶπεν: Σὺ εἶ ᾿Ιωβὰβ ὁ συμβασι- "ο λεὺς ἡμῶν; ἐγὼ δὲ κλαύσας κατεπασάμην γῆν ἐπὶ τῆς A \ / μὲ \ > / 5 lal [7 ’ , κεφαλῆς μου, καὶ κινήσας αὐτὴν ἐδήλωσα αὐτοῖς ὅτι Eye Dan. Ϊ LXxX Se - ie XXX. “[ddvres δέ we κινοῦντα τὴν κεφαλήν μου κατέ- πεσαν εἰς τὴν γῆν ἐκλυθέντες" καὶ ταραχθέντων τῶν Readings of P. 11 κάθητε Readings of M. 1 μοι]-- ῥῆμα ἦσαν δὲ τέσσαρες τῷ ἀριθμῷ, Edipas ὁ βασιλεὺς Θεμανῶν, καὶ Βαλδάδ, καὶ Σωφάρ, καὶ Ἔλιούς: καθεζόμενοι διελογίζοντο τὰ περὶ ἐμοῦ 1—3 om. καὶ οὐχὶ---ὄντα καὶ γὰρ ὅτε ἠρξάμην] κ. γὰρ τὸ πρῶτον ὅταν ἤρχοντο πρός με καὶ ἠρξάμην 4 αὐτοῖς post ἀναφέρειν 5 om. τύπτ. τὰς χεῖρας 5, 6 Ἡμῶν-- ἐὰν] ἂν ἡμ. τῶν τρ. βασ. τὰ χρήμ. 7 ἀναλογήσῃ] ἀναλώσει 8 cov] Ιωβάβ ἤμην] εἰ 9. ὁπην. δὲ] ἡνίκα γὰρ ἐρωτήσαντες] ὅπως ἐπισκέψωσί με, ἠρώτησαν 10 Αἰγύπτου] χώρας ταύτης 12 ἔχει---ἔτη] ἰδοὺ yap ἔτη ὕ 18 πάλω)͵ καὶ πάλιν μου] μοι 14 μοι] + πάντα 17 ἀντέτειναν] ἀντέτεινον ἁπαξ.] καὶ 18 ἀμφιβ.7- αὐτῶν στραφεὶς πρός με] λέγει 19 om. τῶν 19—21 Σὺ---κεφαλῆς μου] Δεῦτε ἐγγίσωμεν καὶ ἴδωμεν. καὶ ἐρχομένων αὐτῶν ἐμηνύθη μοι περὶ αὐτῶν' καὶ ἐγὼ ἔκλαυσα σφοδρῶς μαθὼν τὴν ἔλευσιν αὐτῶν, καὶ γῆν ἐπὶ τὴν κεφαλήν μου ἀνέθηκα, καὶ καθεζόμενος ἐκίνουν τὴν κεφ. μου 23 om, μὲ κατέπεσαν els] κατέπεσον ἐπὶ 24 καὶ ταραχθ.] καὶ ἱσταμένων Is. xiv. 12 199 TESTAMENTUM IOBI. , Ὁ) lal , \ a “ στρατευμάτων αὐτών βλεπόντων τοὺς τρεῖς βασιλεῖς , a aA “ A κατερριμμένους ἐν TH γῇ ἐπὶ ὥρας τρεῖς ὡσεὶ νεκρούς, ᾽ , ἐᾷ Kamen ἡ τότε ἀναστάντες συνελάλουν ἀλλήλοις ὅτι Οὗτός ἐστιν. καὶ λοιπὸν ἐκάθισαν ἐν ταῖς ἑπτὰ ἡμέραις διακρίνοντες τὰ Ε \ κατ᾽ ἐμέ, διαλογιζόμενοι TA κτήνη καὶ TA ὑπάρχοντά μου, 5 fe ’ \ 3 λέγοντες" Μὴ οὐκ οἴδαμεν τὰ πολλὰ ἀγαθὰ τὰ ἀποστελ- 5» lal \ / [2 λόμενα ὑπ᾽ αὐτοῦ εἰς τὰς κώμας καὶ εἰς τὰς κύκλῳ πόλεις -» - \ lal n an διαδίδοσθαι τοῖς πτωχοῖς, παρεκτὸς τῶν ἐν TH οἰκίᾳ αὐτοῦ Ὁ ἴω \ ἐρριμένων; πῶς νῦν εἰς τὴν τοσαύτην VEKPOTNTA κατέπεσεν; ΧΧΧΙ. ᾿Εγένετο δὲ μετὰ τὰς ἑπτὰ ἡμέρας οὕτω δια- το \ 2 \ ss a“ nr λογιζομένους, ἀποκριθεὶς ᾿λιοὺς εἶπεν τοῖς συμβασιλεῦσιν᾽ cal > A \ ’ / > \ 3 lal od Προσεγγιοῦμεν αὐτῷ καὶ ἐξετάσωμεν αὐτὸν ἀκριβῶς εἰ ef. ? / > Ἃ BA e \ i? Μ ¢ “ ὅλως αὐτός ἐστιν ἢ οὔ. οἱ δὲ μακρά μου ὄντος, ὡς ἥμισυ / na σταδίου, διὰ τὴν δυσωδίαν TOD σώματός μου ἀναστάντες , 7 lal Ὁ προσήγγισαν μοι ἔχοντες εὐωδίας ἐν ταῖς χερσὶν αὐτῶν, 15 συνόντων αὐτοῖς τῶν στρατιωτῶν αὐτῶν καὶ θυμίαμα / “ “ ΩΝ , Σ βαλλόντων μοι κυκλόθεν, ἵνα δυνηθῶσιν προσεγγίσαι μοι a / a \ Kal ἐποίησαν τρεῖς ἡμέρας χορηγοῦντες τὰ θυμιάματα" ο / , 3 καὶ ὅτε πλησίον μου ἐγένοντο, ἀποκριθεὶς ᾿Ελιοὺς εἶπεν Σ \ 49? \ ς \ nA Ni se HG ͵ μοι Σὺ εἶ Ιωβὰβ ὁ συμβασιλεὺς ἡμῶν; σὺ εἶ ὁ τότε 20 yy \ , ΄ \ Gn ee: co a ς ΄ὔ ἔχων τὴν μεγάλην δόξαν; σὺ εἶ ὁ ὡς ὁ ἥλιος τῆς ἡμέρας a “Ὁ y 3 .ς «ς \ ἐν πάσῃ TH γῆ; σὺ εἶ ὡς ἡ σελήνη Kal οἱ ἀστέρες ἐν Lal f ’, Ν = ’ a. >} ͵7ὔ ’ τῷ μεσονυκτίῳ φαίνοντες; Kai εἶπον αὐτῷ" “Kyo εἰμι. \ e/ 4 \ / Αγ 7 a καὶ οὕτως κλαύσας κλαυθμὸν μέγαν σὺν θρήνῳ βασιλικῷ ’ / τς / \ an ” / \ ἀνεφώνησεν ὑποφωνούντων καὶ TOV ἄλλων βασιλέων καὶ 25 “ 5 fa) TOV στρατευμάτων αὐτῶν. Readings of P. 2 κατερριγμένων 8 διαδιδώσθαι 16 συνώντων 18 χωρηγοῦντες Readings of M. 1 βλεπόντων] ἔβλεπον 2 κατερριγμένων] κατερριμμένους ὡς. νεκρ. post γῇ 3 ὅτι] οὐ πιστεύομεν ὅτι ἐστιν] ᾿Ιωβάβ 5 τὰ κτήνη] τά τε KT. 7 trs. πόλεις ct κώμας 8 παρεκτὸς] - καὶ 9. ἐρριμένων] δεδομένων τοσαυτ.---κατέπεσεν] τοιαύτην νεκρότ. καὶ ταλαιπωρίαν ἐξέπεσε 10 ᾿Εγένετο δὲ] καὶ om. οὕτω διαλογιζομένους 11 συμβασ.] βασιλεῦσι 12 Προσεγγ.] προσεγγίσωμεν om. αὐτὸν 18 αὐτός ἐστιν] ἐστιν ᾿Τωβὰβ om. μακρὰ ἡμισυ] ἡμισέως 10 αὐτοῖς] αὐτῶν om. αὐτῶν θυμίαμα] θυμιάματα 17 ἵνα] ὅπως ἂν 18 ἐποίησαν] ποιήσαντες τρεῖς ἡμέρας] ὡσεὶ ὥρας τρεῖς 19 om. καὶ ὅτε ἐγένοντο] ἐγίνοντο. καὶ ᾿Ελιοὺς] Edr pag 21 τότε post ἔχων om. 6 bis. 22 ἐν 1°] λάμπων om. 1) 23 gpalvovres] φαίνοντι εἶπον] ἀποκριθεὶς εἶπον 24 κλαύσας] κλαύσαντες 25 ἀνεφώνησεν --Τὠβ] ἀνε- ς ae ᾿ : , φώνησεν καὶ ὁ στρατὸς αὐτῶν" καὶ πάλιν ὑπολαβὼν ᾿Βλιοὺς λέγει μοι. TESTAMENTUM IOBI. 1:25 XXXII. ᾿Ακούσατε οὖν τοῦ κλαυθμοῦ τοῦ ᾿Ἰὑλιοῦ ὑποδεικνύοντος τοῖς παισὶν τὸν πλοῦτον τοῦ ᾿Ιώβ. \ 3 ς \ e " / > / 3 \ uns Σὺ εἶ ὁ τὰ ἑπτακισχίλια πρόβατα ἐκτάξας εἰς τὴν TOV πτωχῶν ἔνδυσιν; fa! i f ¢€ / lal / 5 ποῦ οὖν τυγχάνει ἡ δόξα τοῦ θρόνου σου; \ be ε \ / / > / ’ \ ὺ εἶ ὁ τὰς τρισχιλίας καμήλους ἐκτάξας εἰς μεταφορὰν τῶν ἀγαθῶν τοῖς πένησιν; ποῦ οὖν τυγχάνει ἡ δόξα τοῦ θρόνου σου; Σὺ εἶ ὁ τὰς χιλίας βοῦς ἐκτάξας τοῖς πένησιν εἰς ἀρο- 10 Tplav ; a 5 ͵ c if a / ποῦ οὖν τυγχάνει ἡ δόξα «τοῦ θρόνου; σου; 53 ς \ fi / yy Ν \ f εἶ ὁ τοὺς χρυσέους κραββάτους ἔχων, νυνὶ δὲ καθη- μενος ἐπὶ κοπρίας; la) a / ¢ / la / ποῦ νῦν τυγχάνει ἡ δόξα τοῦ θρόνου σου; 15 Σὺ εἶ ὁ τὸν θρόνον ἐκ λίθων πολυτελῶν ἔχων, νυνὶ δὲ ἐν c a ὁδῷ καθήμενος ; lal ἴω / c , ἴω / ποῦ νῦν τυγχάνει ἡ δόξα τοῦ θρόνου σου; Τίς γὰρ κατά σε ἐν μέσῳ τῶν τέκνων σου; ὡς γὰρ φυτὸν es oD 2 a nS εὐώδους μήλους συνανθοῦν'" 20 ποῦ νῦν τυγχάνει ἡ δόξα «τοῦ θρόνου; σου; \ Ce ς ᾿ a - Xv εἶ ὁ τὰς ἱδρυμένας ἑξήκοντα τραπέζας τοῖς πτωχοῖς / στηρίξας ; rn lal , ¢ / a , ποῦ νῦν τυγχάνει ἡ δόξα τοῦ θρόνου σου; Ν 3 ¢ δ / lal a ἃ > / » \ Σὺ εἶ ὁ τὰ θυμιατήρια τῆς εὐώδους ἐκκλησίας ἔχων, νυνὶ or «δὲ» ἐν δυσωδίᾳ ὑπάρχεις ; «ποῦ νῦν τυγχάνει ἡ δόξα τοῦ θρόνου σου;» Σὺ 5 c \ / U > \ \ > “ / ὺ εἶ ὁ τοὺς χρυσέους λύχνους ἐπὶ τὰς ἀργυρᾶς λυχνίας ” \ \ a \ A a <éywv>, νυνὶ δὲ προσδοκᾷς τὴν φαῦσιν τῆς σε- λήνης ; 30 ποῦ οὖν τυγχάνει ἡ δόξα τοῦ θρόνου σου; Readings of P. 19 συνανθων ser, οἶναν θῶν ? Readings of M. 3 ἐκτάξας] ἐντάξας 5 οὖν] νὺν om. τοῦ θρόνου 6—8 om. 9 χιλίας] τρισχιλίους ἐκτάξας] evr. τοῖς---ἀροτρίαν] εἰς ἀροτριασμὸν τῶν πενήτων 11 οὖν] νῦν 12 νυνὶ] νῦν semper 14 om. werswum 15, 16 om. duos wersus 18, 19 om. 23 om. 24 τῆς εὐώδους ἐκκλησίας] τῆς ὠδῆῖς ἐκ λίθων 24. 20 νυνὶ---θρόνου σου] ποῦ νῦν τυγχ- ἡ δόξα σου, ὅτι ἐν δυσωδίᾳ νῦν ὑπάρχεις ; 27 om. τοὺς om. λύχνους λυχνίας] + ἔχων 28 φαῦσιν] φύσιν τοῦ φωτὸς 30 om. ef. Ps. CXXVil. 3 124 TESTAMENTUM IOBI. 5, 7 fal U Σὺ εἶ ὁ TO ἄλιμμα ἔχων ἐκ τοῦ λιβάνου, νυνὶ δὲ ἐν / 5 ἀπορείᾳ wv; fal io / lal ποῦ οὖν τυγχάνει ἡ δόξα τοῦ θρόνου σου; 53 / rn , , Τοῦ v.22 Σὺ εἶ ὁ καταγελάσας τῶν ἀδικούντων καὶ ἁμαρτανόντων, / ΄ νυνὶ δὲ ἐγένου εἰς χλεύην; 5 fa) “ la) ποῦ νῦν τυγχάνει ἡ δόξα «τοῦ θρόνου» σου; 3 t / Xv εἶ ᾿Ιὼβ ὁ τὴν μεγάλην δόξαν ἔχων; ποῦ νῦν τυγχάνει ἡ δόξα τοῦ θρόνου σου; na 5 ἴω , XXXII. Τοῦ δὲ ᾿Ελιοῦ μακρύναντος τὸν κλαυθμόν, a a 7 / 7 ὑποφωνούντων αὐτῷ τῶν συμβασιλέων, ὥστε γενέσθαι το “ lal 3 μεγάλην ταραχήν, καὶ καταπαυσάσης τῆς κραυγῆς εἶπεν ᾿ ’ lal aT / ᾿ Ss / a a ς ὃ / cron \ θ ͵ οἵ. Ps. αὐτοῖς Ἰώβ' Σιωπήσατε᾽ νῦν ὑποδείξω ὑμῖν τὸν θρόνον τι καὶ τὴν δόξαν καὶ τὴν εὐπρέπειαν τὴν οὖσαν ἐν τοῖ of, Apo, μὸν καὶ τὴν δύξα ἣ ρ ν τὴν οὖσαν ἐν τοῖς Petri aytots. . 9 lal . > A e / ’ / δ id / IBS SICIXs μοῦ ο θρόνος ἐν τῷ υὑπερκοσμίῳ ἐστιν, KAL ἢ TOUTOU 15 Sap. xiv. 3 δύ ΧΕ τ 2 ΄ 2 δεξ a a " ? 5 ἘΠΕῚ Ἐπ ὁὀξα καὶ ἡ εὐπρέπεια ἐκ δεξιῶν τοῦ πατρός ἐστιν id / Ἵ ly \ « / / ae ὁ κόσμος ὅλος παρελεύσεται Kai [ὁ κόσμος ὅλος) ἡ δόξα ΟΙ. or. 2) ἴω / \ id / 5 “ τ ἢ αὐτοῦ φθαρήσεται καὶ οἱ προσέχοντες αὐτῷ ἔσονται i lal a ’ a Dao el ἐν τῇ καταστροφῇ αὐτοῦ" > \ Ἂν; id / ε tA 5» A ς / A \ ς , x ἐμοὶ δὲ ὁ θρόνος ὑπάρχει ἐν τῇ ayia γῇ, Kai ἡ δόξα 20 11 nr lal A “ > AS τις αὐτοῦ ἐν τῷ αἰῶνί ἐστιν τοῦ ἀπαραλλάκτου. 186. 1. 17 Οἱ μὲν ποταμοὶ ξηρανθήσονται, καὶ τὸ γαυρίαμα τῶν Η fal / > \ an Tob oH 10, κυμάτων αὐτῶν καταβαίνει εἰς τὰ βάθη τῆς ἀβύσ- X1V. Zech. x. σου. iit e δὲ \ a > n A b] ες > ¢ @ , ’ ποι δ I Us td ia τ BO oc / \ > » ’ 1.2 ξηραίνονται οὐδὲ ἀφανισθήσονται, ἀλλ᾽ ἔσονται εἰς Heb. vii. 3, \ , en) TO διηνεκές. 14 Readings of P. 1 ἄλημμα 18 φθαρίσεται Readings of M. 1 om. τὸ 2 ἀπορείᾳ] σαπρίᾳ 3 om. 4 καταγελάσας] καταγελῶν 5 om, δὲ εἰς χλεύην] χλεύη πᾶσι 6, 7, 8 om. 9 ᾿ΕἙλιοῦ paxpivavtos] “EXipag μακρύνοντος 10 συμβασ.] Bac. 11 rapaxyny]+adraov 11, 12 καὶ--Τώβ] εἶπον αὐτοῖς Σιωπήσ. νῦν] σιωπᾶτε καὶ 18, 14 καὶ τὴν εὐπρ.---ἁγίοις] τῆς εὐπρεπείας αὐτοῦ 15—21 ᾿Εμοῦ---ἀπαραλλάκτου)] ἐμοῦ ὁ θρόνος αἰώνιός ἐστιν᾽ ὁ κόσμος ὅλος παρελ. καὶ ἡ δ. αὐτ. φθαρ. κ. οἱ προσέχ. αὐτ. ἔσονται ὑποκάτω αὐτοῦ" ἐμοῦ ὁ Op. ἐν τῷ ὑπερκ. ἐστί, K. ἡ τούτου δόξα kK. ἡ εὐπρ. ἐκ δεξ. τῶν (l. τοῦ) σωτῆρός ἐστιν ἐν οὐρανοῖς" ἐμοῦ ὁ Op. ὑπάρχει ἐν τῇ ἁγίᾳ ζωῇ k. ἡ δόξα ἐν τῷ αἰῶνι τῷ ἀπαραλλ. ἐστίν 22, 28 τὸ γαυρ.---αὐτῶν] τὰ γαβριάματα αὐτῶν 26 om. οὐδὲ ἀφανισθ. TESTAMENTUM IOBI. 125 a ek . Οὗτοι of βασιλεῖς παρελεύσονται, καὶ οἱ ἡγεμόνες παρέρ- Prov. xi. 7 ς ΣΝ δ ἢ \ \ , Stn τ Tac. i. 23 χονται, ἡ δὲ δόξα καὶ TO καύχημα αὐτῶν ἔσονται ” ὡς ἔσοπτρον" A Sf: « ἐμοὶ δὲ ἡ βασιλεία εἰς αἰῶνας αἰώνων, καὶ ἡ δόξα καὶ lal lal (3 5 εὐπρέπεια αὐτῆς ἐν τοῖς ἅρμασιν τοῦ πατρὸς ὑπάρχει. ‘ rn “ \ ) 6 XXXIV. Kai ἐμοῦ ταῦτα λέγοντος πρὸς αὐτοὺς iva a 7 , σιωπήσωσιν, ὀργισθεὶς ᾿᾿λιφὰς εἶπεν τοῖς ἄλλοις φίλοις" , / \ lal Τί χρήσιμον ὅτι οὕτω παραγεγόναμεν σὺν τοῖς στρατεύ- ’ \ μασιν iva παραμυθησώμεθα αὐτόν ; καὶ ἰδοὺ αὐτὸς προσ- fal “-“ \ / το εγκαλεῖ ἡμῖν. διὸ ἀναχωρήσωμεν εἰς τὰς ἰδίας χώρας" αὐτὸς ἐν ταλαιπωρίᾳ σκωλήκων κάθηται καὶ δυσωδίαις, > fal a / καὶ ἀκμὴν ἐπαίρεται καθ᾽ ἡμῶν Βασιλεῖαι παρέρχονται « / a ¢ an © καὶ al ἡγεμονίαι αὐτῶν" καὶ ἰδοὺ ἡμῖν, φησιν, ἔσται ἕως αἰῶνος. ἀναστὰς δὲ ἐν μεγάλῃ ταραχῇ λιφὰς ἔκλινεν 4 Reg. v. ΠΈΣΕ ὌΝ αν ᾽ , , , ᾽ \ , > 12 Isat αὐτῶν ἐν μεγάλῃ λύπῃ λέγων" Ey@ πορεύομαι" ἐλη- , wry; ᾽ \ λύθαμεν yap ἵνα παραμυθησώμεθα αὐτόν, Kal ἀκμὴν κατ- a a lal ¢ lol έλυσεν ἡμᾶς ἀπέναντι TOV στρατιωτῶν ἡμῶν. XXXV. Τότε Βαλδὰδ ἐκράτησεν αὐτὸν λέγων ὅτι Οὐχ - lal ’ a οὕτως δεῖ λαλῆσαι ἀνθρώπῳ πενθοῦντι, οὐ μόνον ἄλλα Kal > a Anko ΤΟ Ae any, ¢ , > 20 ἐν πληγαῖς πολλαῖς ὄντι ἰδοὺ ἡμεῖς ὅλως ὑγιαίνοντες οὐκ > U fs ’ a Ν \ t > \ \ ἰσχύσαμεν προσεγγίσαι αὐτῷ διὰ THY δυσωδίαν εἰ μὴ διὰ / ’ Δ \ “ 5 7 >) , nr πλείονος εὐωδίας" σὺ ὅλως, ᾿Ελιφά, ἀμνημονεύεις πῶς Des, / a σι 5 ἐγένου νοσήσας ἐν ταῖς δυσὶν ἡμέραις; νῦν οὖν μακροθυ- / “ lal 5 μήσωμεν «ἵνα γνῶμεν; ἐν τίνι ἐστίν' μήτι ἄρα μνήσκεται 2 fa) a 3, ta) 25 αὐτοῦ τῆς εὐδαιμονίας τῆς προτέρας, Kal ἐμάνη κατὰ Readings of P. 13 ἡγεμωνίαι Readings of M. Lom. οὗτοι ἡγεμόνες] ἡγούμενοι 2. ἡ δὲ] καὶ ἡ αὐτῶν post δόξα ἔσονται) ἔσται 3 ἔσοπτρον] ἐν ἐσόπτρῳ 4 ἐμοὶ] ἐμοῦ αἰῶνας αἰώνων] αἰῶνα αἰῶνος 6 λέγοντος] εἰπόντος 0, 7 om. ἵνα σιωπ. 7 ᾿Ελιφὰς] ᾿Ελιφὰΐζ semper τοῖς ἄλλ. φίλ.] πρὸς τοὺς ἄλλ. φίλ. 8 οὕτω] οὕτως σὺν] ἐν στρατευμ.]}- ὧδε 9, 10 αὐτὸς προσεγκ.] οὗτος ἐγκαλεῖ 11 αὐτὸς] οὗτος κ. δυσωδίαις] ἐν δυσωδίᾳ 12 ἐπαίρεται] ἐγείρεται ἡμῶν] + λέγων 18 αἱ ἥγεμον.] οἱ ἡγούμενοι κ. ἰδοὺ ἡμῖν] ἡ δὲ ἐμὴ βασιλεία ἕως} - τοῦ 14 ἔκλινεν] ἐξέκλ. 15 λύπῃ] λύττῃ πορεύομαι] πορεύσομαι 10 ἀκμὴν] αὐτὸς 18 αὐτὸν] - τῆς χειρὸς om. ὅτι 19 μόνον Ὁ δὲ 20 πληγ. post πολλ. 22 πλείονος] πολλῆς 22, 28 σὺ---ἡμέραι:] σὺ δὲ ὅλως ἀμνήμων εἷς, Ἐλιφάζ, ἁπλῶς γενοῦ" 23, 24 μακροθυμ.]}- ἵνα γνῶμεν μήτι]: ἐξέστη αὐτοῦ ἡ καρδία ; μήτι μνήσκεται) μιμνησκόμενος 25 καὶ ἐμάνη] ἐμάνη Ps. Ixxiv. 4 Eph. i. 3 etc. 126 TESTAMENTUM IOBI. ψυχήν; τίς yap οὐκ ἂν ἐκπλαγείη καὶ μανῇ ὑπάρχων ἐν πληγαῖς; GAN ἔασόν με προσεγγίσαι αὐτῷ, καὶ γνώσομαι ἐν τίνι ἐστίν. XXXVI. Τότε ἐγερθεὶς Βαλδὰδ προσήγγισέν μοι ͵ ν΄ .35 3 eas es ᾿ λέγων: Σὺ εἶ Ἰώβ; καὶ εἶπον αὐτῷ Ναί. καὶ εἶπεν" 5 > > an / \e / 3 \ i 4 ’ Apa ἐν τῷ καθεστηκότι ἡ καρδία cov; κἀγὼ εἶπον OTL’ Kv \ a Ad > / AN / a μὲν τοῖς γηΐνοις οὐ συνέστηκεν, ἐπεὶ ἀκατάστατος ἡ γῆ a 5 nan a / καὶ οἱ ἐνοικοῦντες ἐν αὐτῇ" ἐν δὲ τοῖς ἐπουρανίοις συνέ- Uf ᾽ a / στηκεν ἡ καρδία μου, διότι οὐχ ὑπάρχει ἐν οὐρανῷ ταραχῇ. \ / if \ a ὑπολαβὼν δὲ Βαλδὰδ λέγει ὅτι μὲν Γ᾿πΛνώσκομεν τὴν γῆν το 3 > \ a ἀκατάστατον ovaay, ἐπεὶ yap κατὰ καιρὸν ἀλλοιοῦται" > / ’ / > / \ 2 t » ΠΣ (dé Ν ἐνίοτε εὐθύνεται, ἐνίοτε δὲ εἰρηνεύει, ἔσθ᾽ ὅτε καὶ πολε- os lal ἴω na , i? al ’ Me. xii. 34 μεῖται" περὶ δὲ Tod οὐρανοῦ ἀκούομεν ὅτι εὐσταθεῖ. ἀλλ᾽ οὗ, Mt. xxi. 94 Me. xi. 24 πος χα 1 > % x θῶ > , , > oh Ἂ β NN εἰ ἀληθῶς ἐν τούτῳ τυγχάνεις, ἐρωτήσω σε OYoV" καὶ ἐὰν A au tal A “ ἀποκριθῆς μοι πρὸς τὸ πρῶτον νουνεχῶς, [δῆλον OTL] ἐρω- 15 ͵ a / J a lal τήσω σε ἐν TO δευτέρῳ᾽ καὶ ἐὰν ἀποκριθῇς μοι εὐσταθῶς, a “ , fod ς 7 ’ ees δῆλον ὅτι γνωσόμεθα ὅτι ἡ καρδία σου οὐκ ἐξίσταται. XXXVII. Καὶ παλιν εἶπεν" ᾿Εἰπὶ τίνος σὺ ἐλπίζεις ; \ 2 \ 5 hee) \ a a a fal \ f 5 , καὶ ἐγὼ εἶπον" “Ent τῷ θεῷ τῷ ζῶντι. καὶ παλιν εἶπεν s , > } \ ς ͵ , x ) ! ΄, μοι Τίς ἀφείλατο τὰ ὑπάρχοντά σου ἢ ἐπήνεγκέν σοι 20 \ \ / \ > \ 5 “ ς / \ Tas πληγὰς ταύτας; Kal ἐγὼ εἶπον ὅτι Ὃ θεός. καὶ \ 5 a A πάλιν ὑπολαβὼν εἶπεν πρός pe’ “Et τῷ θεῷ ἐλπίζεις ; a > , , \ πῶς + οὖν ἄδικος ἡ κρίνων + ἐπενεγκών σοι τὰς πληγὰς , a ᾿Ὶ / , AN ς / ? 2O/ \ ταύτας ἢ ἀφελόμενός σου τὰ ὑπάρχοντα; εἰ ἐδίδου καὶ 2 , 5) a =e “ \ , 4 7O7 ἀφείλατο, ἐχρῆν αὐτὸν ὅλως μὴ δεδωκέναι Te οὐδέποτε 25 βασιλεὺς ἀτιμάσει στρατιώτην ἴδιον καλῶς αὐτῷ δορυ- Readings of P. 13 εὐσταθῆ 17 γνωσώμεθα Readings of M. 1 ἐκπλαγείη] ἐκπλαγῇ πάνυ om. καὶ wavy 1,2 ὑπάρχων ἐν πληγαῖς] βλέπων ἑαυτὸν τοιοῦτον ἐνυπερβάλλοντα κακοῖς καὶ πλη- γαῖς 8 ἐστίν] ἔσται 4 Τότε] καὶ 5om.aire καθεστηκότι] καθεστῶτι ἐστιν om. ὅτι 7 ἐπεὶ] ἐπειδὴ 8 οἱ ἐνοικ.] πάντες οἱ κατοικοῦντες ἐπουρ.] οὐρανοῖς 11 ἐπεὶ γὰρ] ἐπειδὴ 12 om. εὐθυν. ἐνίοτε δὲ 18, 14 ἀλλ’ εἰ] ἀλλ᾽ ἀεὶ (sic) 14 τούτῳ] τῷ καθεστῶτι σε λόγον] δὲ λέγων 15, 1θ τὸ --ἐρωτήσω] τὸν πρῶτον νοῦν, ἔχω σε ἐρωτῆσαι 10 εὐσταθῶς] εὐσταθὲς 17 om. ὅτι γνωσόμεθα ἐξίσταται] ἐξέστηκεν 18 om. πάλιν "Eri τίνος] ἐν τίνι 19 om. ἔγὼ om, πάλιν 20 τὰ ὑπάρχ. post σου 21 om. ὅτι 22 om. πάλιν ὑπολ. om. πρός με ᾿Επὶ] εἰ 23 om. οὖν ἄδικος ἡ κρίνων] ἀδικῆσαι κρῖνον πληγὰς] - καὶ συμφορὰς 24 σου] σοι ἐδίδου] δὲ 25 om. ὅλως δεδωκέναι] διδόναι 20 ἀτιμάσει] ἀτιμάζει ἴδιον] αὐτοῦ αὐτῷ] αὐτὸν TESTAMENTUM IOBI. L327 φοροῦντα᾽ ἤ τίς ποτε καταλήψεται τὰ βάθη τοῦ κυρίου 15. x1 13 1 Cor. ii \ a / 3; rn ΩΝ a / lal . καὶ τῆς σοφίας αὐτοῦ, ἢ κατατολμᾷ τις προσάπτειν τῷ 10 sqq. / ’ / ’ / > / \ fa) \ > κυρίῳ ἀδίκημα; ἀποκρίνου μοι, Ἴωβ, πρὸς ταῦτα. καὶ a xi. 29, a / ¢ , a ’ πάλιν λέγω σοι, εἰ ἐν τῷ καθεστηκότι ὑπάρχεις, δεῖξον, εἰ ” / \ 4 ee \ c a 2. / 5 ἔστιν σοι φρόνησις, διὰ τί ἥλιον μὲν ὁρῶμεν ἀνατέλλοντα 2 > - , \ Ε] an / \ / ’ , ἐν ἀνατολαῖς, δύνοντα δὲ ἐν τῇ δύσει, καὶ πάλιν ἀνιστά- A ’ a μενοι κατὰ πρωὶ εὑρίσκομεν TOV αὐτὸν ἐν ἀνατολαῖς = / ψ' \ an c ἀνατέλλοντα; νουθέτησόν pe πρὸς ταῦτα, εἰ σὺ εἶ ὁ θεράπων τοῦ θεοῦ. ro «= XXXVIII. Καὶ ἐγὼ πρὸς ταῦτα εἶπον. "Kote μὲν οἷ. Prov. , / , , ἌΣ. ὦ φρόνησις ἐν ἐμοί, καὶ συνέστηκεν ἡ καρδία μου" διὰ τί ΄ \ M4 A lal fal / vn Δ XN / ᾿ ace οὖν μὴ λαλήσω τὰ μεγαλεῖα TOD κυρίου; ἢ ὅλως ἂν πταίσῃ Cf. Lac. iii. \ / μου TO στόμα εἰς τὸν δεσπότην; μὴ γένοιτο᾽ τίνες γὰρ fal \ 5 / ἐσμὲν πολυπραγμονοῦντες τὰ οὐράνια σάρκινοι ὄντες, at \ 4 an fal “ 5 a 15 ἔχοντες τὴν μερίδα ἐν γῇ καὶ ἐν σποδῷ; ἵνα οὖν γνῶτε Tob xxx. a ΄ ἃ Ὁ rn 19 OTL συνέστηκεν ἡ καρδία μου, ἀκούσατε ὃ ἐπερωτῶ ὑμᾶς. ὃ \ , fe \ 3 / Ν [ἐ Ni ad x Lad στόματος ἡ τροφὴ εἰσέρχεται, Kai πάλιν TO ὕδωρ διὰ a ’ fal , , lol ’ TOU αὐτοῦ στόματος πίνεται, καὶ πέμπεται ἐν TH αὐτῇῃ φάρυγγι" ὅταν δὲ καταβῇ τὰ δύο εἰς τὸν ἀφεδρῶνα, τότε Mt. xv. 17 , , oh fe ἡ , A , 5 a ͵ 5 Me. Vill. 29 20 ἀφορίζεται ἀπ᾿ ἀλλήλων" τίς οὖν ταῦτα διαχωρίζει; εἶπεν ς a Ὁ 3 > n δὲ ὁ Βαλδαδ’ ᾿Αγνοῶ. ἐγὼ πάλιν ὑπολαβὼν εἶπον αὐτῷ" 5 a ͵ , > A Ki οὖν τὴν τοῦ σώματος πορείαν ov καταλαμβάνεις, πῶς τὰ ἐπουράνια καταλήψει; ὑπολαβὼν δὲ Σοφὰρ εἶπεν᾽ Io. iii. 12 Οὐχὶ τὰ ὑπὲρ ἡμᾶς ἐρευνῶμεν, adda βουλόμεθα γνῶναι εἰ ΕῚ “Ὁ an ¢ i ἌΣ ΟΣ \ 9 a ” ¢ -- 25€V T@ καθεστῶτι ὑπάρχεις, Και. ἰδοὺ ἀληθῶς eyv@pmev τι Io. vii. 26, ε , , 5) ᾽ ΄ὔ Ἀ / 5 , cen 2 \ xvi. 8 ἡ σύνεσίς σου οὐκ ἠλλοίωται" Ti οὖν βούλει ἡμᾶς EV σοὶ , \ 5) a \ διαπράξασθαι; ἰδοὺ γὰρ πάρεσμεν μεθ᾽ ἑαυτῶν τοὺς Readings of P. 12 πτέση 24 βουλώμεθα 27 πάρωμεν Readings of M. 2 ἢ κατατολμᾷ tis] ἵνα τολμᾷς 4 καθεστηκότι] καθεστῶτι δεῖξον] δίδαξόν με 6 ἐν ἀνατολαῖς] ἐπὶ ἀνατολὰς 7 om. τὸν 8,9 om. εἰ---θεοῦ 10 Kat—eizov] εἶπον δὲ ἐγὼ 10, 11 om. Ἔστι---καρδ. μου 12 κυρίου] θεοῦ ἐν τῇ καρδίᾳ μου ἢ] μὴ 13 om. μὴ γένοιτο 14 τὰ οὐράν. τῷ ἐπουρανίῳ ὄντες] ἰ καὶ 17 στόματος] τοῦ στόματος οὖν om. εἰσέρχεται 18 om. αὐτοῦ 18, 19 πέμπεται---φἀρυγγι] ὁμοῦ κατέρχονται διὰ τοῦ φάρυγγος 20 ἀφορίζεται] ἀφορίζονται διαχωρίζει) χωρίζει 21 πάλιν] δὲ 22 οὖν] σὺ πορείαν] σου πορίαν 28 καταλήψει -εἰς δὲ] + καὶ εἶπεν] λέγει 24 ἡμᾶς] ἡμῶν εἰ ἐν τῷ] ἐὰν ἐν τῷ σαυτοῦ 20 ἠλλοίωται) ἠλλοιώθη 27 πάρεσμεν---ἡμῶν] παρόντες μεθ᾽ ἡμῶν αὐτῶν τοὺς ἰατρ. τῶν τρ. βασιλέων ἐπαγάγομεν Sir. XXXviil. 1 IL ΠῚ 1: ὃ ΄ 128 TESTAMENTUM IOBI. ’ \ a lal lel A ἰατροὺς τῶν τριῶν βασιλειῶν ἡμῶν" καὶ βούλει θεραπευ- fal ¢ > τὰ 3 θῆναι ὑπ᾽ αὐτῶν; ἴσως ἀναπαύσει. ἀποκριθεὶς δὲ εἶπον" « 5 NY Τὰν \ ¢ 2 \ / \ / 5 ᾽ὔ ἴον Η ἐμὴ ἴασις καὶ ἡ ἐμὴ θεραπεία Tapa κυρίου ἐστίν, τοῦ / Kal τοὺς ἰατροὺς κτίσαντος. XXXIX. Καὶ ἐμοῦ ταῦτα πρὸς αὐτοὺς λέγοντος, ἦλθεν 5 ὔ e 7 « ἡ γυνή μου Σίτιδος ἐν ἱματίοις ῥακκώδοις, ἀποδράσασα ἐκ nr lal > / ἮΝ ’ \ ’ / > lal ivf τῆς τοῦ οἰκοδεσπότου δουλείας, ἐπεὶ ἐκωλύετο ἐξελθεῖν ἵνα μὴ ἰδόντες οἱ συμβασιλεῖς ἁρπάσωσιν αὐτήν ὅτε οὖν 5 »Μ ΞΕ Ἃ \ \ / > ial \ tA ἦλθεν, ἔρριψεν ἑαυτὴν Tapa τοὺς πόδας αὐτῶν, καὶ κλαί- 3 Ἐν / ουσα édeyev’ Μνήσθητί μου, ὁ ᾿Ελιφάς, καὶ οἱ δύο φίλοι το e / Yj ’ lal an σου, ὅτι ὁποία Tis ἤμην μεθ᾽ ὑμῶν, Kal πῶς ἐστολιζόμην᾽ CA \ / νυνὶ δὲ ὁρᾶτε τὴν προέλευσίν μου τί ἐνδύομαι. τότε κλαύσαντες κλαυθμὸν μέγαν, γενόμενοι ἐν διπλῇ ἀκηδίᾳ μὸν μέγαν, γενόμ ἢ ἀκηδίᾳ 5 ΄ a e \ ,’ \ A \ ͵ > rn ἐσιώπησαν" ws τὸν ᾿Ελιφὰν ἄραντα τὴν πορφυρίδα αὐτοῦ περιρῆξαι καὶ περιβαλεῖν τὴν γυναῖκά μου. ἡ δὲ ἐδέετο ι αὐτῶν λέγουσα: ἸΙαρακαλῶ, κελεύσατε τοῖς στρατιώταις ὑμῶν ἵνα σκάψωσιν τὴν πτῶσιν τῆς οἰκίας τῆς ἐπιπεσούσης - "Α n n τοῖς τέκνοις μου, ἵνα καὶ τὰ ὀστᾶ αὐτῶν ἀσφαλίσασθαι σι \ \ ἐπὶ μνήμῃ <.....> ἰσχύσωμεν διὰ τὰ ἀναλώματα' ὅπως xX \ b] fa) a \ 7 / ᾿ θεάσωμεν κἂν τὰ ὀστᾶ αὐτῶν: μὴ ἄρα θηρίον ἐγώ, ἢ 20 7 { \ / / κτηνώδη γαστέρα ἔχω, ὅτι τὰ τέκνα μου δέκα τέθνηκεν, \ >’ / > lel / \ id \ > fol 3 \ Kal οὐδένα αὐτῶν κεκήδευκα ; καὶ οἱ μὲν ἀπῆλθον εἰς TO ΄ Ce ἃ Ne eet , a \ ΄ ae ᾽ \ σκάπτειν, ἐγὼ δὲ ἐκώλυσα Aéyov' Μὴ κάμητε εἰκῇ" οὐ yap ς / ἊΝ / bd ieee / > > \ εὑρήσετε TA παιδία μου, ἐπειδὴ ἀνελήφθησαν εἰς οὐρανοὺς an ἴω ’ lal an / ὑπὸ τοῦ δημιουργοῦ αὐτῶν τοῦ βασιλέως. τότε πάλιν 25 Readings of P. 6 Σίτωδος 24 εὑρήσητε Readings of M. 1 xat]+eé 2 om. io. ἀναπ. dé] + ἐγὼ 3 om. 7 ἐμὴ 5 ἦλθεν) ἰδοὺ 6 Σίτιδος] Σίτις ῥακκώδοιΞ5] -εσιν 7 οἰκοδεσπ. δεσπ. δουλείας] + ᾧ ἐδούλευσεν 8 συμβασιλεῖς] Bac. αὐτὴν post ἰδόντες οὖν) δὲ 9, 10 καὶ κλαίουσα ἔλεγεν] κλαί. κ. λέγουσα om. μου, ὁ om. δύο 11 om. σου, ὅτι 12 νυνὶ] νῦν 18 κλαύσαντες] + οἱ βασιλεῖς μέγαν]7-" καὶ 14 ws] wore 15 περιρῆξαι---γυν. μου] περίρριψαι ἐπ᾽ αὐτὴν ἐνδυθῆναι 10 αὐτῶν] αὐτοῦ Ilapak. κελεύσ.] παρακ. ὑμᾶς, κύριοί μου, ὅπως κελεύσητε 17 τῆς ἐπιπεσούσης) ἡμῶν τὴν πεσοῦσαν ἐπάνω 18, 19 ἀσφαλίσ. ἐπὶ--ἰσχύσωμεν] ἀσφαλισθῇ ἐπὶ μνήματα, ἐπεὶ ἡμεῖς οὐκ ἰσχύσαμεν 20 θεάσωμεν) -θα ἄρα] -- δὲ 20, 21 θηρίον---ἔχω] ἐγὼ ἡ κτηνώδης γαστέρα θηρίου ἔχω 21 δέκα τέθνηκεν] δέκα ὄντα τεθνήκασιν ἐν μιᾷ ἡμέρᾳ 22 κεκηδ.]) ἐκήδεσα 22, 28 καὶ οἱ σκάπτειν] καὶ ἐκέλευσαν οἱ βασιλεῖς τοῦ σκαφῆναι τὴν οἰκίαν 28 ἐκώλυσα] + αὐτοὺς κάμητε] κάμετε 24 εὑρήσετε] εὕρηται 24, 25 ἀνεληφθ. - ὑπὸ] πεφυλαγμένα εἰσὶ παρὰ 25 τοῦ] καὶ τότε πάλιν] καὶ TESTAMENTUM IOBI. 129 ἀποκριθέντες εἶπάν μοι" Tis πάλιν οὐκ ἐρεῖ ὅτι ἐξεστήκεις Me. iii. 21 \ / 3 “ > / 6 \ , ? \ > ΄ To. x. 20 Kal μαίνει ; εἶπας ὅτι AvednpOn τὰ τέκνα εἰς τὸν οὐρανόν. Act xii. διὸ ἔκφανον ἡμῖν τὸ ἀληθές. ee ’ \ et a \ 53 > Gi ᾽ ,ὔ fs Me. ΧΥῚ, XL. ᾿γὼ δὲ ὑπολαβὼν εἶπον αὐτοῖς" ᾿᾿γείρατέ με 19 vA fal « XO. / ε / \ / ἵνα σταθῶ. οἱ δὲ ἤγειράν με, ἑκατέρωθεν τοὺς βραχίονας μου ὑποστηρίζοντες: καὶ τότε σταθεὶς ἐξωμολογησάμην “σι \ 9 a πρὸς τὸν πατέρα. Kal μετὰ τὴν εὐχὴν εἶπον αὐτοῖς" “ -" \ ᾿Αναβλέψατε τοῖς ὀφθαλμοῖς πρὸς ἀνατολὴν καὶ ἴδετε τὰ / ᾽ / \ al 80 na > / -- τέκνα μου ἐστεφανωμένα παρὰ τῇ ὀξῃ τοῦ ἐπουρανίου. Heb. ii. 7, “ / Ὁ 10 ἐδοῦσα δὲ τότε Σίτιδος ἡ γυνή μου κατέπεσεν ἐπὶ τὴν γῆν (Ps. viii.) ἢ rar - Nov ἔ a Sard Ps. Ixvii προσκυνοῦσα καὶ εἶπεν by ἔγνων ὅτι ὑπάρχει μοι TS: ἸΧΥΗ. μνημόσυνον παρὰ κυρίου" ἀναστήσομαι δὴ καὶ εἰσελεύ- Ps, xix. 6 To. vili. 52 Act. xii. \ a δ / a / \ ᾽ a τὰ πρὸ τῆς ὑπουργείας τῆς δουλείας μον. καὶ ἀπελθοῦσα εἰς 11 > \ \ i 7 \ >? σομαι εἰς THY πόλιν καὶ καμμύσω ὀλίγον Kal ἀνακτήσομαι \ / ΠΣ > \ b] , an lal > er A 15 τὴν πόλιν εἰσῆλθεν εἰς τὴν ἐπαύλην TOV βοών αὐτῆς τῶν ς L ἘῸΝ a , , @ 2 , cs \ / -- ἁρπασθέντων ὑπὸ τῶν ἀρχόντων OLS ἐδούλευεν" καὶ περί Le. ii. 10 twa φάτνην ἐκοιμήθη καὶ τετελεύτηκεν εὐθυμήσασα᾽" καὶ ε \ \ dA , ΓΕ ὁ μὲν δεσποτικὸς αὐτῆς ἄρχων ἐπιζητήσας αὐτὴν καὶ μὴ ¢ A \ a a εὑρὼν εἰσῆλθεν ἑσπέρας οὔσης εἰς τὴν ἐπαύλην TOV κτηνῶν, « 7 > 20 Kal εὗρεν αὐτὴν νεκρὰν ἡπλωμένην᾽ Kal ἅπαντες ἰδόντες 27 \ , rh ee) ew) \¢ \ ἀνέκραξαν μετὰ μυκήματος κλαυθμοῦ ἐπ᾽ αὐτήν, καὶ ἡ φωνὴ » \ , a f . \ , > / . ἔδωκεν διὰ πάσης τῆς πόλεως" καὶ τότε εἰσεπήδησαν Cf. Act. ix. , 89 γνῶναι τὸ γεγονός, καὶ εὗρον αὐτὴν νεκράν, τὰ δὲ περιε- Readings of P. 5 βραχιώνας 6 ἐξομολ. 12 ἀναστήσωμαι 13 ἀνκτήσωμαι 23 γεγονώς Readings of M. 1 ἀποκριθ.7- οἱ βασιλεῖς éfeornxers|] ἐξέστης 2 εἷπας---οὐρανόν] ὅτι βουλομένους ἡμᾶς ἀγαγεῖν τὰ ὀστᾶ THY παίδων σου κωλύεις λέγων ὅτι ᾿Ανελήφθησαν καὶ ἐφυλάχθησαν παρὰ τοῦ δημιουργοῦ αὐτῶν 4 om. ὑπολαβὼν ᾿Εγείρατε] ἐπεγείρ. 5 σταθῶ] στῶ 6 om. μου om. τότε 7 πρὸς τὸν πατέρα] τῷ θεῷ πρῶτον 8 ὀφθ.7- ὑμῶν ἀνατολὴν] -ὰς καὶ ἴδετε] καὶ ἀναβλέψαντες εἶδον 9. τῇ δόξῃ] τῆς δόξης ἐπουρανίου] + βασιλέως 10 ἰδοῦσα---γυνή μου] ἡ δὲ γυνή μου Σίτις ἰδοῦσα ταῦτα ἐπὶ) εἰς 11 προσκυν. κ. εἶπεν] προσκυν. τῷ θεῷ kK. λέγουσα ἔγνων ἔγνω 13, 14 om. ἀνακτήσομαι--- δουλ. μου 14—16 καὶ ἀπελθ.---ἐδούλευεν] κ. ταῦτα εἰποῦσα, ἑσπέρας KaTa- λαβούσης ἐπορεύθη εἰς τὴν πόλιν πρὸς τοὺς κυρίους αὐτῆς ἐν οἷς ἐδούλευεν 10, 17 καὶ περί---εὐθυμ.] x. ἐκοιμ. περὶ τὴν par. τῶν βοῶν κἀκεῖ ἐτελεύτησεν ἀθυμήσασα 18 αὐτῆς post ἄρχων 19 om. ἑσπ. οὔσης 20 ἡπλωμ.]- ἐπὶ τῆς φάτνης, τὰ δὲ περιεστῶτα-- ἐπ᾽ αὐτήν (p. 129, 1. 23 —p. 130, 1. 1) ἅπαντες ἰδόντες] πάντες ἰδ. αὐτὴν 21 om. μυκήμ. om, ἐπ᾽ αὐτήν 22 ἔδωκεν διεδόθη 22, 23 om. καὶ τότε---νεκράν J. A, A. 11. 9 Act. viii. 2 ef. 2 Par. XXXV. OD Tob xxxvi. 9 Φ 2 Cor. xi. 23 Tob Xxxvili, 1 130 TESTAMENTUM IOBI. fal a Ve Sid ᾽ , \ “ ifs στῶτα ζῷα κλαίοντα ἐπ᾽ αὐτήν" Kal οὕτως προκομίσαντες \ ,7ὔ ἈΝ αὐτὴν ἐκήδευσαν θάψαντες περὶ τὴν οἰκίαν τὴν συμπεπτω- o lal e κυῖαν ἐπὶ τὰ τέκνα αὐτῆς" Kal κοπετὸν μέγαν ἐποίησαν οἱ Ν a t / Ξ δ ς Sy / 60 b Ψ πτωχοὶ τῆς πόλεως, λέγοντες" Ἴδετε ἡ Σίτιδός ἐστιν αὕτη, ἡ τοῦ καυχήματος καὶ τῆς δόξης γυνή, ὅτι οὐ κατηξιώθη 5 lal io lel 4 ᾽ lal ταφῆς ἀναγκαίας. τὸν μὲν οὖν θρῆνον τὸν ἐπ᾽ αὐτῇ γενόμενον εὑρήσετε ἐν τοῖς παραλειπομένοις. ΧΙ]. ᾿Ελιφὰς δὲ καὶ of λοιποὶ μετὰ ταῦτα παρεκά- θισάν μοι ἀνταποκρινόμενοι καὶ μεγαλορη-«μοξΣ νοῦντες, ὡς 5 A a μετὰ εἴκοσι ἑπτὰ ἡμέρας ἀναστῆναι αὐτοὺς Kal πορευθῆναι το lal \ ¢ a e Sen. fa) εἰς τὴν ἑαυτῶν χώραν, καὶ ὁρκωθῆναι αὐτοὺς ὑπὸ ᾿᾿λιοῦ 7 Ψ lal λέγοντος" Μείνατέ pe, ἕως καὶ TO περὶ τούτου δείξω αὐτῷ, ’ ς / “ \ OTL τοσαύτας ἡμέρας ἐποιήσατε ἀνεχόμενοι τοῦ ᾿Ιὼβ Kav- χωμένου εἶναι δίκαιον. ἐγὼ yap οὐκ ἀνέξομαι: ἀρχῆθεν \ \ / a ᾽ A yap καὶ κλαυθμὸν διετέλεσα αὐτῷ, ἀναμνησκόμενος τῆς 15 > a / εὐδαιμονίας τῆς προτέρας, Kal ἐποίησεν αὐτὸν ἀθρόως εἰς ¢ an i G TO αὑτοῦ ὕψωμα: καὶ ἰδοὺ μεγάλως καὶ ὑπερβαλλόντως λελάληκεν λέγων ἔχειν τὸν ἑαυτοῦ θρόνον ἐν οὐρανοῖς" “ γ Cen > “ τοίνυν ἐμοῦ ἀκούσατε, καὶ γνωρίσω ὑμῖν τὴν μερίδα αὐτοῦ , «ς / / 5 \ 5) \ > ἴω A οὐχ ὑπάρχουσαν. τότε ᾿Βλιοὺς ἐμπνευσθεὶς ἐν τῷ Σατανᾷ 20 ἮΝ , aA 7 > ἐξεῖπεν μοι λόγους θρασεῖς, οἵτινες ἀναγεγραμμένοι εἰσὲν a ΄ an U ἐν ταῖς παραλειπομέναις τοῦ 'KAuha. ΧΙ11.. Μετὰ δὲ τὸ παύσασθαι αὐτὸν τῆς μεγαλορη- 4 > a ᾽ 7] « 7 \ / Ἂν μοσύνης αὐτοῦ, ἀναφανείς μοι ὁ κύριος διὰ λαίλαπος καὶ Readings of P. 8, 9 παρεκάθησαν 12 Μείναται 18, 14 καυχομένου 10 ἑαυτὸν Readings of M. 2 αὐτὴν post θάψαντες περὶ] ἐπὶ συμπεπτ.}] συμπτω- θεῖσαν 8, 4 καὶ κοπετὸν---λέγοντες] κ. ἐποί. οἱ mT. τῆς WON. KOT. μέγ. ἐπ᾽ αὐτὴν λέγ. Liridos] Σίτις ὅ ἡ] ἧς γυνή] οὐχ ὑπῆρχεν γυνή ὅτι οὐ κατηξ.] κ. οὐκ ἠξ. 6 ἐπ᾽ αὐτῇ] ὑπ᾽ αὐτοῦ 8 λοιποὶ μετὰ ταῦτα] μετ᾽ αὐτοῦ θαμβη- θέντες ἐπὶ τούτοις 9 μοι post ἀνταποκρ. 9—12 ὡς μετὰ δείξω αὐτῷ] κατ᾽ ἐμοῦ Ke ἡμέρας φάσκοντες ὅτι δικαίως ταῦτα πέπονθα ὑπὲρ ἁμαρτιῶν πολλῶν, καὶ ὅτι ἐλπὶς οὐκ ἀπελείφθη mor’ ἐγὼ δὲ ἀντεφιλο- νείκουν" καὶ ὀργισθέντες ἀνέστησαν πορευθῆναι μετὰ θυμοῦ" καὶ τότε ᾿Ἑλιὰς ὥρκωσεν αὐτοὺς μεῖναι μικρὸν ἕως καὶ περὶ τούτου δεῖξαι αὐτοῖς 18 τοῦ] τᾷ 14 γὰρ] δὲ 15 καὶ κλαυθμ.---αὐτῷ] κλαίων διετ. ἐν αὐτῷ ἀναμνησκ.} ἀναμιμνησκ. 16 εὐδαιμονίας]- αὐτοῦ 10, 17 om. καὶ ἐποί.---ἁ“Ψψωμα 17, 18 μεγάλως---λελάληκεν] μέγαν καὶ ὑπερβάλλοντα λόγον ἐλάλησε 20 οὐχ ὑπάρχ.] ἐν τίνι ὑπάρχουσαν ἐν τῷ] ἀπὸ τοῦ 22 ταῖς παραλ.] τοῖς παραλειπομένοις 23, 24 om. τῆς μεγαλορ. αὐτοῦ TESTAMENTUM IOBI. 191 rn > > \ νεφῶν εἶπεν, καὶ τὸν μὲν ᾿λιοὺς ἐμέμψατο, ὑποδείξας μοι \ b ’ lal / \ S yA ᾽ \ ΄ τὸν ἐν αὐτῷ λαλήσαντα μὴ εἰναι ἄνθρωπον, ἀλλὰ θηρίον" fal \ / / / \ fol , A τοῦ δὲ κυρίου λαλήσαντός μοι διὰ τῆς νεφέλης, ἤκουον τῆς φωνῆς τοῦ λαλήσαντος καὶ οἱ τέσσαρες βασιλεῖς" καὶ Ν a 4 5 μετὰ TO παύσασθαι τὸν κύριον λαλοῦντά μοι εἶπεν πρὸς / \ oo "EdXidav: Τί ἤ, ᾿Ελιφά, ἥμαρτες σὺ καὶ οἱ δύο σου φίλοι" οὐ Iob xiii. 7 a / yap λελαλήκατε ἀληθῶς κατὰ τοῦ θεράποντός pov ᾿Ιώβ' ὃ \ > / / SEN ς \ ig A > / Iob xlii 8 l0 ἀναστάντες ποιήσατε αὐτὸν ὑπὲρ ὑμῶν ἀναφέρειν . \ ? » / θυσίας, ὅπως ἀφαιρεθῆ ἡ ἁμαρτία: εἰ μὴ yap Se αὐτόν, ιοάΔάπώλεσα ἂν ὑμᾶς. καὶ αὐτοὶ δὲ προσήνεγκάν μοι τὰ Ν / \ ’ Ν \ > / ¢ \ > a \ πρὸς θυσίαν: καὶ ἐγὼ λαβὼν ἀνήνεγκα ὑπὲρ αὐτῶν" καὶ “ fal \ ὁ κύριος προσδεξάμενος ἀφῆκεν αὐτοῖς THY ἁμαρτίαν. XLII. Τότε ᾿᾿λιφὰς καὶ Βαλδὰδ καὶ Σοφὰρ γνόντες Τοῦ xii. 9 » a lal ὅτι ἐχαρίσατο αὐτοῖς ὁ κύριος THY ἁμαρτίαν αὐτῶν, τὸν δὲ > , nr 3 15 Ελιοὺς οὐ κατηξίωσεν, ἀναλαβὼν ᾿Ελιφὰς πνεῦμα εἶπεν « κι / ? lal fal ” / \ a ὕμνον, ἐπιφωνούντων αὐτῷ τῶν ἄλλων φίλων Kal τῶν στρατευμάτων πλησίον τοῦ θυσιαστηρίου" ἔλεγεν οὕτως ᾿Ελιφας. / fal Led . ΠΠεριΐρηνται ἡμῶν ai ἁμαρτίαι, καὶ τέθαπται ἡμῶν Ps. xxxi.1 ᾽ / 20 ἡ ἀνομία" ᾿Ελιούς, ᾿Ελιοὺς ὁ μόνος πονηρὸς μνημόσυνον οὐχ ἕξει οἴ. Τοῦ ᾽ n δ Xxxvill. 18 ἐν τοῖς ζώσιν, καὶ ὁ λύχνος αὐτοῦ σβεσθεὶς ἠφάνισεν τὸ φέγγος ee a 5 αὐτοῦ, ; a a / lal 25 ἡ δὲ τῆς λαμπάδος αὐτοῦ δόξα ἀποβήσεται αὐτῷ εἰς κρῖμα" “ e / ’ ἵν “ / \ ’ \ a tote wee OTL οὗτός ἐστιν ὁ τοῦ σκότους καὶ οὐχὶ τοῦ φωτός" Io. iii. 19 «δὰ ear / , 5... .α 2 Cor. vi. οἱ δὲ θυρωροὶ τῆς σκοτείας κληρονομήσουσιν αὐτοῦ 1, / Ε / ~ τὴν δόξαν καὶ τὴν εὐπρέπειαν" 1 Th. v. ὅ 6. ri , rn - ͵7ὔ , ne 7, = Iob 30 ἡ βασιλεία αὐτοῦ παρῆλθεν, σέσηπτω: αἰτοῦ ὁ θρόνος" xxxviii, 17 Readings of P. 4 τεσσάρεις 13 γνώντες Readings of M. 1 x. τὸν μὲν "EX. ἐμέμψ.} μεμφόμενος τὸν Ἔλ. καὶ 3, 4 om. τοῦ δὲ--- βασιλεῖς 5, 6 εἶπεν πρὸς EX.] εἶπ. ὁ κύριος τῷ ᾿Ἐλιφάξ 6 om. Τί # Ἔλ. om. δύο σου post φίλοι 7 λελαλ. ἀληθῶς] ἐλαλήσατε ἀληθὲς 9. ἀφαιρεθῇ] ἀφεθῇ ἁμαρτία] -ἰ αὕτη 11 αὐτῶν] “ τὴν θυσίαν 14 ἁμαρτίαν αὐτῶν] Ἐ διὰ τοῦ θεράποντος αὐτοῦ ᾿Ιώβ 15 κατηξ.] - συγχωρήσεως om, πνεῦμα 16 om. φίλων 17 ἔλεγεν καὶ ἔλ. 19 Περιήρ.] περιήρηται αἱ ἁμ.} ἡ ἁμαρτία τέθαπται] ἀπέστη 21 ᾿Ελιούς, "EX.] "EX. δὲ 27 ὅτι---σκότους] ὅτι υἱός ἐστιν τοῦ σκ. 9—2 Tob xx. 16 Tob xx. 14 Tob xx. 14 Ῥβϑ,. ΟΧΧΧΙΧ. Eph. vi. 9 Col. iii. 25 Tob ix. 32 Ps. exlix. 5 Tob xlii. 17 Ps. xxvi. 8 132 TESTAMENTUM IOBI. a a n / Kal ἡ τιμὴ TOD σκηνώματος αὐτοῦ ἐν TO ἅδη TUY- χάνει" a \ , rn ἠγάπησεν TO TOD ὄφεως κάλλος, Kal τὰς λεπίδας TOD / δράκοντος, ε \ \ ’ fol \ c > mY ᾽ fal » > oe nic ἡ δὲ χολὴ αὐτοῦ Kal ὁ tos αὐτοῦ ἔσται εἰς βοράν 5 Ἂ 3 ͵7 € lal \ / > \ > / ν οὐκ ἐκτήσατο ἑαυτῷ τὸν κύριον οὐδὲ ἐφοβήθη αὐ- / τόν, > \ \ \ Cp 2 2 > on , E aXXA καὶ τοὺς ἐντίμους αὐτοῦ παρωώργησεν > ΄ ’ fal c / \ Cth > / ἐπελάθετο αὐτοῦ ὁ κύριος, καὶ οἱ ἅγιοι ἐγκατέλειψαν αὐτόν' το « \ ’ A \ ¢ \ ” ’ a > I? ἢ δὲ ὀργὴ καὶ ὁ θυμὸς ἔσται αὐτῷ εἰς σκήνωμα. > ” aN > δή ’ a Oe ees > a οὐκ ἔχει ἔλεος ἐν καρδίᾳ αὐτοῦ οὐδὲ εἰρήνην ἐν τῴ / 5 r στόματι αὐτοῦ" ὟΝ 3 7, yA 5 a , " fal ἰὸν ἀσπίδων ἔσχεν ἐν TH γλώττῃ αὐτοῦ. / >’ >’ “ \ ᾽ δίκαιός ἐστιν κύριος, ἀληθινὰ αὐτοῦ τὰ κρίματα, παρ᾽ 15 ἣν > Y4 an ¢ n ¢ ᾧ οὐκ ἔστιν προσωποληψία' κρινεῖ ἡμᾶς ὁμο- θυμαδόν. > Ἀν ¢ Pa / 5 τ \ Cane: ¢ , ἰδοὺ ὁ κύριος παρεγένετο" ἰδοὺ οἱ ἅγιοι ἡτοιμάσθησαν, / an ’ / προηγουμένων τῶν στεφάνων MET ἐγκωμίων" / ες vA ’ / 5 / “ χαιρέτωσαν οἱ ἅγιοι, ἀγαλλιάσθωσαν ἐν καρδίᾳ, OTL 20 > t \ / «Ὁ / ἀπείληφαν τὴν δόξαν ἣν προσεδόκησαν. 53 Ὁ A , aA. elms fee ἦρται ἡ ἁμαρτία ἡμῶν, κεκαθάρισται ἡμῶν ἡ ἀνομία ὁ δὲ πονηρὸς ᾿λιοὺς μνημόσυνον ἐν τοῖς ζῶσιν οὐκ ἔσχεν. XLIV. Μετὰ δὲ τὸ παύσασθαι ᾿λιφὰν τοῦ ὕμνου, 2 « , 5 lal / \ , Ν ὑποφωνούντων αὐτῷ TAVTWV Καὶ κυκλούντων τὸ θυσια- on στήριον, ἀναστάντες εἰσήλθομεν εἰς τὴν πόλιν εἰς ἣν νῦν οἰκοῦμεν οἰκίαν καὶ πεποιήκαμεν μεγάλας εὐωχίας ἐν τῇ τερπνότητι τοῦ κυρίου. πάλιν ἐπεζήτησα εὐεργεσίας ποιεῖν τοῖς πτωχοῖς, καὶ παρεγένοντο πρός με οἱ φίλοι μου καὶ 30 Readings of P. 5 βορράν 13 σώματι 16 ὁμοθυμαδὼν Readings of Δ]. 1 σκηνώματος] σχήματος 5 om. ἔσται 9 ἐγκατέ- λειψαν] -έλιπον 11 σκήν.] κένωμα 12, 13 om. ἐν τῷ σώμ. adr. 14 ἀσπίδων -δος 15 ἐστιν] - ὁ 16 κρινεῖ] -" γὰρ 18 om. ὁ 19 μετ καὶ τῶν 20 ἐν καρδ.] αἱ καρδίαι αὐτῶν 21 ἀπείληφαν] -φασιν 22 7 ἁμαρτ.] τὰ ἁμαρτήματα ἡμῶν (pri.)|+Kat 23 μνημόσ. post ἐν τοῖς ζῶσιν 25 τοῦ ὕμνου] τὸν ὕμνον 26 om. ὑποφων.---θυσιαστ. 27 om. νῦν 28 πεποιήκ.---εὐωχ.] πεποίηκάν μοι εὐωχίαν 29, 30 om, πάλιν--πτωχοῖς πρός me] + πάντες TESTAMENTUM 10Β[1. 133 ὅσοι ἤδεισαν εὐποιεῖν, καὶ ἡἠρώτησάν με λέγοντες" Τί παρ᾽ Τοῦ xiii. 11 ἡμῶν νῦν αἰτεῖς ; ἐγὼ δὲ ἀναμνησθεὶς τῶν πτωχῶν τοῦ πάλιν εὐποιεῖν ἡτησάμην λέγων" Δότε μοι ἕκαστος ἀμνάδα μίαν εἰς ἔνδυσιν τῶν πτωχῶν τῶν ἐν γυμνώσει. καὶ τότε 5 ἕκαστος προσήνεγκέν μοι ἀνὰ ἀμνάδα μίαν καὶ τετρά- δραχμον Spal Kal menayngey κύριος πάντα ὅσα μου Τοῦ xlii. 9.1 ὑπῆρχεν, καὶ πεποίηκέν με εἶναι ἐν τῷ διπλῷ. XLV. Καὶ νῦν, τέκνα τον ἴδε ἐγὼ TENET’ μόνον μη Tobit ᾽ θ θ ψν ΤΡ ἐπιλά εσῦσε τοῦ κυρίου" εὐποιήσατε τοῖς πτωχοῖς, μὴ ͵ \ ᾽ ΄ \ / e a in 3 lo παρίδητε τοὺς ἀδυνάτους, μὴ λάβετε ἑαυτοῖς γυναῖκας ἐκ a ? \ io ΄ a TOV ἀλλοτρίων' ἰδοὺ οὖν, τεκνία μου, διαμερίζω ὑμῖν πάντα ὅσα μοι ὑπάρχει, πρὸς τὸ δεσπόζειν ἕκαστος τοῦ Act. μέρους ἀκωλύτως. Xxvill. 31 XLVI. Οἱ δὲ παρήνεγκαν τὰ ὄντα εἰς μερισμὸν αὐτοῖς 15 τοῖς ἑπτὰ ἄρρεσιν: ἀπὸ γὰρ τῶν χρημάτων οὐ παρέσ- χετο ταῖς θηλείαις" αἱ δὲ λυπηθεῖσαι εἶπον τῷ πατρί: Κύριε πάτερ ἡμῶν, μὴ καὶ es οὐκ ἐσμὲν. τέκνα σου; τὸν xiii. διατί οὐκ ἔδωκας ee ἐκ τῶν ὄντων σοι; εἶπεν δὲ ne” ταῖς θηλείαις" Μὴ yap ταράχθητε, θυγατέρες μου" ov "ο γὰρ ὑμῶν ἐπελαθόμην: ἤδη ὑμῖν ἔπεμψα κληρονομίαν cf. Heb. x. κρείττονα τῶν ἑπτὰ ἀδελφῶν ὑμῶν. τότε καλέσας τὴν ἘΠ τη Readings of P. 5 ἀνὰ] aval 9 ἐπιλαθέσθαι 18 ἐκ] ἐν Readings of M. 1 ἥἤδεισαν εὐποιεῖν] εἴδησάν με εὐ ποιοῦντα om. καὶ 2 αἰτεῖς] αἱ τρεῖς (sic) 2, 3 ἀναμν.---εαὐποιεῖν] ὑπολαβὼν εὐποιεῖν πάλιν τοῖς πτωχοῖς Δότε] Δῶτε 4 γυμνώσει] + ὄντων ὅ om. aval 6 χρυσίου] +k. ἀργυρίου 6, 7 καὶ ηὐλ.---διπλῷ] καὶ τότε ὁ κύριος ηὐλ. πάντα μοι ὅσα ὑπῆρχε καὶ ἐπλήθουν ἐξ ὀλίγων ἡμερῶν ἀπό τε χρημάτων καὶ κτηνῶν κ. τῶν λοιπῶν ὧν ἀπώλεσα, ἀπέλαβον καὶ ἕτερα εἰς τὸ διπλοῦν" ἔλαβον δὲ καὶ γυναῖκα τὴν μητέρα ὑμῶν καὶ ἐγέννησα ὑμᾶς τοὺς δέκα ἀντὶ τῶν τελευτησάντων μοι δέκα τέκνων. 8 ἔδε] ἐντέλλομαι ὑμῖν" ἰδοὺ τελευτῶ] - ὑμεῖς οὖν ἔσεσθε ἀντὶ ἐμοῦ 9 εὐποιήσατε] -σθε 10 παρίδητε] παρείδετε ἀδυνάτους) ἀδύτους 11 τεκνία] τέκνα διαμερίζω] -ιῶ 12 μοι post ὑπάρχει ἕκαστος] ἕκαστον, κ. ἐξουσίαν ἔχειν ἀγαθοποιῆσαι εἰς 18 μέρους] + αὐτοῦ 14, 15 Οἱ δὲ-- παρέσχετο] Καὶ τοῦτο εἰπών, ἐνέγκας τὰ χρήματα αὐτοῦ πάντα, διεμέρισεν αὐτὰ τοῖς ἑπτὰ υἱοῖς τοῖς ἀρρενικοῖς, καὶ ἀπὸ τῶν χρημάτων οὐ παρέσχε 10 αἱ δὲ λυπηθ.] καὶ πατρί] + αὐτῶν 18 διατί] διότι ἐν] ἐκ cot] + κληρονομίαν 19 θηλείαις] θυγατράσιν αὐτοῦ 20 ὑμῶν post ἐπελαθ. 20, 21 ἤδη ---μῶν] ἰδοὺ γὰρ ἐφύλαξα ὑμῖν κληρονομίαν κρείττονα αὐτῆς ἣν ἔλαβον οἱ ἑπτὰ ἀδελφοί 21 τότε] καὶ Tob xlii. 14 _ Lie. xi. 33 cf. Apoc. Petri Tob XXXVlil. 3 Kee 134 TESTAMENTUM IOBI. f , lal \ , € / , ’ a θυγατέρα αὐτοῦ τὴν λεγομένην “Hyépav, λέγει αὐτῇ" a A / es οἱ Ἂς \ NOW: Λαβοῦσα τὸ δακτύλιον ὕπαγε εἰς τὴν κρυπτὴν Kal ἔνεγκε fa) r ie lal (en \ Ta τρία σκευάρια τοῦ χρυσοῦ, ἵνα δώ ὑμῖν τὴν κληρο- / c \ 5 la v ’ / \ v \ νομίαν. ἡ δὲ ἀπελθοῦσα ἤνεγκεν αὐτά: Kal ἤνοιξεν καὶ ἀνήνεγκε τὰς τρεῖς χορδὰς τὰς ποικίλας ὡς μὴ δύνασθαί 5 a a ΄ ’ an > τινα ἄνθρωπον λαλῆσαι περὶ τῆς εἰδέας αὐτῶν, ἐπεὶ μὴ εἶναι αὐτὰς ἐκ τῆς γῆς, GAN ἐκ τοῦ οὐρανοῦ εἰσιν, ἐξα- , a lal lo) iG στράπτουσαι σπινθῆρας πυρός, ὡς ἀκτῖνας τοῦ ἡλίου" καὶ 7 \ / I oe , ΚΝ τ Ν᾿ τἷν A δέδωκεν χορδὴν μίαν, εἰπών. Λάβετε αὐτὰς περὶ TO στῆθος a ξ lal « “ lal . al ὑμῶν, iva ὑμῖν γένηται πάσας Tas ἡμέρας τῆς ζωῆς ὑμῶν. 10 3 \ ’ A c ” \ ig i) XLVI. Εἶπεν δὲ αὐτῷ ἡ ἄλλη θυγατὴρ ἡ λεγομένη ΄ ͵ \ 3 Κασία: Ἰ]άτερ, αὕτη ἐστὶν ἡ κληρονομία ἣν ἔλεγες εἶναι lal fal A ¢ “Ὁ ᾽ὔ > a κρείττονα τῆς τῶν ἀδελφῶν ἡμῶν ; τίς οὖν χρεία TOV περιττῶν χορδῶν τούτων ; μὴ ἐκ τούτων ἕξομεν τοῦ ζῇν ; 3 a Σ > a καὶ εἶπεν αὐταῖς ὁ πατήρ Οὐ μόνον ἐκ τούτου ἕξετε τοῦ 15 a ’ ΟἹ - « \ > U id an > \ / ζῇν, ἀλλ᾽ αὗται αἱ χορδαὶ εἰσάξουσιν ὑμᾶς εἰς τὸν μείζονα A A = a ᾽ a 5 CLA ΄ αἰῶνα, ζῆσαι ἐν τοῖς οὐρανοῖς: ἀγνοεῖτε οὖν ὑμεῖς, τέκνα, τὴν τιμὴν τῶν σπάρτων τούτων ; τούτων με κατηξίωσεν ὁ ᾿ 9 Ὅτ en 9 ͵ > a τ a κύριος ἐν ἡμέρᾳ ἣ ἠβουλήθη με ἐλεῆσαι καὶ περιγραφῆναι ἐκ τοῦ σώματος τὰς πληγὰς καὶ τοὺς σκώληκας" καλέσας 20 μὲ παρέσχετό μοι ταύτας τὰς τρεῖς χορδάς, λέγων pow’ ᾽ Ἀ Υ ef JEAN \ 5 t Fs > , δέ ναστα, ζώσαι ὥσπερ ἀνὴρ τὴν ὁσφύν σου ἐρωτήσω δὲ \ , 2 , aN \ \ ͵ ᾿ σε, σὺ δέ μοι ἀποκρίνου! ἐγὼ δὲ λαβὼν περιεζωσάμην \ As > a as See , Cae ἢ DN καὶ εὐθέως ἀφανεῖς ἐγένοντο ἀπὸ τότε οἱ σκώληκες ἀπὸ nr , 5 e / TOU σώματός μου, ὁμοίως καὶ al πληγαί: Kal λουπὸν TO 25 Readings of P. 3 σκεύρια Readings of M. 2 τὴν κρυπτὴν] τὸ ταμεῖον 3 τὰ--- χρυσοῦ] μοι τὸ χρυσοῦν σκενεῖον δῶ] δύσω 4 ἡ δὲ] καὶ αὐτά] αὐτῷ 4, 5 καὶ ἤνοιξεν---ποικίλα9] καὶ ἀνοίξας αὐτὸ ἐξήνεγκε τρία χορδῶν περιζώματα 6—8 ἐπεὶ -- ἀκτῖνας] ἐπεὶ μηδὲ ἦσαν ἔργον γήϊνον ἀλλ᾽ οὐράνιον, ἐξαστραπτούσαις σπινθήραις φωτιναῖς, ὡς ἀκτῖνες 9. μίαν] - ἑκάστῃ τῶν θυγατέρων αὐτοῦ 9, 10 περὶ---ωῆς ὑμῶν] καὶ περιζώσατε, ἵνα τὰς NM. τῆς ζωῆς ὑμ. περιποιήσωσιν ὑμᾶς καὶ ἐμπλήσωσι παντὸς ἀγαθοῦ 13, 14 τίς-- χορδ. τούτων] τί οὖν; τοῦ ζῇν] τὸ ζῇν 15 πατήρ] - αὐτῶν 15,16 ἕξ, τοῦ &] τὸ ζῆν ἕξ. GAN αὗται αἱ x.] ἀλλὰ καὶ αὗται 17 ἀγνοεῖτε οὖν ὑμ.] ἢ ἀγνοῆτε τέκνα] + μου 18 σπάρτων] παρόντων τούτων (sec.)] ἧς 19 om. ἐν ἡμέρᾳ---με ( pri.) με post ἐλεῆσαι περιγραφῆναι] περιαρθῆναι 20 καλέσαΞ] καὶ yap kan. 21 παρέσχετο] παρέθετο ταύτας post τρεῖς 22 "Avacra] -στὰς 29 ἀποκρίνου] -κρίθητι 24 om. ἀπὸ τότε 25 ὁμοίως] - δὲ TESTAMENTUM IOBI. 199 A / a as AN / e , \ “. / σῶμά μου ἐνίσχυσεν διὰ κυρίου ws οὐδὲν ὅλως πεπονθός" > \ \ mts / ᾽ A ip ” ect. \ , ἀλλὰ καὶ τῶν ἐν καρδίᾳ ὀδυνῶν λήθην ἔσχον" ὁ δὲ κύριος / / > / € / \ / \ \ ἐλάλησέν μοι ἐν δυνάμει, ὑποδείξας μοι τὰ γενόμενα Kal τὰ / a ΄ μέλλοντα. νῦν οὖν, τεκνία μου, ἔχουσαι ταύτας οὐκ ἕξετε 5 ὅλως ἀντιτασσόμενον τὸν ἐχθρόν, ἀλλ᾽ οὐδὲ τὰς ἐνθυμήσεις Le. x. 19 αὐτοῦ ἐν τῇ διανοίᾳ ὑμῶν" διότι φυλακτήριόν ἐστιν τοῦ πατρός" ἐξεγερθεῖσαι οὖν περιζώσασθε αὐτὰς πρὶν τελευ- τήσω, ἵνα δυνηθῆτε θεάσασθαι τοὺς ἐρχομένους ἐπὶ τὴν ἐμὴν ψυχήν, ἵνα θαυμάσητε τὰ τοῦ θεοῦ κτίσματα. > la) 10 ΧΙΗΥΠΙῚ. Οὕτως ἀναστᾶσα τοίνυν ἡ μία ἡ καλουμένη (4 , nr td Ημέρα περιείληξεν τὴν ἑαυτῆς σπάρτην καθὼς εἶπεν ὁ / \ ’ / A ΄ / \ a A . see TaTnp* καὶ ἀνέλαβεν ἀλλὴην καρδίαν, μηκετι TA τῆς γῆς Phil. iii. 9 > a a Col. iii. 2 φρονεῖν, ἀπεφθέγξατο δὲ τῇ ἀγγελικῇ διαλέκτῳ, ὕμνον > / fal fal \ \ , \ [2 / \ ἀναπέμψασω TO θεῷ κατὰ τὴν ἀγγελικὴν ὑμνολογίαν" καὶ 15 τοὺς ὕμνους ods ἀπεφθέγξατο εἴασεν τὸ πνεῦμα ἐν στολῇ τῇ ἑαυτῆς ἐγκεχαραγμένους. XLIX. Καὶ τότε ἡ Κασία περιεζώσατο, καὶ ἔσχεν Ἂν / > fal Ὁ / > lal \ τὴν καρδίαν ἀλλοιωθεῖσαν, ὡς μηκέτι ἐνθυμεῖσθαι τὰ , \ \ \ / oun SPE. \ , κοσμικά" καὶ τὸ μὲν στόμα αὐτῆς ἀνέλαβεν τὴν διάλεκτον A 5 an 5 , \ lal « an , \ / 20 τῶν ἀρχῶν, ἐδοξολόγησεν δὲ TOD ὑψηλοῦ τόπου TO ποίημα. , nw nw Lal διότι εἴ τις βούλεται γνῶναι TO ποίημα τῶν οὐρανῶν, δυνή- σεται εὑρεῖν ἐν τοῖς ὕμνοις Kacias. 3 L. Τότε περιεζώσατο καὶ ἡ ἄλλη ἡ καλουμένη ᾿Αμαλ- / / re θείας κέρας" καὶ ἔσχεν TO στόμα ἀποφθεγγόμενον ἐν TH “Ὁ iy \ \ > nw / 25 διαλέκτῳ τῶν ἐν ὕψει, ἐπειδὴ καὶ αὐτῆς ἡ καρδία ἠλλοι- Readings of P. 1 πεπονθὼς 2 ὠδυνῶν 4 ἕξεται 7 περι- ζώσασθαι 9 θαυμάσηται Readings of M. 1 ἐνίσχυσεν) ἴσχυεν ws—temovOds] καὶ οὕτως διῆγον ὥσπερ ὅτε οὐδ᾽ ὅλως πέπονθά τι 2 καρδίᾳ] τῇ K. μου 3 ἐλάλ.] λελάληκεν ὑποδείξας] Kal ὑποδ. 4 τεκνία] τέκνα ταύτας] αὐτὰς 5 οὐδὲ] οὔτε 6 om. αὐτοῦ 7 πατρός) κυρίου περιζώσασθε αὐτὰς] περιζώσατε ἑαυτὰὰδ 8,9 τοὺς ἐρχομ.---ψυχήν) τοὺς ἐξερχομ. ἀγγέλους εἰς τὴν ἐμὴν ἔξοδον 9 ἵνα] ὅπως ᾿ τὰ---κτίσμ.) τὰς τοῦ θεοῦ cf. Le. ix. δυνάμεις. 10 om, Οὕτως μία] + αὐτῶν 11 περιείλ.---σπάρτην] 31 περιέζωσεν ἑαυτὴν καὶ παραχρῆμα ἔξω γέγονεν τῆς ἑαυτῆς σαρκὸς 12 πατήρ] ᾿ αὐτῆς μηκέτι] ὡς μηκ. 18 φρονεῖν post unk. om. δὲ 18, 14 τῇ ἀγγελ.--ἀναπεμψ.] τοὺς ἀγγελικοὺς ὕμνους ἐν ἀγγελικῇ φωνῇ, καὶ ὕμνον ἀνέμελπε 14—16 om. κ. τοὺς ὕμν.---ἐγκεχαραγμ. 17 τότε] Ἔκ. ἄλλη αὐτοῦ θυγατὴρ 18 ἐνθυμεῖσθαι) -ηθῆναι 20 ἀρχῶν] ἀρχόντων 22 εὑρεῖν] ἐννοεῖν 24 om. τὸ 136 TESTAMENTUM IOBI. κα > ΄ 5. ΠΝ A Avice ! \ 2 ovTO, ἀαφισταμένη απὸ τῶν κοσμικῶν" λελάληκεν Yap εν lel -“ / lal \ / τῇ διαλέκτῳ τῶν Χερουβίμ, δοξολογοῦσα τὸν δεσπότην “ “- / \ / ΟἹ Lal e τῶν ἀρετῶν ἐνδειξαμένη τὴν δόξαν αὐτῶν: καὶ ὁ βου- , Ν yy ¢ , a lol a λόμενος λοιπὸν ἴχνος [ἡμέρας] καταλαβεῖν THs πατρικῆς 9 / lal >) Lal a δόξης εὑρήσει ἀναγεγραμμένα ἐν ταῖς εὐχαῖς τῆς ᾿Αμαλ- 5 θείας κέρας. / \ a «ς / LI. Mera δὲ τὸ παύσασθαι τὰς τρεῖς ὑμνολογούσας, ᾽ / an / \ > a » τ ἴω Υ̓ ἐπικειμένου τοῦ κυρίου, καὶ ἐμοῦ Νηρείου, ἀδελφοῦ ὄντος fa) 4 lal Ὁ ,ὔ τοῦ Ιωβ, ἐπικειμένου δὲ καὶ τοῦ ἁγίου πνεύματος, ἐκα- , Ψ ae SN δ ἘΌΝ n , " θεζόμην πλησίον τοῦ ᾿Ιὼβ ἐπὶ τῆς κλίνης μου, ἤκουσα 10 “-“ lal « / A aA ἐγὼ τὰ μεγαλεῖα, μιᾶς ὑποσημειουμένης TH pia’ καὶ ἀνεγραψάμην τὸ βιβλίον ὅλον πλείστων σημειώσεων τῶν ὕμνων παρὰ τῶν τριῶν θυγατέρων τοῦ ἀδελφοῦ μου, rn 3 lo) an la) σωτήριον ταῦτα εἶναι, OTL ταῦτά ἐστιν τὰ μεγαλεῖα TOD θεοῦ. 15 N a ¢ a 111. Kai μετὰ τρεῖς ἡμέρας ποιουμένου τοῦ ᾿Ιὼβ a a » / νοσεῖν ἐπὶ τῆς κλίνης, ἄνευ πόνου μέντοι καὶ ὀδύνης, ἐπεὶ » “ “ a μηκέτι πόνος ἴσχυεν ἅπτεσθαι αὐτοῦ διὰ TO σημεῖον τῆς περιζώσεως ἧς περιεζώσατο" καὶ μετὰ τρεῖς ἡμέρας εἶδεν \ ’ , > \ x \ 2 ὌΧ AN ? / 5 \ τοὺς ἐλθόντας ἐπὶ τὴν ψυχὴν αὐτοῦ" καὶ εὐθέως ἀναστὰς 20 ἔλαβεν κιθάραν, καὶ ἔδωκεν τῇ θυγατρὶ αὐτοῦ Ἡμέρᾳ τῇ ραν, ἢ θυγατρὶ αὐτοῦ Ἡ μέρᾳ: τῇ ἐξ y le fal Ὁ δὲ Κασίᾳ ἔδωκεν θυμιατήριον, τῇ δὲ ᾿Αμαλθείας κέρας ” 4 “ 2 / \ ) “ ’ \ ἔδωκεν τύμπανον, ὅπως εὐλογήσωσιν τοὺς ἐλθόντας ἐπὶ , 4 Lal τὴν ψυχὴν αὐτοῦ" αἱ δὲ λαβοῦσαι εἶδον τὰ φωτεινὰ “ ἈΝ 2 , SiN \ \ Es Aula \ aI ἅρματα τὰ ἐλθόντα ἐπὶ τὴν ψυχὴν αὐτοῦ, Kal ηὐλόγησαν 5 " A ’ / καὶ ἐδόξασαν, ἑκάστη ἐν TH ἐξαιρέτῳ διαλέκτῳ. μετὰ τὸ σι a Jen ς 2 / a“ / ivf \ ταῦτα ἐξῆλθεν ὁ ἐπικαθήμενος τῷ μεγάλῳ ἅρματι, Kal 2 , al a led ἠσπάσατο τὸν ᾿Ἴωβ, βλεπουσῶν τῶν τριῶν θυγατέρων Readings of P. 17 κλήνης Readings of M. 1 γὰρ] δὲ 4 om. ἡμέρας 5 ἀναγεγραμ- μένα] -ον 8 om. ἐπικ. τοῦ κυρίου 8, 9 καὶ ἐμοῦ----Ἰώβ] ἐγὼ Νηρεὸς ὁ ἀδελφὸς lwp 9, 10 om. ἐπικ.---πνεύμ. ἐπὶ τ. κλιν. 10 μου] κειμένου αὐτοῦ, καὶ 11 om. ἐγὼ μεγαλεῖα] - τῶν τριῶν θυγατέρων τοῦ ἀδελφοῦ μου ὑποσημ.} ὑποσιωπωμένης 12. 14 ὅλον- εἷναι] τοῦτο, πλὴν τῶν ὕμνων κ. τῶν σημείων τοῦ ῥήματος 10 Καὶ μετά--- ποιουμένου] κειμένου οὖν 17 μέντοι καὶ ὀδ.] καὶ ὠδυνῶν 18 μηκέτι] μὴ πόνος post ἴσχυεν αὐτοῦ] -ἰ ἔτι 10 εἶδεν] ἴδεν ᾿Ιὼβ 20 ψυχὴν αὐτοῦ]- ἁγίους ἀγγέλους 24, 25 εἶδον---ψυχὴν αὐτοῦ] ἤδοντο x. ἔψαλλον 26 ἐδόξασαν | ἐδοξολόγησαν τὸν θεὸν om. ἑκάστη TESTAMENTUM IOBI. 137 lal lal \ / / \ -" καὶ αὐτοῦ τοῦ πατρὸς βλέποντος, ἄλλων δὲ τινῶν μὴ \ \ \ ’ / βλεπόντων. λαβὼν δὲ τὴν ψυχὴν ἀνεπετάσθη ἐνωγκα- s EN \ > / δ᾽," "ἢ, ἊΝ Ἄν λισαμένος αὐτὴν καὶ ἀνεβίβασεν ἐπὶ τὸ ἄρμα καὶ ὥδευσεν SN? (eae \ 9X a Bk τι \ > , > ἐπὶ ἀνατολάς" TO δὲ σῶμα αὐτοῦ περισταλὲν ἀπηνέχθη εἰς , a a / , lal 5 τὸν τάφον προηγουμένων τῶν τριῶν θυγατέρων αὐτῶν Kal / id fal περιεζωσμένων καὶ ὑμνοχλογουσῶν ἐν ὕμνοις τοῦ πατρός. « > \ ᾽ a A 111. Kai ἐγὼ Νηρεὺς ὁ ἀδελφὸς αὐτοῦ peta τῶν / A δ lal Lal cal ἑπτὰ τέκνων TOV APPEVLKOV, σὺν τοῖς πένησιν καὶ ὀρφανοῖς LN lal lal ’ , ΄ x / - + See καὶ πᾶσιν τοῖς ἀδυνάτοις κλαίουσιν καὶ λέγουσιν: Οὐαὶ © a / fal \ ᾽ / 7 ΄ 3 c ΄ ιο ἡμῖν σήμερον, διπλῶς τὸ οὐαί, OTL σήμερον ἦρται ἡ δύναμις a , > A a a Σ τῶν ἀδυνάτων, ἦρται τὸ φῶς τῶν τυφλῶν, ἦρται ὁ πατὴρ Iob xxix. ns A 3 ς a ͵ , 53 εν 15, 16 τῶν ὀρφανῶν, ἤρται ὁ τῶν ξένων Eevodoxos, ἦρται ἡ ἔνδυσις “" a a \ ᾽ ͵ \ 7 A TOV χηρῶν᾽ τίς λοιπὸν οὐ κλαύσει ἐπὶ τὸν ἄνθρωπον τοῦ fal ἤ A ‘ / θεοῦ; ἅμα τε ἤνεγκαν TO σῶμα πρὸς τὸν τάφον, περίε- ΄ rigs ¢ A \ ’ \ , ‘ Is κύκλωσαν πᾶσαι al χῆραι Kal ὀρφανοὶ κωλύοντες μὴ al , a / ‘ \ “-“ id , εἰσαχθῆναι αὐτὸν ἐν τῷ τάφῳ᾽ καὶ μετὰ τρεῖς ἡμέρας 5. ᾽ \ ’ \ / » lal ef , ἐνέθεντο αὐτὸν εἰς τὸν τάφον ἐν Kako ὕπνῳ, λαβόντα > \ ,’ / al “ nr a ὄνομα ὀνομαστὸν ἐν πάσαις ταῖς γενεαῖς τοῦ αἰῶνος. ἀμήν. Readings of P. 2, ὃ ἐναγκαλισμένος ὅδευσεν Readings of M. 1 om. καὶ αὐτοῦ.--- βλέποντος om. τινῶν 2 λαβὼν -ψυχὴν] x. ἔλαβεν τὴν ψ. τοῦ ᾿Ιὼβ καὶ 2, 3 ἐναγκαλισμ.] ἐπ- αναγκαλιζόμενος 4 ἐπὶ] κατὰ om. περισταλὲν εἰς} ἐπὶ Ὁ περιεζωσμ.}- τὰς χορδὰς τοῦ πατρό:] τὸν θεόν 7 Καὶ ἐγὼ] καὶ τότε 7, 8 μετὰ ἀρρενικῶν)] καὶ οἱ ἑπτὰ παῖδες αὐτοῦ 8, 9 πένησιν καὶ---ἀδυνάτοις] λοιποῖς λαοῖς κ. πτωχοῖς K. ὀρφ. κ. ἀδυν. κλαί- ουσιν Kk. λέγουσιν] ἐκόψαντο κοπετὸν μέγαν ἐπ᾽ αὐτὸν λέγοντες 10 om. σήμερον--οὐαί ἦρται] ἤρθη ad’ ἡμῶν 11, 12 om. ἦρται (sec. tert. quart.) 12 om. τῶν ξένων 12,13 ἦρται (sec.)\—xnpdv] τῶν πεπλανημένων ἡ ὁδός, τῶν γυμνῶν τὸ σκέπασμα, τῶν χηρῶν ὁ ὑπερασπιστής 18 οὐ κλαύσει ἐπὶ] μὴ κλαύσοιε 14—16 ἅμα τε--τάφῳ] ταῦτα καὶ τὰ τοιαῦτα ἀπο- κλαιόντων, ἐκώλυον αὐτὸν τεθῆναι ἐπὶ τὸν τάφον καὶ μετὰ] μετὰ οὖν 17, 18 ἐνέθεντο---τάφον] ἐτέθη εἰς τὸν τάφον ὡς λαβόντα (sic) ὄνομα] + καλὸν 19 om. ἀμήν. Addit M. καταλείψας υἱοὺς ζ΄ καὶ θυγατέρας τρεῖς" καὶ οὐχ εὑρέ- Iob xlii. θησαν κατὰ τὰς θυγατέρας Ἰὼβ βελτίους αὐτῶν ἐν τοῖς ὑπ᾽ οὐρανοῦ. 16, 17a, προυπῆρχε ὄνομα τῷ Ἰὼβ Ιωβάβ' μετωνομάσθη δὲ παρὰ κυρίου 17 b Ἰώβ. ἤζησε δὲ πρὶν τῆς πληγῆς ἔτη πε' μετὰ δὲ τὴν πληγὴν λαβὼν πάντα διπλᾶ, ἔλαβε καὶ τὰ ἔτη διπλᾶ, τουτέστιν ρο. τὰ δὲ πάντα ἔτη τῆς ζωῆς αὐτοῦ σμη. καὶ ἴδεν υἱοὺς τῶν υἱῶν αὐτοῦ ἕως τετάρτης γενεᾶς. γέγραπται καὶ ἀναστῆναι αὐτὸν μεθ᾽ ὧν ὁ κύριος ἀνέστησε. τῷ δὲ θεῷ ἡμῶν εἴη δόξα. CORRECTIONS AND NOTES TO THE FIRST SERIES OF APOCRYPHA ANECDOTA. IN reading over the first series of Apocrypha Anecdota I have come across a good many mistakes of various kinds in the texts. For these my writing and my proof-correcting, which are neither of them good, are mainly to blame. I can only apologise and represent to my critics that proof-correcting is a trade not learnt all at once, and that a collection of rather crabbed texts affords exceptional opportunities for going wrong. Fortunately, the mistakes, vexatious as they are, are not of capital importance. Reviewers have in several cases helped me with suggestions, which I will notice where notice seems to be required. Visio Pauli. Page Line For Read 14 14 © sed inopes (Cod.) semed (=semet) inopes (Guard- tan, June 13, 1894) 21 13 innocenciam corporum (Cod.) innoe. et cor purum (zbed.) 26 17 ab orae (Cod.) a borea (7bid.) 95 uiros (Cod.) muros (zbid.) 29 21] si forte (Cod.) si fortis 36 27 nasum (Cod.) nasci (Guardian) 38 14 obuiam eius ueni es (Cod.) obuiam eis ueniens (zbid.) 41 16 wos nos (cbzd.) See further an elaborate article chiefly on the Latinity of the Visio Pauli, contributed by Professor J. E. B. Mayor to the Journal of Philology tor 1894. CORRECTIONS AND NOTES TO FIRST SERIES. 159 Acta Xanthippae et Polyxenae. A careful examination of my transcript from the MS. has revealed to me a number of errors in my printed text. In several instances words have fallen out, and in one case a whole phrase (by homoeoteleuton). The mistakes have all crept in in the process of making a fair copy of my transcript for the press. Page Line 58 59 16 19 35, 36 For οὐδαμῶς Ἅ , ε ἢ τίς ἡ ἔθηκεν λέγω σοι ; γίνεσθαι μητρὸς ὕπνῳ (from ὕπνον in same line) θεοῦ ἀπέλθω πολυπλασίως, ἐκεῖνος σοφίας ἐκεῖνου > i ΄- ped ἡμῶν τῶν ἁμαρτωλῶν τοὺς ἀγνοοῦντος αὐτὸν τούτου χανότου τῇ Ξανθίππῃ αὐτὴ \ λεζιὰ « ” οὐδὲ εἴδωλα ἀνάληψιν προῆλθον Δεῦρο Καὶ πρεσβῦτις οἱ δὲ Read οὐδ᾽ ὅλως ἢ τί αὐτοῦ ἡ ἐνέθηκεν om. σοι γενέσθαι μήτρας πόθῳ κυρίου θαρροῦσα ἀπ. dele comma ἐκεῖνός ἐστιν sequitur spatium quinque litte- rarum tm codice. ἐκεῖνοι παρ᾽ ἡμῖν om. τῶν ἀγνοοῦντας -Ἑ καὶ τοὐτοῦ χανότου Cod. τῆς Ξανθίππης αὕτη τὰ λεζιὰ ‘H οὔτε τὰ εἴδωλα ἀντίληψιν Cod. προηχθὸον (ἰ. προήχθην) om. τοῦ - καὶ Ναὶ πρεσβύτις eet: Kat Ob 140 CORRECTIONS AND NOTES Page Line For Read 83 6 νυμφίος φθορᾶς add. ἀλλὰ ζητῶ προσαρμοσθῆναί σοι εἰς τὸν νυμφῶνα τὸν μέλ- a ἣν + > λοντα, ὃ οὐκ ἔστιν ἐπιθυμία φθορᾶς 84 ἄνθρωπος -Ἐπρὸς ὑμᾶς 17,18 ὁ τοὺ θεοῦ ἄνθρωπος ἄνθρωπος τοῦ θεοῦ 24 γέγονεν γέγονε 85 10 θλιβῆναι ἡμᾶς ἡμᾶς θλιβῆναι 21 κλαπήσεται κλαπῇ In the Classical Review (1894, pp. 336—341) will be found an article by M. Max Bounet on the text of these Acts. It is full of most valuable suggestions as to the accentuation, punctuation, and general treatment of late Greek texts, which I will not reproduce in this place. There are also several emendations, viz. : Page Line ΟἹ 24 αἰτίας. Read αἰκίας. 609 30 Tveoréa. Read Γνωστέαν. 71 907 καταγεῖναι. Read καταμιγῆναι. I should myself prefer καταταγῆναι, but the passage from Acta Thomae (p. 81, 1. 13), cited by M. Bonnet, favours his suggestion. 73. 27 Ὦ Bia’ ἀπὸ τούτου χανότου καὶ ai γυναῖκες ἔλαβον ἐξουσίαν τοῦ τύπτειν ἡμᾶς. Πἰοαα Ὦ βία ἀπὸ τοῦ κογχοστάτου᾽ καὶ αἱ γυναῖκες k.7.A., comparing, for the phrase ὦ βία ἀπό, H. Usener, Legenden der Pelagia, p. 44. This is excellent. 28 ἐδείμασεν. ead ἐδειλίασεν (λειλλὰ : λειλιὰ). [The confusion between μ and Ac might also very well arise in early minuscule writing. | 75 2 καὶ δὲ φθασάντων αὐτῶν τὸν αἰγιαλόν. Lead καὶ δὴ PO. adr. ἐπὶ τὸν aly. 83 23 βαλοῦσά μου τὸ σχῆμα. Read λαβοῦσά x.7.X. 88. Ὄντως εἶ, καὶ μόνος ἐστὶ θεός. Read ἤοντως εἶ καὶ μόνος θεός. The Story of Zosimus. Vassiliev has printed a text of this book in his Anecdota Graeco-Byzantina, τ. p. 160 (Moscow, 1893), from Cod. Mosquensis 3 (of cent. xiii), with various readings from Codd. Mosqq. 351 (cent. xv) and 290 (cent. xvi). He also mentions a Cod. Taurinensis 148 (ὑ. u. 1) of cent. xv. There is a copy in Cod. Athen. 355, and TO THE FIRST SERIES. 141 another in Brit. Mus. Add. 10,073, which latter seems to be an expanded text. I will here note a few of Vassiliev’s readings. Page Line Vass. 97 15 EvpéAns Εὔμηλος 102. 22 ὀνήθη (ἡ ψυχὴ ἡμῶν) ἡδύνθη (v. Lb. ὠδυνήθη) 103 8 ἔθετο ἡμᾶς πρὸς τὸ ὕδωρ ἔθετο ἡμᾶς εἰς ἀέρα καὶ ἤγαγεν ἡμᾶς πρὸς τὸ ὕδωρ 18 εὐσεβεῖς ἀναμάρτητοι 20, 27 οὔτε εἰσὶν ἐξ ἡμῶν εἰσὶ δέ τινες ἐξ ἡμῶν 30. φύλλα τῶν δένδρων add. μεγάλα ὡσὰν τῶν ὑφαίνοντων (vv. ll. φαινόντων, ὑφανόντων), A A , . ταχὺ μὴ διαφθειρόμενοι 105 14 πορευόμεθα μετ᾽ αὐτῶν᾽ καὶ οἱ πορευόμεθα πρὸς τοὺς πρεσβυτέ- πρεσβύτεροι ἰδόντες ρους κ. οἵ πρεσβ. ἰδόντες 108 14 Ἐγὼ δὲ +Kpicewst, εἷς ὧν τῶν ᾿Ἐγὼ δέ, ἀγαπητοί, ἐκ τῆς βρώσεως ἐν τῇ ἐρήμῳ τῆς ἐρήμου. In Dr Budge’s last volume on the Life and Exploits of Alexander the Great is a very welcome translation of the Ethiopic Legend of Gerasimus, which is noticed in my Introduction to Zosimus. The Apocalypse of the Virgin. Vassiliev has printed a text of this in the volume referred to (p. 125) from Cod. Casanatensis (at Rome), G. vi. 7 of cent. xvi, with various readings from Cod. Vindob. theol. 333 (Lamb. 337) of cent, xii, as printed in the Transactions of the Imperial Academy of Letters at St Petersburg (1863, vol. x. 5, pp. 552—578). He refers to a discussion of it by Gidel (Nouvelles études sur la littéra- ture grecque moderne, 1878, 313—330). The Rev. H. A. Brightman, of Pusey House, Oxford, has also kindly presented me with a chap-book edition of the apocalypse in Modern Greek, printed at Athens in 1892. This ends with a short vision of Paradise. Vassiliev’s text is on the whole shorter and more modern than mine. On p. 121 (Apocr. Anecd.), |. 6, I would read with him (ποιῶν) τὴν διάταξιν for κατὰ τὰ ἀξια. After ο. xxx. his text adds a short and meagre vision of Paradise, and a notice of the death and assumption of the Virgin, 142 CORRECTIONS AND NOTES The Apocalypse of Sedrach. In the Introduction (p. 129) for G. F. Warner read H. L. D. Ward. Latin fragment on Antichrist. p. 151, 2nd line from bottom, after Syriace insert ‘ pp. s3—sx.’ p. 153 for minged read mingled The Prayer of Moses. p. 172, compleuit. Read ‘complebit’ with Hilgenfeld (Berlin. Philol. Wochenschrift, 7 July 1894, p. 876). The same critic proposes an explanation of the corrupt line ‘Istic mel, apex magnus: momenti plenitudo, et ciati guttum, which I will transcribe : Ἔνθάδε μέλισσα, τιάρα μεγάλη ῥοπῆς πλήρωμα καὶ κυάθου σταγών, καὶ πάντα πληρώσει ὁ χρόνος. ‘Da ist eine Priesterin (wie zu Delphi), ein priesterliches Barett, Augenblickes Erfiillung und Spitzglases Tropfen.” Das Orakel hat den Sinn: was schliesslich eines Augenblickes Erfiillung ist, wird tropfenweise vorbereitet. Alles ist hier priesterlich. Da μέλισσα bei Dichtern auch ‘Honig’ heisst, konnte es mit ‘mel’ iibersetzt werden. Den priesterlichen ‘apex’ bezeugt Seneca bei Lact. Div. Inst. vi. 17, 28, das Spitzglas zum Opfern (Plin. H. WV. xvi. 38 (73): guttum faginum, quo sacrificaret). The rendering of μέλισσα by mel is very far-fetched ; and it is most unlikely, surely, that the writer of this fragment would have known that the Delphian priestess was called μέλισσα, or that knowing it, he would have used μέλισσα as a synonym for any sort of priestess. I should at least have expected ‘apex’ to be changed into ‘apis’ and thus brought into line with ‘mel’ But as at present advised I prefer my own restoration. It now seems probable to me that the second ‘in gloria’ is a mistaken repetition of the first, and should be excised. The Song of David. Ῥ. 184, ll. 8, 9 si comminus memorarer artare in quo ambulas. The writer in the Guardian (June 13, 1894) suggests, what I gratefully accept for the last words, cc τῇ © 2) memorare tartari in quo ambulas. TO THE FIRST SERIES. 143 He has since privately suggested to me that the first two words, for which he had conjectured “sin minus,” are really “si quominus”: and he furnishes me with many instances of the occurrence of this phrase as the translation of εἰ δὲ μὴ or εἰ δὲ μήγε in “the oldest forms of the Old Latin,” e.g. Mt. vi. 1; ix. 17 by i: Le. v. 36,37; x. 6; xi. 9 by ὦ e, and xiv. 32 by d: Jo. xiv. 2 by bde vulg.; xiv. 11 by e m Tert.: Apoc. ii. 5 by Ps. Cypr. ad Novatianum: also in Irenaeus’ Latin 11. 32.1. “ Possibly” he adds ‘“‘the idiom goes a little way to suggesting a quite early date for the song.” This emendation is most satisfactory. The author of it is Mr ©. H. Turner of Magdalen College, Oxford. ll. 11, 12 de resultaticne in chaoma tonata est uestra creatura. Hilgenfeld (δὲ supra) suggests “in chasma tonata” here, and, as the Greek equivalent, ἀπὸ τῆς ἐν τῷ χάει ἠχοῦς. A very apt illustration of the idea is to be found in the text from the Leyden Papyrus (J. 395) which Dieterichs has edited in his excellent book Abraxas (pp. 17 sqq.) : \ ἐν ΄ e \ e / Ξ , ‘ “ rh / καὶ ἐγέλασεν ὁ θεὸς ἑπτάκις"...γελάσαντος δὲ τοῦ θεοῦ ἐγεννή- θησαν θεοὶ ἑπτά. > / / Ν 4 lal ’ ’ὔ lal \ 3 \ ...€oUploe μέγα Kal ἡ γῆ ἠνοίγη λαβοῦσα τὸν ἦχον Kai > / ” a / / ἐγέννησεν ἴδιον ζῷον δράκοντα Πύθιον. .ὐνἐγεννήθη ἐκ τοῦ ἤχους μέγας θεός. In the Additional Notes. Page Line For Read y y 187 14 pega vat 15 printed pointed LEUCIUS AND THE GOSPEL OF JOHN. In dealing with the fragment of the Acts of John I have not in any way studied completeness. I am not qualified to write a full Commentary on it, and it would be useless to try and do so before the whole of the extant fragments are in print. But since I wrote my introductory notes to the fragment, a book has appeared which deals at some length with the Leucian Acts of John; and, as it happens, our fragment affects very materially the position which the author there tries to establish. So I must spend a little time in the consideration of it. The book in question is a recent number of the Texte und Untersuchungen (xv. 1), namely, Herr P. Corssen’s Monarchi- anische Prologe zu den Vier Evangelien. A not inconsiderable space is devoted to establishing the positions: first, that though the ancient Latin prologue to St John’s Gospel, with which the author is dealing, drew certain particulars concerning St John’s life from the Leucian Acts (namely the story of his virginity and of his death), it did not derive the particulars of the composition of the Gospel from those Acts: and secondly, that Leucius, the author of the Acts, did not know the Fourth Gospel at all. The second thesis raises a highly important question, and one which I had myself regarded as no longer open to discussion (for Lipsius and Zahn were agreed that the use of the Gospel by Leucius was proved), and therefore I had not thought it necessary to say anything about the matter. Now, however, it becomes desirable to examine our new fragment with the view of ascer- taining whether Herr Corssen’s theory is borne out by it or not. σι -5-τ 8 11 12 13 14 LEUCIUS AND THE GOSPEL OF JOHN. 145 The following expressions seem to me to indicate unmistakably that Leucius knew and used the Gospel of St John!: £ Il. ΤΥ. Υ. XIV. XV. οὔτε γράψαι χωρῶ a τε εἶδον a τε ἤκουσα The same idea recurs in the Acts of Peter by Leucius (see p. 153). TO παιδίον τοῦτο « τὸ» ἐπὶ τοῦ αἰγιαλοῦ καλέσαν ἡμᾶς οὕτως εἰς γῆν τὸ πλοῖον ἀγαγόντες > , > ‘ Te , , ἀνακείμενον ἐμὲ ἐπὶ τὰ ἴδια στήθη ἐδέχετο Ἰωάννη, μὴ γίνου ἄπιστος, ἀλλὰ πιστός Πέτρος καὶ ᾿Ιάκωβος...διανευόμενοί μοι (cf. ΤΙ. τὸ νεῦον ἡμῖν) ἐκ τοῦ βραχέος ἕκαστος ἐχορτά- ζετο (p. 14, 1. 1) Ἴδε σεαυτὸν ἐν ἐμοὶ λαλοῦντι 1. ὅς, λόγος ὑπὸ πατρὸς ἐστάλην 1. 10 τίς εἰμι ἐγώ; γνώσῃ ὅταν ἀπέλθω Τ 15 ὁ διδάξω ὅταν δὲ ἀναληφθῇ «ἡ: ἄνω φύσις καὶ γένος προσχωροῦν ἐπ᾽ ἐμέ, ‘ ‘ > > , ov μὴ οἶδας, αὐτός σε φωνῇ τῇ ἐμῇ πειθόμενον γίνωσκε γάρ με ὅλον παρὰ τῷ πατρί, καὶ τὸν πατέρα παρ᾽ ἐμοί. cf. Acta Petri, p. 67. νυγέντα, καὶ οὐκ ἐπλήγην᾽.. «αἷμα ἐξ ἐμοῦ ῥεύσαντα, καὶ οὐκ ἔρευσεν. by him in his Acta Joannis. ὕ. Ἂς A's ΤΙ, John xxi. 25 ἅτινα ἐὰν γράφηται a 0. - tes, \ 53 A καθ᾽ ἕν, οὐδ᾽ αὐτὸν οἶμαι τὸν κόσμον χωρήσειν τὰ γραφόμενα βιβλία Xxi. 4 ἔστη ᾿Ιησοῦς εἰς (Vv. 1. ἐπὶ) τὸν αἰγιαλόν vi. 21 ἐγένετο τὸ πλοῖον ἐπὶ τῆς γῆς εἰς ἣν ὑπῆγον ΧΙ. 23 ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ 25 ἀναπεσὼν ἐκεῖνος οὕτως ἐπὶ τὸ στῆθος τοῦ ᾿Ιησοῦ Also xxi. 20. XX. 27 μὴ γίνου ἄπιστος ἀλλα πιστός ΧΙ, 24 νεύει οὖν τούτῳ Σίμων Πέτρος vi. 7 ἵνα ἕκαστος βραχὺ λάβῃ XV1ii. 21 σὺ ἐν ἐμοὶ κἀγὼ ἐν σοί;... αὐτοὶ ἐν ἡμῖν Xvi. 28 ἐξῆλθον ἐκ τοῦ πατρός xiii. 7 ὃ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα XV1l. 7 συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω X. 16 κἀκεῖνα δεῖ με ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσιν xiv. 10 οὐ πιστεύεις ὅτι ἐγὼ ἐν ΄ ἈΝ ‘ c ‘ > > , τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; Also v. 11. xix. 34 λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα νσ καὶ ὕδωρ. 1 T have not included in my survey the passages known to Zahn and dealt with 10 146 LEUCIUS AND THE GOSPEL OF JOHN. Leaving for the present the consideration of these passages, let us see what Herr Corssen has to say in defence of his theory. He finds it interesting to observe, in the controversy between Lipsius and Zahn concerning the Acts of John, how, consciously or unconsciously, the one (Zahn) tries to assign as early a date as possible to Leucius in order to obtain a witness to the Gospel of John, while the other (Lipsius) puts him as late as he can in order to deprive his evidence of its value. “I,” says Herr Corssen, “am of opinion that Zahn is much nearer to the true date of Leucius than Lipsius, and that for that very reason Leucius cannot serve as a witness to the Gospel” (p. 118). In the pages that follow, Herr Corssen quotes some of the more striking parallels with the Gospel, which Zahn had adduced, and in particular, the list of names applied to the Lord by Himself (see p. 18, ll. 5—9, of this volume). He allows them to be striking; but, he says, the expressions themselves are not necessarily to be traced to the Gospel of St John, inasmuch as they are mingled with others of like nature, which do not occur there, while those that do so occur are either used elsewhere in the same sense, independently of John, or easily might be so used. For example, Christ says in John x. 9 ἐγώ εἰμι ἡ θύρα. In Hermas, Sim. ix. 12. 6 we have ἡ πύλη ὁ vids τοῦ θεοῦ ἐστί: and this cannot be a case of borrowing from John, because the thought (in Hermas) springs naturally out of the connexion ‘Christ is the Door of the house which represents the Church,’ while in the Gospel the comparison is quite unexpected, and is also forced (p. 122). But, he goes on, the chief stress must be laid upon the totally different application of the epithets. In Leucius they are all transferred from Christ to the Cross of Light: and this is the direct representation of the Divine Being. Herr Corssen’s great difficulty throughout is to understand how Leucius could have attributed to St John the views which he does attribute to him—diametrically opposed as they are to the Johannine writings—if those writings already existed and he had read them. How, for instance, in the face of the passage 1 John i. 1 (“our hands have handled”) could Leucius make John say that he had handled the Lord’s body and had sometimes found it solid and material and at other times impalpable? We LEUCIUS AND THE GOSPEL OF JOHN. 147 have to choose, he says, between these two positions: either Leucius purposely ignored the Epistle of John, or he did not know it: in no case can he have meant that his John should be taken to be the same as the man who wrote the Epistle (p. 125). Tt will not be out of place, in view of this remark, to put on record a few allusions to the First Epistle of John which I seem to find in our fragment : I. ἅτε εἶδον ἅ τε ἤκουσα 1 John i. 1 ὃ ἀκηκόαμεν, ὃ ἑωρά- καμεν τοῖς ὀφθαλμοῖς ἡμῶν. II. ποτὲ μέν μοι λεῖα καὶ ἁπαλὰ τὰ i. 1 αἱ χεῖρες ἡμῶν ἐψηλάφησαν. στήθη αὐτοῦ ἐψηλαφᾶτο VIL. ψηλαφώῶντός μου αὐτόν, ἄῦλον ἣν ΧΙ. φῶς ἐν ᾧ σκότος οὐκ οἰκεῖ i. 5 ὁ θεὸς φῶς ἐστὶν καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία. (p. 14, 1. 6) ὑπὸ πατρὸς ἐστάλην iv. 14 ὁ πατὴρ ἀπέσταλκεν τὸν υἱόν. XVII. προσκυνῶμεν αὐτῷ...μηδὲ στό- cf. iii, 18 μὴ ἀγαπῶμεν λόγῳ μηδὲ μασιν, μηδὲ γλώσσῃ (cf. Acta Petri, p. 96). , 3 ~ > ὡς πάντῃ ὧν πάντων ἡμῶν ἀκούει τῇ γλώσσῃ ‘ v. 14 ἐάν τι αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ ἀκούει ἡμῶν (οἵ, Joh. xi. 41 ἥδειν ὅτι πάντοτέ μου ἀκούεις). Herr Corssen goes on (p. 125) to say that in no point is the contradiction between Gospel and Acts greater than in the narrative of the Passion. When he comes to details he speaks first of the phrase in xil. τὸ “Apov ἐβοᾶτο. But this I cannot accept as a possible reading. It is only found as a correction in one MS., and in the Latin version. So too his next point, that the crucifixion in Leucius follows immediately upon the trial (so as to recall the Gospel of Peter), falls to the ground. A further contra- diction lies in the words of our Lord, “unto the multitude down below in Jerusalem I am being crucified”: whereas the Gospel places the crucifixion on Golgotha, outside the city. Again, the darkness begins apparently at the moment of crucifixion. And the mention of the sixth hour, emphasised by Zahn, will not avail, because in the Gospel that is represented as the time not of crucifying but of condemnation. 10—2 148 LEUCIUS AND THE GOSPEL OF JOHN. Then we have the phrase σταυροῦμαι, καὶ λόγχαις νύσσομαι καὶ καλάμοις, Kal ὄξος τε Kal χολὴν ποτίζομαι. Zahn puts a comma after νύσσομαι, which Herr Corssen says (and I agree) is wrong. He points out, further, a couple of coincidences in this with the Gospel of Peter, which says in the account of the mocking ἕτεροι καλάμῳ ἔνυσσον αὐτόν, and later on ποτίσατε αὐτὸν χολὴν μετὰ ὄξους. The phrase in the Acts, he says, does not refer at all to the piercing of the side on the Cross, but to a previous striking of the crucified Christ with spears and reeds, to which he finds an allusion in the tract de montibus Sina et Sion’. But the principal point of all is this: in the Acts the Lord is quite untouched by the crucifying, and John is not present at it: in the Gospel the Lord really suffers and dies, and John is made to bear witness to this. And in the presence of Christ’s Mother and in the piercing of the side we have a sharp protest, put into the mouth of the Apostle John, against that very teaching which the same Apostle produces in the Acts. And while the Gospel is directed against the teaching which we find in the Acts, the latter tell their story without betraying the least consciousness of a representation which is diametrically opposed to them. Hence it is not doubtful to Herr Corssen that the author of the Gospel, if he had not before him the actual work of Leucius, had at least the tradition, which even Leucius did not create but found in existence and only dressed up. I have, I hope, given all the points on which Herr Corssen lays stress in his argument. Incidentally he has some interesting remarks upon the Christology of Leucius: but these do not really affect the documentary relations between the Acts and the Gospel. It is difficult to know where to begin in criticising a theory which seems so untenable in the light of the fresh evidence we now have. I would leave the parallels with the Gospel to speak for themselves, were it not that I think some points may be usefully noted. My parallels are not all equally striking: but I cannot help thinking that to an unprejudiced mind those which I have 1 See a note at the end of this essay, LEUCIUS AND THE GOSPEL OF JOHN. 149 numbered 4 and 5, standing as they do in the near neighbourhood of a number of others, ought to be sufficient to establish once and for all the fact that Leucius knew St John’s Gospel. And if this be conceded, what are we to say of the grand difficulty—the question how Leucius could put into St John’s mouth teaching so opposed to that of his Gospel and Epistle? To my mind the answer is a simple one. Leucius knew the Johannine writings, and also held views which are, doubtless, diametrically opposed to them: and, further, Leucius knew them as writings of accepted authority. He could not afford to ignore them: and that is exactly why he wrote as he did. His notion is that St John wrote for the multitude certain comparatively plain and easy episodes in the life of the Lord: but that to the inner circle of the faithful his teaching was widely different. In the Gospel and Epistle we have his exoteric teaching: in the Acts his esoteric. In fact, the relation which Herr Corssen supposes to have existed between Acts and Gospel must be exactly reversed. Take the instance he cites from the First Epistle. There St John says that “his hands handled” the Word of Life. So says Leucius, and he goes on to tell us exactly what St John felt when he handled the Lord’s body. And Clement of Alexandria, who knew both passages, is able to put them side by side and think no wrong. We can only meet Herr Corssen’s alternative propositions with a contradiction and say: Leucius did know the Epistle of John: he did not ignore it: and it was all important to him to identify the writer of the Epistle with the hero of the Acts of John. Other- wise he could be at once confronted with the words of the Epistle. As it is, he can produce the explanation of those words, spoken by the man who wrote them. Now as to the story of the Passion. Here we have the same phenomenon. Leucius is writing a commentary upon St John’s narrative, with the view of explaining it all away. On the material phenomena he naturally lays no stress, and yet some of those which he does mention (the sixth hour, and the piercing of the side) are peculiar to this Gospel. It is not the case, we now see, that he represented St John as not present at the Cross: for he went down, we read, and derided those who looked upon Christ’s sufferings as real. The crucifying, the piercing, the blood, 150 LEUCIUS AND THE GOSPEL OF JOHN. the death, were all visible phenomena: only they did not really happen to the Lord. Thus it was right for St John to record them: but only for the sake of the outer circle. They had their importance as evidence that Christ came into the world: but (and this is the keynote of the whole passage) they were all contrived “symbolically and by a dispensation for the converting and saving of men” (p. xvi)}. It must be clearly kept in mind by the reader that in my list of parallels between the Acts and the Gospel I have only drawn upon a few pages of the former document. There are other parallels, collected by Zahn, both in this part of the Acts and in others: and there is, moreover, a very considerable portion of the text now being prepared for publication by M. Bonnet, which has not yet been examined from this point of view. The use of the Gospel (and Epistle) can, it seems to me, be put beyond question by our fragment: but strictly speaking, it is not quite right to come to a final conclusion until we have the whole evidence. Herr Corssen seems to regard it as possible, if not probable, that the author of the Fourth Gospel had the Acts before him. If he will read the new fragment through, side by side with any considerable portion of the Gospel, I think his critical instinct must tell him that the Acts cannot be the earlier document of the two. No better or more convincing test of his theory can be offered: but I venture to think that the opening words of St John’s speech (§ I. of the fragment) contain a hint of Leucius’ method of procedure in relation to the Johannine writings, as well as an intimation that he knows of their existence. The Apostle is made to say, “I am not capable of writing the things which I saw and heard” (with respect to Jesus) These words ought to 1 As to the words ἐν Ἱεροσολύμοις, Which are supposed to contradict St John’s narrative and to imply that the Crucifixion took place within Jerusalem I think they can hardly avail against the positive evidence already adduced. But if Herr Corssen insists, I will ask him to consider whether Leucius might not have mis- understood St John’s curious order of words in xix. 20 ὅτι ἐγγὺς ἦν ὁ τόπος τῆς πόλεως ὅπου ἐσταυρώθη ὁ Ἰησοῦς. It would, I believe, be perfectly possible to render this, ‘‘for the place of the city where Jesus was crucified was near!” Or, again, ὅπου might have been construed with πόλεως, and the sentence taken to mean, ‘ the place was near the city where Jesus was crucified.” LEUCIUS AND THE GOSPEL OF JOHN. 151 be taken in connexion with certain others of the same author Leucius, which he puts into Peter’s mouth in the Acts of Peter (p. 67) ἃ ἐχωρήσαμεν ἐγράψαμεν : quod cepimus scripsimus. The phrase is at the beginning of a speech of Peter’s which follows upon the reading of the account of the Transfiguration from “the Gospel.” Probably (as an early annotator of the Vercelli MS. of the Acts has suggested) St Mark’s Gospel may be meant’: but whether that is the case or not matters little, for Peter is speaking in the name of the Apostles generally. What is im- portant is that he is referring distinctly to a written Gospel. It is impossible not to think that in John’s words a similar reference is contained. In this case, however, the use of the first person singular seems to me to indicate that the speaker has actually written something. And the phrase contains a further im- plication: namely, that the written work was in a certain way incomplete. “In my published writings,” says St John, “ you will not find the mysteries which I am now going to lay before you: they were too deep for me to record in writing.’ And in the Petrine Acts the situation is the same. St Peter enters a room where the Gospel is being read. He closes the roll and tells his hearers that it is time they should learn how the holy scripture of our Lord ought to be expounded (debeat pronuntiari). “We Apostles,” he says, “wrote what we were able to receive. It may seem weak to you, but it is all that human nature can bear.” And he proceeds to set before them the Docetic view of the Lord’s Person. . So then, I interpret the opening of St John’s speech as conveying an intimation that Leucius knew of writings concerning Christ by St John: and as giving notice that his readers must not expect to find in those writings the teaching he is about to communicate to them. I have made use of the Acts of Peter in this discussion: and I have now something more to say about them. The parallels of language between the Acts of Peter and Acts of John which I have collected in my Introduction must, I think, be allowed to 1 Certainly the Gospel of Peter cannot be meant. The account of the Trans- figuration which had been read, and which Peter ‘expounds’ required a Docetic commentary. That could not be the case with the Petrine Gospel. 159 LEUCIUS AND THE GOSPEL OF JOHN. demonstrate that one and the same hand wrote both books. This being so, it will be asked: Is there any indication in the Acts of Peter of a knowledge of the Johannine writings? Zahn (Gesch. d. Kanons tt. 850) has already said something on this point: and Lipsius allows one phrase at least (p. 67) to be a quotation from John xvii. 21. Still I have thought it worth while under the present circumstances to collect all the allusions I could find in these Acts to the Gospel and First Epistle of John. As this Essay has now run to a considerable length, and as the list of passages speaks for itself, I append them without comment. Actus Petri John 46 abrelinquere uos tamquam paruulos xiv. 18 οὐκ ἀφήσω ὑμᾶς ὀρφανούς sine matre fidelis est qui possit peccata tua 1 John i. 9 πιστός ἐστιν καὶ delere δίκαιος ἵνα ἀφῇ ἡμῖν τὰς apap- τίας quae tune incredibiles erant, modo Jo, xx. 27 μὴ γίνου ἄπιστος ἀλλὰ autem fideles πιστός 47 nemo uos euellere poterit de repro- x. 28 καὶ οὐχ ἁρπάσει τις αὐτὰ missionem ipsius ἐκ τῆς χειρός μου 48 sine deo nihil facere xv. numquid ipse est Christus ? iv. 29 μήτι οὗτός ἐστιν ὁ χριστός; 51 iuuenis decore splendidus, dicens eis: xx. 19, 21, 26 Εἰρήνη ὑμῖν Pax uobis (in Le. xxiv. 36 a Western non- interpolation) 53 deus omnipotens misit filium suum 11]. 17 ἀπέστειλεν ὁ θεὸς τὸν υἱὸν in saeculo eis τὸν κόσμον 54 filius perditionis Xvli. 12 ὁ vids τῆς ἀπωλείας patrem...quem nemo uidit i. 18 θεὸν οὐδεὶς ἑώρακεν πώποτε umquam, neque uidere cf. xiv. 9 ὁ ἑωρακὼς ἐμὲ ἑώρακεν potest nisi 116 qui in eum crediderit τὸν πατέρα 56 lupe rapax uolens abripere pecora x. 1], 12 ete. quae tua non sunt sed sunt Christi Iesu qui custodit ea diligenter summa cum diligentia 58 domine pastor ouium dissipatarum x. 163 xi. olim, nunc autem per te coaduna- buntur Also the phrases de ouiculis tuis, etc., xxi. 16, 18 τὰ προβάτιά μου ouium tuarum 66 lumen...quod non operiunt tenebrae 1 Jo. 1. 5 καὶ σκοτία οὐκ ἔστιν ἐν > “ > , αὐτῷ οὐδεμία ε LEUCIUS AND THE GOSPEL OF JOHN. 153 Actus Petri Sohn 67 quod coepimus scripsimus Jo. xxi, 25 ipse est in patre et pater in eo xvii. 21 68 ianuam lumen uiam panem aquam Jo. passim uitam resurrectionem... gratiam fidem uerbum 74 Petrus autem eleuatis oculisadcaelum xvii. 1 ἐπάρας τοὺς ὀφθαλμοὺς .. dixit : Pater sancte filii tui Iesu αὐτοῦ εἰς τὸν οὐρανὸν εἶπεν" Christi 11 Πάτερ ἅγιε 77 ΔΟΡῚ sui diabuli Vill. 41 ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ (62 opera patris sui) πατρὸς ὑμῶν c - fol -~ 44 ὑμεῖς ἐκ τοῦ πατρὸς τοῦ δια- βόλου ἐστέ filius enim tuus resurrectionis est Xl. 23 ἀναστήσεται ὁ ἀδελφός σου 80. αὕτη τίς μὲν ἔστιν τὸν ἄλλον βιόν, οὐκ ἴχ. 25 εἰ ἁμαρτωλός ἐστιν οὐκ οἶδα οἶδα 81, 82 ἀνέρχομαι πρὸς τὸν πατέρα xx. 17 οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα.. ἀναβαίνω πρὸς τὸν πατέρα μου κ.τ.λ. 98 τὸ πνεῦμα ὁ Πέτρος τῷ κυρίῳ παρέδωκεν χίῖχ. 30 παρέδωκεν τὸ πνεῦμα 100 μνᾶς..-σμύρνης καὶ adons...mevtnkovra 39 ἔλιγμα σμύρνης καὶ ἀλόης ὡς λίτρας ἑκατόν. The passage quoted by Herr Corssen from the tract de montibus Sina et Sion (8) runs as follows: in ipsa passione...alii uero Tudaei inridentes de harundine caput eius quassabant blasphemantes et dicentes: Aue rex Iudae- orum, ubi est pater tuus? ueniat et eliberet te de cruce, This looks very much like an inaccurate reminiscence of Mt. xxvii. 30, Mc. xv. 19. It may be directly borrowed from a document like the Gospel of Peter; but ulti- mately it is based on canonical Gospels. The author of the tract does make use elsewhere of apocryphal writings. In c. 4 he says he finds in Scripture the account of the four stars whence Adam’s name was derived (see Mr Charles’s note on the Slavonic Enoch xxx. 13): in cc. 8, 10 are certain details about the Passion which recall the Gospel of Peter; and finally in c. 13 we read: nam et nos qui illi credimus Christum in nobis tamquam in speculo uidemus, ipso nos instruente et monente in epistula Iohannis discipuli sui ad populum (a xth cent. MS. reads ‘ad paulum’): ita me in uobis uidete quomodo quis uestrum se uidet ir aquam aut in speculum. It is within the bounds of possibility that we have here a very much perverted form of a phrase in the Epistle of James (i. 23 οὗτος ἔοικεν ἀνδρὶ κατανοοῦντι TO πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ) assigned to the wrong writer. But this is not really probable. It is more likely that an apocryphal 154 RECENTLY PUBLISHED APOCRYPHA. book is being quoted : and we could easily imagine such a sentence as occur- ring in the Leucian Acts of John, whether in a discourse, or in a letter, inserted in the Acts, just as the Third Epistle to the Corinthians is believed to have formed part of the ancient Acts of Paul. ON SOME RECENTLY PUBLISHED APOCRYPHAL WRITINGS. Ir seems not out of place in a volume such as the present to include a short notice of some recently published apocryphal tracts, which have not as yet attracted much attention. A. The principal collection which I have in my mind is the first volume (the second does not seem to have appeared yet) of the late Athanasius Vassiliev’s Anecdota Graeco-Byzantina (Moscow, 1893). This book contains three texts which I have myself printed from other (and I think better) manuscripts. It includes, however, several writings of very high interest which were before quite unknown, as well as one or two which are not new to students. The Prolegomena contain much excellent matter. The contents are as follows: 1. Narratio de praeciso Iohannis Baptistae capite. This is the Life of St John Baptist by his disciple Eurippus which I had at one time thought of printing from a late Bodleian MS. (Apoer. Anecd. Ist series, p. ix). The text here given is from a Monte Cassino MS. of cent. ΧΙ. It seems to have been unknown to A. Berendts, author of an interesting book recently published (Studien wber Zacharias-Apokryphen und Zacharias- Legenden): and this is unfortunate, as it corresponds in certain points with the Slavonic story of Zacharias which he has translated (pp. 71 sqq.). 2. Dhiaboli Iesu Christo contradictio. In two forms: (a) from a Venice MS. of cent. xii, (δ) imperfect at the beginning from a Vienna MS. of cent. xiii, These are not the only extant copies. Dr Rendel Harris (Rest of the Words of Baruch, p. 28) mentions one at Jerusalem. The texts are both in a bad state and contain neo-Greek forms. The editor has rightly remarked that the tract contains a good deal that is drawn from the late apocryphal Apocalypse of John. or RECENTLY PUBLISHED APOCRYPHA. 15: 3. Quaestiones 8. Bartholomaei Apostoll. From a Vienna MS. (Hist. 67. Lamb. xxxiii) of cent. xiii. It is imperfect at the beginning, but the deficiency. is supplied in Vassiliev’s Preface by a Latin translation from the Slavonic version. This is an interesting and important book. The scene is laid in the days after the Resurrection. Bartholomew begins by asking our Lord whither He had gone from the Cross: for he had seen at the moment of the darkness that. He was no longer on the Cross, and had heard cries and weeping and gnashing of teeth from below. In answer Christ tells of His descent into Hell, by stages, which resemble those of the descent into the world as narrated in the Ascensio Tesaiae. Then the dividing of the veil of the temple by an angel is described. (At this point the Greek text begins.) Thereafter Christ departs to receive a sacrifice in Paradise. The Apostles proceed to question the Virgin concerning the Incarnation. Her narrative of the Annunciation (given with great reluctance, and accom- panied by terrible phenomena) is followed by the return of our Lord. Then the Apostles ask to see Beliar: and he is brought, in a frightful form, bound with 663 fiery chains. Bartholomew questions him and he answers at length, concerning his creation and his fall, and concerning the angelic hierarchy. The book ends with a prayer of Bartholomew, and some questions about the gravity of various sins, which have somewhat the appearance of a later addition. There is a great deal that is heretical in the book, and, though the language is late, the matter is undoubtedly ancient. It is difficult not to think that it must be connected with the old Apocalypse of Bartholomew of which we have fragments: but these fragments do not occur in the Greek text here published. 4. Christi epistola de die dominica. In two texts: another from a modern chap-book is given in the Preface. 5. Visiones Danielis. a. A-sermon of Ps.-Chrysostom. Ὁ. Vision of Daniel on the last times. c. Last Vision of Daniel. 6. a. Anonymi vaticinatio de rebus Byzantinis. b. Vaticinium de futuris rebus Byzantinis (ex vita S. Andreae Salo). These documents have been dealt with by Bousset (Der Antichrist); and Klostermann (in Analecta zur LX X) has printed another text of the Apocalypse of Daniel. 150 RECENTLY PUBLISHED APOCRYPHA. 7. Quomodo [6815 Christus sacerdos factus sit. In three texts. It is the tract which occurs in Suidas s.v. Ἰησοῦς and which Robert Grosseteste translates (from Suidas) into Latin. 8. Narratio de rebus in Persia gestis. In two texts. It is a late but interesting book. Another text was printed by Alb. Wirth in 1894 (Aus Orientalischen Chroniken, pp. 145—193). Harnack has discussed parts of it in his tract on the Abercius inscription (Teate u. Unters. x11. 4b, pp. 17 ΕΠ). : 9. Apocalypsis Deiparae. See p. 141 of this volume. 10. Vita S. Macarii Romani. In two texts. It is otherwise known as the Jtineraritwm Theophili as being the narrative of Theophilus, Sergius, and Hyginus, concerning their travels in the East, and their visit to Macarius. It has long been known in Latin, as occurring in Rosweyd’s Vitae Patrum, p. 224. 11. Vita S. Zosimae. In two texts: see p. 140. 12. Panagiotae cum azymita disputatio. Inperfect at the end: from a Vienna MS, of cent. xv, xvi. See pp. Lxiv sqq. 13. Palaea historica. A history of the Old Testament from Adam to Daniel. The Slavonic Version of this is one of the most important monuments of Slavonic literature. In Vassiliev’s Preface much is said of it: and particulars are given of one apocryphal writing which is embodied in it, called the Ladder of Jacob. The Greek text here printed is of late date but has many interesting features. Among them I would mention the story of Lamech, told at some length: the story of Abraham’s conversion and breaking of Terah’s idols : the story of Melchizedek (agreeing with that attributed to Athanasius): the penitence of Lot. The incident of Uzzah (here called Zav) is transferred to the time of the Exodus: and Uzzah is not struck dead, but his hand is withered. In the section on the Death of Moses it is evident that the substance at least of the Asswmptio Moyseos has been drawn upon, It is worth quoting : tol rc “ , \ > 2 “ \ ? - -~ Peat Περὶ τῆς τελευτῆς Μωῦύσέως. καὶ εἰπεν Movons πρὸς Ἰησοῦν tov Navi > , ’ ~ On , 4... νὰν 5 “ς«“ ‘ - ΄ > , Ανέλθωμεν ἐν τῷ Oper. καὶ ἀνελθόντων αὐτῶν εἶδεν Μωῦσῆς τὴν γὴν τῆς ἐπαγγελίας ‘ Ω ‘ Jena ry , ‘ δι ΄ Ν Rae: > - “ oA kal εἶπεν πρὸς avTov’ Κάτελθε πρὸς τὸν λαόν, καὶ ἀνάγγειλον αὐτοῦς ὅτι Μωῦσῆς , a a \ , « oper ᾿ = ἐτελεύτησεν. καὶ κατῆλθεν ᾿Ιησοῦς πρὸς τὸν λαόν, ὁ δὲ M@vans τὰ τέλη τοῦ βίου » , ‘ ᾽ ΄ ‘ A ς Ἅ is mM , ἐκτήσατο. καὶ ἐπειρᾶτο Σαμουὴλ (ἰ. Sayan) ὡς ἂν καταβάσῃ TO σκύνωμα RECENTLY PUBLISHED APOCRYPHA. 157 (Ξεσκήνωμα) αὐτοῦ τῷ λαῷ ἵνα θεοποιηθῶσιν (1. -σωσιν) αὐτόν. Μιχαὴλ δὲ ὁ ἀρχιστράτηγος προστάξει θεοῦ ἦλθεν λαβεῖν αὐτὸν καὶ συνστεῖλαι: καὶ ἀνθίστατο αὐτῷ Σαμουήλ, καὶ διεμάχοντο. ἀγανακτήσας οὖν ὁ ἀρχιστράτηγος ἐπετίμησεν > Ms 9 ΄“ « , , ‘ id « id c > , ‘ αὐτὸν εἰπών" ᾿Ἐπιτιμᾷ σε ὁ Κύριος, διάβολε. καὶ οὕτως ἡττήθη ὁ ἀντικείμενος καὶ ‘ “ > f « » > , ‘ , ‘ , o “ φυγὴν (1. -ἢ) expnoaro’ ὃ δὲ apyayyedos Μιχαὴλ συνέστειλεν τὸ σκύνωμα Moion ὅπου προσετάχθη παρὰ θεοῦ τοῦ χριστοῦ ἡμῶν. The lives of the Judges are full of extraordinary blunders (e.g. the achieve- ments of Judith are given to Deborah). The kings after David are almost wholly omitted. Then follow the stories of Bir (i.e. Tobit) and Daniel. The whole book is a kind of Greek Historia Scholastica, but is much more full of legendary matter than that compilation. Almost every section has a quotation from the hymns of Andrew of Crete. 14. Mors Abrahami. This is the Testament of Abraham, printed from a Vienna MS., which I have used in my edition, where it is quoted as E of the Longer Recension. 15. Narratio de Hierusalem capta. This is the Rest of the Words of Baruch, printed from an imperfect Barberini MS, of little value. 16. Quaestiones Iacobi fratris Domini ad Iohannem Theo- logum. From a Venice MS. of cent. xiv, xv. It is a very late production, for it makes St James mention Andrew of Crete: but it also contains some not uninteresting matter about departed souls. 17. Orationes falsae. Seven prayers of a magical character, including St Paul’s address to the viper that bit him. 18. Exorcismi. A collection of thirty-three exorcisms and magical receipts. B. Another ancient book which has only recently become ac- cessible is the Story of Achikar, the Achiacharus who is mentioned several times in the Book of Tobit. This romance, which is clearly older than Tobit, exists in several versions. The two most con- venient forms in which it can be read are (1) in the Byzantinische Zeitschrift, Vol. 1., where there is a translation of the Slavonic version, and (2) in Lidzbarski’s Geschichten und Lieder aus den neuaramd- ischen Handschriften der Kénigl. Bibliothek zu Berlin (Weimar, 1896). In this latter volume is a translation and bibliography of 158 RECENTLY PUBLISHED APOCRYPHA. the book. The story well deserves to be read, even apart from its connexion with Tobit’. C. Another important collection of Apocrypha is found in a volume published by the Mechitarists at Venice, which includes all the Armenian apocryphal books of the Old Testament which the editor has been able to get together. Of this volume I shall give a somewhat detailed account for the sake of scholars who do not read Armenian. I owe it to Professor Robinson’s help that I am in a position to give such an account. The book is the first volume of a series of Armenian Apocrypha, and its special title is Uncanonical Books of the Old Testament?. It is dedicated to the memory of Mgrditch Emin of Moscow, of whom we learn in the Preface that he bequeathed a sum of money to the Mechitarists for the publication of Armenian literature of this description. The Preface, which is signed by Father Sarkis Josepheantz, contains some notice of the MSS. from which the various pieces are printed. Dr Robinson tells me that Father Basil Sargisean, who has already made his mark as a student of ecclesiastical literature, is at present engaged on an Introduction which will deal with the documents now published. We are both of us indebted to Father Basil for his courtesy in 1 Two points in it I will note parenthetically here. First, is not the enigmatical passage Tob. iv. 17 explained by Achikar? Compare ἔκχεον τοὺς ἄρτους cov ἐπὶ τὸν τάφον τῶν δικαίων, καὶ μὴ δῷς τοῖς ἁμαρτωλοῖς with ‘Mein Sohn! giess lieber deinen Wein auf die Griber der Frommen, als dass du ihn trinkest mit schlechten, gemeinen Menschen.” The force of καὶ μὴ is the same as in Prov. vili. 10 λάβετε παιδείαν καὶ μὴ ἀργύριον, the parallel clause being καὶ γνῶσιν ὑπὲρ χρυσίον δεδοκιμασ- μένον. So that Tobit iv. 17 must be taken to mean ‘Pour out thy bread upon the graves of the righteous, rather than give it to sinners.” Secondly, our Lord’s parable of the wicked servant who begins to be drunken and to beat the servants, and is finally ‘‘cut in sunder” by his master on his sudden return (Mt. xxiv. 48), finds a striking parallel in the career of Nadan the nephew of Achikar. This young man, we read, when he had treacherously got rid of his uncle, gathered his disreputable friends together and ‘began to eat and to drink,” and took the men- servants and maid-servants, and stripped and scourged and tormented them: and finally, when Achikar had unexpectedly emerged again, swelled up on a sudden and burst. As the story was clearly popular, and is also clearly pre-Christian, it would be no very strange thing if the Parable had borrowed a trait or two from it. > The general title is: /Pwhquput $ft hb tnp Ἵν κε {ει ἔμ, i.e. ‘Treasury of Old and New Primitive Writers,’ RECENTLY PUBLISHED APOCRYPHA. 159 placing the sheets of this volume in our hands before its actual publication. The texts included in this book are the following : I. Book of Adam _. ; . : : ‘ ; pf Inc. Adam took his wife Eve, and went to a place which was in the region of the East, over against the Garden of Delight: and he dwelt there 18 years and two months. And after that Adam drew near to Eve his wife and she conceived and bare two sons. Then follows the vision predicting the murder of Abel. The following titles are cited in the Apparatus Criticus : a. This is the narrative of the deeds of Adam and Eve after their coming out from the Garden of Delight, into what was named the Land of Sorrow. b. Narrative of the deeds of Adam and Eve the first-created : which was manifested by command of God through Michael the archangel to the great Prophet Moses, who received the tables written by God: which the spiritual lord Simeon newly translated in Jerusalem. Expl. And when Michael the archangel had said this to Seth......and they were singing songs, saying: Alleluia, Alleluia, Alleluia, Holy, Holy, Holy, Lord of Hosts. This is a translation from the Greek book printed by Tischen- dorf in Apocalypses Apocryphae under the misleading title of Apocalypsis Mosis. See for further information about the various versions of it in Latin etc. S. C. Malan’s Book of Adam and Eve. II. Death of Adam. : : : : : : p. 24 Inc. The book of the created things Moses composed ; he commemorated nothing concerning the death of Adam, save only that Adam lived 900 years. In the narrative of the Paraleipomena of the Greeks it is found thus written concerning the first-created. After the jealousies and evils, Adam went forth and dwelt over against Paradise, and weeping tasted no food five days, until the coming of the angel. Expl. And Adam was laid in the sepulchre, until Noe received command from the angel, who instructed him to open the place and take into the ark the bones of Adam. This is a late document, in all probability. It is undisguisedly Christian, for there are visions which must be interpreted as re- ferring to the Trinity and the Virgin Birth, 160 RECENTLY PUBLISHED APOCRYPHA. III. Testaments of the (Twelve) Patriarchs. For Simeon and Levi two recensions are printed side by side . : p. 27 Mr F. C. Conybeare has of late been dealing with the Armenian version of the Testaments in the Jewish Quarterly Review. IV. (1) Story of Asaneth (sic) : : , i! prib2 Inc. And it came to pass in the first year [another MS. adds: ‘of the seven years of fulness, in the month’] which was the seventh [v. 1. ‘fifth’] day of the month, Pharaoh sent Joseph to go through all the land of Egypt. Expl. Whosoever worketh work the seven days of the marriage of Joseph and Asaneth shall die the death. And it came to pass after this, Joseph went in unto Asaneth, and she conceived and bare Manase in the house of Joseph [another MS. adds: ‘and Ephrem’]. To the glory of God. Amen. See Batiffol’s edition of the Greek text (Studia Patristica, fase. 1.) cc, I—xx1. (2) Hymn of Confession of Asaneth unto God. Inc. 1 have sinned, Lord, I have sinned before thee, and much offended : I, Asaneth the daughter of Petaphre. This Hymn is found in the Syriac and Latin versions of the work, but not in the Greek. After it we read: And after this there passed seven years of fulness, and there began to come seven years of famine (Batiffol, ὁ. xxii.). Expl. And Pharaoh rose up from his throne and worshipped Levi. And on the third day the son of Pharaoh died [another MS. adds: ‘who was smitten by a stroke from the Lord’]. See Batiffol, c. xxix.: but the Greek, Syriac and Latin have a few sentences more. V. Story of Moses . : : ΠΡ}. Inc. The first prophet and inspired speaker Moses, who was first of all the prophets, and by God was named a god unto Pharaoh. Expl. He rose and came to Tabor, (as) a witness of the Godhead of Jesus Christ the son of Mary. There is nothing of the Asswmption of Moses here, unless it be the bare statement that Michael the archangel buried Moses. VI. Deaths of the Prophets . : ; *) pel2or Inc. Death of Esaias the Prophet. He was son of Amos of Tekoah of the tribe of Judah. RECENTLY PUBLISHED APOCRYPHA. 16] In sixteen sections: probably from Pseudo-Epiphanius De Vitis Prophetarwm. VII. (a) Concerning Solomon the king . . p. 228 Inc. Inasmuch as Moses wrote: Thou shalt not marry his son to thy daughter. Expl. And manifestly committed fornication over against (or in the face of) the temple of holiness and his enemies. (b) Questions of the queen and answers of Solomon the son of David . : : : ‘ ; : : ; . p. 229 Inc. The queen said: What is thy God, and to whom is He like, and whereby is He figured ? Solomon: My God is IS, and is everything, and is from Himself. Expl. Solomon: But receive thou also from us a parable. He saith: A strong tower and an instrument of wounding: a temple of a triangle, its stones joy and its foundation love...... and the windows thereof solitary and apart and the works thereof are contrary to the building, and the sentinels thereof are not seen. This may be a relic of the literature (which existed as early as the time of Josephus) in which contests of wisdom between Solomon and others were recorded. The Contradictio Salomonis of the Gelasian decree was such a book, and the mediaeval dialogues of Solomon and Saturn, and Solomon and Marcolph, as well as the Slavonic “Solomon and Kitovras,” are survivals of it. (c) Concerning the books of Solomon : . Ρ. 232 Inc. When God raised up (as) adversary (Jit. Satan) to Solomon Adrazar king of Edom. Expl. And he fell to tears, mourning (or repenting) he wept bitterly: and God reckoned (it) unto him for repentance. One of the numerous legends of the Penitence of Solomon. (d) About the books of Solomon. 3 ‘ τ}. 299 Inc. The Blessed Ephrem saith thus : Solomon the wise after his sins. Evpl. For David wept all the night, and Solomon flooded his chamber. Similar to the last. \ ie oe Oa na i 102 RECENTLY PUBLISHED APOCRYPHA. VIII. Prayer of Manasseh the king . p. 235 Inc. Word Almighty, God of Abraham, Isaac, Jacob, (and) the posterity of them the just : which didst make heaven and earth. Expl. Thee, O Lord, all angels of heaven bless, and Thine is the glory for ever. Amen. As in the Greek. IX. Vision of Daniel. The seventh : : ᾿ 25. Inc. (Imperfect at the beginning.) After all the revelation which was given to Daniel, there was sent from the Lord Gabriel the angel, which was sent to him at first, and said to him: Daniel, man desired, I have been sent from the Lord to thee to say to thee words, and to teach thee concerning the end of the days. Expl. For Thou, Lord, knowest and understandest that we are not able to endure, because that we are flesh: but as a father kind and loving-to-men, Thou hast compassion upon us: For Thine is the glory now and always and for ever and ever, Amen. As published by Kalemkiar (Vienna, 1892). Cf. infra, no. ΧΥΊΙ. X. (a) Third Book of Ezra. : : ; . p. 251 Inc. Chapter I. I Salathiel, who also am called Ezra. Expl. And Ezra died and was taken up to the company of his fellows among the Saints and the just: I wrote all this, and I was called the scribe of the Highest, to whom be glory for ever. Amen. A Latin translation of this version is in Hilgenfeld’s Messias Judaeorum. (6) Questioning of Ezra the Prophet with the angel of the Lord concerning the souls of men . Σ ἐ : τ 900 Inc. Ezra the Prophet saw the angel of the Lord, and he asked him word for word...... What hath God prepared for righteous and for wicked ? Expl. p. 308 (imperfect). So also Elias in a fiery chariot was taken up to heaven : so also Daniel went into the ditch (?the den). Probably a late tract: it does not seem to be identical with any of the Apocalypses of Ezra enumerated in my Introduction to the Fourth Book of Ezra (pp. 1xxxvi sqq.). Supplement . ; : : : : . pp. 805—399 RECENTLY PUBLISHED APOCRYPHA. 163 XI. (a) Story of the Creation and Transgression of Adam p. 307 Inc. When the Lord God created heaven and earth, and made first the hosts of angels for the service of His Godhead ; then the wicked Satael and Beliar. Expl. So they were glad. (b) Story of the going forth of Adam from Paradise __ p. 312 Inc. Now when Adam fell from the garden of delight. Expl. When Adam heard this promise, he was exceeding glad: six thousand centuries (?) (were reckoned), as one hour it appeared. Blessed be God. : (c) This is the story of the sons of Adam, Abel and Cain p. 314 Inc. Now when Adam after the deception of Satan. Expl. But the Lord had pity and sent a promise concerning Seth, and comforted Adam and his wife Eve. (d) Concerning the promise of Seth which it is right that we should hearken unto. : : : : : . p. 919 Inc. And the Lord was merciful concerning Adam, and sent His angel to Adam, and said: Go in unto thy wife, for there shall be to thee a son instead of Abel. Expl. And the name of that place was called Nachitchevan (= former lodging) : and this is the sepulchre of Noah. So much for this. This tract or collection of tracts covers much the same ground, to all appearance, as the opening chapters of the Arabic Revelation of Peter. We have not at present sufficient materials for assigning correctly the relations of these numerous Adam-books to each other. XII. Story of the Penitence of Adam and Eve the first- created, how they performed it .. : : : τ ἢ 90 Inc. After the going forth of Adam from the garden, having taken Eve by the command of God [and] they dwelt over against the garden: for con- tinually seeing the garden. This begins like the Latin Vita Adae. It ends with a notice of the Crucifixion and of the custom of commemorating departed souls on the Saturday. (b) Words of Adam to Seth . : : : i -preal 11—2 104 RECENTLY PUBLISHED APOCRYPHA. Seth brings oil from Paradise. Ends with a note of Enoch’s translation. XIII. A brief narrative of Ehas the prophet . . p. 3338 Inc. Elijah the Tishbite was of the race of the priests, for Tesbi, ete. Expl. And Ahab went weeping to his house. (Colophon follows.) This tract is not known to me. It contains the story that the priests of Baal, on the occasion of the sacrifice on Carmel, concealed a man inside their altar who was to light the fire: but that God revealed this to Elijah, and that the man died at his prayer. Cf. Ephrem (in 1 lib. Regum) and Chrysostom (in Petrum et Eliam) 1. 765, ed. Fronto Ducaeus. XIV. Preaching of Jonah the prophet which was in the city Nineve . : : : : : : : : . p. 343 Inc. For Nineve was a great city. Expl. And his mother died in the way, and he buried her near Rachel’s oak, There are tracts in other languages (e.g. Carshunic) on Jonah’s preaching, and Ephrem Syrus has a homily on the subject. XV. (a) Concerning Jeremias the prophet, from the Book of Baruch ; : : : : : : : . 910 Inc. When the Chaldeans were ready to besiege Jerusalem the Lord spake to Jeremias and said: Jeremias, my chosen, go out from this city, thou and Baruch the reader, because I will deliver it into captivity. Expl. And Nepthalim the king of the Assyrians took the bones of Jeremias to the city of Alexandria with honour, and buried every bone around the rampart of the city, and the doers of mischief (another MS. has “crocodiles’) were exterminated, and the seers of God entered into glory. Amen. This begins like the Rest of the Words of Baruch, and ends with what may be taken from the Life of Jeremiah in Pseudo- Epiphanius. (b) Narrative of the Holy Jeremias the prophet and his disciples Baruch and Abimelech . : : ᾿ {0}: 358 Inc. When the Lord willed to deliver Jerusalem to captivity, He spake with Jeremias and said: Go out from this city, thou and Baruch thy scribe : because I will deliver into captivity the city of Jerusalem and the sons of Judah, RECENTLY PUBLISHED APOCRYPHA. 165 Expl. This sign gave (or gave He) to the Egyptians, the moving of their idols, and the falling and destruction by means of a child born of a Virgin, the Saviour of Israel. This is clearly some compound of the Rest of the Words of Baruch with Pseudo-Epiphanius. The two are often found welded together in Menaea, just as the Ascension of Isaiah is joined, in the only known Greek copy, with the Pseudo-Epiphanian Life of that prophet. (c) From the Remaining Books which I found in the books of the Romans : ‘ , : : Σ : . ρ.964 Inc. And it came to pass when the children of Israel were led captive into the hands of the king of the Chaldeans, God spake with Jeremias and said: Jeremias, my chosen, arise, go out from this city, thou and Baruch, because I will destroy the city. Expl. And the other sayings of Jeremias, and the might of the remaining words, are they not written in the Letter of Baruch? Glory to Christ for ever. Amen. Probably this is the full text of the Rest of the Words of Baruch, without extraneous additions. XVI. Vision of Enoch the Just : : : ‘pros Inc. There appeared to me a certain man over against Mount Lebanon at the sixth hour of the day, and his countenance (or the vision of him) was like a flame of fire, who said to me: Give heed, O man, to that which I tell thee, which I have heard from the Lord of Hosts. And I stood all the night over against the mountain on the east side: and my face to the sea of the west over against the cherubim. And behold, over the sea a stately (lofty) eagle. Expl. Then all the saints with the angels shall stand before the Most High God, reigning and rejoicing, praising God for ever and ever. This book appears to be of quite late date, and is very probably a local production and not translated from Greek at all. It contains prophecies about Palestine, Cilicia, Byzantium, ete.; and belongs to the same cycle as the Seventh Vision of Daniel. XVII. Vision of Daniel the prophet (from another MS.) pp. 387—399 Ine. After three years, after all the revelation, etc. (as in No. IX.). Expl. And each according to his works shall they be judged. 166 RECENTLY PUBLISHED APOCRYPHA. D. A collection which has some interest is that called Les Apocryphes Ethiopiens traduits en frangais; the editor and trans- lator is M. René Basset. The series is being published as part of the Bibliotheque de la Haute Science. Seven parts have appeared, namely : 1. Le Livre de Baruch et la Légende de Jérémie (1893), con- taining The Rest of the Words of Baruch, the Legend of Jeremiah from the Synaxarion (this being a version of the Life by Pseudo- Epiphanius) and a translation of Hippolytus’ account of the Book of Baruch composed by Justin the Gnostic. 2. Mas'Vafa T’omar (Livre de VEpitre). A Letter of Jesus Christ concerning Sunday. See above p. 155 for a reference to the Greek form of this document. 3. L’Ascension dIsaie. From Dillmann’s text. This is a convenient book to use. Unfortunately, von Gebhardt’s Greek text seems to have escaped the notice of the editor. It will be found in Hilgenfeld’s Zeitschr. fiir Wissensch. Theol. for 1878. 4, Les Légendes de S. Tertag et de S. Sousnyos. These are not apocryphal documents. Tertag is Tiridates the Great, of Armenia. The other hero of the legend is Sarkis or Sergius. Sousnyos, whose legend has no connexion with that of Tertag, is Sisinnius. He appears as the slayer of his sister, a witch who kills his child. This story, which is clearly the prelude to a prayer against witches, has appeared (in various forms) in Slavonic and Roumanian. I have read what is probably the original in a MS. at Paris (fonds Grec 395, cent. xv, xvi, ff. 8b—15). I can only give a rough abstract of it, as I have no tran- script : History of the foul and accursed Gyllou. In the reign of Trajan there was a certain woman called Meletine who bare twelve children, and shut herself up in a town for fear of the Gyllou: her brothers, the holy Συσύννιος, Σύνη, and Συνόδωρος, came to see her, and said: “Open to us, sister Meletine.” She said, “I cannot for fear of the Gyllou.” But RECENTLY PUBLISHED APOCRYPHA. 167 when she had opened and let them in, the Gyllou came with horses, and stepped in and carried off the children, and Meletine said, “I told you of this.” So the saints said, “We _ will pursue her, and recover the children.” And an angel came and said, “ You must pursue her in the direction of Libanus.” They rode on their horses after her, and Sisinnius smote her in the side, and they took her and began to torment her: and she said, “I cannot give up the children unless I drink of the milk of Meletine.” So Synodorus returned to Meletine and told her, and took of her milk in a pail and brought it back with him; and when the Gyllou had drunk it, she vomited up the children, who by the providence of God were living; and she swore by the circle of the sun and the horn of the moon that whoever had her twelve names and the names of the three saints written up in their house, could not be approached by her. And the saints beat her and asked for her twelve names and she, πυρὶ φλεγομένη, told them. The first was Γυλλοῦ : of the others I only recorded Βριανῆ. They returned to Meletine, and the whole city marvelled. 5. Les priéres de la Vierge & Bartos et au Golgotha. Magical prayers with a narrative setting. See Forbes Robinson’s Coptic Apocryphal Gospels, Preface. 6. Les priéres de S. Cyprien et de Théophile. Also of a magical nature. Cyprian is of course the magician of Antioch who was martyred along with S. Justina. ‘Theophilus is the Patriarch of Alexandria. 7. Enseignements de Jésus-Christ ὦ ses disciples, et Prieres Magiques. The Instructions of Christ here printed deal chiefly with magical names of God. In form they recall the Questions of Bartholomew (see p. 155). Seven Magical Prayers follow; one contains the story of an encounter between Solomon and the ‘Hidden King’ of the ‘ Blacksmiths, who is seemingly the King of the Demons. The eighth number is to contain the ‘Régles attribuées a St. Pacdme, EK. In the fourth volume of the Oxford Studia Biblica, Mr F. C. Conybeare has given us translations (auto Greek and Latin 168 RECENTLY PUBLISHED APOCRYPHA. respectively) of two Armenian versions of the Acta Pilati. The student cannot but be grateful to Mr Conybeare for the new material: but, at the same time, the inconvenience of the trans- lations into two languages is very great, and the advantages of the plan are not obvious. F. Mr Forbes Robinson’s Coptic Apocryphal Gospels (‘Texts and Studies, Iv. 2) are a very valuable collection. But as my readers are likely to have studied it themselves, it will be superfluous to go through the contents in any detail. Another fact which deters me from a complete survey of the book is this, that its contents consist very largely of documents concerning the birth and death of the Virgin: and the legendary literature of these two events is at present an undigested mass of material awaiting classification. Among the more novel fragments the homiletic accounts of the Ministry of our Lord are prominent. Fragment Iv. (p. 176), which tells of the appearance of the Devil as a fisherman (Praed’s Red Fisherman will perhaps occur to the minds of some readers as a parallel), rather reminds one of the “Dispute of Christ with the Devil,’ printed by Vassiliev (see Ῥ. 154). The above notices include most of the really important texts which have appeared in recent years, and might conceivably have escaped the notice of students. ‘They do not pretend to be com- plete: it is only hoped that they may be useful so far as they go. I might go on to make a list of desiderata in this department of theological literature, but it is probable that a good many of the items would only be desired by myself. I am sure, however, that at least two volumes of apocryphal books are eagerly looked for by a not inconsiderable circle of theologians: I mean the Apocalypses of Elijah and Zephaniah and the new Gnostic books in Coptic, which have been recently acquired by the authorities at Berlin. INDEX Abbanes xxxvi, xliii Abdias, Historia Apostolica xv Abraham, Arabic Life of Ixxxi; Testa- ment of lvi, xcii, 156 ; Legend of 156 Abraham, Isaac, Jacob, Testaments of lxxxiil Acherusian Lake lxix Achiacharus, Story of 157 Achikar, see Achiacharus Acta Pilati, Armenian version of 167 Acts of Apostles, Apocryphal ix sqq., 1sqq.; classified xxxviii—xl; see also Andrew, John, Paul, Peter, Thomas, ete. Adam, Apocalypse or Testament of lxvii, lxix, Ixxxiii, Ixxxv ; Armenian Books relating to 159, 163 Aegeates xxxi Aion, representation of lxi Akiba, Rabbi xci Altercatio Simonis et Theophili liii Amphilochius of Iconium, tract by xii Anastasius Bibliothecarius xii Anastasius Sinaita Ixxiii Andrapolis xxxvi Andreas Cretensis xxxiv, 157 Andrew, Acts of ix, xxix—xxxi Andrew and Peter, Acts of, see Peter Angelology of Test. of Job xev Angels, hour of adoration by Ixxxv Annas 1 Anonymus de qualitatibus Sacerdotis xiii Anon. Narratio de rebus in Persia gestis 156 Anon. Vaticinatio 155 RERUM. Apocalypse, sce Adam, Baruch, Peter, Mary, Paul, Moses, Sophonias Apoeryphal writings, recently published 154 sqq. Armenian Apocrypha, collection of 158 sqq. Arsinoé xxxvi—xxxviil, xliii Aruna Ixiii, xvi Ascension of Isaiah lviii, lxxxiv, lxxxix, 155, 166 Aseneth, Legend of Ixxxi, Ixxxix, xciv ; Armenian version of 160 Astrotheosophi Ixi Augustine, letter to Ceretius xvi Babel, Tower of lvii, lix Babylas, St xxxv Balaam xci Baring Gould, S. A. Ixxii Bartholomew, Martyrdom of xxxiii, xxxix, xlii; Questions of 155; Apoca- lypse of 155 Baruch, Apocalypse of, in Greek, Intro- duction xxxii, li sqq.; Text 83—102; other literature under the name of liiliv; Rest of the Words of xxxii, xxxv, liii, liv, lv, Ilxii; Armenian Version 164, 165; Ethiopic 166 Basilissa, St xxxv Basilius Junior, St xiii Basset, René, Apocryphes Ethiopiens 166, 167 Batiffol, P. 160 βάτος XXi, XXili, XXiv Baumeister, Denkmiiler Ἰχὶ 170 INDEX Bede on Job χοὶ Bee, Book of the liv Berendts, A. 154 Bernard, Professor J. H. lxxxi Bible Historial xevi Birch, Andr. xlix Birds represent souls lxix Bonnet, Professor Max ix, x, xii, xili— XV, XXli, xxix, xliii, 140, 150 Bonwetsch, Professor vi, li, lii, lxiii, Ιχχχὶ Bousset, W. 155 Brandan, St, Voyage of Ix, lxix Brightman, H. A. 141 Brooke, A. Εἰ. xlv, xxii Browning, R. xlix Budge, Dr E. A. W. liv, 141 Butler, Dom Cuthbert vi, xxxii Caiaphas 1 Cardinal, Dispute of, with Panagiote Ixiv sqq. Cedrenus, 1xxxiv Cedron lv Ceretius, Augustine’s letter to xvi Cerne, Book of xvii n. χαλέδρις lxvi Chalkadry lxiv—Ixvi Charadrius lxyi Chariots of the Sun and Moon 1xiii sqa. Charles, Rey. R. H. vi, 1111, lvi, lvii Christ, Epistle of xxxv, 155; in Ethi- opic 166; contention with the Devil 154; Hymn of, see Hymn; Testament of Ixxxiv; Instructions of, 167 Christophorus Alexandrinus xiv Chrysostom, see John Cinnamus, Joh, 1 Claudian, de Phoenice lxvi Clement of Alexandria, Adumbrationes x, xvi, 149 Clementine Recognitions Ixxxvi Cocks, Myth about lxv Condiphorus xxxvi—xxxvill, xlili Conybeare, Εἰ, C. 160, 167 Coptic Acts of Apostles xxxii sqq. ; Apocryphal Gospels 168 Georgius xlvi, 1, Ixxxii, RERUM. Corssen, P., Criticism of 144—153 Council, Second Nicene, Acts of xii; mss of xii; Iconoclastic xii Cowell, Professor EK. B. lxvi Cross, Exaltation of xiii; Invention of xxxiv; Leucius’ teaching on xix, xxi, 0.0.4) 2.0.0.0 Cyprian liv Cyprian, Pseudo-, de Montibus Sina et Sion 148, 153 Cyprian, St, of Antioch, Prayer of 167 Daniel, Vision of 155; in Armenian 162, 165 Danube Ix David, Song of 142 Decad xx Delphi 1xi, 142 Demetrius, St, Acts of xxxiv Deutsch, Em. xci Devil, contention with Christ 154 Dialogus Animae et Corporis Xxxiv Didache \xiii, 1xviii Dieterichs, Alb. 143 Dillmann, A. 111 Dinah, Job’s wife Ixxxi Dionysius Areopagita xcii Disputatio Panagiotae lxiv, xvi, 1xix δίστομος lxvil Docetae of Hippolytus xx, xxiii, xxiv Docetism ix, xy, xx Dodecad xx Dorotheus, Pseudo- xlvi Dragon, in Apoc. of Baruch lix sqq.; in Pistis Sophia lxi; in other literature lix—Ixi Drusiana xv Dualistic views xix Egypt xe, xciv Elias, Story of, in Armenian 164 Elihu xe, xci Eliphaz xe Encomia on St Andrew xxix—xxxi; on St John xxxiv Eneratite views xix Enoch: Slavonic Book of lvii—lix, lx1i—- INDEX lxvii; Armenian Vision of 165; Greek Version of lvi Ephraem, de Paenitentia xiii; quoted 161, 164 Epiphanius xxxiii Epiphanius, Pseudo-, 161, 164, 165 Epistola Christi, see Christ Eras, various xiv, xv Esdras 4, quoted lvi, lvii, Ixvi, lxix ; in Armenian 162; Greek Apocalypse of Ixvii; Questions of in Armenian 162 Ethiopic Acts of Apostles xxxii 566. ; Apocrypha, collection of 166, 167 Euphrosyne, St, Life of xiv Eurippus, Life of St John Baptist xlvi, 154 Kurynomus a demon ᾿χὶ Eusebius Alexandrinus, Hncomium diet Dominicae xiii Eustathius, St, Life of xiv Exorcisms 157 Ezra, Questions of, in Armenian 162 ; see also Esdras Fabricius Ixxili Fleck, F. F. xlix Flowers carried by angels lxix Fruit, the Forbidden 1xi, lxii Gad xxxvii Gadeira xliii Galen, Legend of xlix Garuda Ixiii, lxvi Té\, River lv Gelasian Decree lxxii, lxxiii Genesis, the Little lxxxiii George, St, Acts of xxxiv; Miracle of xiii Gerhard, Antik. Bilder lxviii Gidel, on Apoc. of Virgin 141 Girdles of Job’s daughters xev Glycas, Michael xlix Gobdelaa and Kasdoas, SS. xxxv Gregorius, Life of Basilius Junior xiii Gregorius Theologus xxxiii Gregory of Tours, Miracula Andreae Sex, ΧΧΣ RERUM. Tal Grosseteste, Robert 156 Gundaphorus xxxvi—xxxviil, xlili Gyllou, story of the 166 Hades, in Apoce. of Baruch lix—lxi Harnack, A. li, liii, 156 Harris Cowper, B. xlv Heaven, gates of Ixiv, Ixv, Ixvii Heavens, the Seven lvili Heber sale xxxv Hebrews, Epistle to the, connexion with Testament of Job Ixxxvili, lxxxix Hermas 146 Hermione, St, Acts of xxxv Herod, Letter of, Introduction to xlv Herodias, Death of xlvi Hezekiah, Testament of lxxxiy Hierotheus xcii Hilgenfeld 142, 143 Hippolytus xx, xxiii, xxiv, liv, lxi Hymn, Bardesanian, in Acts of Thomas lx Hymn of Christ xvi, xx, xxii, xxiii Hymns in Testament of Job Ixxxix, xcii, xevi, ci Iberorum, de conversione xxxv Interpretationes nominum Hebraicorum lxxili Trenaeus xxi, xxiv Isaac, Testament of Ixiii, lxxxiii Itinerarium Theophili xxxy, lxi, 156 Jacob, Testament of ]xxxiii James, Epistle of, connexion with Tes- tament of Job lxxxvi James, Protevangelium of xxxiii, xxxiv James, St, Questions of, to John 157 Jasconius, a fish lx Jasher, Book of lvii, lix Jehuda, R. Ixii Jeremiah, legends of, in Armenian 164, 165 Jeremiah, Paralipomena of, see Baruch, Rest of the Words of Jerome’s version of Job Ixxvii, Ixxix Joannis, Vita S. xxxv Job, Testament of, Introduction Ixxii— Π 79 INDEX cii; Arabic tract on lxxxi; Slavonic Life of lxxxi Job, Greek Version of Book of, com- pared with the Testament Ixxili sqq Job in art Ixxxii Job’s daughters xcvii; Job’s sons xevli, xevill; chronology of his life ci, cii Job’s wife, Lament of Ixxiv; name of Ixxx, Ixxxi Jobab identified with Job Ixxxyv John Baptist, St, Life of xlvi, 154 John Calybita, St, Life of xxxiv John Chrysostom, tract by xiii, xiv, XXXlli, xxxiv; quoted 164 John the Evangelist, Acts of St: a new fragment 1; introduction to ix—xxxi; relation of, to the Gospel and Ist Epistle 144 sqq.; Encomium of xxxiv; Prayer of xvii Johnston, A. E, lxxxi Jonah, Preaching of 164 Josephi Narratio xlv Jubilees, Book of lxxxiii Judas Thaddaeus, Acts of, discussed xli Judith 157 Junius Bassus, sarcophagus of Ixxxii Justin the Gnostic liv Kentera xxxvil, xlili Klostermann 155 Koran, on Job Ixxx Lagarde, P. de Ixxxiv Lamech, story of 156 Lausiac History, excerpts from xxxiv Legenda Aurea xlvi Leo Imperator xxxv Leontius Neapolitanus, tract by xxxiil Lesbonax, Herod’s son xlvii Letters, of Herod and Pilate, Introduc- tion to xlv; of Tiberius to Pilate, In- troduction to xlix; see also Christ Leucius Charinus, Acts of Apostles by ix sqq.; his date x; his name xi; account of him by Photius xvii—xix ; his doctrinal position xx, xxi; humour xxli; author of Acts of Peter xxiv— xxviii; author of Acts of Andrew xxix RERUM. —xxxi; his relation to the Johannine writings 144—153 Leucius, Governor of India xxxvi— —xXxxvili, xliii Leyden Papyrus 143 Lidzbarski 157 Lipsius, R. A. ix, x, xvi, xxxii, xli, xliii, lx, 144 sqq. Longinus, death of xlvii, xlviii Longolius, Gybertus xii Lot, story of xiv, 156 Lycomedes, story of xii Macarius Romanus xxxy, 156 Magical prayers, in Greek 157; Ethiopic 167 Mahabharata lxvi Mai, Angelo Ixxii Malan, S. C. xxxii, 159 Manasseh, Prayer of, in Armenian 162 Manasses, Constantine | Manuscripts, at Athens 140; Brit. Mus. Harl. 2965, 7653, xvii n.: Add. 10,073, ΧΧΧΙ, XXXili—xxxv; Add. 14,609, xlv; Cambridge, Book of Cerne xvii x. ; Dublin, F. 2 Ixxxi; Jerusalem xxxix, lxxxii; Monte Cassino 154; Moscow, 140; Oxford 154; Paris, fonds Gree no. 395, 166; no. 510; Ixxxi; no: 929, xlv; no. 938, lxxiii; no. 2658, Ixxili; Rome xii, 141; of Archd. Tattam xxxii; of Count Tolstoj li; Turin, 140; Vienna xiii; date dis- cussed xiv, xv; also 141; see also 154 sqq. Mary, Apocalypse of xxxiv, 141 Mary Magdalen, St xlix, 1 Matthias xxxvi Mayor, Professor J. Εἰ. B. 138 McLean, N. χὶν Melchizedek, Story of xiv, 156 Menaea, Greek, on Job Ixxxi Menas, St, Acts of xxxv Metaphors in Test. of Job xevi Michael, St, Miracle of xxxiv: also ly, Ixix, 157 Michael Palaeologus lxiv Midrash 1xxxiy, xcili, xciv in INDEX Moon, Chariot of Ixviii; in Enoch, Baruch, ete. lxiii sqq. Morfill, W. R. v, vi, lii; translation of Apocalypse of Baruch by 103 sqq. Moses, Apocalypse of lviii, Ixviii, lxix, Ixxxili, Ixxxv, lxxxix, xci, xcli; Ar- menian version of 159; Testament of Ixxxiii; Assumption of Ixxxili, xci, 156, 160; Prayer of 142; Story of, in Armenian 160 Muratorian Fragment, on the Acts x, xi Nadan, Death of 158 note Nahor, Job’s brother xcii Νηρείας xcii Νηρεός xcii Nicephorus, St, xxxv Nicephorus Callistus xlvii, 1 Noah lxii Ocean River, the lvi, lx Og, Book of lxxiii Ogdoad xx Onuphrius, St xiii Origen, quotes Apoc. of Baruch li, lv, xxix, xci Origenis Poenitentia 1xxiii Ὅρος Xxi Palaea historia 156, 157 Palmer, Professor Εἰ. H. lxxxiv Panagiote, dispute of, with Cardinal lxiv sqq. Paphnutius xiii Paradise lxii Parasceue, St xiv Parthenon 1xiii Patriarchs, Testaments of the Twelve Ixxiii (a ms of them), Ιχχχ, 1xxxiii, Ixxxiv sqq.; Testament of Levi lviii, Ixvii; Armenian version of them 160 Paul, Acts of ix ; exorcism of a viper by 157 Paul, Apocalypse of lvi, lvii, 1x, lxvii, lxviii, lxix—lxxi, lxxx; Arabic version of Ixxxi; corrections of Latin text 138 Pausanias lxi RERUM. 173 Peratae xi Peter, Acts of ix; used in the Muratorian Fragment x, xi; doctrines of xviii, xix; compared with Acts of John XXV—xxvlii; with Acts of Andrew XXX, xxxl; with Gospel of John 150— 153 Peter, Gospel of xv, 147, 148; Apoca- lypse of xxii, xci; Arabic Apocalypse of 163; Prayer of xvii Peter and Andrew, Acts of, discussed xli Peter appears in Acts of Thomas xxxvi ; in Acts of other Apostles xxxviii sqq. Phanuel, angel lvii Philip, Syriac Acts of xlii Philip’s daughters xev Phoenix lxiyv—lxvi Photius, his account of Leucian Acts XVii—xix Pilate, Letter of, Introduction to xlv; Anaphora and Paradosis of xlv, xlvi, 1; Letter to him, from Tiberius xlix; Acts of see Acta Pilati Pistis Sophia lxi Polygnotus 1xi Praed, W. M. 168 Prayers, magical and apocryphal 157, 167; see John and Peter Priscillian xvi Procla, wife of Pilate xlvi Prologues to Gospels, Latin 144 Prometheus xlviii Prophets, Deaths of, in Armenian 160 Protevangelium xxxili, xxxiv Quantaria xxxvii, xliii Questions, see Bartholomew, Esdras, James, Sheba Rahma, Job’s wife lxxx Ramiel lvii Rendel Harris, Dr liii—ly, 154 Rivers, the 360 lx Robinson, F. 168 Robinson, Professor J, A. xiii, lix, xev, 158 Salome xlyii 174 INDEX Samael Ixii Sarasael, angel lxii Sarkis 166 Sedrach, Apocalypse of 142 Septuagint, see Job Sergius 166 Serpent, identified with Satan xci Serpent, see Dragon Seth 163, 164 Seven Sleepers, Story of xxxv Sheba, Queen of, dialogue with Solomon 161 Simon, R. I]xxiii Sina et Sion, Ps.-Cyprian, de montibus 140, 153 Sinker, Dr R. Ixxiii Sins, Lists of lxiii, xvii, [xviii Sisinnius, St, Legend of 166 Sitis, Job’s wife xevil, ὁ Slavonic Apocryphal writings li, 154— 157; Life of Job lxxxi; Palaea 155 Solomon, Testament of lxxxiv, lxxxvii ; Books of, in Armenian 160, 161 Solomon of Basrah liv Sophonias, Apocalypse of lviii Souls represented as birds 1xix Sousnyos, St, Legend of 166, 167 Spitta, F. lxxxvi Suidas xiv, Ixviii, Ixxxvi, 156 Sun, in Enoch ete. xiii 566. Surjal, angel 111 Synaxarium xxxv Targum on Job 1xxxi Tattam, Archdeacon xxxii Tertag, St, Legend of 166 Testament, see Abraham, Patriarchs, Isaac, Job; Enumeration and classi- fication of lxxxiii, lxxxiv Thaddaeus, see Judas Theocritus ΧΟΥΪ Theodosius, Story of xiv Theodotion lxxix Theophili Itinerarium, see Itinerarium Theophilus of Alexandria, Prayer of 167 Thilo, J. C. xlv Thomas, Acts of, later form now first published; Introduction xxxii sqq. ; RERUM. Ethiopic Acts xxxii; abstract of xxxvi, xxxvii ; Coptic Acts xxxii; older Acts rb Ibe Tiberius, Letter of, to Pilate, Introduction xlix Tiridates 166 Tischendorf xlv Tityus xlviii Tobit Ixxxix, xe, xcii, 157, 158 Turner, C. H. 143 Usener, H. xiv Uzzah 156 Valentinus xxi Vassiliev, Anecdota Graeco-Byzantina xxxv, xlvi, lxi, lxiv; account of con- tents 154 sqq.; on Zosimus 140; on Apocalypse of Virgin 141 Vaughan, Henry xlvii Vecius xxxvi—xxxviii, xliii Veronica | Vials containing prayers xix Vindicta Saluatoris 1 Vine, Legend of Ixii Virgin, Prayers of 167 ; and see Mary Vishnu lxiil, Ixvi Voigtlinder, J. xci Ward, H. L. D. 142 Wirth, Alb. 156 Witch, Story of a 166 Wright, Professor W. xlii, xlv Xanthippe and Polyxena, Acts of, cor- rections 139 Xenophon, St, Acts of xxxiv Yaschar, Book of lvii, lix Zacharias 154 Zahn, Th. ix, x, xvi, xxii—xxiv, 144 Zephaniah, see Sophonias Zoroaster liv Zosimus, Story of xxxiv, lvi, lvii, xcii, 140; Arabic version lxxxiv; Ethiopic version 141 CAMBRIDGE ; PRINTED BY J. AND C, F. CLAY, AT THE UNIVERSITY PRESS, ΝΖ EE ΟΥΝΤ STUDIES CONTRIBUTIONS TO BIBLICAL AND PATRISTIC LITERATURE EDITED BY ν΄ J. ARMITAGE ROBINSON D.D. HON. PH.D. GOTTINGEN HON. D.D. HALLE NORRISIAN PROFESSOR OF DIVINITY VOL. V No. 2. CLEMENT OF ALEXANDRIA DIVES SALVETUR CAMBRIDGE AT THE UNIVERSITY PRESS 1897 : QUIS Bondon: C. J. CLAY anv SONS, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, AVE MARIA LANE. Glasgow: 263, ARGYLE STREET. Leipsig: F. A. BROCKHAUS. few Work: THE MACMILLAN COMPANY. Bombay: E. SEYMOUR HALE. CLEMENT OF ALEXANDRIA QUIS DIVES SALVETUR RE-EDITED TOGETHER WITH AN INTRODUCTION ON THE MSS. OF CLEMENT'S WORKS BY 4 P. MORDAUNT BARNARD M.A. CHRIST’S COLLEGE CAMBRIDGE CAMBRIDGE AT THE UNIVERSITY PRESS 1897 [All Rights reserved] Cambridge: PRINTED BY J. AND C, AT THE UNIVERSITY F. CLAY, PRESS. PREFACE. HE Quis Diues Saluetur has met with less than justice at the hands of the editors of Clement of Alexandria: all editions hitherto have been founded on Ghisler’s very inaccurate copy printed from Vat. Gr. 623 (16th century). It is now edited for the first time from the Escurial MS. © III 19 (11th century), the parent of the Vatican MS. It was at first arranged that an investigation of the text of the Gospels and Acts used by Clement should accompany this edition of the QDS: for this purpose I examined all known MSS. of Clement’s writings that are of any importance, and the general results of this examination are given in this number. The Syndics of the University Press have kindly allowed me _ to defer the publication of the examination of Clement's Quota- tions from the Gospels and Acts, which will therefore appear in a separate number of Texts and Studies. Τ have to thank the Editor of this Series for his continual help and advice: without it this book would probably never have been begun, and would certainly never have been finished. I have also to thank Prof. J. B. Mayor and Dr Henry Jackson for many valuable notes and hints. To my friend Dr Otto Stihlin I am under peculiar obligations, as will be seen by any one who reads my Introduction. As he had intended to edit the QDS, and is also collecting materials for the edition of Clement in the Berlin Corpus, we have been working on parallel lines. We have kept each other continually informed of anything new which we found; and I can scarcely calculate the vl PREFACE. extent to which I have benefited by our correspondence. He has been good enough to go over my proof-sheets for me ; and as the original collations of some of the MSS. quoted are in his possession, and he has independent collations of others, the value of this service is obvious. Lastly it is my pleasant duty to acknowledge the unfailing kindness I have received from the Librarians of the libraries which I have visited. MICKLEHAM, DORKING. May 1897. CONTENTS. PAGE PREFACE : 5 ᾿ : : : : : : : : ; Vv INTRODUCTION ON THE TEXT OF CLEMENT’S WORKS. : ; ἶ ΙΧ I MSS. of the Protrepticus and the Ῥαθαδροριι.. : , ix II Text of the Stromata, Excerpta ex Theodoto, and Eclogae Propheticae : ‘ : : : : : Σ ΧΙΧ III Text of the Quis Diues Saluetur . 3 : : : Kx IV Florilegia . : Ἢ d 4 : : : ; 5. RVI THE TEX? OF THE Quis DiIvEs SALVETUR : : : ; : 1 Notes ON THE QDS . ‘ : : : : : : : 39 APPENDIX ON SOME CLEMENTINE FRAGMENTS . ; : : 47 INDEX OF SCRIPTURE PASSAGES . : : : : : : 53 INDEX OF GREEK WoRDS . P : ; : : ' d 55 INTRODUCTION. ON THE TEXT OF CLEMENT'S WORKS. § 1. MSS. oF THE PROTREPTICUS AND THE PAEDAGOGUS. By far the most important of the MSS. of the Protrepticus and the Paedagogus is the well-known Arethas Codex in the Biblio- théque Nationale at Paris (Gr. 451: quoted as P). It was written in the year 914 by the scribe Baanes for Arethas, Archbishop of Caesarea in Cappadocia. This codex has been so often described’, that it is needless to give a description here. The note of the price paid for the MS. is correctly printed in the Mélanges Grau«, p. 750 ; it is easily legible with the aid of a glass and runs: NN καὶ mepyap NN © that is νουμμοις K περγαμηναι νουμμοις >; the price paid for the parchment is kept separate from the cost of writing. Five quires (8 to 12) of eight leaves each have been lost, containing the first ten Chapters of Paed. 1 and the beginning of Chapter xi as far as πρὸς δὲ καὶ τῆς ἐπιτιμή... Mutinensis, Gr. 126 (also marked 11 D 7; quoted as M)?, was copied from P before these five quires were lost. It belongs to the 10th or 11th century. The two hymns, which are not in P, are added after Paed. 111; a short fragment has also been inserted here headed ’Ex τῆς ἐν χαλκηδόνι ἁγίας συνόδου. 1 See Montfaucon, Palaeogr. Graeca, pp. 274—277 (with facsimile); von Otto, Corpus apolog. Gr. 1. p. xxxiii.; Dindorf, Clem. Alex. 1. pp. v. ff.; and more especially Harnack, Texte und Untersuchungen, τ. i. pp. 24 ff., and von Gebhardt, ibid. iii. 162 ff. A good facsimile in Omont, Fac-similés des MSS. grecs datés de la Bibliotheque Nationale.du ix? au xiv? siecle, pl. τι. 2 For description see Τὶ W. Allen, Notes on Gr. MSS. in Italian Libraries, pp. 18 f. Χ INTRODUCTION. This MS. is undoubtedly the Codex Carpensis of Victorius, the editor of the Hditio Princeps’ of Clement, which has been supposed to be lost. The evidence is as follows’. Victorius in a letter to the Cardinal Marcellus Cervinus, pre- fixed to his edition of Clement (p. 4), speaks of a uetustissimum exemplar Protreptici et Paedagogi lent by Rodulphus Pius antistes Carpensis from his ancestral library to Cervinus for collation®. Moreover, Hervetus in a letter addressed to Rodolphus Carpensis, prefixed to his Latin translation of Clement’s works*, describes what is evidently the same codex in a passage which seems to have escaped notice in this connection. On page 4 he says: “A te autem amplissime Cardinalis benigne est suppeditatus is liber qui dicitur προτρεπτικός.... Qui cum nuper editus esset, et aliquot meis amicis visum esset facturum me operae pretium si eum Latine verterem, eam ego provinciam eo suscepi confidentius, quod a tuo exemplari antiquissimo et permultis in eo adiectis Scholiis illustrato adiutus sim.” At the end of the Protrepticus and of each book of the Paedagogus Hervetus gives a Latin translation of some of the Scholia found in MP®. Cardinal Rodolfo Pio had inherited many valuable MSS. from his uncle Alberto Pio, Principe di Carpi, and among them many which ° the latter had bought from the heirs of Giorgio Valla for 800 zecchini: the most valuable of these MSS. came into the Estense, probably through the Cardinals Ippolito and Luigi at Rome’. There is therefore a considerable probability that the present 1 Florentiae, 1550. 2 Allen, p. 3, thinks it probable that the Mutinensis and the Carpensis are identical, but it is perhaps worth while to prove the fact. - 3 The passage is quoted by Dindorf, τ. vii. 4 Clementis Alexandrini omnia quae quidem extant opera Aurelio interprete. Florentiae, 1551. 5 Dr Stahlin, who had also observed the evidence afforded by Hervetus, writes to me with regard to these Scholia: ‘‘Nun findet sich unter denselben keine Bemerkung die nicht in M stiinde, aber verschiedene die nur in M stehen, d. ἢ. Scholien von M ree. z. B. die bei Dind. 1. 422, 10—12 und ibid. 25—28 mitgeteilten Scholien.” ὁ For further details about these MSS. see Coelestinus Cavedoni, ‘‘ Notizia Let- teraria di aleuni codici...che gia furono di Alberto Pio Principe di Carpi,” in the Memorie di Religione, di Morale, e di Letteratura, Serie terza, Tomo xvii. Modena, 1854, and Heiberg, Beitriige zur Geschichte Georg Valla’s und seiner Bibliothek. Leipzig, 1896. aes Gentiano Herveto ON THE TEXT OF CLEMENT'S WORKS. ΣΙ Mutinensis, which so exactly suits the description of Victorius and Hervetus, is the Codex Carpensis. But Dindorf says’ that it is clear the Mutinensis is not the codex mentioned by Victorius, as all the MSS. of the Biblioteca Carpensis which passed into the Estense are marked with the note ᾿Αλβέρτου Πίου καὶ τῶν φίλων, which is not found in this codex. He continues :—“ex quo satis certo colligi posse hune codicem non ex libris Carpensibus, sed ex Estensibus esse recte monebat Coelestinus Cavedoni, Bibliotecae Palatinae praefectus, qui hujus codicis usum liberalissime mihi concessit.” This negative argument is obviously inconclusive. The Protrepticus begins at the top of fol. 1° of the original MS. ; the table of contents and the concluding pages of the Greek trans- lation of extracts from Firmianus Lactantius de Sibyllis, which end the MS., are in a very late hand, on rather different sized parchment, and are certainly later additions; the MS. has been rebound within the last 200 years, and these pages were perhaps added then ; there is therefore no possibility of finding the name of Alberto Pio either at the beginning or end of the MS. in its present state. Positive evidence, however, that it did come from the Bibl. Carpensis is fortunately to be had. Cavedoni, in his tract already referred to’, says “Tutti questi codici (1.6. those bought by Alberto Pio from the heirs of Giorgio Valla) portano segnato in principio tra due lineette nel sommo margine il numero delle carte di che componesi ciascuno di essi.” Now our MS. has on the top margin of fol. 1" the note “292 cart.” The Librarian of the Estense and I compared this note of the number of pages with the similar notes in several other MSS. bearing the names of Alberto Pio and Giorgio Valla, and coming from the Bibl. Carpensis ; we were both of opinion that these notes were in the same hand and ink. It is therefore, I think, quite certain that this is one of the MSS. inherited by Rodolfo Pio from his uncle, and that it is the Codex Carpensis of Victorius. This conclusion is further supported by the fact that Giorgio Valla published at Venice in 1498 a Latin translation of Athenagoras de Resurrectione, a tract which is con- tained in the Mutinensis. There is one other point of interest concerning this MS. Schwartz® speaks of “nonnulla de Sibyllis,” which conclude the 1 Vol. 1. pp. vii f. 2 p. 227, note 17, 3 Texte und Unters., Iv. i. p. iv. ΧΙ INTRODUCTION. codex, as being written by two more recent hands. The last two pages, as stated above, are in a very late hand, but the main part of the extracts ἐκ τῶν φιρμιανοῦ λακταντίου τοῦ ῥωμαίου περὶ σιβύλλης καὶ τῶν λοιπῶν is in a hand which does not occur in other parts of the MS., but is written on exactly similar parchment, and begins in the middle of a page. This hand cannot, I think, be placed later than the 11th century, and is, I am convinced, the hand of the scribe of Med. Laur. Pl. v. ο. 3, the only authority for the Stromata. I saw both MSS. within 48 hours, and also compared this hand of M with Bandini’s facsimile of the Laurentian codex. If this identification of hands is correct, it shows that in the 11th century there was a library containing the Protrepticus, the Paedagogus and the Stromata: this would account for extracts from the two latter works being found in the four closely related MSS. Neap. 11 AA. 14, Ottob. 94 and 98, Monac. 479". Ottob. 98 also contains other extracts from Protr. and Paed. Stéhlin (p. 17) shows that these were not copied from any MS. now known to us, and thinks it not impossible that they sprang from the same source as the extracts from the Stromata. He concludes: “es ware dann der Riickschluss auf eine Handschrift zu machen, in der sowohl Protrepticus und Pidagogus als die Stromata standen.” If the scribe of the “de Sibylla” in Mut. 126 was really identical with the scribe of the Florence codex of the Stromata, all these works were to be found near each other in the 11th century’. The Florence MS. Bibl. Medic. Laurenziana, Pl. v. ο. 24, (F) contains the three books of the Paedagogus and the two hymns. It is assigned to the 11th century, and is composed of 32 gatherings of 8 leaves each (size 94 in. x 84 in.; vellum; 19 lines a page; letters hang from lines ruled with blunt point: Scholia written in same hand and ink as text, but with a finer pen). The two centre leaves of gatherings 7 and 16 have been lost, 1 See Stahlin, Beitrige zur Kenntniss der Handschriften des Clemens Alex- andrinus, Niirnberg, 1895, pp. 12 ff. : 2 With regard to these two MSS. Dr Stihlin writes to me: ‘‘Dass Mut. und Laur. einmal in derselben Bibliothek waren, is ganz unzweifelhaft dadurch, dass die Randbemerkungen, welche sich im Laur. von f. 221* an finden (ef. Dind. m1. 67, 6. 12 ἃ. 5. w.), von derselben Hand herriihren wie die mit griinen Tinte in Mut. 111 Ὁ 7 (that is, M rec.). Dass die Hand identisch ist, kann keinem zweifelhaft sein, der beide Schriften gesehen hat,”’ ON THE TEXT OF ΟἸΙΕΜΕΝΤ᾽ 5 WORKS. ΧΙ owing to the binding string cutting through them: the first pair of leaves contained the words βέλη μου to αὐτὴν μονάδα (Paed. τ viii; Dindorf 1 180. 16—182. 21; Potter 138—140) ; the second pair from στοχαστέον yap to ἐμφαίνει δεσπο- (Paed. τι vii, villi; Dindorf 1 266. 1—268. 8; Potter 204, 205). The same lacunae occur in the following MSS., proving that they are de- rived from F :—Bodleianus 39 (B), Brit. Mus. Reg. 16 Ὁ xvu (R), Paris Bibl. Nat. Gr. 452 and 587’, Vat. Palatinus Gr. 86 (Pal.), Neapol. 11 AA 14, Venet. Mare. x1 4 (formerly 052)", and possibly the excerpta in Vat. Palatinus Gr. 302°. In considering the relations of F and M to P the work done by Harnack and von Gebhardt is most important. Harnack cleared the way by showing that Tatian’s Oratio ad Graecos, which occurs in M, was once contained in P*: von Gebhardt then examined the MS. and arrived at the following conclusions’. In the scholia in the margin, two hands can be distinguished ; one the hand of Baanes, the scribe of the text; the other the hand of the person who wrote the long scholion beginning δεσμεύων πρὸς ἄμπελον on the last two pages of the MS. (printed in Dind. 1 xiv f.). This scholion is written in FM opposite the place to which it refers (Paed. τ v 15 (106)), and is headed ᾿Αρέθα ἀρχιεπισκόπου. Von Gebhardt thinks that Arethas made a rough draft at the end of his MS., and then copied the scholion out in the margin opposite Pued. I v 15, which was in the part 1 One of these two is no doubt the MS. referred to by Nourry, Apparatus ad Bibl. maz. vet. Patrum, col. 659. 2 See Villoison, Anecdota Graeca, Venetiis, 1781, tom. ii. pp. 97 and 249. 3 On these four MSS. see Stihlin, Beitrdge, pp. 7 ff. In Palat. Gr. 302 Stihlin says an extract from Paed. 11. viii. is headed ἐν τῷ ἀκεφάλῳ λόγῳ. As the heading of chapter viii. is lost in F, he concludes that these extracts are derived from that MS. But the New College codex (N) (see below, pp. xv. f.) omits the heading of chapter viii.; it seems to me, therefore, quite possible that they are derived from a MS. related to N. 4 Texte αι. Unt. τ. 1. 25 f. 5 Texte τι. Unt. τ. ili. 162 ff. When I examined the Paris MS. in May, 1894, von Gebhardt’s work was unknown to me, and I made the following note, which agrees with his conclusions in every point. ‘In the scholia common to FMP, two hands can be distinguished in P: one a very neat, fine, small half-uncial, probably by the text-scribe; the other a larger, rougher half-uncial, more like the hand on fol. 402 (i.e. the scholion beginning δεσμεύων πρὸς ἄμπελον). It is thus certain that the scholia in FM must have been copied from P,” X1V INTRODUCTION. of P now lost: judging from differences in the size and style of the writing, he thinks that the scholia in the second hand were written in the margin by Arethas at various times. It follows of course that F and M, which contain both the text- hand and the Arethas scholia of P, derived these scholia from that MS.? It is a natural inference that the text also of these two MSS. springs from P. As far as regards M this can hardly be doubted. Dindorf’s imperfect and often incorrect collation of M has ob- scured its relation to P. The texts of the two MSS. are practically identical?, and it may be considered certain that M was copied, probably directly, from P, though the two hymns must have been added from another source. With regard to F the case is by no means so clear. Dr Stahlin now considers that it is descended from P*. Against this it can be urged that a scribe might very well take his scholia from a different MS. from that which supplied the text*; further, it is strange that F should have deliberately omitted the Protrepticus’. In very few instances does F preserve a good reading not found in P: the following are the principal variants in the portions of Paed. 1, 11, which I collated myself 5, Dindorf 1 204. 26 (Potter 155) ἐστί μου ὁ vids P ἐστιν ὁ vids μου F (perhaps corrected according to Gospel text) 215. 17 (165) 1 Dindorf, Clem. Al. 1. 4839—450, gives several scholia as occurring in FM and not in P. This need, however, cause no difficulty, for a later writer, who inserted several tracts of Hesychius and Maximus in the margin of P, frequently erased the original scholia to make room for himself. In all cases I had time to look at, where scholia in FM were not quoted from P, traces of the writing could be seen in that MS. under the Hesychius or Maximus. This late writer sometimes recopied in another place what he erased. 2 In the portions of Paed. τι., m1., which I collated for the Gospels and Acts quotations, M varies from P only 10 times, and always in very small points. See further the readings of M, which I communicated to. Dr Stiihlin, in his Beitrége, pp. 5f. 5. Beitriige, p. 6. 4 F does not contain by any means all the scholia found in P. 5 Dindorf (τ. viii.) speaks of F as ‘‘amplioris, quantum ex similitudine codicum supra descriptorum colligi potest (i.e. M and P), voluminis fragmentum.” I know of no reason for thinking this surmise of Dindorf’s to be correct. ὁ Unfortunately Dindorf’s collation of F is quite unreliable. ON THE TEXT OF CLEMENT’S WORKS. XV peya Ῥ μέγαν F (probably rightly) 216.10 (166) ἄρτον P ἄριστον F 224. 15 (172) φυλάξει Ῥ φυλάξῃ F 16 ἔχοι δ᾽ av Ῥ ἔχει δὲ F 24. 19 (189) κύριος P ὁ κύριος F 3417. 9 (190) τρυβλίῳ PF** τρύβλιον F* 268. 18 (206) εἰς τὸ τρύβλιον Ῥ ἐν τῷ τρυβλίῳ F 301. 8, 4 (231) σαλαμὼν (bis) P* σαλομὼν (bis) F 18 (232) μετεωρίζεσθε P μὴ μετεωρίζεσθε F 302. 27 (233) ὄνομα P ὀνόματι F 320. 16 (246) — τὸν πλούσιον F* 328, 27 γυναικὸς a (a blank space) epas Ρ γυναικὸς, ἀλλ᾽ ἑταίρας F 864. 12 (274) ἐξευρίσκει P ἐξευρήσει F 18 ἀνιαρῶς P aviapos F359. 7 (277)—o F 890. 11 (301) πολιτευώμεθα P πολιτευόμεθα F. Some of the readings of F are mere errors, others are such as might easily have been introduced by conjecture. Considering the strong probability that a scribe would take his text from the same MS. from which he took the scholia, there is not sufficient evidence to show that the text of F is independent of P: we must therefore conclude that this MS. is descended from P, though considerably altered by conjectural emendation, or possibly by correction from another MS.1 In the first ten chapters of Paed. 1, where P fails us, the text depends on FM: it is therefore important to prove that these two MSS. are independent of each other. In all the readings quoted above M agrees with P against F; we may therefore reasonably conclude that where P is lost M represents it far more nearly than F does. In my opinion M is older than F, but in any case the above readings prove that the former was not copied from the latter: the following readings show that the converse was not the case. Dindorf 1 206 12 (Potter 157) εὔλυτον FP εὔλοιτον M* 300. 23 (231) τῇ ψυχῇ ὑμῶν] ὑμῶν FP ἡμῶν M 302. 18 (232) χάριτι FP χάρητι M 316. 16 (243) ὡς σεαυτόν FP ὡσεαυτὸν Μ 868. 6 (282) ἔξωθεν FP ἔξω M. Another MS. which has attracted a good deal of attention is Cod. Oxon. Coll. Novi 1389 (N)?. It is a paper MS. of the 15th century made up of 272 leaves bound in irregular gatherings. 1 As the entire dependence of F on P has not yet been proved, the readings of F should still be quoted. * The Librarian of New College kindly sent this MS. to the Cambridge Uni- versity Library in July 1895, that I might examine it at leisure. For a further description see Stiihlin, Observ. Crit. in Clementem Alex., Erlangae, 1890, pp. 18 f. B, b Xvl INTRODUCTION. The contents are: ff. 18- 458 Clement’s Protr.: ff. 45°—47” blank : ff. 48°—118° Paed. τί and 11: ff. 119*—122” blank: ff. 1235. 9271" Anastasius εἰς τὴν πνευματικὴν ἀναγωγὴν τῆς ἑξαημέρου κτίσεως. Fol. 272 is bound outside the last gathering, and appears to have belonged to another MS.: it contains a fragment from Paed. 11 v and vi (Dind. 1 255. 10—158. 16: Potter 196—198): incipit ἐξ αὐτῶν δεῖ explicit παιδαγωγήσεις, αἱ μετὰ. The writing appears to be of the same date as N, but it is not in the hand of any of the three scribes who worked at the MS. (Quoted as N™) I propose to deal first with the text of N™: the following readings show that it is closely related to N. Dind. τ 255. 12 (Potter 196) --ὁ NN™ 16 καθαρμονίαν ΝΝ 255. 20 κιχλισμὸς NN® P** κιχλιασμὸς FP* 4260. 24 (197) πάντα NN® πάντας FP: ἦν NN® εἰπεῖν FP 251. 12 (198) wed. ε NN™ κεφ. = FP (this mistake has put all the remaining chapters of book I1 one wronginN) 258.114 NN* ἢ FP. That N* was not copied from N is proved by the fact that the latter omits ἐκπορευέσθω--- ἁγίοις μὴ (258. 6, 7: Potter 198), whereas N* does not. N was not copied from the MS. to which N* belonged, for (255. 10: Potter 196) N has with all other MSS. μέτρον αὐτοῖς καὶ καιρὸν, while N™ has μέτρον καὶ καιρὸν αὐτοῖς. It is safe, however, to conclude that N and Νῖ" had a near common ancestor. The facts that N omits Paed. 1, of which chapters 1 to x have been lost in P, and that, like P, it does not contain the two hymns, which are found in F and M, naturally suggest that its text is derived from P. This is fully borne out by the similarity of the texts of the two MSS. Further, N embodies most of the corrections made in the text of P by later hands: witness the following readings, in which P** differs from M and F: Dind. 1 18. 12 (Potter 15)+ ἀρρητοφόρια NP** 20. 17 (16) θρησκεύειν P* θρησκείαν NP** 33.1 (27) μάρπισσα P* μάρπησσα NP** 34. 16 (29) ἰάσωνι P* ἰάσονι NP** 68. 6 (54) ὁρίζεσθαι P ἐργάζεσθαι N and P margin 263. 10 (202) τῶν F τούτων P omit altogether N (evidently thinking the whole word was cancelled) 267. 14 (205) ἀφέωνται FP* ἀφίενται NP** 273.16 (210) δὴ ΒΡῈ μὴ NP** 274. 19 (211) ἀπέρρεε FP* azrape P** ON THE TEXT OF CLEMENT'S WORKS. Xvil ἄπαιρε N 301. 3 (231) σαλαμὼν P* σολομὼν NP** but line 4 σαλαμὼν NP the correction not having been made in the second instance in P 9504. 3 (234) παραλυπῴη FP* παραλυποίη NP** 314. 19 and 315. 2 (241) ὄστριον FP* datpeov NP**, Only five very short scholia are found in N : they all occur also in F and P: but 15 times N has σὴ in the margin, only occasionally in the same places as similar notes in FP. That a type of text was current derived from P and omitting Paed.t altogether is proved by a 16th century codex in the Biblio- théque Nationale at Paris, numbered Suppl. Gr. 2541. A comparison of this MS. with P shows that as far as regards the Protrepticus and books Π ἃ Πα 11 of the Paedagogus it is certainly descended from P, as the tracts of Hesychius and Maximus, which have been written in the margin of P by a 15th century hand, are found in it by the first hand: the margin of Paed. 1, however, shows no trace of any connection with P. That this book was added from a MS.’ of the F group, is proved by the lacuna in ch. vii (Dind. 1 180. 16— 182. 21; Potter 138—140) occasioned by the loss of two leaves in F. (See the account of that MS. pp. x1i f.) That the whole of book 1, and not merely the chapters missing in P, has been supplied is evident, as all through this book only the short scholia written in red in MSS. of the F group are found, and the subscription is written in a style not at all resembling the subscriptions to the other books, but recalling those in R. A MS. presenting exactly similar features, and no doubt connected with Paris Suppl. Gr. 254, is Ottobonianus 94, described by Stihlin (Bertrdge, p. 9). It has the long lacuna in Paed. τ, but not the one in Paed. 11°. 1 This is no doubt the MS. of which Nourry says on col. 634 of the Apparatus ad Bibl. max. vet. Patrum, Paris, 1703 :—*‘‘ Posteriorem ex Parisini RR. PP. socie- tatis Jesu collegii Bibliotheca R. P. Harduinus pro more suo nobiscum perquam humanissime communicavit.” Suppl. Gr. 250 is known to have belonged to the Jesuit College. * That this MS. was closely allied to Mus. Brit. Bibl. Reg. 16 p xvii. (R) is proved by the following instances where a blank space is left in both MSS. Dind. 1. 150. 16 (Potter 117) -- τῷ κυρίῳ καὶ, 17 -- πνεύματι, 20 -- αὐτῶν ἐκείνων, 21 -- οἱ διυ- λισμὸν μὲν, 22 -- κρειττόνων εἷναι, 28 -- ἀπὸ τῆς -- τῶν χειρόνων, 24 space left blank after ἀνάγκης, 151. 1 -- ἡ μετάνοια ἡ Potter states that similar lacunae occur in Bodleianus 39. ’ A few readings from the Protr, and Paed. 1. are given in Dind. 1. p. x. b2 XVill INTRODUCTION. 1 think I have shown that there was a type of text derived from P, which altogether omitted Paed. 1, and that N shows signs of very close connection with P: a comparison of N with N™ has proved that there were one or more intermediate steps between them and P, giving plenty of opportunity for the introduction of divergencies and corrections. We may therefore conclude that N is derived from P corrected, a view with which Dr Stahlin, who has collated N, now agrees. I have collated all the quotations from the Gospels and Acts in N, but as it affords no variants of any interest I do not intend to quote its readings. Dr Stahlin mentions as closely allied to N a 15th century MS. preserved at Genoa in the Biblioteca della Congregazione della missione urbana di S. Carlo, and numbered 28. It contains the Protr., Paed. 11, 111 and also the Philocalia of Origen’. MSS. or Protr. AND Paed. ν Gen. Miss. Urb. 28 “Neap. 11. AA. 14 Ottob. 94 Ven. Mare. 652 6. Pal. 86 | Paris 452 Pp Oxon. Coll. Noy. 139 8 ” Bodl. 39 XVI (es 97 Paris Suppl. Gr. 254 | peau Br. R. 16 D. xvii Valicell, F, 33} Protr. only. 1 Beitrage, p. 10. 2 Stahlin, Beitriige, Ὁ. 11, speaking of this MS., says: ‘‘die Verwandtschaft mit N zeigt nicht nur das Fehlen des ersten Buches des Piidagogus, sondern auch das ΟΝ THE TEXT OF ΟἸΈΜΕΝΤ 5 WORKS. ΧΙΧ Dr Stihlin also mentions! two 16th century MSS. containing the Protrepticus, namely, Monacensis 97 and Valicellianus F. 33. Of these he says “die jedenfalls auf P zuriickgehen.” To sum up: where extant, P is the sole authority, though there is a possibility that F may have an independent value: where P is wanting (Paed. 1 i—x and beginning of xi), the text must be based on FM, but it must be borne in mind that M is a very faithful copy of P, while F Gf a copy of P) has undergone considerable alteration. Fortunately the collation of P prepared by Diibner for Dindorf is very fairly accurate: Dindorf’s readings from F and M 1 have already stated to be incomplete and un- trustworthy. § 2. TEXT OF THE STROMATA, EXCERPTA, AND ECLOGAE. These works are preserved only in the 11th century Florence MS.2, Medic. Laur. Pl. v ο. 3 (L), of which the 16th century Paris MS. Suppl. Gr. 250 is a copy. On MSS. containing extracts from these works see Stiihlin Beitrdge, pp. 12 ff. In Strom. vit vi 17 the words Αἱ τῶν ζητήσεων ἔφοδοι Kat ἀρχαὶ περὶ ταῦτα καὶ ἐν τούτοις εἰσίν are written in L so as to form a heading to what follows, and are not joined to what goes before. At the end of book vill as at present printed L has the subscription Ai τῶν ζητήσεων ἔφοδοι καὶ ἀρχαὶ περὶ ταῦτα καὶ ἐν τούτοις : then an ornamented line, followed by the heading Ἔκ τῶν Θεοδότου κτὲ. §§ 17—33 should therefore be considered, not as part of book vill, but as an independent treatise on the Zusammenstimmen in Kleinigkeiten wie in der Stelle Dind. 1. 328, 27, wo beide οὐ yap yuvatkds...... épas lesen.” M and P have οὐ γὰρ γυναικὸς a...... épas. [Since the above was written Dr Stihlin has again examined the Genoa MS. and has obtained ample proof that N was copied from it. The conclusions I have reached concerning the text of N may therefore be taken to apply to the Genoa MS.]} 1 Beitriige, p. 11 ἢ, 2 For description see Dindorf 1. p. xvi.f. A facsimile is given in Bandini’s Catalogue; in the Palaeographical Society’s Facsimiles, Series 11, vol. 1. pl. 107; and in Vitelli e Paoli, Collezione Fiorentina di facsimili paleografici, Fase. 1. tay. x. This MS. was fairly well collated for Dindorf by Joseph Miiller, I col- lated all the Gospels and Acts quotations in April, 1894, ΧΧ INTRODUCTION. same footing as the Excerpta and the Eclogae. This was the opinion of le Nourry! and Bunsen®. Zahn* rejects this view, taking the words ai τῶν ζητήσεων κτὲ in ὃ 17 to be “eine den vorigen Abschnitt abschliessende Formel”: this is of course rendered impossible by the words occurring again as a subscrip- tion at the end of § 33, a fact which has not, I think, been before pointed out. Zahn remarks, however, that in a Syriac MS. of the 8th or 9th century of Theological Extracts (Brit. Mus. Add. 14,533 fol. 137*: quoted by Zahn, p. 28) an extract from Strom. VII v 16 is introduced by the words “at the end of the eighth book.” It seems reasonable to think that Clement never finished Book vit, ending with § 16, and that at the end of this incomplete book a scribe or editor copied matter found among Clement's notes and possibly collected with a view to the completion of the Stromata. § 3. TExT oF THE Quis DIVES SALVETUR. Manuscripts. Michael Ghisler first primted the QDS (in his In Jeremiam prophetam commentari, Lugduni 1623 vol. 111, pp. 262—282) very inaccurately from a 16th century MS., Vaticanus Gr. 623 (V); and all subsequent editors reprinted his text, without again examining V, which remained till recently the only known MS. of this homily. Dr Stahlin and I had both arranged to re-edit this homily from V, which we had both collated, when he noticed, and kindly communicated to me, the fact that E. Miller, Catulogue des MSS. grecs de VEscurial, p. 485, mentions a homily commencing Οἱ μὲν _ TOUS ἐγκωμιαστικοὺς λόγους, the first words of the QDS. Through the generosity of Dr Stahlin it was arranged that he should give up his projected edition, contenting himself with writing an article showing how far the text could be improved from V and 1 Apparatus ad Bibl. max. vet. Patrum, col. 1291. 2 Analecta Antenic. τ. p. 184. 3 Forsch. 111. 116. + See his Beitriige, pp. 21—35, where a description of V will be found, Dr Stihlin now agrees with me in assigning it to the 16th, not the 15th century. ON THE TEXT OF ΟἸΕΜΕΝΤ 5 WORKS. XX1 other sources, and that I should collate the Escurial MS. This I did in Aug. 1894. —344*), the QDS with the heading ‘Ouiria. At the bottom of the last folio, recto, is written in a 15th century hand εἰσὶν ἐν ride τῆ βίβλιω TeTpadia RE φυλλα Tp. This MS. belonged to Don Diego Hurtado de Mendoza, whose signature (Ὁ. Di’. de Μ 5)" is found at the bottom of fol. 1*, and 1 This appears to be an abbreviation of Cyril’s work on Isaiah, and is not divided into Books and Orations. The incipit occurs vol. iii. col. 68* of Migne’s edition (Lib. 1. Orat. ii.); the explicit is the same as in Migne. 2 This anonymous commentary on Daniel was printed by Cotelerius from this MS., and assigned to Chrysostom, among whose works it is now printed; the title of Cotelerius’ book is: S. P. n. J. Chrysostomi quatuor homiliae in Psalmos, et inter- pretatio Danielis. Opera nunc primum edita ex MS. codice Regiae Bibliothecae S. Laurentii Scorialensis. Lutetiae Parisiorum ap. L. Billaine. 3 This is a catena on Ezechiel, drawn mostly from Theodoret, whose name, among others, occurs several times in the margin. The incipit is found in Migne, Theodoret ii. col. 816; the explicit, col. 1248. 4 Printed from this MS. by B. Corderius with the title: S. P. n. Cyrilli Archiepiscopit Alexandrini homiliae xix. in Jeremiam Prophetam. ὁ ἀπόστολος τὴν ἐσθῆτα GHIKOQR Eus. cdd. BCDF*G: τὴν ἐσθῆτα ὁ ἀπόστολος P Eus.cdd. AE*EPFPHO. 35 4 ἐλπίδας P (ς added later but perhaps 1st hand) and most MSS. of Eus. including AE*EK> 35 14 ἐκκεκαθαρμένην P (but ἐκκε- over erasure) Eus. cod. Τὰ A text thus altered can have but little weight. The ancient part of I appears also to belong to this group (92 8, το but 32 6 καταστήσον IQ). Is’?! KQR form another group (32 20, 33 13, 35 2, 13, 15; see also passages quoted below in which GH join this group or part of it). ΤΡΡΡῚ agrees in many readings” with Q; and, if it were not for a few variants difficult to explain (32 4, 9, 16, 33 16, 35 13) K would appear to be copied from R. G and H incline towards this group (32 15, τό, 33 13, 35 1, το, 12, 1 A collation of this MS. is given at the end of Burton’s edition of Eusebius. 2 Stihlin (Beitrdge, p. 33) thinks the missing leaves in I were supplied from Ὁ, but the following readings render this almost impossible: 32 2. —7d KLQR, but it is in I”?! and all other MSS. 33 11 αὐτὸς KQ, αὐτοὺς IPP! and all other MSS. 34 15 φυλακῆς Q, προφυλακῆς TPP! and all other MSS. 35 10 Q with some other MSS. inserts καὶ before ἀπολογούμενος, but not TPP! ON THE TEXT OF ΟἸΙΕΜΕΝΤ 9 WORKS. XXVil 36 1): H agrees with R in two noticeable readings (32 16, 35 1) and has several readings not found elsewhere (82 7, 33 15, 34 1, 35 11, 36 1). O appears to be quite independent, and its text is of some importance. The importance for the study of the text of Eusebius of settling the reading of the archetype of these MSS. is obvious, and this is my reason for recording their readings so fully. Owing to the shortness of the extract it is impossible to reach definite conclusions about the relations of the MSS., but the cases in which the reading of the archetype can be considered uncertain are few and unimportant. I now give the readings on which the relations of S, Eusebius, and the extract must be determined. 91 27 ἔτε θαρρῆς ὃ ἐπιθαρρήσῃς Ex. 32 τ μὲν εἰς σωτηρίας Ὁ μένει σωτηρίας Ex. 1,2 μῦθον οὐ μῦθον S Eus. οὐ μῦθον Ex. (best MSS.). 4 vocov Ὁ νήσου Kus. Ex. g καὶ ἐπὶ S -- καὶ Kus. Ex. 13 παρατίθεμαι S and a few MSS. of Eus. παρακατατί- θεμαι Ex. and most MSS. of Eus. 16 διετείνατο S διετείλατο Ex. HR. διελέγετο Eus. Ex. other MSS. —eétaS -- ἀπῇρεν S. 33 2 — καὶ ἀπερρωγότες 8. 3 ἐθάδες S Eus. ἠθάδες Ex. πολλῶν πολυτελών S -- πολλῶν Kus. Ex. 4 αὐτὸν ὑπάγονται Ὁ αὐτὸν ἐπάγονται Eus. ἐπάγονται αὐτόν Ex. 7 —éxoTas S. 11 ἀπόλωλεν 5 ἀπολώλει Eus. Ex. 15 ἐπειδὴ 5) ἐπεὶ (or ἐπὶ) Kus. Ex. 17 σωτήρ ὃ χριστός Eus. Ex. 35 τι μόνην S Eus. μόνον Ex. 12 — ἐγγυώμενος S. A consideration of these readings suggests that the three authorities are independent of each other; that S is inclined to omit syllables and words and to dittograph letters and words; and XXV111 INTRODUCTION, that, where § is wanting, the text of Eusebius is slightly more to be trusted than that of the extract. We have now to calculate how much of ὃ 42 is lost. Fol. 344° (really 343°) of S begins [ἀπολογούμενος ταῖς οἱμωγαῖς, and the last word left is ov at the end of line 7 (οὐ πρότερον ἀπῆλθεν). There are 28 lines a page, the average number of letters in a line is 553: so that after οὐ 21 lines of S have been lost, equalling about 1155 letters; of these only about 145 are preserved in ‘Eusebius and the extract: so that about 1000 letters, equivalent to about 22 lines of this edition of the QDS, have been lost be- tween βλεπομένης and φαιδροῖς γεγηθότες. δ. 4, FLORILEGIA. Extracts from the QDS are preserved in :— Melissa Antonti, ed. C. Gesner, Tiguri, 1546. Maximi loci communes, ed. C. Gesner, Tiguri, 1546 and Fr. Combefis, Paris, 1675, tom. 1 pp. 528 ff. I have collated the Clementine quotations in the Florence MS. (Med. Laur. Pl. vii ce. 15, ff. 103” ff.) of this collection (See Appendix on Some Clementine Fragments). Sacra Parallela, commonly ascribed to Johannes Damascenus. These exist in several recensions, which Professor Loofs has shown to rest on a work in three books’, of which Book I is preserved in a Paris MS., Coislin. 276, with the title ᾿Ιωάννου πρεσβυτέρου καὶ μοναχοῦ τῶν ἐκλογών βιβλίον πρῶτον, and Book 11 in Vaticanus Gr. 1553 with the title Acovtiov πρεσβυτέρου καὶ ᾿Ιωάννου τῶν ἱερῶν βιβλίον δεύτερον. Dr Stiihlin has very kindly collated for me all the passages from the QDS preserved in Coishn. 276, and my friend H. Rackham, Esq., Fellow of Christ’s College, was good enough to copy out or collate all those in Vat. Gr. 1553 which are noticed in Mai’s index to the Authors and Works quoted in this MS. (Script. wet. now. Collectio, Romae 1825, vol. I part 11 pp. 69 ff.). 1 Studien tiber die dem Johannes von Damaskus Zzugeschriebenen Parallelen, Halle, 1892. ON THE TEXT OF CLEMENT’S WORKS. XXIX Of the Sacra Parallela three main recensions are known: (a) One printed from Vat. Gr. 1236 (century xv) by “Lequien in his Opera S. Joannis Damasceni, Paris 1712, vol. 11 pp. 279—790. Ihave collated all the Clementine passages from an Escurial MS. of the Parallela, which is in almost exact agreement with Lequien’s text. (Escunial © m1 9; parchment; century XI; size, 1015 x 8; gatherings of 8 folia; now 243 ff, but two gatherings have been lost between ff. 88 and 39, as is shown by the original signatures; lost pages contained Lequien 340° raXar- πωρίαις to 369° τὸν διδάσκαλον αὐτοῦ.) These two I quote as Parall. Vat. et Scor. (b) One preserved in the Codex Rupefucaldinus (now Berol. Phill. 1450). The Clementine fragments preserved in this MS. are printed by Harnack, Geschichte der altchr. Litteratur, 1 pp. 317 ff. (Parall. Rup.). (c) A third recension is found in Paris reg. 923: for a col- lation of the QDS passages I am indebted to Dr Stihlin (Parall. Paris). A similar recension exists in Marcianus 138, and, as far as I could judge from a somewhat hurried examination, in Matri- tensis O 5. I had only time to collate a few of the QDS quota- tions in this MS." (Parall. Matr.). Baroccianus 26 (see Hearne, Curious Discourses, vol. 1 p. 399) contains two fragments from § 40 which appear to be derived from this recension of the Sacra Parallela. One fragment preserved in various Florilegia may conveniently be noticed here. Maximus 661 Κλήμεντος Μάλιστα πάντων Χριστιανοῖς οὐκ ἐφίεται τὸ πρὸς βίαν ἐπανορθοῦν τὰ τῶν ἁμαρτη- μάτων πταίσματα. οὐ γὰρ τοὺς ἀνάγκῃ τῆς κακίας ἀπεχομένους ἀλλὰ τοὺς προαιρέσει στεφανοῖ ὁ θεός. In Leontius Vat. Gr. 1553 f. 119 this fragment has the lemma τοῦ αὐτοῦ, and follows an extract correctly assigned to the QDS (Οὐκ ἀναγκάζει ὁ θεὸς κτὲ QDS 810). In Paris 923 f. 805 the fragment has the lemma Κλήμεντος ἐκ τοῦ Tis ὁ σωζόμενος πλούσιος. In Escurial 2 111 9 f. 52” (= Lequien 393) this fragment is preceded by one commenc- ing τό τε βεβιασμένον (Zahn, Forsch. 11 53); both are under 1 Holl, Sacra Parallela (Texte u. Unters. xvi. 1), pp. 73 f., shows that Matr, O 5 is a copy of Mare, 138. XXX INTRODUCTION. the lemma τοῦ θεολόγου. The same MS. has τό te βεβιασμένοι again on f. 191, but this time assigned to Θεοτίμος (so Lequier 643). Rupefucaldinus f. 1185 (Harnack, Geschichte, τ p. 318) gives both fragments with the lemma Κλήμεντος τοῦ στρωματέως. In Lequien 393 the lemma to the two fragments is omitted, but in the errata it is given as Κλήμ. στρωμ. The evidence that the fragment is really Clementine is thus very strong, and the way it is introduced in Vat. Gr. 1553 renders it probable that it belongs to the QDS, as the scribe of Paris 923 assumed, Now, as it exactly sums up the teaching of the story of St John and the young robber, the conclusion is almost in- evitable that it comes from that part of § 42 which has been lost between βλεπομένης and φαιδροῖς γεγηθότες, and in that place I have accordingly printed it. KAHMENTOZ ΑΛΕΞΑΝΔΡΕΩΣ ΛΟΓΟΣ ΤΙΣ O ΣΩΖΟΜΕΝΟΣ ΠΛΟΥΣΙΟΣ. o~ « \ \ ‘ lal 935 1. Οἱ μὲν τοὺς ἐγκωμιαστικοὺς λόγους τοῖς πλουσίοις 29fb a / / / f. 326° δωροφοροῦντες οὐ μόνον κόλακες Kal ἀνελεύθεροι δικαίως x / a a av ἔμοιγε κρίνεσθαι δοκοῖεν, ὡς ἐπὶ πολλῷ προσποιούμενοι 3 lal χαρίσασθαι τὰ ἀχάριστα, ἀλλὰ καὶ ἀσεβεῖς καὶ ἐπίβουλοι: > a / “a / ? lal / \ ff 5 ἀσεβεῖς μέν, OTL παρέντες αἰνεῖν καὶ δοξάζειν τὸν μόνον cf.Mtv 4s; , ΝΕ \ \ > e \ , \ ᾽ a , Me x 18||I| τέλειον Kal ἀγαθὸν θεὸν, ἐξ οὗ Ta πάντα Kal δι’ οὗ τὰ ct. Ro xi 36 / ἃ \ / TAVTA Kal Εἰς OV TA παντί, TEPLATTTOVGL TO........... \ / ? / > ’ / / TO γέρας ἀνθρώποις ἐν ao ............ βίῳ κυλινδουμένοις \ , ¢ / lal / na lal veeeees TO κεφάλαιον ὑποκείμενον τῇ κρίσει TOD θεοῦ" Shes: \ “ \ ME) a : ὰ / ᾽ ἜΧΟΝ 10 ἐπίβουλοι δὲ, ὅτε καὶ αὐτῆς τῆς περιουσίας καθ᾽ αὑτὴν ὧς “ 4 a \ ral , f. 327° ἱκανῆς οὔσης χαυνῶσαι Tas ψυχᾶς τῶν κεκτημένων | Kal a a “ φξ a > a διαφθεῖραι καὶ ἀποστῆσαι τῆς ὁδοῦ, δι’ ἧς ἐπιτυχεῖν ἔστι ΄, τὰ N) lal σωτηρίας, οἵδε προσεκπλήσσουσι τὰς γνώμας TOV πλουσίων, ταῖς ἡδοναῖς τῶν ἀμέτρων ἐπαίνων ἐπαίροντες καὶ καθάπαξ a “ ’ \ a ἊΝ 7 δι ἃ θ ΄ 15 τῶν ὅλων πραγμάτων πλὴν τοῦ πλούτου, δι’ ὃν θαυμά- ξ ¢ vad Ν a / nr 936 ζονται, παρασκευάζοντες ὑπερφρονεῖν, TO δὴ τοῦ λόγου πῦρ Titulus in codice abest: praemittitur tantum ᾿Ομιλία. 2 δοροφοροῦντες 7—9 περιάπτουσι---τὸ κεφάλαιον] 8 6 codice mutilo ut uid. ductus hune locum sic habet: περιάπτουσι ro (lacuna fere 11 litt.) τὸ γέρας dvois | évac (lac. 12 litt.) βίῳ κυλινδουμένοις (lac. 7 litt.) τὸ Kem. quae lacunae sie expleri possunt: περιάπτουσι τὸ -«θαυμαστὸν Kal> τὸ γέρας ἀνθρώποις ἐν ἀσ - ὦτῳ καὶ ἐφημέρῳ:- βίῳ κυλιν δδουμένοις, a \ ἐπὶ πῦρ μετοχετεύοντες, τύφῳ τῦφον ἐπαντλοῦντες καὶ ὄγκον πλούτῳ προσανατιθέντες βαρεῖ φύσει φορτίον βαρύ- τερον, οὗ μᾶλλον ἐχρῆν ἀφαιρεῖν καὶ περικόπτειν, ὡς cf. Mt xxiii σφαλεροῦ νοσήματος καὶ θανατηφόρου: τῷ γὰρ ὑψουμένῳ i Kal μεγαλυνομένῳ ἀγχίστροφος ἡ πρὸς TO ταπεινὸν μετα- 5 βολὴ καὶ πτῶσις, ὡς ὁ θεῖος διδάσκει λόγος. ἐμοὶ δὲ φαίνεται μακρῷ φιλανθρωπότερον εἶναι τοῦ θεραπεύειν .. ἘΣ ΔΕ Ἐς Ἢ τοὺς πλουποῦνπμ."." οι. ἐπὶ κακῷ τὸ συναϊρεσθαν ......... TU σῶπηρίαν αὐπππνσπσΨἘΕοΠΨσννσΨἔΠΕοΠιὋἔἘΠσἔσὋιὋ ... ἅπαντα τὸν δυνατὸν τρόπον, τοῦτο μὲν ἐξαιτουμένους το παρὰ θεοῦ τοῦ βεβαίως καὶ ἡδέως τοῖς ἑαυτοῦ τέκνοις τὰ τοιαῦτα προϊεμένου, τοῦτο δὲ λέγω διὰ τῆς χάριτος τοῦ σωτῆρος ἰωμένους τὰς ψυχᾶς αὐτῶν, φωτίζοντας καὶ προσ- ἄγοντας ἐπὶ τὴν τῆς ἀληθείας κτῆσιν, ἧς ὁ τυχὼν καὶ οἵ. Philiii14 ἔργοις ἀγαθοῖς ἐλλαμπρυνόμενος μόνος οὗτος βραβεῖον τῆς 15 αἰωνίου ζωῆς ἀναιρήσεται. δεῖται δὲ καὶ ἡ εὐχὴ ψυχῆς εὐρώστου καὶ λιπαροῦς ἄχρι τῆς ἐσχάτης ἡμέρας τοῦ βίου συμμεμετρημένης καὶ «ἡ Ξ πολιτεία διαθέσεως χρηστῆς καὶ μονίμου καὶ πάσαις ταῖς ἐντολαῖς τοῦ σωτῆρος ἐπεκ- τεινομένης. 20 2. Κινδυνεύει δὲ [ οὐχ ἁπλοῦν τι εἶναι τὸ αἴτιον τοῦ ἴ. 327 τὴν σωτηρίαν χαλεπωτέραν τοῖς πλουτοῦσι δοκεῖν ἢ τοῖς ἀχρημάτοις τῶν ἀνθρώπων, ἀλλὰ ποικίλον. οἱ μὲν γὰρ αὐτόθεν καὶ προχείρως ἀκούσαντες τῆς τοῦ σωτῆρος φωνῆς, cf. Mex25lIl ὅτι ῥᾷον κάμηλος διὰ τρήματος ῥαφίδος διεκδύσεταν ἢ 25 πλούσιος εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀπογνόντες ἑαυτοὺς ὡς οὐ βιωσόμενοι, τῷ κόσμῳ πάντα χαριζόμενοι καὶ τῆς ἐνταῦθα ζωῆς ὡς μόνης ἑαυτοῖς ὑπολειπομένης ἐκκρεμασθέντες ἀπέστησαν πλέον τῆς ἐκεῖ ὁδοῦ, μηκέτι 1 τύφον 2 βάρει 8 ἐχρὴν 4—6 τῷ γὰρ---λόγος] Ant. Mel. 140 4 om. γὰρ Ant. 5 μεγαλυνομένῳ] - παραπέπηγεν Ant. ἀντίστροφος ὃ 7—10 θεραπεύειν---΄παντα] hune locum ita habet 8: θεραπεύειν (lacuna 12 litt.) τοὺς | πλουτοῦντας (lac. 11 aut 12 litt.) ἐπὶ κακῷ τὸ συναίρεσθαι | (lac. 10 litt.) τὴν σωτηρίαν αὐτοῖς (lac. 15 litt.) | ἅπαντα. quae lacunae ita expleri possunt: θεραπεύειν -- ἀνελευθέρως (Fell)> τοὺς πλουτοῦντας --καὶ ἐπαινεῖν (kal προσ- επαινεῖν Fell)> ἐπὶ κακῷ τὸ συναίρεσθαι --ἐπ᾽ ἀγαθῷ καὶ:- τὴν σωτηρίαν αὐτοῖς --συγκατεργάζεσθαι (Segaar)> ἅπαντα 12 λέγω forsitan delendum est. 16 ἡ εὐχὴ] ἡσυχῆ (sed o ex ε factum ut uid.) 17 λιπαρᾶς 18 <> addidi 25 forsitan legendum διελεύσεται (cf. §§ 4, 26, et Strom. 11 v 22 (440)) 25 30 QUIS DIVES SALVETUR. 3 / / / \ oe € / πολυπραγμονήσαντες μήτε τίνας τοὺς πλουσίους ὁ δεσπότης \ ͵7 ἣν 5 / > καὶ διδάσκαλος προσαγορεύει μήτε ὕπως TO ἀδύνατον ἐν 5 / x \ / ” δὲ lal ns A ἀνθρώπῳ ἢ δυνατὸν γίνεται. ἄλλοι δὲ τοῦτο μὲν συνῆκαν a a N of, a ᾽ \ / ὀρθῶς καὶ προσηκόντως, τῶν δὲ ἔργων τῶν εἰς THY σωτηρίαν , \ / ἀναφερόντων ὀλιγωρήσαντες οὐ παρεσκευάσαντο τὴν δέ- tal % , lal / Ν ουσαν παρασκευὴν εἰς τὸ τῶν ἐλπιζομένων τυχεῖν. λέγω δὲ fal 7 aA / A / ταῦτα ἑκάτερα [ὥπερ] ἐπὶ τῶν πλουσίων καὶ τῆς δυνάμεως rn fal lal “ fA > ΄ lal τοῦ σωτῆρος Kal τῆς ἐπιφανοῦς σωτηρίας ἠἡσθημένων, τῶν Ν ᾽ , Lal > / > / , δὲ ἀμυήτων τῆς ἀληθείας ὀλίγον μοι μέλει. \ / " 3. Χρὴ τοίνυν τοὺς φιλαλήθως καὶ φιλαδέλφως ..... > , “ ἐν νννννν,, Καὶ μήτε καταθρασυνομένους αὐθάδως τῶν a , 5 / ς , > a \ πλουσίων KANTOV μήτε αὖ πάλιν ὑποπίπτοντας αὐτοῖς διὰ > / / a \ > lal > - a / οἰκείαν φιλοκέρδειαν, πρῶτον μὲν αὐτῶν ἐξαιρεῖν TO λόγῳ \ > \ la] \ a / ’ τὴν κενὴν ἀπόγνωσιν Kal δηλοῦν μετὰ τῆς δεούσης ἐξηγή- a a / > >’ σεως τῶν λογίων τοῦ κυρίου διότι οὐκ ἀποκέκοπται τέλεον lal / a a lal αὐτοῖς ἡ κληρονομία τῆς βασιλείας τῶν οὐρανῶν ἐὰν ς ΄ a τ As = WA Yah , / τ > \ ὑπακούσωσι ταῖς ἐντολαῖς" | ei? ὁπόταν μάθωσιν ὡς ἀδεὲς / / Voted / 3 \ ig \ γ / δεδίασι δέος καὶ ὅτι βουλομένους αὐτοὺς ὁ σωτὴρ ἀσμένως 7 x Lal / Ἃ δέχεται, τότε καὶ προδεικνύναι καὶ μυσταγωγεῖν ὅπως ἂν \ 2 “ yy \ / > ,ὔ A > / καὶ du οἵων ἔργων Te καὶ διαθέσεων ἐπαύραιντο τῆς ἐλπίδος, Ψ τ ᾽ A la) ὡς οὔτ᾽ ἀμηχάνου καθεστώσης αὐτοῖς οὔτε τοὐναντίον εἰκῇ / ’ 5 / / 7 \ lal ’ an περιγινομένης. ἀλλ᾽ ὅνπερ τρόπον ἔχει TO τῶν αθλητῶν, / ᾿ ἵνα μικρὰ καὶ ἐπίκηρα μεγάλοις καὶ ἀφθάρτοις παρα- , > Lae e a βάλωμεν, τουτὶ καὶ ἐφ᾽ ἑαυτῷ ὁ κατὰ κόσμον πλουτῶν » \ \ > / ¢ \ “ / Lad \ λογιζέσθω. καὶ yap ἐκείνων ὁ μὲν ὅτι δυνήσεται νικᾷν Kal , / ᾽ / ΩΣ “Ὅ] > \ \ BA στεφάνων τυγχάνειν ἀπελπίσας οὐδ᾽ ὅλως ἐπὶ THY ἄθλησιν ᾽ , «ε \ / \ > , fal / \ ἀπεγράψατο, ὁ δὲ ταύτην μὲν ἐμβαλόμενος TH γνώμῃ τὴν Ν / ἐλπίδα, πόνους δὲ καὶ τροφὰς Kal γυμνάσια μὴ προσιέμενος / > n ? προσφόρους, ἀστεφάνωτος διεγένετο καὶ διήμαρτε τῶν ἐλ- / “ \ A > / / / πίδων. οὕτως TLS καὶ τὴν ἐπίγειον ταύτην περιβεβλημένος \ an rn a περιβολὴν, μήτε THY ἀρχὴν ἑαυτὸν TOV ἄθλων τοῦ σωτῆρος > / , a a an “ ἐκκηρυσσέτω, πιστός γε ὧν καὶ τὸ μεγαλεῖον συνορῶν τῆς A a“ ΄ 5 , \ 5 ΓΝ \ τοῦ θεοῦ φιλανθρωπίας" μήτε μὴν αὖθις ἀνάσκητος Kai 2 προσαγορεύῃ 6 λέγων 7 [ἅπερ] ἐπὶ] forsitan legendum περὶ 10 post φιλαδέλφως lacuna fere 15 litterarum ; διακειμένους addidit Fell 11 αὐθαδῶς 14 κενὴν] καινὴν 24 ἐφ᾽ ἑαυτοῦ coni. J, B, Mayor 30 περιβεβλημμένος 1—2 ~ ef. Me x 2 ‘ + CLEMENT OF ALEXANDRIA. / ’ ’ A rn cf.1Coix2s ἀναγώνιστος μείνας ἀκονιτὶ KavidpwTl τῶν στεφάνων τῆς - v2 rn ’ € ἀφθαρσίας ἐλπιζέτω μεταλαβεῖν: ἀλλ᾽ αὑτὸν ὑποβαλέτω an - / 2 / tal lal φέρων γυμναστῇ μὲν TO λόγῳ, ἀγωνοθέτῃ δὲ τῷ Χριστῷ" + -ς X \ 3 led \ \ / / Ὁ δ cf.1Coxi25 τροφὴ δὲ αὐτῷ καὶ ποτὸν γενέσθω τεταγμένον ἡ καινὴ a / \ (01 ᾽ , διαθήκη τοῦ κυρίου, γυμνάσια δὲ αἱ ἐντολαὶ, εὐσχημοσύνη 5 one N δ 4 e \ Ld > , if ? \ cf.10oxiii13 δὲ καὶ κόσμος at καλαὶ διαθέσεις, ἀγάπη, πίστις, ἐλπὶς, lal fe / 3 / γνῶσις ἀληθείας, ............ πραότης, εὐσπλαγχνία, f. 328 ΄ vA / A / σεμνότης ἵν, ὅταν ἐσχάτη σάλπιγξ ὑποσημήνῃ τοῦ δρόμου \ a ᾽ a 5...) , 5 , ay , καὶ τῆς ἐντεῦθεν ἐξόδου, καθάπερ ἐκ σταδίου τοῦ βίου =) ’ fal a 60 A τὰ / lol / μετ᾽ ἀγαθοῦ τοῦ συνειδότος τῷ ἀθλοθέτῃ παραστῇ νεκηφόρος 10 a ῃ AX / ὡμολογημένος τῆς ἄνω πατρίδος ἄξιος, εἰς ἣν μετὰ στεφάνων ’ lal τ) καὶ κηρυγμάτων ἀγγελικῶν ἐπανέρχεται. nr ἊΝ Aa +) / nr 4. Aoin τοίνυν ἡμῖν ὁ σωτὴρ ἐντεῦθεν ἀρξαμένοις τοῦ , 3 a \ \ J \ \ , λόγου τἀληθῆ καὶ τὰ πρέποντα καὶ τὰ σωτήρια συμβα- / lal ’ lal , \ 3 / lal ’ Ὧν λέσθαι τοῖς ἀδελφοῖς, πρός τε τὴν ἐλπίδα πρῶτον αὐτὴν, τ5 a ’ 7 2 ¢ \ καὶ δεύτερον πρὸς τὴν τῆς ἐλπίδος προσαγωγήν. ὁ δὲ A / \ ' \ χαρίζεται δεομένοις καὶ αἰτοῦντας διδάσκει, Kai λύει THY ᾿ :} \ 7 ἄγνοιαν καὶ τὴν ἀπόγνωσιν ἀποσείεται τοὺς αὐτοὺς πάλιν ΄ lal id a id J εἰσάγων λόγους περὶ TOV πλουσίων, ἑαυτῶν ἑρμηνέας γινο- 7, ΣΝ \ ’ oy A Oc \ - δα, ae) μένους καὶ ἐξηγητὰς ἀσφαλεῖς" οὐδὲν yap οἷον αὐτῶν αὖθις 20 a a an 7 a a ’ Lo.) ἀκοῦσαι TOV ῥητῶν, ἅπερ ἡμᾶς ἐν τοῖς εὐαγγελίοις ἄχρι νῦν 2 / διετάρασσεν ἀβασανίστως καὶ διημαρτημένως ὑπὸ νηπιό- ’ 7 an ‘3 \ Mexi7ff τῆτος ἀκροωμένους. ᾿Εἰκπορευομένου αὐτοῦ εἰς ὁδὸν προσ- / / / ελθών τις ἐγονυπέτει NEywv' Διδάσκαλε ἀγαθὲ, τί ποιήσω \ ? ¢ A M2 a / iva ζωὴν αἰώνιον κληρονομήσω; ὃ δὲ “Inoods Neyer’ Ti pe 938 ’ \ , 5 \ ’ \ bf \ @ ἰφ [howe \ > N ἀγαθὸν λέγεις; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός" Tas ἐντολὰς ἂψ UZ \ 4 οἶδας" Μὴ μοιχεύσῃς, Μὴ φονεύσῃς, Μὴ κλέψης, Μὴ ψευδο- \ / ΄ c μαρτυρήσῃς, Τίμα τὸν πατέρα cov καὶ τὴν μητέρα. ὁ δὲ fal γ lal ig NO: an ἀποκριθεὶς λέγει αὐτῷ: Ιάντα ταῦτα ἐφύλαξα. ὁ δὲ ᾿Ιησοῦς 2 7, ΕΠ ΕΣ 5) oS oe 5 G a, ? ἐμβλέψας ἠγάπησεν αὐτὸν καὶ εἶπεν" “Kv σοι voTepel’ εἰ 30 / / Ss / «“ ” \ ΄ n θέλεις τέλειος εἶναι, πώλησον ὅσα ἔχεις καὶ διάδος πτωχοῖς, cy \ ol rn καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι. ὁ f. 8295 δὲ U Soa A λό > AXA Ἂ; Ψ, = 5 \ € στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθε λυπούμενος" ἦν γὰρ 1. ἀκωνεῖται, κἂν ἱδρῶτι. emendationem Ghislerii in textum recepi. γνώσεις post ἀληθείας lacuna 12 litterarum: ἐπιείκεια addidit Fell 15 πρώτην 23 αὐτῶ 29 ἐφύλαξα] recte monet Segaar hic excidisse librarii incuria ἐκ νεότητός μου, quae uerba agnoscit noster infra § 8 et § 10 Ιο 15 20 ΠΕ 329» 3° 35 939 QUIS DIVES SALVETUR. 5 » \ / ἔχων χρήματα πολλὰ Kal ἀγρούς. περιβλεψάμενος δὲ ὁ ’ fal / a al > a. lal / e \ Ἰησοῦς λέγει τοῖς μαθηταῖς αὐτοῦ: lds δυσκόλως οἱ τὰ ΄ὕ " > ΄ , \ ͵ ΣᾺ a χρήματα ἔχοντες εἰσελεύσονται εἰς τὴν βασιλείαν TOD θεοῦ. e “ al / an οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. πάλιν δὲ Cay a > \ / SAL , a ΄ ὁ ᾿Ιησοῦς ἀποκριθεὶς λέγει αὐτοῖς: Téxva, πῶς δύσκολόν \ / \ / lal ἐστι τοὺς πεποιθότας ἐπὶ χρήμασιν εἰς τὴν βασιλείαν τοῦ ἴω a / fol na fal θεοῦ εἰσελθεῖν. Τεὐκόλως} διὰ τῆς τρυμαλιᾶς THs βελόνης , ΟῚ / A / ᾽ \ / a κάμηλος εἰσελεύσεται ἢ πλούσιος εἰς THY βασιλείαν τοῦ an ς \ la) 3 θεοῦ. οἱ δὲ περισσῶς ἐξεπλήσσοντο καὶ ἔλεγον Τίς οὖν , a ς a ¢ δύναται σωθῆναι; ὃ δὲ ἐμβλέψας αὐτοῖς εἶπεν ὅτι Ilapa . / ᾽ / \ fal ῇ, Vv ¢ / ἀνθρώποις ἀδύνατον, παρὰ θεῷ δυνατόν. ἤρξατο 6 Ilétpos / > A. 3 \ a U Ν / λέγειν αὐτῷ" ᾿Ιδὲ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν > \ We 65 a , Εν Sey δε ΄ ἌΓΕΙΝ σοι. ἀποκριθεὶς δὲ ὁ ᾿Ιησοῦς λέγει ᾿Αμὴν ὑμῖν λέγω, ὃς ἂν > a NOY; \ - See \ \ / iv > “ ἀφῇ τὰ ἴδια καὶ γονεῖς καὶ ἀδελφοὺς καὶ χρήματα ἕνεκεν ἐμοῦ \ “ fal > / 9 / e Ly. Kal ἕνεκεν τοῦ εὐαγγελίου, «πολήψεται εκατονταπλασίονα “Ὁ lal n ᾽ \ f \ / νῦν ἐν τῷ καιρῷ τούτῳ ἀγροὺς Kal χρήματα καὶ οἰκίας καὶ ἰδελφοὺς ἔ ετὰ διωγμῶν Τείς trout’ ἐν δὲ τῷ ἐ 4 ἀδελφοὺς ἔχειν μετὰ διωγμῶν Τείς πουΐ᾽ ἐν ᾧ ἐρχομένῳ ,ἷ e ἴω lj ζωήν Τέστιν αἰώνιος" ἐν dé ἔσονται of πρῶτοι ἔσχατοι, Kal οἱ ἔσχατοι πρῶτοι. a Ne κα a \ / > / L 5 5. Ταῦτα μὲν ἐν τῷ κατὰ Μάρκον εὐαγγελίῳ γέγραπται Nae) n »} \ a > ᾿ ΄ 5. ἡ \ Kal ἐν τοῖς ἄλλοις δὲ πᾶσιν ἀνωμολογημένοις ὀλίγον μὲν ἴσως ἑκασταχοῦ τῶν ῥημάτων ἐναλλάσσει, πάντα δὲ τὴν > \ fal a \ lal αὐτὴν τῆς γνώμης συμφωνίαν ἐπιδείκνυται. δεῖ δὲ σαφῶς > / ΄ 5 \ , fe ς \ 2 \ / / εἰδότας ws οὐδὲν ἀνθρωπίνως ὁ σωτὴρ ἀλλὰ πάντα θείᾳ a \ a \ σοφίᾳ καὶ μυστικῇ διδάσκει τοὺς ἑαυτοῦ, μὴ TapKivas ἀκροᾶσθαι τῶν λεγομένων, ἀλλὰ τὸν ἐν αὐτοῖς κεκρυμμένον - \ an > / / \ / > a \ νοῦν μετὰ τῆς ἀξίας ζητήσεως Kal συνέσεως ἐρευνᾷν καὶ \ ig > “ lal / lal καταμανθάνειν. Kal yap τὰ ὑπ᾽ αὐτοῦ τοῦ κυρίου δοκοῦντα lal \ \ lal , / ε / ἡπλῶσθαι πρὸς τοὺς μαθητὰς τῶν ἠνυγμένως ὑπειρημένων > \ ig4 2 Ν J ” \ fal “ ’ / οὐδὲν ἥττονος GANA πλείονος ETL καὶ νῦν τῆς ἐπιστάσεως ¢ / / \ \ ( / a / εὑρίσκεται δεόμενα διὰ τὴν ὑπερβάλλουσαν τῆς φρονήσεως ᾽ > a « ΄ὕ o \ \ \ , (Po) > a ἐν αὐτοῖς ὑπερβολήν.. ὅπου δὲ Kal τὰ νομιζόμενα ὑπ᾽ αὐτοῦ “ fal ᾽ tal an n / / διῷχθαι τοῖς ἔσω Kal αὐτοῖς τοῖς τῆς βασιλείας τέκνοις c > 3 lal / » ͵ / / 3 / ὑπ᾽ αὐτοῦ καλουμένοις ἔτι χρήζει φροντίδος πλείονος, ἢ πού \ , \ «ς lal 3 / θ \ ὃ \ n δὲ γε τὰ δόξαντα μὲν ἁπλῶς ἐξενηνέχθαι καὶ διὰ τοῦτο μηδὲ “ > ee \ \ / διηρωτημένα πρὸς τῶν ἀκουσάντων, εἰς ὅλον δὲ TO τέλος 3 χρήμα 17, 18 conf. §§ 25, 26 21 ἂν ὡμολογημένοις 80 ἡτ- Tovos]+éru καὶ νῦν 33 διοῖχθαι 84 ἢ ποῦ οἵ, ΜῈ xiii38 cf. Jn v 26, ΧΥἹ 2 ef. Jn xvii 3 ef. 1 Tim vi 19 Mt xi 27 6 CLEMENT OF ALEXANDRIA. an / n αὐτὸ τῆς σωτηρίας διαφερόντων, ἐσκεπασμένων δὲ θαυμαστῷ \ ς / 7 ie, 3 » / / καὶ ὑπερουρανίῳ διανοίας βάθει, οὐκ ἐπιπολαίως δέχεσθαι lal a a \ a ᾽ \ N ταῖς ἀκοαῖς προσῆκεν, ἀλλὰ καθιέντας τὸν νοῦν ἐπ᾽ αὐτὸ TO r lal Qn \ Lal fg ’ / πνεῦμα τοῦ σωτῆρος καὶ TO τῆς γνώμης ἀπόρρητον. J - if fal \ \ 6. ᾿Ἠρώτηται μὲν yap ἡδέως ὁ κύριος ἡμῶν καὶ σωτὴρ ’ , / > lel δ \ \ lal ¢ \ ἐρώτημα καταλληλότατον AUTO, ἢ ζωὴ περὶ ζωῆς, ὁ σωτὴρ \ / ¢ Me \ 7 lal περὶ σωτηρίας, ὁ διδάσκαλος περὶ κεφαλαίου τῶν διδασκο- ΄ a a ? μένων δογμάτων, «ἡ» ἀλήθεια περὶ τῆς ἀληθινῆς ἀθανασίας, ΄- / / c Lh \ A / ὁ λόγος περὶ τοῦ πατρῴου λόγου, ὁ τέλειος περὶ τῆς τελείας ? Ξ ἢ ς ” \ a 7, ᾽ Hee ἀναπαύσεως, ὁ ἄφθαρτος περὶ τῆς βεβαίας ἀφθαρσίας ΄ ¢ ( \ / \ / ἠρώτηται περὶ τούτων ὑπὲρ ὧν καὶ κατελήλυθεν, ἃ παιδεύει, ἃ ΄, A , “ / \ A ᾽ ἢ Cues ἃ διδάσκει, | ἃ παρέχει, ἵνα δείξῃ τὴν τοῦ εὐωγγελίου ὑπό- ed / > \ τ / lal / \ id \ θεσιν, ὅτι δόσις ἐστὶν αἰωνίου ζωῆς. πρόοιδε δὲ ὡς θεὸς δ ΄ ΄, ὌΝ , 3 SA Kal ἃ μέλλει διερωτηθήσεσθαι καὶ ἃ μέλλει TIS αὐτῷ ἀπο- VA / \ \ nn δ ς / “Ὁ κρίνεσθαι: τίς γὰρ καὶ μᾶλλον ἢ ὁ προφήτης προφητῶν \ an καὶ κύριος παντὸς προφητικοῦ πνεύματος ; κληθεὶς δὲ ’ ») a , na \ , ἀγαθὸς, ἀπ᾽ αὐτοῦ πρώτου τοῦ ῥήματος τούτου τὸ ἐνδόσιμον λαβὼν ἐντεῦθεν καὶ τῆς διδασκαλίας ἄρχεται, ἐπιστρέφων \ δὴ \ fal τὸν μαθητὴν ἐπὶ τὸν θεὸν τὸν ἀγαθὸν Kal πρῶτον καὶ μόνον lal / «Ὁ δ e 7ὔ an 5 ζωῆς αἰωνίου ταμίαν, ἣν ὁ υἱὸς δίδωσιν ἡμῖν παρ᾽ ἐκείνου λαβών. ’ fal \ 4 Ὁ 7. Οὐκοῦν τὸ μέγιστον καὶ κορυφαιότατον τῶν πρὸς \ \ / > \ a > a ΕΣ \ 5 / a τὴν ζωὴν μαθημάτων ἀπὸ τῆς ἀρχῆς εὐθὺς ἐγκαταθέσθαι τῇ lal a nn \ \ 4 a ψυχῆ δεῖ, γνῶναι τὸν θεὸν τὸν αἰώνιον καὶ δοτῆρα αἰωνίων lal ς > Kal πρῶτον Kal ὑπέρτατον καὶ ἕνα καὶ ἀγαθόν. θεὸν ἔστι κτήσασθαι διὰ γνώσεως καὶ καταλήψεως" αὕτη γὰρ ἄτρεπτος > / 3 \ a ’ ͵ n an καὶ ἀσάλευτος ἀρχὴ Kal κρηπὶς ζωῆς, ἐπιστήμη θεοῦ Tov \ 3. d / ὄντως ὄντος Kal Ta ὄντα, τουτέστι τὰ αἰώνια, δωρουμένου, ᾽ - VPN “ Qn ΝΞ a an ἐξ ov Kal TO εἶναι τοῖς ἄλλοις ὑπάρχει καὶ TO μεῖναι λαβεῖν ἡ μὲν γὰρ τούτου ἄγνοια θάνατός ἐστιν, ἡ δὲ ἐπίγνωσις ’ la] αὐτοῦ καὶ οἰκείωσις καὶ ἡ πρὸς αὐτὸν ἀγάπη καὶ ἐξομοίωσις t , μόνη ζωή. - i a > Ὁ lal / \ 8. Τοῦτον οὖν πρῶτον ἐπιγνῶναι τῷ ζησομένῳ τὴν \ 4 ἃ 5 \ / > \ ¢ ὄντως ζωὴν παρακελεύεται, ὃν οὐδεὶς ἐπυγινώσκει εἰ μὴ ὁ ΕἾ \ i cet οὐ c e\ 3 ! . 4 \ fA a υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ, ἔπειτα TO μέγεθος τοῦ ἔ, 330 15 25 30 35 1 forsitan legendum διαφέροντα, ἐνεσκεπασμένα δὲ H. Jackson 5 σωτὴρ] ops 7 κεφαλαίου] οὐ 8 <> addidi 13 mpootde 30 ἀθάνατός QUIS DIVES SALVETUR. 7 lal ᾽ n \ \ Ud “Ὁ σωτῆρος μετ᾽ ἐκεῖνον καὶ τὴν καινότητα τῆς χάριτος a “ \ \ \ ) / e / \ , μαθεῖν, ὅτι δὴ κατὰ TOV ἀπόστολον Ὁ νόμος διὰ Μωσέως 17.117 / \ an an ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ ᾿Ιησοῦ Χριστοῦ" καὶ > ” \ \ , rn / al ς \ a Cua οὐκ loa τὰ διὰ δούλου πιστοῦ διδόμενα τοῖς ὑπὸ TOD υἱοῦ cf. He iis ͵ a © \ 3 G , re 5 γνησίου δωρουμένοις. εἰ γοῦν ἱκανὸς ἦν ὁ Μωσέως νόμος cf. Gaii 21 \ Rp: lal ie \ \ > \ f. 330” ζωὴν | αἰώνιον παρασχεῖν, μάτην μὲν ὁ σωτὴρ αὐτὸς Tapa- 3 \ / ’ n \ / “ γίνεται καὶ πάσχει δι’ ἡμᾶς ἀπὸ γενέσεως μέχρι τοῦ σημείου cf. Philii8 \ ? 4 / τὴν ἀνθρωπότητα διατρέχων, μάτην δὲ ὁ πάσας πεποιηκὼς. cf. Me x 20 / \ / , lal . 940 ἐκ νεότητος Tas νομίμους ἐντολὰς παρὰ ἄλλου αἰτεῖ γονὺ- fel / 5 10 πετῶν ἀθανασίαν. οὐδὲ γὰρ πεπλήρωκε μόνον τὸν νόμον, ᾽ \ \ AN ᾽ \ ΄ ς / 5 , Ἂν ᾽ \ \ ἀλλὰ καὶ εὐθὺς ἀπὸ πρώτης ἡλικίας ἀρξάμενος" ἐπεὶ Kal / aX Ly , n if f ® τί μέγα ἢ ὑπέρλαμπρον γῆρας ἄγονον ἀδικημάτων ὧν ἐπιθυμίαι τίκτουσι νεανικαὶ ἢ ὀργὴ ζέουσα ἢ ἔρως χρη- , a μάτων ; ἀλλ᾽ εἴ τις ἐν σκιρτήματι νεοτησίῳ καὶ TO καύσωνι “ / / \ , 15 τῆς ἡλικίας παρέσχηται φρόνημα πεπανὸν καὶ πρεσβύτερον an 9 2 - \ τοῦ χρόνου, θαυμαστὸς οὗτος ἀγωνιστὴς Kal διαπρεπὴς Kal \ / 5 ’ iy ia ¢ rn τὴν γνώμην TWOALWTEPOS. GAN ὅμως οὗτος ὁ τοιοῦτος > a / 2 lal \ \ / 2QO\ ἀκριβῶς πέπεισται διότι αὐτῷ πρὸς μὲν δικαιοσύνην οὐδὲν 2 a a Neer nn, \ aa) > a x a a ἐνδεῖ, ζωῆς δὲ ὅλης προσδεῖ διὸ αὐτὴν αἰτεῖ Tapa τοῦ δοῦναι / \ is , Yj 7 20 μόνου δυναμένου, καὶ πρὸς μὲν τὸν νόμον ἄγει παρρησίαν, Ser a ͵ ,ὔ , ν᾿ τοῦ θεοῦ δὲ τὸν υἱὸν ἱκετεύει" ἐκ πίστεως εἰς πίστιν μετα- cf. Roil7 n ͵ \ τάσσεται; ὡς σφαλερῶς ἐν νόμῳ σαλεύων Kal ἐπικινδύνως Ὁ \ an / ναυλοχῶν εἰς τὸν σωτῆρα μεθορμίξζεται. € rns a ᾽ ~ 7 \ 3. ἢ e , \ 9. Ὃ γοῦν ᾿Ιησοῦς οὐκ ἐλέγχει μὲν αὐτὸν ὡς πάντα Ta 25 ἐκ νόμου μὴ πεπληρωκότα, ἀλλὰ καὶ ἀγαπᾷ Kal ὑπερασπά- τ μου μη np ) YATE ρ lal > a » ᾽ > lal \ 5 ͵ ἕεται τῆς ἐν οἷς ἔμαθεν εὐπειθείας, ἀτελῆ δὲ εἶναί φησιν \ ᾽ / ὡς πρὸς τὴν αἰώνιον ζωὴν, ὡς οὐ τέλεια πεπληρωκότα, Kal / \ ’ / De ON Ν A > a \ \ 95 νόμου μὲν ἐργάτην, ἀργὸν δὲ ζωῆς ἀληθινῆς. Kada μὲν οὖν a5 A / Bay oP ς \ > N fen 7 ” - κἀκεῖνα" τίς δ᾽ οὔ φησιν ; ἡ yap ἐντολὴ ayia ἄχρι παιδα- Ro νἱῖ 12 30 γωγίας τινὸΣ μετὰ φόβου καὶ προπαιδείας ἐπὶ τὴν τοῦ οἵ. Gaiii 94 τ 7, \ ἢ \ , A ᾿ Ἰησοῦ νομοθεσίαν τὴν ἄκραν καὶ χάριν προχωροῦσα i / an πλήρωμα δὲ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ ci. Rox4 , Ν a a ᾽ \ ses πιστεύοντι, οὐχὶ δὲ δούλους ποιῶν ὡς δοῦλος, ἀλλὰ καὶ υἱοὺς cf. Ro vii 2 δεῖ 8 ἡ 29] supra lin. a pr. man. 4 ἴσα (Ghisler)] εἰς 4,5 τοῦ υἱοῦ γνησίου] aut τοῦ omittendum, aut scribendum τοῦ γνησίου υἱοῦ cum Ghisler 9 aire? (J. A. Robinson)] ἔτι 15 παρέσχηται H. Jackson παράσχηται 8 παιπανὸν 31 προχωροῦντα 33 δὲ] aut omittendum esse aut in 67 mutandum monet J, B. Mayor ὃ CLEMENT OF ALEXANDRIA. r \ > a \ cf. Mt xii50 Kal ἀδελφοὺς Kal συγκληρονόμους τοὺς ἐπιτελοῦντας TO an / θέλημα τοῦ πατρός. ’ τ 10. Ei θέλεις τέλειος γενέσθαι. οὐκ ἄρα πω τέλειος nv’ οὐδὲν γὰρ τεϊλείου τελειότερον. καὶ θείως τό" Ki f. 331" , \ ’ / lal / , a a θέλεις: TO αὐτεξούσιον τῆς προσδιαλεγομένης αὐτῷ ψυχῆς 5 ἡ Pee hoe 1.5 , \ 53 ae ¢ > ͵ ἐδηλωσεν᾽ ἐπὶ τῷ ἀνθρώπῳ γὰρ ἦν ἡ αἵρεσις ὡς ἐλευθέρῳ, ἐπὶ θεῷ δὲ ἡ δόσις ὡς κυρίῳ. δίδωσι δὲ βουλομένοις καὶ / 79 » a ὑπερεσπουδακόσι καὶ δεομένοις, ἵν᾿ οὕτως ἴδιον αὐτῶν ἡ la J? ’ Ν ’ ΄ ς εἷς / \ > \ σωτηρία γένηται. ov yap ἀνωγκάζει ὁ θεὸς, Bia yap ἐχθρὸν “. a ’ \ a a / ‘\ a > lal / \ of. Mt vii 7; θεῷ, ἀλλὰ τοῖς ζητοῦσι πορίζει καὶ τοῖς αἰτοῦσι παρέχει, καὶ 10 Ο ΧΙ Ξ τοῖς κρούουσιν ἀνοίγει. εἰ θέλεις οὖν, εἰ ὄντως θέλεις, καὶ ΨΩ \ > a a ΝΥ τ “ / PF \ μὴ ἑαυτὸν ἐξαπατᾷς, κτῆσαι TO ἐνδέον. “Ev σοι λείπει" TO aA «ς U “ 5 ἕν, τὸ ἐμὸν, τὸ ἀγαθὸν, τὸ ἤδη ὑπὲρ νόμον, ὅπερ νόμος οὐ δίδωσιν, ὅπερ νόμος οὐ χωρεῖ, ὃ τῶν ζώντων ἴδιόν ἐστιν. lal , \ ἀμέλει ὁ πάντα τὰ TOD νόμου πληρώσας ἐκ νεότητος Kal TA 15 ξ ἃ a an a ’ ὑπέρογκα φρναξάμενος TO ἕν τοῦτο προσθεῖναι τοῖς ὅλοις οὐ / NX fa Ὁ 5. hs “ / x be δεδύνηται, τὸ τοῦ σωτῆρος ἐξαίρετον, iva NABH ζωὴν αἰώνιον, «ὃ - ,’ a a nv ποθεῖ; ἀλλὰ δυσχεράνας ἀπῆλθεν ἀχθεσθεὶς τῷ παραγ- 941 / A a © \ ia e ΄ > \ ’ a \ γέλματι τῆς ζωῆς, ὑπὲρ ἧς ἱκέτευεν. οὐ yap ἀληθῶς ζωὴν » Ε \ / ’ a ἤθελεν, ὡς ἔφασκεν, ἀλλὰ δόξαν προαιρέσεως ἀγαθῆς μόνην 20 / e Ss lal περιεβάλλετο, Kal περὶ πολλὰ μὲν οἷός τε HY ἀσχολεῖσθαι, \ ἃ \ a a lq , > τὸ δὲ ἕν TO τῆς ζωῆς ἔργον ἀδύνατος Kal ὠπρόθυμος καὶ . ’ \ ᾽ Ἄς τὲ ar \ κ᾿ \ ῃ 5 ς cf. Lex 39f ἀσθενὴς ἐκτελεῖν" ὁποῖόν τι καὶ πρὸς τὴν Μάρθαν εἶπεν ὁ Ν ’ σωτὴρ ἀσχολουμένην πολλὰ Kal περιελκομένην καὶ παρα- ταρασσομένην διακονικῶς, τὴν δὲ ἀδελφὴν αἰτιωμένην ὅτι TO 25 ig lal n a a ὑπηρετεῖν ἀπολιποῦσα τοῖς ποσὶν αὐτοῦ παρακάθηται μαθη- \ ΙΧ τικὴν ἄγουσα σχολήν XV περὶ πολλὰ ταράσσῃ, Μαρία δὲ δ 3 \ / > ΄ \ > > ͵ x. A τὴν ἀγαθὴν μερίδα ἐξελέξατο, καὶ οὐκ ἀφαιρεθήσεται αὐτῆς. UA ω Ὁ ᾽ οὕτως καὶ τοῦτον ἐκέλευε τῆς πολυπραγμοσύνης ἀφέμενον ἜΝ a “- ἐνὶ προστετηκέναι καὶ προσκαθέζεσθαι τῇ χάριτι τοῦ ζωὴν 30 ’ αἰώνιον προστιθέντος. 3 dpa 4,5 εἰ θέλεις] ἐθέλεις 6—11 ἐπὶ τῷ ἀνθρώπῳ- - ἀνοίγει] Leontius Vat. Gr. 1553 f. 56 Parall. Vat. et Scor. 315 6 γὰρ nv] μὲν Leont. Vat. Scor. om. ἡ Vat. 7 θεῷ] pr. τῴ Leont. δὲ 1°] om. Vat. supra lin. habet Scor. 8 ἵνα Vat. Scor. αὐτῶν] αὐτοῦ Leont. Vat. Scor. 9, 10 οὐ γὰρ---θεῷ] Leont. Vat. Gr. 1553 f. 119 9 οὐ yap] οὐκ Leont. 119 om. 6 Leont. 56 et 119 ἐχθρὸν] αἰσχρὸν Leont. 56 10 ἑητοῦσι] ζητοῦσιν αὐτὸν Leont. αἰτοῦσιν Leont. 24, 2ῦ παρατασσομένην QUIS DIVES SALVETUR. 9 f, 8810 11. Τί τοίνυν nv τὸ προτρεψάώμενον | αὐτὸν εἰς φυγὴν καὶ ποιῆσαν ἀπαυτομολῆσαι τοῦ διδασκάλου, τῆς ἱκετείας, τῆς ἐλπίδος, τῆς ζωῆς, τῶν προπεπονημένων; [[Ιώλησον τὼ Mt χίχ 9] ὑπάρχοντά σου. τί δὲ τοῦτό ἐστιν; οὐχ ὃ προχείρως 5 δέχονταί τινες, τὴν ὑπάρχουσαν οὐσίαν ἀπορρίψαι προσ- τάσσει καὶ ἀποστῆναι τῶν χρημάτων᾽ ἀλλὰ τὰ δόγματα «τὰ» περὶ χρημάτων ἐξορίσαι τῆς ψυχῆς, τὴν πρὸς αὐτὰ συμπάθειαν, τὴν ὑπεράγαν ἐπιθυμίαν, τὴν περὶ αὐτὰ πτοίαν καὶ νόσον, τὰς μερίμνας, τὰς ἀκάνθας τοῦ βίου, αἱ τὸ οἴ Μοῖν 19} 10 σπέρμα τῆς ζωῆς συμπνίγουσιν. οὔτε γὰρ μέγα καὶ ζηλωτὸν τὸ τὴν ἄλλως ἀπορεῖν χρημάτων μὴ οὐκ ἐπὶ λόγῳ ζωῆς" οὕτω μέν γ᾽ ἂν ἦσαν οἱ μηδὲν ἔχοντες μηδαμῆ ἀλλὰ ἔρημοι καὶ μεταῖται τῶν ἐφ᾽ ἡμέραν, οἱ κατὰ τὰς ὁδοὺς ἐρριμμένοι πτωχοὶ, ἀγνοοῦντες δὲ θεὸν καὶ δικαιοσύνην θεοῦ, KAT αὐτὸ cf, Rox3 15 μόνον τὸ ἄκρως ἀπορεῖν καὶ ἀμηχανεῖν βίου καὶ τῶν ἐλαχίστων σπανίζειν μακαριώτατοι καὶ θεοφιλέστατοι καὶ μόνοι ζωὴν ἔχοντες αἰώνιον" οὔτε καινὸν τὸ ἀπείπασθαι πλοῦτον καὶ χαρίσασθαι πτωχοῖς ἢ πατρίσιν, ὃ πολλοὶ πρὸ τῆς τοῦ σωτῆρος καθόδου πεποιήκασιν, οὗ μὲν τῆς εἰς 20 λόγους σχολῆς καὶ νεκρᾶς σοφίας ἕνεκεν, οἱ δὲ φήμης κενῆς καὶ κενοδοξίας, ᾿Αναξαγόραι καὶ Δημόκριτοι καὶ ἹΚράτητες. 12. Τί οὖν ὡς καινὸν καὶ ἴδιον θεοῦ παραγγέλλει καὶ μόνον ζωοποιοῦν, ὃ τοὺς προτέρους οὐκ ἔσωσεν; εἰ δὲ ἐξαί- ρετόν τι ἡ καινὴ κτίσις, ὁ υἱὸς τοῦ θεοῦ, μηνύει καὶ διδάσκει, 25 οὐ τὸ φαινόμενον, ὅπερ ἄλλοι πεποιήκασι, παρεγγυᾷ, ἀλλ᾽ ἕ- τερόν τι διὰ τούτου σημαινόμενον μεῖζον καὶ θειότερον καὶ τελεώτερον, τὸ τὴν ψυχὴν αὐτὴν καὶ τὴν διάθεσιν γυμνῶσαι τῶν ὑπόντων παθῶν καὶ πρόρριζα τὰ ἀλλότρια τῆς γνώμης ἐκτεμεῖν καὶ ἐκβαλεῖν. τοῦτο γὰρ ἴδιον μὲν τοῦ πιστοῦ τὸ 30 μάθημα, ἄξιον δὲ τοῦ σωτῆρος τὸ δίδαγμα. οἱ γάρ ToL 3 προπεπονημένων] προ supra lin. additum, sed a prim. manu 3—10 πώ- λησον---συμπνίγουσιν] Parall. Vat. et Scor. 502 Paris 186% 4 cov post πώλησον habent Vat. Scor. Paris τί dé—mpoxelpws] τί οὐ (οὐτε Scor.) προχείρως Vat. Scor. Paris 5 twos Paris ἀπορίψαι Paris 5—7 om. προστάσσει---ψυχῆς Vat. Scor. Paris 7 addidi πρὸς αὐτὰ] πρὸς αὐτὴν Scor. Paris 8 περὶ αὐτὰ] περὶ αὐτὴν Vat. πτοίαν] ἀγρυπνίαν Vat. Scor. Paris 9 καὶ] τὴν Vat. 10 καταπνίγουσιν Paris 11 τότ᾽ ἦν ἄλλως ἀπορρεῖν 17 αἰωνίαν καινὸν (Ghisler) ] κοινὸν 18 πατρίσιν (Ghisler) | πατράσιν ZO εἵνεκεν 23 ζωοποιῶν 24 κτίσις (Ghisler)] κτῆσις 28 πρόριζα 10 CLEMENT OF ALEXANDRIA. / r a ᾽ \ \ \ / πρότεροι, καταφρονήσαντες TOV ἐκτὸς, τὰ μὲν κτήματα 942 ᾽ a \ an lal ἀφῆκαν καὶ παραπώλεσαν, τὰ δὲ | πάθη τῶν ψυχῶν οἶμαι f. 3324 Ὁ“ \ \ ὅτι Kal προσεπέτειναν᾽ ἐν ὑπεροψίᾳ yap ἐγένοντο Kai ada- / \ / A / Lal BA > , ζονείᾳ καὶ κενοδοξίᾳ καὶ περιφρονήσει τῶν ἄλλων ἀνθρώ- ἐ iA - 7 f > A A πων, ὡς αὐτοί TL ὑπὲρ ἄνθρωπον ἐργασάμενοι. πῶς ἂν 5 5 ς \ ΄ - ? 3. «Ὁ “ \ / οὖν ὁ σωτὴρ παρήνει τοῖς εἰς ἀεὶ βιωσομένοις τὰ βλάψοντα \ / XN \ \ “Ὁ > / XN \ καὶ λυμανούμενα πρὸς τὴν ζωὴν, ἣν ἐπαγγέλλεται; καὶ yap 5S "ἢ Qn 4 n αὖ κἀκεῖνό éote’ δύναταί τις ἀποφορτισάμενος THY κτῆσιν > \ ὃ 4 \ n οὐδὲν ἧττον ἔτι THY ἐπιθυμίαν καὶ τὴν ὄρεξιν TOY χρημάτων YA 2 - a a ἔχειν évteTnKviay καὶ συζῶώσαν, Kal THY μὲν χρῆσιν ἀπο- το / 3 lal \ a Ν Led ἘΠ > βεβληκέναι, ἀπορῶν δὲ ἅμα καὶ ποθῶν ἅπερ ἐσπάθησε διπλῇ λυπεῖσθαι, καὶ τῇ τῆς ὑπηρεσίας ἀπουσίᾳ καὶ τῇ τῆς / 7 t μετανοίας συνουσίᾳ. ἀνέφικτον yap Kai ἀμήχανον δεόμενον - \ \ »» > fal τῶν πρὸς TO βιοτεύειν ἀναγκαίων μὴ οὐ κατακλᾶσθαι THY / > s / ’ δ lal lal γνώμην Kal ἀσχολίαν ἄγειν ἀπὸ τῶν κρειττόνων, ὁπωσοῦν 15 Sas a a ! καὶ ὁθενοῦν ταῦτα πειρώμενον ἐκπορίζειν. © \ lA / \ 13. Καὶ πόσῳ χρησιμώτερον τὸ ἐναντίον, ἱκανὰ κεκτη- fe / \ a a Ce μένον αὐτόν τε περὶ τὴν κτῆσιν μὴ κακοπαθεῖν καὶ οἷς καθῆκεν ἐπικουρεῖν; τίς γὰρ ἂν κοινωνία καταλείπουτο / a 3 na Ν παρὰ ἀνθρώποις, εἰ μηδεὶς ἔχοι μηδέν; πῶς δ᾽ ἂν τοῦτο τὸ 20 ! a by \ al na / , ra δόγμα πολλοῖς ἄλλοις καὶ καλοῖς τοῦ κυρίου δόγμασιν οὐχὶ Lexvi9 φανερῶς ἐναντιούμενον εὑρίσκοιτο καὶ μαχόμενον; Ἰ]Ποιήσατε a a a a (pee Ay / ἑαυτοῖς φίλους ἐκ τοῦ μαμωνᾷ τῆς ἀδικίας, iy ὅταν ἐκλίπῃ Ἁ , Cun > \ > , , ͵ Mtvi20 δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. Κτήσασθε θησαυ- ’ lal ¢ t lal > / / povs ἐν οὐρανῷ, ὅπου μήτε ons μήτε βρώσις ἀφανίζει pyTeE 25 fol al \ of. Mt xxv κλέπται διορύσσουσιι πῶς ἄν τις πεινώντα τρέφοι Kal a / / , διψῶντα ποτίζοι καὶ γυμνὸν σκεπάζοι καὶ ἄστεγον συνάγοι, ε a a la) / > ἃ τοῖς μὴ ποιήσασιν ἀπειλεῖ πῦρ Kal σκότος TO ἐξώτερον, εἰ cy, a > \ πάντων αὐτὸς ἕκαστος φθάνοι τούτων ὑστερῶν; ἀλλὰ μὴν . “Ὁ / lal cf, Le xix 63 αὐτός τε ἐπιξενοῦται Ζακχαίῳ καὶ Λευεὶ καὶ Ματθαίῳ τοῖς 30 1x 10 \ \ 0 3 \ > πλουσίοις καὶ τελώναις, καὶ τὰ μὲν χρήματα αὐτοὺς ov - \ κελεύει μεθεῖναι, τὴν δὲ διϊκαίαν κρίσιν ἐπιθεὶς καὶ τὴν 1. 332° - 9, , 7ὔ “ Lexix9 ἄδικον ἀφελὼν καταγγέλλει' Σήμερον σωτηρία τῷ οἴκῳ ο an a N \ fal τούτῳ. οὕτω τὴν χρείαν αὐτῶν ἐπαινεῖ, ὥστε καὶ μετὰ τῆς ᾿4 / \ προσθήκης ταύτης THY κοινωνίαν ἐπιτάσσει, ποτίζειν TOV 35 a A a ς / \ διψῶντα, ἄρτον διδόναι τῷ πεινῶντι, ὑποδέχεσθαι τὸν ἄστεγον, 19 καταλείπεται 80 καὶ Λευεὶ coniecerunt J. A. Robinson et P. Koetschau (uide adnot.); κελεύει S : 8 949 Io [8 20 28 f. 333° 30 QUIS DIVES SALVETUR. - 1 > / \ / ᾽ \ \ ,ὔ ᾽ er ἀμφιεννύναι τὸν γυμνόν. εἰ δὲ τὰς χρείας οὐκ οἷόν τε fal 4 \ ’ \ fal ἐκπληροῦν ταύτας μὴ ἀπὸ χρημάτων, τῶν δὲ χρημάτων >’ ᾿ς ᾿ Ὁ τ ἀφίστασθαι κελεύει, τί ἂν ἕτερον εἴη ποιῶν ὁ κύριος «ἢ» \ aL ΕΝ , \ \ , or s \ τὰ αὐτὰ διδόναι τε καὶ μὴ διδόναι παραινῶν, τρέφειν Kal \ , / ‘ a μὴ τρέφειν, ὑποδέχεσθαι καὶ ἀποκλείειν, κοινωνεῖν καὶ μὴ a ¢ ΄ κοινωνεῖν, ὅπερ ἁπάντων ἀλογώτατον. ’ Μ > / \ ‘ al 14. Οὐκ apa ἀπορριπτέον Ta καὶ τοὺς πέλας ὠφελοῦντα / / , χρήματα' κτήματα γάρ ἐστι κτητὰ ὄντα, καὶ χρήματα χρή- Ν > n fa) fal σιμα ὄντα καὶ εἰς χρῆσιν ἀνθρώπων ὑπὸ τοῦ θεοῦ παρεσκευ- « / Ὁ ασμένα: ἃ δὴ παράκειται καὶ ὑποβέβληται καθάπερ ὕλη τίς καὶ ὄργανα πρὸς χρῆσιν ἀγαθὴν τοῖς εἰδόσι. τὸ ὄρ- γανον, ἐὰν χρῇ τεχνικῶς, τεχνικόν ἐστιν ἐὰν ὑστερῇς τῆς ’ a a ’ / ᾿ la) τέχνης, ἀπολαύει τῆς σῆς ἀπουσίας ὃν ἀναίτιον. τοιοῦτον la) / = Uy n Kal ὁ πλοῦτος ὄργανόν ἐστι δύνασαι χρῆσθαι δικαίως αὐτῷ; πρὸς δικαιοσύνην καθυπηρετεῖ" ἀδίκως τις αὐτῷ an c / i! χρῆται; πάλιν ὑπηρέτης ἀδικίας εὑρίσκεται' πέφυκε yap ς “ Ε] ’ τ ” » \ Uf \ b id nr \ ὑπηρετεῖν, ANN οὐκ ἄρχειν. οὐ χρὴ τοίνυν TO ἐξ ἑαυτοῦ μὴ ᾽ \ \ \ ᾽ δ n ἔχον μήτε TO ἀγαθὸν μήτε TO κακὸν ἀναίτιον ὃν αἰτιᾶσθαι, > \ , \ A ͵ a \ a ἀλλὰ τὸ δυνάμενον καὶ καλῶς τούτοις χρῆσθαι Kal κακῶς, τ > φ Ὰ [6 ὃ \ x7 \ an 7 5 Ni fa) ,’ ‘ ap ὧν ἂν ἕληται Kai αὐτὸ τοῦτο δ᾽ ἐστὶ νοῦς ἀνθρώπου, lj > n καὶ κριτήριον ἐλεύθερον ἔχων ἐν ἑαυτῷ Kal τὸ αὐτεξούσιον aA A ͵ τ τῆς μεταχειρίσεως τῶν δοθέντων" ὥστε μὴ τὰ κτήματά τις ’ / an x \ 10 fal lal \ \ ἴω ἀφανιζέτω μᾶλλον ἢ τὰ παθη τῆς ψυχῆς, τὰ μὴ συγχωροῦντα a a « a THY ἀμείνω χρῆσιν τῶν ὑπαρχόντων, ἵνα καλὸς Kal ἀγαθὸς γενόμενος καὶ τούτοις τοῖς κτήμασι χρῆσθαι δυνηθῇ καλῶς. τὸ οὖν ἀποτάξασθαι πᾶσι τοῖς ὑπάρχουσι καὶ πωλῆσαι πάντα τὰ ὑπάρχοντα τοῦτον τὸν τρόπον ἐκδεκτέον ὡς ἐπὶ τῶν ψυχικῶν παθῶν διειρημένον. ᾽ \ a 2 ἐνν / Oe es \ \ eae , 15. ᾿Εγὼ γοῦν κἀκεῖνο φήσαιμ᾽ ἄν' ἐπειδὴ τὰ μὲν ἐντός ’ a Lal \ δὲ > \ a \ ig \ - lal ἐστι τῆς ψυχῆς, Ta δὲ ἐκτὸς, κἂν μὲν ἡ ψυχὴ χρῆται Kars fal al \ lal \ καλὰ καὶ ταῦτα δοκεῖ, ἐὰν δὲ πονηρῶς πονηρὰ, ὁ κελεύων fal \ «ς U . a a ἀπαλλοτριοῦν Ta ὑπάρχοντα πότερον ταῦτα παραιτεῖται ὧν > / ” \ / , ἌΝ 9 aA a a ᾽ ἀναιρεθέντων ἔτι τὰ πάθη μένει, ἢ ἐκεῖνα μᾶλλον ὧν ἀναιρε- , > θέντων καὶ τὰ κτήματα χρήσιμα γίνεται; ὁ τοίνυν ἀπο- 8 <7> addidit Ghisler 7 apa 13 ἀπουσίας] ἀμουσίας coniecit Segaar 20 καὶ] κατ᾽ 25 κτίσμασι (sed é 1° super ἡ scriptum esse uidetur) 26 ἀποτάξεσθαι 32 πρότερον ef. Le xiv 33 Mc x 21 οἵ, Mtv8 οἵ, Mtv 3 12 CLEMENT OF ALEXANDRIA. \ \ ' a A βαλὼν τὴν κοσμικὴν περιουσίαν ἔτι δύναται πλουτεῖν τῶν θ a Ν fal “ \ , - | AG Y 8 10 \ παθῶν, καὶ τῆς ὕλης μὴ παρούσης" ἡ yap ToL διάθεσις TO ’ lol 5 ἴω αὐτῆς ἐνεργεῖ καὶ τὸν λογισμὸν ἄγχει καὶ πιέζει καὶ φλεγ- / a , i , μαίνει ταῖς συντρόφοις ἐπιθυμίαις: οὐδὲν οὖν προὔργου / a , a lal al γέγονεν αὐτῷ πτωχεύειν χρημάτων πλουτοῦντι τῶν παθῶν' ᾽ \ > lal οὐ yap Ta ἀπόβλητα ἀπέβαλεν, ἀλλὰ τὰ ἀδιάφορα" Kal τῶν \ id lal ες \ / es x \ ¢/ μὲν ὑπηρετικῶν ἑαυτὸν περιέκοψεν, ἐξέκαυσε δὲ THY ὕλην a / \ a a > τῆς κακίας τὴν ἔμφυτον TH τῶν ἐκτὸς ἀπορίᾳ. ἀποτακτέον 3 - ¢ a a - \ / οὖν τοῖς ὑπάρχουσι τοῖς βλαβεροῖς, οὐχὶ τοῖς (ἐὰν ἐπίστηταί \ ’ \ a \ al / » lal τις τὴν ὀρθὴν χρῆσιν) καὶ συνωφελεῖν δυναμένοις. ὠφελεῖ Ν Ν N ΄ » / δὲ Ta peta φρονήσεως καὶ σωφροσύνης καὶ εὐσεβείας > UA 3 \ , ’ οἰκονομούμενα, ἀπωστέα δὲ τὰ ἐπιζήμια Ta δὲ ἐκτὸς οὐ (ἐ βλάπτει. / i € , a \ Ἢ 10. Οὕτως οὖν ὁ κύριος καὶ τὴν τῶν ἐκτὸς χρείαν ’ t , > / » \ \ 5 \ \ ie εἰσάγει, κελεύων ἀποθέσθαι οὐ τὰ βιωτικὰ, ἀλλὰ τὰ τούτοις na , a \ Ὁ a / κακῶς χρώμενα" ταῦτα δὲ ἦν τὰ τῆς ψυχῆς ἀρρωστήματα NS if ς / ἴω \ οὗ ef καὶ παθη. (16.) Ὃ τούτων πλοῦτος παρὼν μὲν ἅπασι θανα- i ’ / \ / & a 4 THpopos, ἀπολόμενος δὲ σωτήριος οὗ δεῖ καθαρεύουσαν, / / \ \ \ / τουτέστι πτωχεύουσαν καὶ γυμνὴν, THY ψυχὴν παρασχό- ¢ / a an lal ἴω μενον οὕτως ἤδη τοῦ σωτῆρος ἀκοῦσαι Χέγοντος᾽ Δεῦρο ἀκο- Xo 40 OO \ 5 \ ofS lal 0 ἴω \ OL ύθει μοι. ὁδὸς γὰρ αὐτὸς ἤδη τῷ καθαρῷ THY καρδίαν 7 \ ’ a ͵ γίνεται, εἰς δὲ ἀκάθαρτον ψυχὴν θεοῦ χάρις οὐ παραδύεται" ’ "2 \ « n lal > an \ > / ἀκάθαρτος δὲ ἡ πλουτοῦσα τῶν ἐπιθυμιῶν Kal ὠδίνουσα fal an εξ la ' πολλοῖς EPWOL καὶ κοσμικοῖς. ὁ μὲν γὰρ ἔχων κτήματα Kal χρυσὸν καὶ ἄργυρον καὶ οἰκίας ὡς θεοῦ δωρεὰς, καὶ τῷ τε a a fal ὦ , / διδόντι θεῷ λειτουργῶν ἀπ᾽ αὐτῶν εἰς ἀνθρώπων σωτηρίαν, δ fa) δ Ἂ Ἂς fal ᾿ καὶ εἰδὼς ὅτι ταῦτα κέκτηται διὰ τοὺς ἀδελφοὺς μᾶλλον ἢ U fol / lal \ a ἑαυτὸν, Kal κρείττων ὑπάρχων τῆς κτήσεως αὐτῶν, μὴ δοῦλος Ε e A a a , <@v> ὧν κέκτηται, μηδὲ ἐν τῇ ψυχῇ ταῦτα περιφέρων, ς \ / N e a \ μηδὲ ἐν τούτοις ὁρίζων καὶ περιγράφων τὴν ἑαυτοῦ ζωὴν, 3 ’ \ \ » \ - IN a > ἀλλά TL Kal καλὸν ἔργον καὶ θεῖον ἀεὶ διαπονῶν, κἂν ἀπο- a / ¢/- Ὁ , Ν στερηθῆναι δέη ποτὲ τούτων δυνάμενος ἵλεῳ τῇ γνώμῃ καὶ τὴν ἀπαλλαγὴν αὐτῶν ἐνεγκεῖν ἐξ ἴσου καθάπερ καὶ τὴν - € / Ν fal / περιουσίαν,---οοὗτός ἐστιν ὁ μακαριζόμενος ὑπὸ τοῦ κυρίου - a / i Kal πτωχὸς TO πνεύματι καλούμενος, κληρονόμος ἕτοιμος la) a Ν / Ἄ id οὐρανοῦ βασιλείας, ov πλούσιος ζῆσαι μὴ δυνάμενος" (17.) ὁ Ιο 944 f, 333° 25 30 35 18 δεῖ] δὴ 29 addidit J. B. Mayor 36 οὐρανοῦ] οὐρανίου coniecit Segaar . QUIS DIVES SALVETUR. 13 n fal / \ ’ \ an 7 δὲ ἐν τῇ ψυχῇ τὸν πλοῦτον φέρων, καὶ ἀντὶ θεοῦ πνεύματος fal / ᾺἊ 3 \ \ \ lal BA ἐν TH καρδίᾳ χρυσὸν φέρων ἢ ἀγρὸν, Kal τὴν κτῆσιν ἄμετρον a - / \ \ ἀεὶ ποιῶν, καὶ ἑκάστοτε TO πλεῖον βλέπων κάτω νενευκὼς καὶ a an / / a xX \ ᾽ an eo τοῖς τοῦ κόσμου θηράτροις πεπεδημένος, γῆ ὧν καὶ εἰς γῆν cf. Ge iii 19 ’ / / , / ’ lal > nw 5 ἀπελευσόμενος, πόθεν δύναται βασιλείας οὐρανῶν ἐπιθυμῆ- \ / 7 ᾽ Fe > \ 3 \ x UA σαι καὶ φροντίσαι ἄνθρωπος οὐ καρδίαν ἀλλὰ ἀγρὸν ἢ μέ- Η a > ΄ ε / ey? > ® Ξ ταλλον φορῶν, ἐν τούτοις εὑρεθησόμενος ἐπάναγκες ἐν οἷς οἵ. κα 4“ ΓΑ é “ \ ¢ ἴω fal > / 5 a Nee x Mt vi 21; εἵλετο; Ὅπου yap ὁ νοῦς τοῦ ἀνθρώπου, ἐκεῖ καὶ 6 θησαυ- Mt viel \ > nr pos αὐτοῦ. id / 3 \ \ \ 10 17. Θησαυροὺς δέ ye ὁ κύριος οἷδε διττοὺς, τὸν μὲν ἀγαθόν: Ὃ γὰρ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ A , Ἴ ee) Pod \ \ A \ Se τῆς καρδίας προφέρει τὸ ἀγαθόν" τὸν δὲ πονηρόν᾽ “Ὁ yap 1 νἱ “ a a τ᾿ \ ἼΣΟΝ κακὸς ἐκ τοῦ κακοῦ θησαυροῦ προφέρει τὸ κακόν᾽ ὅτι ἐκ an , \ lal 7 > περισσεύματος τῆς καρδίας TO στόμα λαλεῖ. ὥσπερ οὖν θη- \ > - 5 5 an x \ Nel ee fo ¢ \ 2 / 15 σαυρὸς οὐχ εἷς παρ᾽ αὐτῷ, καθὸ Kal Tap ἡμῖν, ὁ τὸ αἰφνίδιον 7 / > Ὁ / ὃ ὃ \ 5 \ \ ὃ / ξ ᾽ ὃ \ μέγα κέρδος ἐν εὑρήσει διδοὺς, ἀλλα καὶ δεύτερος, ὁ ἀκερδὴς Ny Ἂν \ , Aes, μ“ Ε A \ a καὶ ἄζηλος καὶ δύσκτητος καὶ ἐπιζήμιος" οὕτως Kal πλοῦτος ’ Ὁ ¢ an fal ὁ μέν τις ἀγαθῶν, ὁ δὲ κακῶν, εἴγε τὸν πλοῦτον καὶ τὸν \ 2 > / ΕΣ ᾽ / lal Τὰ \ θησαυρὸν οὐκ ἀπηρτημένους ἴσμεν ἀλλήλων TH φύσει. καὶ ¢ ἴον \ Ἃ « ‘ f, 334° ὁ μέν τις | πλοῦτος KTHTOS ἂν εἴη Kal περίβλητος, ὁ δὲ "» \ . 945 ἄκτητος καὶ ἀπόβλητος" τὸν αὐτὸν δὲ τρόπον καὶ πτωχεία" \ fc μακαριστὴ μὲν ἡ πνευματική" διὸ Kal προσέθηκεν ὁ Mar- “ / / lal fal θαῖος: Μακάριοι of πτωχοί πῶς; Τῷ πνεύματι᾽ καὶ Mtv3 / e lal - πάλιν: Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιο- Μυνὺ ἴον nr. 3 ἴον / e lal σύνην τοῦ θεοῦ" οὐκοῦν ἄθλιοι οἱ ἐναντίοι πτωχοὶ, θεοῦ μὲν Y 2 A 7, ἄμοιροι, ἀμοιρότεροι δὲ τῆς ἀνθρωπίνης κτήσεως, ἄγευστοι δὲ δικαιοσύνης θεοῦ. τὸ σι 18. “Ὥστε τοὺς πλουσίους μαθηματικῶς ἀκουστέον, τοὺς / > / οὶ Ν / \ a \ δυσκόλως εἰσελευσομένους εἰς τὴν βασιλείαν, μὴ σκαιῶς μηδὲ > 7, \ ΄ Ξ > \ A / CINE py SEEN 30 ἀγροίκως μηδὲ capkivws’ ov γὰρ οὕτως λέλεκται, οὐδὲ ἐπὶ a ᾽ N id / A bf \ BA +) gta / a x τοῖς ἐκτὸς ἢ σωτηρία, οὔτε εἰ πολλα οὔτε εἰ ολίγα ταῦτα ἢ \ ΩΝ / Ἂ » x v x ’ / Ἂ ’ 4 μικρὰ ἢ μεγάλα ἢ ἔνδοξα ἢ ἀδοξα ἢ εὐδόκιμα ἢ addxima, > > > Ν lal A n γ᾽ “ / \ > / \ γ᾽ / ἀλλ᾽ ἐπὶ TH τῆς ψυχῆς ἀρετῇ, πίστει Kal ἐλπίδι καὶ ἀγάπῃ καὶ φιλαδελφίᾳ καὶ γνώσει καὶ πραότητι καὶ ἀτυφίᾳ καὶ β mF pat) 2 1 θεοῦ] forsitan legendum θείου 7 ἐπάναγκες (Ghisler)] ἐπ᾽ ἀνάγκαις S ἐν ols εἵλετο ante ἐν τούτοις ponendum esse putat J. B. Mayor 10 post θησαυροὺς δέ rasura duarum litt. sed manet signum compendii. scriptum esse uidetur δὲ Ks 28 πλουσίως 14 CLEMENT OF ALEXANDRIA. ? / τ 3 ? \ Ν / , ἀληθείᾳ, ὧν ἄθλον ἡ σωτηρία" οὐδὲ γὰρ διὰ κάλλος σώματος / / x ΕῚ ,7ὔ , an Ξ ᾿ 8, “Ὁ \ al / ζήσεταί τις ἢ τοὐναντίον ἀπολεῖται" ANN ὁ μὲν TO δοθέντι, / ig a cf. 1Coiiil7 σώματι ἁγνῶς καὶ κατὰ θεὸν χρώμενος ζήσεται, ὁ δὲ φθείρων \ \ a i? / fe \ > \ 5 τὸν ναὸν θεοῦ φθαρήσεται. δύναται δέ τις καὶ αἰσχρὸς ἀσελ- / \ \ , mn, τῶν 5 \ \ , γαίνειν καὶ κατὰ κάλλος σωφρονεῖν" οὐδὲ ἰσχὺς καὶ μέγεθος 5 fal an A J / σώματος ζωοποιεῖ, οὐδὲ τῶν μελῶν οὐδενία ἀπολλύει, ἀλλ᾽ ἡ / ᾽ τούτοις ψυχὴ χρωμένη τὴν αἰτίαν ἐφ᾽ ἑκάτερα παρέχεται. Seo eee a \ , \ , jo , ct Levis ὑπόῴφερε γοῦν, φησὶ, παιόμενος τὸ πρόσωπον" περ δύναται > δ ᾽ - «ς ἴον , ᾽ καὶ ἰσχυρός τις ὧν καὶ εὐεκτῶν ὑπακοῦσαι, καὶ πάλιν ἀσθε- Ὰ γ , a νικός τις ὧν ἀκρασίᾳ γνώμης παραβῆναι. οὕτως Kal ἄπορός 10 Ἂ Ἂς Μ ᾿ / ’ * / al ἊΝ if Tis ὧν Kal ἄβιος εὑρεθείη ποτ᾽ ἂν μεθύων ταῖς ἐπιθυμίαις, / / / ἧς n Kal χρήμασι πλούσιος νήφων καὶ πτωχεύων ἡδονῶν, πεπει- / > σμένος, συνετὸς, καθαρὸς, κεκολασμένος. εἰ τοίνυν ἔστι TO , A ε \ τ ζησόμενον μάλιστα καὶ πρῶτον ἡ ψυχὴ, καὶ περὶ ταύτην Ψ \ \ / / ‘ δὲ θ -“ δῇ ἠδ ἀρετὴ μὲν φυομένη σῴζει, κακία δὲ θανατοῖ, δῆλον ἤδη 15 a \ , e 3 σαφῶς ὅτι αὐτὴ καὶ πτωχεύουσα ὧν ἄν τις ὑπὸ πλούτου | διαφθαρῇ σῴζεται, καὶ πλουτοῦσα τούτων ὧν ἐπιτρίβει 1. 384» an an , A " πὶ πλοῦτος θανατοῦται᾽" καὶ μηκέτι ζητῶμεν ἀλλαχοῦ τὴν αἰτίαν an ΄ \ > a A a Uh \ , τοῦ τέλους πλὴν ἐν τῇ τῆς ψυχῆς καταστάσει καὶ διαθέσει πρός τε ὑπακοὴν θεοῦ καὶ καθαρότητα πρός τε παράβασιν 20 ἐντολῶν καὶ κακίας συλλογήν. 19. Ὁ μὲν ἄρα ἀληθῶς καὶ καλῶς ἐστὶν ὁ τῶν ἀρετῶν an ς an πλούσιος καὶ πάσῃ τύχῃ χρῆσθαι ὁσίως καὶ πιστῶς δυνάμενος, «ς \ / / ς Ν , a \ \ \ ὁ δὲ νόθος πλούσιος ὁ κατὰ σάρκα πλουτῶν Kal THY ζωὴν 5 a \ εἰς «τὴν» ἔξω κτῆσιν μετενηνοχὼς τὴν παρερχομένην καὶ 25 / \ v v ! \ » fal I φθειρομένην, καὶ ἄλλοτε ἄλλου γινομένην καὶ EV τῷ τέλει \ ὃ a / i \ \ SLE aN , \ , μηδενὸς μηδαμῆ. πάλιν av κατὰ τὸν αὐτὸν τρόπον καὶ γνή- 946 \ \ , ” \ \ μ ς σιος πτωχὸς καὶ νόθος ἄλλος πτωχὸς καὶ ψευδώνυμος, ὁ fa) \ / μὲν κατὰ πνεῦμα πτωχὸς TO ἴδιον, ὁ δὲ κατὰ κόσμον TO a an / \ ἀλλότριον. τῷ δὴ KATA κόσμον πτωχῷ καὶ πλουσίῳ KATA 30 \ , ¢ \ a > \ \ \ \ » τὰ πάθη ὁ κατὰ πνεῦμα [οὐ] πτωχὸς καὶ κατὰ θεὸν πλούσιος a / A Ἢ ᾿Απόστηθι τῶν ὑπαρχόντων ἐν τῇ ψυχῇ σου κτημάτων ’ / WA x n ’ὔ / ” \ \ cf. Mtvs ἀλλοτρίων, ἵνα καθαρὸς τῇ καρδίᾳ γενόμενος ἴδῃς τὸν θεὸν, fal > - ? N ὅπερ καὶ δι’ ἑτέρας φωνῆς ἐστὶν εἰσελθεῖν εἰς τὴν βασιλείαν ο 6 οὐδὲ νία 11 ἐπιθυμίας 18 καθαρῶς τοίνυν] τόιν 10 πλούτου (sic Combefisius)] τούτου 17 διαφθείρει 18 θανοῦται 22 ἄρα 25 -«-τὴν-- addidit Ghisler 31 οὐ delendum esse putauit Segaar 10 f. 335% 15 20 τὸ σι 30 947 38 QUIS DIVES SALVETUR. 15 τῶν οὐρανῶν. Kal πῶς αὐτῶν ἀποστῇς ; πωλήσας. τί οὖν ; χρήματα ἀντὶ κτημάτων λάβῃς; ἀντίδοσιν πλούτου πρὸς πλοῦτον ποιησάμενος, ἐξαργυρίσας τὴν φανερὰν οὐσίαν; οὐδαμῶς" ἀλλὰ ἀντὶ τῶν πρότερον ἐνυπαρχόντων τῇ ψυχῇ, ἣν σῶσαι ποθεῖς, ἀντεισαγόμενος ἕτερον πλοῦτον θεοποιὸν καὶ ζωῆς χορηγὸν αἰωνίου, τὰς κατὰ τὴν ἐντολὴν τοῦ θεοῦ διαθέσεις, ἀνθ᾽ ὧν σοι περιέσται μισθὸς καὶ τιμὴ, διηνεκὴς σωτηρία καὶ αἰώνιος ἀφθαρσία. οὕτω καλῶς πωλεῖς τὰ ὑπάρχοντα, τὰ πολλὰ καὶ περισσὰ καὶ ἀποκλείοντά σοι τοὺς ’ \ lal tal , οὐρανοὺς, ἀντικαταλλασσόμενος αὐτῶν τὰ σῶσαι δυνάμενα. lal , / / ἐκεῖνα ἐχέτωσαν οἱ σάρκινοι πτωχοὶ Kal τούτων δεόμενοι, \ δὲ \ \ - γ᾽ \ »” Ἂ "ὃ σὺ δὲ τὸν πνευματικὸν πλοῦτον ἀντιλαβὼν ἔχοις ἂν OH \ τ a θησαυρὸν ἐν οὐρανοῖς. a \ \ \ f ¢ / 20. Ταῦτα μὴ συνιεὶς κατὰ τρόπον ὁ πολυχρήματος / c \ καὶ ἔννομος ἄνθρωπος, μηδὲ ὅπως ὁ αὐτὸς καὶ πτωχὸς 3 , \ 7 , iS δύναται εἶναι καὶ πλούσιος, καὶ ἔχειν TE χρήματα Kal μὴ 7 A / \ lal ? a ἔχειν, καὶ χρῆσθαι TO κόσμῳ Kal μὴ χρῆσθαι, ἀπῆλθε ἣν X \ U fal an ia > fal στυγνὸς καὶ κατηφὴς, λιπὼν THY τάξιν τῆς ζωῆς, ἧς ἐπιθυμεῖν / 3 5 > \ \ lal δύ δ ὃ / , μόνον ἀλλ᾽ οὐχὶ καὶ τυχεῖν ἤδυνωτο, TO δύσκολον ποιῆσας γΩ 7) SN ε ne , \ 5 \ , ἀδύνατον αὐτὸς ἑαυτῷ" δύσκολον γὰρ ἢν μὴ περιάγεσθαι \ ς \ al ς rn μηδὲ καταστράπτεσθαι THY ψυχὴν ὑπὸ TOY προσόντων ἁβρῶν A ay > a ? 207 TO προδήλῳ πλούτῳ καὶ ἀνθηρῶν γοητευμάτων᾽ οὐκ ἀδύνα- \ \ \ » , / / ” ε \ tov δὲ TO καὶ ἐν τούτῳ λαβέσθαι σωτηρίας, εἴ τις ἑαυτὸν ’ \ a > a / DSN \ \ αἱ / ἀπὸ τοῦ αἰσθητοῦ πλούτου ἐπὶ τὸν νοητὸν καὶ θεοδίδακτον \ / a ᾽ A A μεταγάγοι, καὶ μάθοι τοῖς ἀδιαφόροις χρῆσθαι καλῶς Kal / \ e x , ἰδίως Kai ws av εἰς ζωὴν αἰώνιον ὁρμήσας. καὶ οἱ μαθηταὶ \ lal 5 a lel δὲ TO πρῶτον μὲν Kal αὐτοὶ περιδεεῖς Kal καταπλῆγες 3 3 γεγόνασιν ἀκούσαντες. τί δήποτε; apa γε ὅτι χρήματα καὶ τ \ > f / > \ \ ΕῚ \ fal \ / αὐτοὶ ἐκέκτηντο πολλώ; ἀλλὰ καὶ αὐτὰ ταῦτα τὰ δικτύδια \ ” \ \ ¢€ \ / , a , καὶ ἄγκιστρα καὶ τὰ ὑπηρετικὰ σκαφίδια ἀφῆκαν πάλαι, “ 3 ws kn , , 3 7 Ἴ ᾿ y ΄ ἅπερ ἦν αὐτοῖς μόνα. τί οὖν φοβηθέντες λέγουσι" Tis δύνα- ται σωθῆναι; καλῶς ἤκουσαν καὶ ὡς μαθηταὶ τοῦ παρα- fal \ > lal / f< \ fal / \ » βολικῶς καὶ ἀσαφῶς λεχθέντος ὑπὸ τοῦ κυρίου καὶ ἤσθοντο rn lal Φ , τοῦ βάθους τῶν λόγων. ἕνεκα μὲν οὖν χρημάτων ἀκτημο- \ \ \ , σύνης εὐέλπιδες ἦσαν πρὸς σωτηρίαν, ἐπειδὴ δὲ συνήδεσαν 25 ἀδιαφόροις (Ghisler)] διαφόρως χράσθαι 20 ὁρμήσας (O. Stiihlin)] ὁρμᾶσαι 29. δικτύφια 33 καὶ σαφῶς ef. Me x21 ||| ef. 1 Co vii , 29 ff cf. Me x 22 Me x 26 10 CLEMENT OF ALEXANDRIA. ¢ a / \ / I > ΄ > a \ ἑαυτοῖς μήπω τὰ πάθη τέλεον ἀποτιθεμένοις (ἀρτιμαθεῖς yap i \ a a ἦσαν καὶ νεωστὶ πρὸς TOD σωτῆρος ἠνδρολογημένοι), περισ- Ὁ 5 Ν > ows ἐξεπλήσσοντο Kal ἀπεγίνωσκον ἑαυτοὺς οὐδέν TL ἧττον > 7 “ Ω lal / ἐκείνου τοῦ πολυχρημάτου Kal δεινῶς τῆς κτήσεως TrEPLEXO- , / a ’ὔ / S a μένου, ἣν ye προέκρινε ζωῆς αἰωνίου. ἄξιον οὖν ἦν τοῖς 5 a / / ς μαθηταῖς φόβου παντὸς, εἰ καὶ ὁ χρήματα | κεκτημένος καὶ ὁ f. 335 a a 7 > Σ τῶν παθῶν ἔγκυος ὧν ἐπλούτουν, « μὴ; καὶ αὐτοὶ παραπλη- / > ’ a A n σίως ἀπελασθήσονται ovpavav’ ἀπαθῶν yap καὶ καθαρῶν a ς ψυχών ἐστὶν ἡ σωτηρία. ¢ 5 Me x 27 21. Ὃ δὲ κύριος ἀποκρίνεται διότι Τὸ ἐν ἀνθρώ- το LO lf ὃ \ θ a / \ A / ποις aouvaTov, δυνατὸν θεῳ. πάλιν καὶ τοῦτο μεγάλης / / ’ ¢ a σοφίας μεστόν ἐστιν, ὅτι καθ᾽ αὑτὸν μὲν ἀσκῶν καὶ δια- ΄ 3, , ΕἸΣ » Ν ’ , ΩΝ Ν πονούμενος ἀπάθειαν ἀνθρωπος οὐδὲν ἀνύει, ἐὰν δὲ γένηται δῆλος ὑπερεπιθυμῶν τούτου καὶ διεσπουδακὼς, τῇ προσθήκῃ a a / τῆς παρὰ θεοῦ δυνάμεως Tepryivetar’ βουλομέναις μὲν yap = mn lal Ὁ an , lal “Ὁ ταῖς ψυχαῖς ὁ θεὸς συνεπιπνεῖ, εἰ δὲ ἀποσταῖεν τῆς προ- θυμίας, καὶ τὸ δοθὲν ἐκ θεοῦ πνεῦμα συνεστάλη" τὸ μὲν γὰρ ἄκοντα few ἐστὶ βιαζομέν ) δὲ αὐ : ζο- ' ς σῴζειν ἐστὶ βιαζομένου, τὸ δὲ αἱρουμένους χαριζο / 5 ‘ nr / \ , 5 \ Ὁ μένου. οὐδὲ τῶν καθευδόντων καὶ βλακευόντων ἐστὶν ἡ cf. Mtxil2 βασιλεία τοῦ θεοῦ, ἀλλ᾽ οἱ βιασταὶ ἁρπάζουσιν αὐτήν" 20 es \ / / \ \ / \ \ a αὕτη yap μόνον Bia καλὴ, θεὸν βιάσασθαι καὶ παρὰ θεοῦ ζωὴν ἁρπάσαι, 6 δὲ γνοὺς τοὺς βεβαίως, μᾶλλον δὲ βιαίως 2 ἠνδρομολογὴμένοι 7 --μὴ-- addidit J. Β. Mayor 8 sq. ἀπαθῶν--- σωτηρία] Parall. Vat. et Scor. 570 Paris f. 2238: Ant. Mel. 149 (cum lemmate evaryplov) om. yap Parall. Ant. 9 om. ψυχῶν Ant. 15—17 βουλομέναι---- συνεστάλη] Leontius Vat. Gr. 1553 f. 56: Coisl. f. 252*: Parall. Vat. et Scor. 315 et 684 Paris f. 325° 15 om. yap Coisl. Vat. Scor. (utr. loc.) Paris 16 ὁ θεὸς ante ταῖς Leont, Coisl. Parall: edd. omn. ψυχαῖς] pr. ἡμετέραις Leont. Coisl. Vat. Scor. 684 ἐμπνεῖ Coisl. ἀποστῆεν Scor. 684 ἀποστεεν Paris 17 θεοῦ] pr. τοῦ Vat. Scor. 315 συνεστάλει Paris (ει ex nfactum) 17,18 τὸ μὲν ---χαριζομένου] Leontius Vat. Gr. 1553 f.56 17 om. γὰρ Leont. 18 ἐστὶν Leont. 19 p. 16—2 p. 17 οὐδὲ---ἡττώμενος] Coisl. f. 133>. Parall. Vat. et Scor. 383, 612 et 712 Rup. f. 126° et f. 212 Paris f. 98> et f. 8088 19 οὐδὲ] οὐ Coisl. et Parall: edd. omn (sed Rup. 212” οὕτω καθεζόν- Tw) καὶ] -- τῶν Rup. 126> Paris 98> βλακευομένων Scor. 612 Rup. 126° 212» om. ἐστὶν Coisl. Vat. Scor. 383, 712 Paris 98» 20 ἀλλ᾽ οἱ] ἄλλοι Paris 98> 21 μόνον] μόνη Vat. Scor. 383 μόνη 4 Coisl. Vat. Scor. 612, 712 Rup. 126> 2120 Paris 98> 3634 καλὴ] καλεῖ Paris 98 βιάζεσθαι Vat. 712 θεοῦ] θεῷ Scor. 383 22 βιαίους (βιαίως Scor. 712 Paris 8085) μᾶλλον δὲ (om. δὲ Paris 8688) βεβαίως Vat. 612, 712 Scor. 712 Rup. 212» Paris 363° QUIS DIVES SALVETUR. 17 » 7 ͵ \ 5S Fe / \ « \ \ ἀντεχομένους συνεχώρησεν καὶ εἶξεν" χαίρει yap ὁ θεὸς Ta rf U / > Cy / τοιαῦτα ἡττώμενος. τουγάρτοι τούτων ἀκούσας ὁ μακάριος Tlé ¢ ᾽ λ, \ ¢ εἰ / « A a 0 a ἔτρος, ὁ ἐκλεκτὸς, ὁ ἐξαίρετος, ὁ πρῶτος τῶν μαθητῶν, Ν e lal / ς Ν; lal / ὑπὲρ οὗ μόνου Kal ἑαυτοῦ τὸν φόρον ὃ σωτὴρ ἐκτελεῖ, ταχέως “ \ / \ , ᾿ \ / δὲ ς a 5 ἥρπασε Kai συνέβαλε Tov λόγον καὶ TL φησιν; ε μεῖς ᾽ iy , \ J / ΄ \ \ / > ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι. Ta δὲ Ἰ]άντα εἰ \ \ , an μὲν τὰ κτήματα τὰ ἑαυτοῦ λέγει, τέσσαρας ὀβολοὺς ἴσως Ν fa) / Ν , \ / , / «τὸ» τοῦ λόγου καταλιπὼν μεγαλύνεται, καὶ τούτων ἀνταξίαν » / ΩΝ , ἣν / Ὁ » “Ὁ - > \ “ ἀποφαίνων ἂν λάθοι τὴν βασιλείαν τῶν οὐρανῶν" εἰ δὲ, ἅπερ yj fal / \ \ 10 ἄχρι νῦν λέγομεν, TA παλαιὰ νοητὰ κτήματα Kal ψυχικὰ , 2 / if 5 a νοσήματα ἀπορρίψαντες ἕπονται κατ᾽ ἴχνος τοῦ διδασκάλου, lal , x 7 lal r TOUT ἂν ἅπτοιτο ἤδη τοῖς ἐν οὐρανοῖς ἐγγραφησομένοις. “ - a an οὕτως γὰρ ἀκολουθεῖν «ἔνι» ὄντως τῷ σωτῆρι ἀναμαρτη- / ἊΝ / \ / , σίαν καὶ τελειότητα τὴν ἐκείνου μετερχόμενον, καὶ πρὸς ἮΝ / ΄ a 15 ἐκεῖνον ὥσπερ κάτοπτρον κοσμοῦντα καὶ ῥυθμίζοντα τὴν \ \ ΄ τ ,ὔ Zi ψυχὴν καὶ πάντα διὰ πάντων ὁμοίως διατιθέντα. >) ral r ἃ > fol 948 22. ᾿Αποκριθεὶς δὲ ᾿Ιησοῦς ᾿Αμὴν ὑμῖν λέγω, ὃς ἂν ἀφῇ Ν Ὁ \ fal \ > \ \ / “ ’ fal Ta ἴδια καὶ γονεῖς καὶ ἀδελφοὺς Kal χρήματα ἕνεκεν ἐμοῦ | . Lal ’ f. 336" καὶ ἕνεκεν τοῦ εὐαγγελίου, ἀπολήψεται ἑκατονταπλασί- > \ \ “ 2» [ a bd / ἐν Ν ” 20 ova. ἀλλὰ μηδὲ τοῦθ᾽ ἡμᾶς ἐπιταρασσέτω, μηδὲ TO ἔτι / / fal “-“ n / τούτου σκληρότερον ἀλλαχοῦ ταῖς φωναῖς ἐξενηνεγμένον᾽ «Ὁ a fi / lal 7 Os οὐ μισεῖ πατέρα καὶ μητέρα καὶ παῖδας, προσέτι δὲ καὶ \ la yy > ’ τὴν ἑαυτοῦ ψυχὴν, ἐμὸς μαθητὴς εἶναι ov δύναται. οὐ yap > lal nr > \ a / € a εἰσηγεῖται μῖσος καὶ διάλυσιν ἀπὸ τῶν φιλτάτων ὁ τῆς > / \ « ‘ an lal 25 εἰρήνης θεὸς, 6 ye καὶ τοὺς ἐχθροὺς ἀγαπᾷν παραινῶν. εἰ \ \ > \ > / > > ’ > / δὲ τοὺς ἐχθροὺς ἀγαπητέον, ἀνάλογον ἀπ᾽ ἐκείνων ἀνιόντι \ \ , / Xv \ 7 καὶ TOUS ἐγγυτάτω γένους" ἢ εἰ μισητέον τοὺς πρὸς αἵματος, a c πολὺ μᾶλλον τοὺς ἐχθροὺς προβάλλεσθαι κατιὼν ὁ λόγος ͵ “ 5. / ᾽ “- » fd ae e , διδάσκει, ὥστ᾽ ἀλλήλους ἀναιροῦντες ἐλέγχοιντ᾽ ἂν οἱ λόγοι. , ’ ΟΣ » r ~~ 9 \ ’ \ \ a 5 fal , 30 ἀλλ᾽ οὐδ᾽ ἀναιροῦσιν οὐδ᾽ ἐγγὺς, ἀπὸ yap τῆς αὐτῆς γνώμης / a » aA ¢ / a καὶ διαθέσεως Kal ἐπὶ τῷ αὐτῷ ὅρῳ πατέρα μισοίη τις ἂν \ > a ¢ ’ ἐχθρὸν ἀγαπῶν, ὁ μήτε ἐχθρὸν ἀμυνόμενος, μήτε πατέρα lal / , \ tal / Χριστοῦ πλέον αἰδούμενος. ἐν ἐκείνῳ μὲν yap TO λόγῳ 1 συνεχώρησε Vat. Scor. 383 Rup. 126» 212° om. καὶ S εἶξε Vat. 383, 612 Rup. 126” 2120 citev ex ἦξεν factum Coisl. ἦξεν Secor. ubique om. ὁ θεὸς Vat. ὅσον. 712 8 -«-τὸ-- addidit Segaar 9 ἅπερ] ad marg. additum a pr. man. 10 νοητὰ] forsitan legendum ἀνόητα J. B. Mayor 13 <ém> addidi 15 κοσμῶντα 31 ἐπὶ τὸ αὐτὸ ὁρῶν J. B. Mayor B. 2 ef. Mt xvii 27 Mc x 28 ef. He xii 23 Me x 29 Le xiv 26 ef. Mt v 44; Le vi 27, 35 18 CLEMENT OF ALEXANDRIA. a , / , \ \ \ \ μῖσος ἐκκόπτει Kal κακοποιίαν, ἐν τούτῳ δὲ THY πρὸς τὰ \ ΄ ’ fa) σύντροφα δυσωπίαν, εἰ βλάπτοι πρὸς σωτηρίαν. εἰ γοῦν v v ἣν \ x e\ * 2 \ \ , a ἄθεος εἴη τινὶ πατὴρ ἢ vids ἢ ἀδελφὸς, Kal κώλυμα τῆς πίστεως γένοιτο καὶ ἐμπόδιον τῆς ἄνω ζωῆς, τούτῳ μὴ συμ- / x «ς / > \ \ \ > , \ φερέσθω μηδὲ ὁμονοείτω, ἀλλὰ τὴν σαρκικὴν οἰκειότητα διὰ 5 τὴν πνευματικὴν ἔχθραν διαλυσάτω. ὃ / 3 \ lal c 23. Νόμισον εἶναι τὸ πρᾶγμα διαδικασίαν. ὁ μὲν πατήρ , \ / "5 , ” ὟΝ σοι δοκείτω παρεστὼς λέγειν" ᾿Ιϊγώ σε ἔσπειρα καὶ ἔθρεψα, > , \ , \ \ , a a CAP * ἀκολούθει μοι Kal συναδίκει καὶ μὴ πείθου TO Χριστοῦ νόμῳ \ ε “ x » ΄ 7 \ \ a καὶ ὁπόσα av εἴποι βλάσφημος ἄνθρωπος καὶ νεκρὸς TH 10 ms ΄ ἘΠΕῚ, \ oo n a Pon) , ᾽ , cf.1Pei3 φύσει. ἑτέρωθεν δὲ ἄκουε τοῦ σωτῆρος" “Eyw σε ἀνεγέννησα κακῶς ὑπὸ κόσμου πρὸς θάνατον γεγεννημένον, ἠλευθέρωσα, ἰασάμην, ἐλυτρωσάμην" ἐγώ σοι παρέξω ζωὴν ἄπαυστον, id , / an lal cf. Inxiv8f; αἰώνιον, ὑπερκόσμιον ἐγώ σοι δείξω θεοῦ πατρὸς ἀγαθοῦ Mt xxiii 9 \ Α ; τ = = Ἢ οἱ Mt viii22; πρόσωπον" μὴ κάλει σεαυτῷ πατέρα ἐπὶ γῆς" οἱ νεκροὶ τοὺς 15 Le ix 60 \ , \ , > , > , , 'b νεκροὺς θαπτέτωσαν, σὺ δέ μοι ἀκολούθει, | ἀνάξω yap σε f. 336 aa ’ ’ ͵ ᾽ 7 \ Ε / ’ a “Ὁ / 5) 1Coii9 εἰς ἀνάπαυσιν ἀρρήτων καὶ ἀλέκτων ἀγαθῶν, ἃ μήτε ὀφθαλ- \ 3 Uy 3 wv / > \ / > ,ὔ > / μὸς εἶδε, μήτε οὖς ἤκουσε, μήτε ἐπὶ καρδίαν ἀνθρώπων ἀνέβη, Ο 5 “Ὁ > fa) v , Ν 8 lal e/ e 1Peil2 εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι, Kal ἰδεῖν ἅπερ ἡτοί- “- \ a fal \ μασεν ὁ θεὸς τοῖς ἁγίοις ἀγαθὰ καὶ τοῖς φιλοῦσιν αὐτὸν 20 cf.In νἱ ὅ01 τέκνοις. ἐγώ σου τροφεὺς ἄρτον ἐμαυτὸν διδοὺς, οὗ γευσά- > \ Μ, lal , / \ / » ¢ μενος οὐδεὶς ἔτι πεῖραν θανάτου λαμβάνει, καὶ πόμα καθ᾽ ἡ- , ᾽ \ ? Wee ay EN , ς , μέραν ἐνδιδοὺς ἀθανασίας" ἐγὼ διδάσκαλος ὑπερουρανίων A Ν \ t ΄ παιδευμάτων: ὑπὲρ σοῦ πρὸς τὸν θάνατον διηγωνισάμην, καὶ ἃ 14 \ al τὸν σὸν ἐξέτισα θάνωτον, ὃν ὠφειλες ἐπὶ τοῖς προημαρτὴ- 25 a / ve a / μένοις καὶ TH πρὸς θεὸν ἀπιστίᾳ. τούτων τῶν λόγων ἑκατέ- , «ς Ν “Ὁ δί \ Ν fol ρωθεν διακούσας ὑπὲρ σεαυτοῦ δίκασον, καὶ τὴν ψῆφον a a iy an 2 x v4 s Ἀ ἀνένεγκε τῇ σαυτοῦ σωτηρίᾳ. κἂν ἀδελφὸς ὅμοια λέγῃ κἂν > ν᾿ a δ \ \ τέκνον κἂν γυνὴ κἂν ὁστισοῦν, πρὸ πάντων ἐν σοὶ Χριστὸς 949 lal “ \ ὁ νικῶν ἔστω" ὑπὲρ σοῦ yap ἀγωνίζεται. 30 , \ lal / b) , 3 / 24, Avvaca καὶ τῶν χρημάτων ἐπίπροσθεν εἶναι; ppa- \ n / e / » σον, καὶ οὐκ ἀπάγει σε Χριστὸς τῆς κτήσεως, ὁ κύριος οὐ a lal « td ’ a δ > φθονεῖ. ἀλλ᾽ ὁρᾷς σεαυτὸν ἡττώμενον UT αὐτῶν Kal ava- , Vv e/ / > ‘ ἐς x «ς cf. Mtv29 τρεπόμενον; ἄφες, ῥίψον, μίσησον, ἀπόταξαι, puye’ κἂν ὁ f / ͵ ἢ ΕΣ it δεξιός σου ὀφθαλμὸς σκανδαλίζῃ σε, ταχέως ἔκκοψον αὐτόν" 35 8 ἔσπειρα] ad marg. additum a pr. manu 10 ὁπόσα (H. Jackson)] ὅτι ὅσα 17 ἀνάπαυσιν] Segaar ἀπόλαυσιν coniecit 91 εἶναι ;] εἶναι" 31, 32 φράσον] forsitan legendum φθάσον (i.e. φθάσας ποίησον) J. B. Mayor tn 10 f. 3379 - σι 30 QUIS DIVES SALVETUR. 19 / “ e / \ fot Ἐς αἱρετώτερον ἑτεροφθάλμῳ βασιλεία θεοῦ ἢ ὁλοκλήρῳ TO πῦρ nN a \ a ε \ , fir AK \ κἂν χεὶρ Kav ποὺς Kav ἡ ψυχὴ, μίσησον αὐτήν ἂν γὰρ fal lal fal / ἐνταῦθα ἀπόληται ὑπὲρ Χριστοῦ «ἐκεῖ σωθήσεται». ~ a \ \ « / 25. Ταύτης δὲ ὁμοίως ἔχεται τῆς γνώμης Kal TO ἕπὸό- fal a a \ / bs pevov’ Nov δὲ ἐν τῷ καιρῷ τούτῳ ἀγροὺς καὶ χρήματα Kal se, \ ᾽ \ ” \ a e ” οἰκίας καὶ ἀδελφοὺς ἔχειν μετὰ διωγμῶν εἷς που. οὔτε > , Ν \ yap ἀχρημάτους οὔτε ἀνεστίους οὔτε ἀναδέλφους ἐπὶ τὴν \ Lal > \ Ἂ / “ / ᾽ 3. τὰ , ζωὴν καλεῖ: ἐπεὶ καὶ πλουσίους κέκληκεν, GAN ὃν τρόπον ΄ \ ᾽ \ ᾿ 5. ΠΝ “ , προειρήκαμεν, καὶ ἀδελφοὺς κατ᾽ αὐτὸν, ὥσπερ Lletpov μετὰ ᾿Ανδρέου καὶ ᾿Ιάκωβον μετὰ ᾿Ιωάννου, τοὺς Ζεβεδαίου fal > n 3 ἢ fal Ν παῖδας, ἀλλ᾽ ὁμονοοῦντας ἀλλήλοις τε καὶ Χριστῷ" τὸ δὲ A “ 5 μετὰ διωγμῶν ταῦτα ἕκαστα ἔχειν ἀποδοκιμάζει. διωγμὸς ‘ ξ / ” / a ? / ΩΝ eed δὲ, ὁ μέν τις ἔξωθεν περιγίνεται, τῶν ἀνθρώπων ἢ Ou ἔχθραν ἡ , ἡ / ν᾿ ’ \ ἢ διὰ φθόνον ἢ διὰ φιλοκέρδειαν ἢ Kat’ ἐνέργειαν διαβολικὴν ν \ ? , ae ἧς \ ͵ » , ᾽ τοὺς πιστοὺς ἐλαυνόντων" ὁ δὲ χαλεπώτατος ἔνδοθέν ἐστι διωγμὸς ἐξ αὐτῆς ἑκάστῳ τῆς ψυχῆς προπεμπόμενος λυμαι- / id b a ¢ A νομένης ὑπὸ ἐπιθυμιῶν ἀθέων καὶ ἡδονῶν ποικίλων καὶ lal 5 / φαύλων ἐλπίδων καὶ φθαρτῶν ὀνειροπολημάτων, ὅταν, ἀεὶ -“ . Ν nn ς ‘ Ψ τῶν πλειόνων ὀρεγομένη καὶ λυσσῶσα ὑπὸ ἀγρίων ἐρώτων Ν / ΩΝ a ip. καὶ φλεγομένη, καθάπερ κέντροις ἢ μύωψι τοῖς προκειμένοις a / \ \ , αὐτῇ πάθεσιν ἐξαιμάσσηται πρὸς σπουδὰς μανιώδεις καὶ an , fal / ¢ ζωῆς ἀπόγνωσιν καὶ θεοῦ καταφρόνησιν. οὗτος ὁ διωγμὸς a c βαρύτερος καὶ χαλεπώτερος, ἔνδοθεν ὁρμώμενος, ἀεὶ συνὼν, AY IO\ 2 ire ͵ , 5 \ \ ᾽ \ ἢ ὃν οὐδὲ ἐκφυγεῖν ὁ διωκόμενος δύναται τὸν γὰρ ἐχθρὸν ἐν A UY fal ce / ἑαυτῷ περιάγει πανταχοῦ. οὕτω καὶ πύρωσις, ἡ μὲν ἔξωθεν / / / ¢ \ ἊΣ / προσπίπτουσα δοκιμασίαν κατεργάζεται, ἡ δὲ ἔνδοθεν θάνα- ς ‘ ΄ τον διαπράσσεται' καὶ πόλεμος, ὁ μὲν ἐπακτὸς ῥᾳδίως , ¢ a “ / , “- καταλύεται, ὁ δὲ ἐν τῇ ψυχῇ μέχρι θανάτου παραμετρεῖται. μετὰ διωγμοῦ τοιούτου πλοῦτον ἐὰν ἔχης τὸν αἰσθητὸν, κἂν γ᾽ \ \ \ “ Ν A ») > / , ἀδελφοὺς τοὺς πρὸς αἵματος καὶ τὰ ἀλλα ἐνέχυρα, καταλύπε ls Lal / “a τὴν τούτων παγκτησίαν τὴν ἐπὶ κακῷ, εἰρήνην σεαυτῷ Tapa- ΄ a a > / ἊΝ \ axes, ἐλευθερώθητι διωγμοῦ μακροῦ, ἀποστράφηθι πρὸς τὸ εὐαγγέλιον ἀπ᾽ ἐκείνων, ἑλοῦ τὸν σωτῆρα πρὸ πάντων, τὸν τῆς σῆς συνήγορον καὶ παράκλητον ψυχῆς, τὸν τῆς ἀπείρου 3 <éxel σωθήσεται:- addidit Segaar 6 οἵ, 8 4 7 dvadé\pous] forsitan μόνους addendum est, J. B. Mayor 14 φιλοκερδίαν 16, 17 λοιμαινομένης 20 μοίωψι 27 διαταράσσεται (Ghisler διαπράττεται) 29 τοιούτου (Ghisler)] τοιοῦτον 2—2 ef. Le xiv 26 ef. Me viii 35 Me x 30 ef. 1 Co iii 13 2 Co iv 18 Me x 30 Mex 3l Me x 25 20 CLEMENT OF ALEXANDRIA. , lal \ Ν / , \ \ \ πρύτανιν ζωῆς. τὰ yap βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ , 27 Σ ee) \ a , ͵ > 7 βλεπόμενα aiwvia’ καὶ ἐν μὲν τῷ παρόντι χρόνῳ ὠκύμορα Nee? / Ε \ a >? ΄ hs. le καὶ ἀβέβαια, ἐν δὲ τῷ ἐρχομένῳ ζωή ἐστιν αἰώνιος. 20. "ἔσονται οἱ πρῶτοι ἔσχατοι καὶ οἱ ἔσχατοι πρῶτοι. ro) fg \ \ ¢ τοῦτο πολύχουν μέν ἐστι | KATA τὴν ὑπόνοιαν Kal TOV σαφη- \ A / a νισμὸν, οὐ μὴν ἔν ye τῷ παρόντι THY ζήτησιν ἀπαιτεῖ" ov AS U ἘΠ \ \ J 5 ᾽ € “ Ν yap μονον ρέπει πρὸς τοὺς πολυκτήμονας, αλλ απλώς πρὸς / 9 ἅπαντας ἀνθρώπους τοὺς πίστει καθάπαξ ἑαυτοὺς ἐπιδι- / f a “ δόντας. ὥστε τοῦτο μὲν ἀνακείσθω τὰ viv" τὸ δέ γε προ- / ε -“ 5 / wd A / κείμενον ἡμῖν οἶμαι μηδέν TL ἀδεέστερον τῆς ἐπαγγελίας a / δεδεῖχθαι, ὅτι τοὺς πλουσίους οὐδένα τρόπον ὁ σωτὴρ KAT av- , \ a \ n > TOV γε τὸν πλοῦτον καὶ THY περιβολὴν τῆς κτήσεως ἀπο- / ’ ’ “ κέκλεικεν, οὐδ᾽ αὐτοῖς ἀποτετάφρευκεν τὴν σωτηρίαν, εἴγε / a a a an δύναιντο καὶ βούλοιντο ὑποκύπτειν TOD θεοῦ ταῖς ἐντολαῖς, a A a \ καὶ τῶν προσκαίρων προτιμῷεν THY ἑαυτῶν ζωὴν, καὶ βλέ- ποιεν πρὸς τὸν κύριον ἀτενεῖ τῷ βλέμματι, καθάπερ εἰς >’ la) / la) / / / ΄ ἀγαθοῦ κυβερνήτου νεῦμα δεδορκότες, τί βούλεται, τί προσ- “ a 7 la) τάσσει, TL σημαίνει, TL δίδωσι τοῖς αὐτοῦ ναύταις TO σύν- rn \ / f / \ Onua, ποῦ καὶ πόθεν τὸν ὅρμον ἐπαγγέλλεται. τί γὰρ a > fal ἀδικεῖ TLS, εἰ προσέχων THY γνώμην Kal φειδόμενος πρὸ τῆς / ς \ nv \ a πίστεως βίον ἱκανὸν συνεχέξατο ; ἢ καὶ «τὸ» τούτου μᾶλλον SIF ’ ’ \ ¢ \ an a a \ \ / ἀνέγκλητον, εἰ εὐθὺς ὑπὸ τοῦ θεοῦ τοῦ THY ψυχὴν νέμοντος τὰ ’ εἰς οἶκον τοιούτων ἀνθρώπων εἰσῳκίσθη καὶ γένος ἀμφι- a / a \ tal / la) λαφὲς, τοῖς χρήμασιν ἰσχῦον Kal τῷ πλούτῳ κρατοῦν ; εἰ Ν \ \ » , > ἐᾷ 7 5 / lal yap διὰ THY ἀκούσιον ἐν πλούτῳ γένεσιν ἀπελήλαται ζωῆς, lal la) Ἂς la) / a \ ἀδικεῖται μᾶλλον ὑπὸ τοῦ γειναμένου θεοῦ, πρροσκαίρου μὲν e / 2 Jee / \ fol > ΄ ἡδυπαθείας κατηξιωμένος, aidiov δὲ ζωῆς ἀπεστερημένος. bl δ “ an a b] las / \ τί δ᾽ ὅλως πλοῦτον ἐχρῆν ἐκ γῆς ἀνατεῖλαί ποτε, εἰ χορηγὸς Ν / , > / > ’ ’ / / 2 ΄ καὶ πρόξενός ἐστι θανάτου ; ἀλλ᾽ εἰ δύναταί τις ἐνδοτέρω a / / A / \ / an TOV ὑπαρχόντων κάμπτειν τῆς ἐξουσίας καὶ μέτρια φρονεῖν a an \ x ᾽ a καὶ σωφρονεῖν καὶ θεὸν μόνον ζητεῖν καὶ θεὸν ἀναπνεῖν καὶ a / a θεῷ συμπολιτεύεσθαι, πτωχὸς οὗτος παρέστηκε ταῖς ἐντο- A / " ig \ / Nais, ἐλεύθερος, ἀήττητος, ἄνοσος, ἄτρωτος UTO χρημάτων" an Ἂς / ’ / Δ ς εἰ δὲ μὴ, θᾶττον κάμηλος διὰ βελόνης εἰσελεύσεται ἢ ὁ lal / 5 x Xi / nr a / τοιοῦτος πλούσιος | ἐπὶ τὴν βασιλείαν TOD θεοῦ παρελεύσεται. 950 f. 337° 10 20 25 30 f, 338* 3 ζωήν (cf. 8 4) 21 <70> addidit Ghisler 26 γειναμένου (Ghisler)] γινομένου 30 τῆς ἐξουσίας] forsitan glossema ad τῶν ὑπαρχόντων, J. Β. Mayor QUIS DIVES SALVETUR. 21 / © io \ ¢ / id / \ A σημαινέτω μὲν οὖν TL καὶ ὑψηλότερον ἡ κάμηλος διὰ στενῆς cl. Mt vii 14 ὃ lal \ 6 / 0 / \ / d > a ὁδοῦ καὶ τεθλιμμένης φθάνουσα τὸν πλούσιον, ὅπερ ἐν TH \ » lal / / a fol περὶ ἀρχῶν καὶ θεολογίας ἐξηγήσει μυστήριον τοῦ σωτῆρος / lal \ > \ / 4 ὑπάρχει μαθεῖν. (27.) οὐ μὴν ἀλλὰ TO γε φαινόμενον lal ὃ ἴω fel te 5 πρῶτον καὶ δι’ ὃ λέλεκται τῆς παραβολῆς παρεχέσθω. διδασκέτω τοὺς εὐποροῦντας ὡς οὐκ ἀμελητέον τῆς ἑαυτῶν σωτηρίας ὡς ἤδη προκατεγνωσμένους, οὐδὲ καταποντιστέον OF 9. / \ a ᾽ \ / ¢ a a b] ΄ 951 αὖ πάλιν τὸν πλοῦτον οὐδὲ καταδικαστέον ὡς τῆς ζωῆς ἐπί- \ / > δὰ / / / »\ a βουλον καὶ πολέμιον, ἀλλὰ μαθητέον τίνα τρόπον Kal TOS 10 πλούτῳ χρηστέον καὶ τὴν ζωὴν κτητέον. ἐπειδὴ γὰρ οὔτε > \ > / / [7 cal \ ” ΓῚ \ ἐκ παντὸς ἀπόλλυταί TLS, OTL πλουτεῖ δεδιὼς, οὔτε EX παντὸς a / Ὁ / σῴζεται θαρρῶν καὶ πιστεύων ws σωθήσεται, φέρε σκεπτέον ow \ , mie \ r A x \ ἤντινα THY ἐλπίδα αὐτοῖς ὁ σωτὴρ ὑπογράφει, Kal πῶς ἂν TO μὲν ἀνέλπιστον ἐχέγγυον γένοιτο, τὸ δὲ ἐλπισθὲν εἰς κτῆσιν / 15 ἀφίκοιτο. 9 ξ , / A 27. Φησὶν οὖν ὁ διδάσκαλος, Tis ἡ μεγίστη τῶν ἐντο- rn / “ / ie \ / ty λῶν ἠρωτημένος" ᾿Αγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης Me xii30 “ a ¢ lal / THs ψυχῆς σου καὶ ἐξ ὅλης τῆς δυνάμεώς σου ταύτης ͵ > \ 5 \ ΄ Say \ \ μείζω μηδεμίαν ἐντολὴν εἶναι, Kal μάλα εἰκότως Kal γὰρ ἴω / r ‘ 10 καὶ περὶ τοῦ πρώτου Kal περὶ τοῦ μεγίστου παρήγγελται, an aA an \ Chun ᾽ ᾿ αὐτοῦ τοῦ θεοῦ πατρὸς ἡμῶν, δι οὗ καὶ γέγονε καὶ ἔστι οἵ. Ro xi 36 / > a \ I τὰ πάντα, καὶ εἰς ὃν TA σῳζόμενα πάλιν ἐπανέρχεται. ὑπὸ ,’ / / fal / τούτου τοίνυν προαγαπηθέντας Kai τοῦ γενέσθαι τυχόντας ° Yi / > οὐχ ὅσιον ἄλλο TL πρεσβύτερον ἄγειν καὶ τιμιώτερον, EK- τ on τίνοντας μόνην THY χάριν ταύτην μικρὰν ἐπὶ μεγίστοις, ἄλλο δὲ μηδοτιοῦν ἔχοντας ἀνενδεεῖ καὶ τελείῳ θεῷ πρὸς ἀμοιβὴν ἐπινοῆσαι, αὐτὸ δὲ τὸ ἀγαπᾷν τὸν πατέρα εἰς οἰκείαν ἰσχὺν καὶ δύναμιν ἀφθαρσίας κομιζομένους: ὅσον γὰρ ἀγαπᾷ τις θεὸν, τοσούτῳ καὶ πλέον ἐνδοτέρω τοῦ θεοῦ παραδύεται. 30 28, Δευτέραν δὲ τάξει καὶ οὐδέν τι μικροτέραν ταύτης εἶναι λέγει τό ᾿Αγαπήσεις τὸν πλησίον σου ὡς σεαυτόν᾽ Le χ 97, 2 οὐκοῦν τὸν θεὸν ὑπὲρ σεαυτόν. πυνθανομένου δὲ τοῦ προσ- f. 338” διαϊλεγομένου τίς ἐστιν πλησίον; οὐ τὸν αὐτὸν τρόπον ᾿Ιουδαίοις προωρίσατο τὸν πρὸς αἵματος οὐδὲ τὸν πολίτην 35 οὐδὲ τὸν προσήλυτον οὐδὲ τὸν ὁμοίως περιτετμημένον οὐδὲ φθάνουσαν 2, 3 τῇ περὶ ἀρχῶν κτὲ] οἵ. Zahn, Forschungen iii. 38 ὃ διὸ 8 οὐδὲ (J. Β. Mayor)] οὔτε 19 μείζων 24 ἀλλ᾽ ὅτι 24, 25 ἐκτείνοντες ef. Le x 80 ff οἵ, Eph vil2 cf. Mt iii 10; Le iii 9 οἵ, Didache §9 ef. He 114; Eph iii 10 cf. Ro viii 19 ff Mt vii 21 Pape CLEMENT OF ALEXANDRIA. \ πως \ > a / / 5 \ ” TOV ἑνὶ καὶ ταὐτῷ νόμῳ χρώμενον: ἀλλὰ ἄνωθεν κατα- β ΄ ᾿ Ν ail rr v a >. / \ ’ Ἶ \ \ αἴνων ἀπὸ ᾿Ιερουσαλὴμ ἄγει τῷ λόγῳ τινὰ εἰς ᾿Ιεριχὼ, καὶ fol \ lal , τοῦτον δείκνυσιν ὑπὸ λῃστῶν συγκεκεντημένον, ἐρριμμένον «ς an a .ς a , ἡμιθνῆτα ἐπὶ τῆς ὁδοῦ, ὑπὸ ἱερέως παροδευόμενον, ὑπὸ Λευίτου παρορώμενον, ὑπὸ δὲ τοῦ Σαμαρείτου τοῦ ἐξωνει- , \ 7 i ἃ v4 δισμένου καὶ ἀφωρισμένου κατελεούμενον, ὃς οὐχὶ KATA τύχην εξ 3) a an ’ e e € ὡς ἐκεῖνοι παρῆλθον, ἀλλ᾽ ἧκε TUVETKEVATMEVOS ὧν ὁ κιν- / lal 5 a δυνεύων ἐδεῖτο, οἶνον, ἔλαιον, ἐπιδέσμους, κτῆνος, μισθὸν a a Ν \ Yj τῷ πανδοχεῖ, τὸν μὲν ἤδη διδόμενον, τὸν δὲ προσυπισχνού- / 4 a μενον. Τίς, ἔφη, τούτων γέγονε πλησίον τῷ τὰ δεινὰ πα- , A \ ’ / ο θόντι; τοῦ δὲ ἀποκριναμένου ὅτι ‘O τὸν ἔλεον πρὸς αὐτὸν ἢ ΄ὕ A \ \ , 3 A ἐπιδειξάμενος" Kal σὺ τοίνυν πορευθεὶς οὕτω Toler’ ὡς τῆς Ψ Γ ἀγάπης βλαστανούσης εὐποιίαν. ’ > , \ > - lal 29. “Ev ἀμφοτέραις μὲν οὖν ταῖς ἐντολαῖς ἀγάπην εἰση- lal , >] ᾽ δ -“ Ὁ γεῖται, τάξει δ᾽ αὐτὴν διήρηκε, καὶ ὅπου μὲν τὰ πρωτεῖα τῆς , , ᾽ “ lal A“ C lal fal ἀγάπης ἀνάπτει τῷ θεῷ, ὅπου δὲ τὰ δευτερεῖα νέμει τῷ / 7 > oN 3 πλησίον. Tis δ᾽ av ἄλλος οὗτος εἴη πλὴν αὐτὸς ὁ σωτήρ; ἢ / lal (© lal , “Ὁ τίς μᾶλλον ἡμᾶς ἐλεήσας ἐκείνου, τοὺς ὑπὸ τῶν κοσμοκρα- a / ’ , an fal τόρων τοῦ σκότους ὀλίγου τεθανατωμένους τοῖς πολλοῖς / / ’ [4 ’ lal / > / € τραύμασι, φόβοις, ἐπιθυμίαις, ὀργαῖς, λύπαις, ἀπάταις, ἡδο- vais; τούτων δὲ τῶν τραυμάτων μόνος ἰατρὸς ᾿Ιησοῦς, ἐκ- , ” \ , , > a ς , \ κόπτων ἄρδην τὰ πάθη πρόρριζα, οὐχ ὥσπερ ὁ νόμος ψιλὰ x 3 , ‘ A Ὁ Ὁ τὰ αποτελέσματα, τοὺς καρποὺς τῶν πονηρῶν φυτών, ἀλλὰ , a \ / a τὴν ἀξίνην τὴν ἑαυτοῦ πρὸς Tas pias THs κακίας Tpoca- i id 3 - a ΄ lel yayov. οὗτος «ὁ; τὸν οἶνον, TO αἷμα τῆς ἀμπέλου τῆς ἣν b) ee 6 a ΕῚ \ \ / \ Ἂς > Δαβὶδ, ἐκχέας ἡμῶν ἐπὶ τὰς τετρωμένας ψυχὰς, τὸν ἐκ , \ of. \ ὌΝΟΝ / σπλάγχνων πατρὸς ἔλεον προσενεγκὼν | καὶ ἐπιδαψιλευόμε- e - \ a a , \ > vOS' οὗτος ὁ τοὺς τῆς ὑγείας καὶ σωτηρίας δεσμοὺς ἀλύτους > , δ᾽ τ ἢ , > , ς ® ς a ’ , ἐπιδείξας, ἀγάπην, πίστιν, ἐλππίδα᾽ οὗτος ὁ διακονεῖν ἀγγέ- x \ ᾽ \ \ ἐξ ΄ [4 a ’ ιξ Jar} rr ous Kal ἀρχὰς καὶ ἐξουσίας ἡμῖν ἐπιτάξας ἐπὶ μεγάλῳ A rt ’ ’ \ lol LU μισθῷ, διότι καὶ αὐτοὶ ἐλευθερωθήσονται ἀπὸ τῆς ματαιό- a \ > , lal / “Ὁ τητος τοῦ κόσμου παρὰ τὴν ἀποκάλυψιν τῆς δόξης τῶν CA "τὶ an an 5 > A \ A a, > a υἱῶν Tod θεοῦ. τοῦτον οὖν ἀγαπᾷν ἴσα χρὴ τῷ θεῷ" ἀγαπᾷ δὲ Χριστὸν ᾿Ιησοῦν ὁ τὸ θέλημα αὐτοῦ ποιῶν καὶ φυλάσ- Ιο 15 f, 339* 30 A a ς / , σων αὐτοῦ Tas ἐντολάς. Ov yap mas ὁ λέγων μοι Kupte 35 1, 2 forsitan legendum καταβαίνοντα 7 wy 22 πρόριζα 25 <0o> addidit Ghisler QUIS DIVES SALVETUR. 23 , ’ “ fal “ id κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, GAN ὁ lel \ / fal , ποιῶν τὸ θέλημα τοῦ πατρός pou’ καί: Ti με λέγετε Κύριε Le νὶ 46 , \ > ” Δ “ 2 Me Ἂ u “οἵ. Mt xiii κύριε, καὶ ov ποιεῖτε ἃ λέγω; καί “Tpels μακάριοι οἱ “} ia tal ἣ , / av , / ‘ lal eee ὁρῶντες καὶ ἀκούοντες ἃ μήτε δίκαιοι μήτε προφῆται, ἐὰν cf. Jn xiii 17 a “Ὁ / ποίητε a NEYO. σι ς lal i ® ¢ \ a 30. ΤΙρώτος μὲν οὖν οὗτός ἐστιν ὁ Χριστὸν ἀγαπῶν, ΄ id \ -“ δεύτερος δὲ ὁ τοὺς ἐκείνῳ πεπιστευκότας τιμῶν καὶ περιέ- «“ \ \ , a πων. ὃ yap ἄν τις εἰς μαθητὴν ἐργάσηται, τοῦτο εἰς ἑαυτὸν id ΄ ΄ \ a id »“ Lal fal ὁ κύριος ἐκδέχεται καὶ πᾶν ἑαυτοῦ ποιεῖται. Δεῦτε, οἱ εὐλο- Mt xxv 341 / fal / ΄ 10 YNMEVOL τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην [4 - ᾽ - ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου" ἐπείνασα γὰρ καὶ ’ / / Lal \ > / \ > / ‘ -“ ἐδώκατέ μοι φαγεῖν, καὶ ἐδίψησα καὶ ἐδώκατέ μοι πιεῖν, ΄ U / fh \ καὶ ξένος ἤμην καὶ συνηγάγετέ με, γυμνὸς ἤμην καὶ ἐνεδύ- Ul 5 / \ 5 / / > a wv σατέ pe, ἠσθένησα Kai ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην we / / > / a id / 15 καὶ ἤλθετε πρὸς μέ. τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι / Ξ / / yy “ \ > / NéyovTes’ Κύριε, πότε σε εἴδομεν πεινῶντα καὶ ἐθρέψαμεν, Ἂ a \ 5 , Ἶ \ ἴὃ / ΓΑ \ ἢ διψῶντα καὶ ἐποτίσαμεν; πότε δὲ εἴδομέν σε ξένον καὶ ν᾽ \ , Δ , συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν ; ἢ πότε σε εἴδομεν ’ n 4 ἡ & lj ἀσθενοῦντα Kai ἐπεσκεψάμεθα, ἢ ἐν φυλακῇ καὶ ἤλθομεν \ ΄ ᾽ \ ἊΝ \ 2 lal , A ’ \ / 20 πρὸς σέ; ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς" ᾿Αμὴν λέγω ξδ΄. ὃ 5:5 Ὁ ᾽ , κὺν YA a SEN fal a ὑμῖν, ep ὅσον ἐποιήσατε ἐνὶ τούτων τῶν ἀδελφῶν μου TOV , a / \ ἐλαχίστων, ἐμοὶ ἐποιήσατε. πάλιν ἐκ τῶν ἐναντίων τοὺς cf. Mt xxv a a a ͵ \ 41 ff f. 339” ταῦτα μὴ παρασχόντας αὐτοῖς | εἰς TO πῦρ ἐμβάλλει TO αἰώ- « ’ a x / \ 3 ane € «ς a νιον, WS αὐτῷ μὴ παρεσχηκότας. Kal ἀλλαχοῦ: O ὑμᾶς mtx 40 {2 Ca K€ - Ν ) \ 5 - 25 δεχόμενος ἐμὲ δέχεται, ὁ ὑμᾶς μὴ δεχόμενος ἐμὲ ἀθετεῖ. cf. Le x 16 / \ / \ / \ , \ , 31. Τούτους καὶ τέκνα καὶ παιδία καὶ νήπια καὶ φί- \ \ \ / / Nous ὀνομάζει καὶ μικροὺς ἐνθάδε ὡς πρὸς TO μέλλον ἄνω - a / CaN a A an 953 μέγεθος αὐτῶν, Μὴ καταφρονήσητε, λέγων, ἑνὸς τῶν μικρῶν Mt xviii 10 ν / \ τούτων᾽ τούτων yap οἱ ἄγγελοι διὰ παντὸς βλέπουσι TO aA an a ἌΣ ΒΑΕ ὦ \ oe 30 πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. Kal ἑτέρωθι: M7) Le xii32 lal ri i? “ \ ’ / id ‘ φοβεῖσθε, TO μικρὸν ποίμνιον" ὑμῖν yap ηὐδόκησεν ὁ πατὴρ Ὁ ‘ tal Led ὰὶ Ν \ \ παραδοῦναι τὴν βασιλείαν τῶν οὐρανῶν᾽ κατὰ τὰ αὐτὰ καὶ lal nr lal , ᾿ , J τοῦ μεγίστου ἐν γεννητοῖς γυναικῶν ᾿Ιωάννου τὸν ἐλάχιστον ef. ΜῈ xi 11; a τι τῇ Nie te ἐξ \ “Ὁ Vil 28 ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, τουτέστι τὸν ἑαυτοῦ μαθητὴν, U € / / Δ εἶναι μείζω λέγει" καὶ πάλιν δεχόμενος δίκαιον ἢ προ- Mtx4if “Δ f \ ᾽ ,ὕ \ φήτην εἰς ὄνομα δικαίου ἢ προφήτου Tov ἐκείνων μισθὸν ww σι 6 οὖν supra lin. additum a pr. manu 22 ἐλλαχίστων 33 ἐλλάχιστον Le xvi9 2 Co ix7 cf. 2 Co ix 6 Le vi 30 ef. Mt xxiii 15 24 CLEMENT OF ALEXANDRIA. ON / ς δὲ θ \ “ » » θ lal , ἡψεται, ὁ δὲ μαθητὴν ποτίσας εἰς ὄνομα μαθητοῦ ποτήριον ae \ A ay ψυχροῦ ὕδατος τὸν μισθὸν οὐκ ἀπολέσει. οὐκοῦν οὗτος μόνος ς \ 5) > , Ἐς \ 53 : , ε ὁ μισθὸς οὐκ ἀπολλύμενός ἐστι. καὶ αὖθις" ἸΠοιήσατε ἑαυ- lal / οἰ lal lal lal ’ td “4 “ > tf τοῖς φίλους ἐκ TOU μαμωνᾷ τῆς ἀδικίας, ἵνα, ὅταν ἐκλίπητε, / ¢ ἴω N / / δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς" φύσει μὲν ἅπασαν “Ὁ «“ / fal / Ὁ κτῆσιν, ἣν αὐτὸς τις ἐφ᾽ ἑαυτοῦ κέκτηται ὡς ἰδίαν οὖσαν \ a 9 καὶ οὐκ εἰς κοινὸν τοῖς δεομένοις κατατίθησιν, ἄδικον οὖσαν > , ἘΦ: \ , a > , 5. τ \ a , ἀποφαίνων" ἐκ δὲ ταύτης τῆς ἀδικίας ἐνὸν καὶ πρᾶγμα δί- ΄ an 7 a καιον ἐργάσασθαι καὶ σωτήριον, ἀναπαῦσαί τινα τῶν ἐχόν- των αἰώνιον σκηνὴν παρὰ τῷ πατρί. © if a ’ a 32. (31.) “Opa πρῶτον μὲν ws οὐκ ἀπαιτεῖσθαί σε if bd a lal κεκέλευκεν οὐδὲ ἐνοχλεῖσθαι περιμένειν, ἀλλὰ αὐτὸν ζητεῖν \ iD / er a A τοὺς εὖ πεισομένους ἀξίους τε ὄντας τοῦ σωτῆρος μαθητάς. τὰ \ 3 Nee re 9 ͵ a wc \ \ καλὸς μὲν οὖν καὶ ὁ τοῦ ἀποστόλου λόγος" ᾿Ϊλαρὸν yap Τὰ 5 a ¢ \ / lal / \ \ / δότην ἀγαπᾷ ὁ θεὸς, χαίροντα τῷ διδόναι Kal μὴ φειδόμενον / “ \ a / fal ὡς σπείροντα, ἵνα μὴ οὕτως καὶ θερίσῃ, δίχα γογγυσμῶν ,, ’ a i καὶ διακρίσεως Kal λύπης Kal κοινωνοῦντα, ὅπερ ἐστὶν 5 / / M4 J lal εὐεργεσία καθαρά. κρείττων δ᾽ ἐστὶ τούτου ὁ τοῦ κυρίου - / a an λελεγμένος ἐν ἄλλῳ χωρίῳ" Παντὶ τῷ αἰτοῦντί ce δίδου. a \ 7 ς / liens ς \ \ id / θεοῦ yap ὄντως ἡ τοιαύτη φιλοδωρία" οὑτοσὶ δὲ ὁ λόγος Ὁ \ “ / > / \ > - / > ’ » ὑπὲρ ἅπασάν ἐστι θεότητα, μηδὲ αἰτεῖσθαι περιμένειν, ἀλλ᾽ av- \ la) “ Yd 5 »- . Tov ἀναζητεῖν ὅστις ἄξιος εὖ παθεῖν, (32.) ἔπειτα τηλι- fal Cole, a Uy > κοῦτον μισθὸν ὁρίσαι τῆς κοινωνίας, αἰώνιον σκηνήν. ὦ A »Ἅ > lf al a καλῆς ἐμπορίας" ὦ θείας ἀγορᾶς" ὠνεῖται χρημάτων τις 5 / \ N \ / a / \ / ἀφθαρσίαν, καὶ δοὺς Ta διολλύμενα TOD κόσμου μονὴν TOU- cal 5 r των αἰώνιον ἐν οὐρανοῖς ἀντιλαμβάνει. πλεῦσον ἐπὶ ταύτην, \ a \ , 3 , Ν N ΄ , ἂν σωφρονῇς, τὴν πανήγυριν, ὦ πλούσιε" κἂν δέῃ, περίελθε a xs \ “ / \ / σέ» 5 an γῆν ὅλην, μὴ φείσῃ κινδύνων καὶ πόνων, ἵν ἐνταῦθα βασι- 2 U / lal λείαν οὐράνιον ayopacns. Ti σε λίθοι διαφανεῖς καὶ σμά- ραγδοι τοσοῦτον εὐφραίνουσι καὶ οἰκεία τροφὴ πυρὸς ἢ » δ fo / Ἂ χρόνου παίγνιον ἢ σεισμοῦ πάρεργον ἢ ὕβρισμα τυραννου; ἐπιθύμησον ἐν οὐρανοῖς οἰκῆσαι καὶ βασιλεῦσαι μετὰ θεοῦ" / b) \ ταύτην σοι τὴν βασιλείαν ἄνθρωπος δώσει θεὸν ἀπομιμούμε- 5 10 20 30 13 εὖ] οὐ, sed ad marg. a manu xy ut uid. saeculi icws εὐ 15, 16 ped. ws] legendum forsitan cum Segaar φειδομένως 18 καθαρά (Segaar)] καθά 20 φιλοδωρεά (Correxit Segaar) 21, 22 αὐτὸν (J .B. Mayor)] αὐτὸς 28 γῆν (Combefisius)] τὴν 30 τροφὸς J. B. Mayor (uide adnot.) QUIS DIVES SALVETUR. 90 = , fal \ \ > “- » iad > Mats / / vos’ ἐνταῦθα μικρὰ λαβὼν, ἐκεῖ dv ὅλων αἰώνων σύνοικόν " ͵ ͵ A ’ 954 σε ποιήσεται. ἱκέτευσον iva λάβῃ" σπεῦσον, ἀγωνίασον, - , φοβήθητι μή σε ἀτιμάσῃ" οὐ yap κεκέλευσται λαβεῖν, ἀλλὰ \ a 3 ε ΄ \ Δ , σὺ παρασχεῖν. οὐ μὴν οὐδ᾽ εἶπεν ὁ κύριος Δὸς, ἢ Παράσχες, ᾿ , \ / eS \ < 5. ἢ Εὐεργέτησον, ἢ Βοήθησον: Pirov δὲ ποίησαι" ὁ δὲ φίλος cf. Le χν 9 > b a / / ’ ? ) nA 3 / \ οὐκ ἐκ μιᾶς δόσεως γίνεται, ἀλλ᾽ ἐξ ὅλης ἀναπαύσεως καὶ rn , ? , , συνουσίας μακρᾶς" οὐδὲ γὰρ ἡ πίστις, οὐδὲ ἡ ἀγάπη, οὐδὲ ἡ £ nr e / > 2) ¢ id / » / - καρτερία μιᾶς ἡμέρας, ἀλλ᾽ Ὃ ὑπομείνας εἰς τέλος, οὗτος Mt x 2 σωθήσεται. fal 9S ¢ ey fal « Lo 33. Πῶς οὖν ὁ ἄνθρωπος ταῦτα δίδωσιν; ὅτι διὰ τὴν / ’ ’ ἐκείνου τιμὴν Kal εὔνοιαν καὶ οἰκείωσιν ὁ κύριος δίδωσι" , ’ / Lal / a Lal δώσω yap ov μόνον τοῖς φίλοις, ἀλλὰ Kal τοῖς φίλοις τῶν , = \ , Ό > » δ « , a fal \ φίλων" καὶ τίς οὗτός ἐστιν, εἴποις ἂν, ὁ φίλος τοῦ θεοῦ; σὺ \ \ a / ” \ / ’ U - > / , μὲν μὴ κρῖνε τίς ἄξιος καὶ τίς ἀνάξιος" ἐνδέχεται γάρ σε δια- “-“ \ \ / e > ᾽ , \ “ ’ / 15 μαρτεῖν περὶ τὴν δόξαν: ὡς ἐν audiBorw δὲ τῆς ἀγνοίας f 40> Μ \ \ >) , io a \ x > , a . 340” ἄμεινον καὶ τοὺς ἀναξίους εὖ ποιεῖν διὰ τοὺς ἀξίους ἢ \ a al φυλασσόμενον τοὺς ἧσσον ἀγαθοὺς μηδὲ τοῖς σπουδαίοις lal \ lal rf περιπεσεῖν: ἐκ μὲν yap τοῦ φείδεσθαι καὶ προσποιεῖσθαι \ > xn δοκιμάζειν τοὺς εὐλόγως ἢ μὴ τευξομένους ἐνδέχεταί σε καὶ ἴω A / ͵ ἡ 20 θεοφιλῶν ἀμελῆσαί τινων, οὗ τὸ ἐπιτίμιον κόλασις ἔμπυρος , ᾽ κ᾿ ap aA a a ͵ αἰώνιος" ἐκ δὲ τοῦ προΐεσθαι πᾶσιν ἑξῆς τοῖς χρῃηζουσιν , / lal x Ν lal lal a ἀνάγκη πάντως εὑρεῖν τινὰ Kal TOV σῶσαι Tapa θεῷ δυνα- Ν lal / Cs \ fal e , a μένων. Μὴ κρῖνε τοίνυν, ἵνα μὴ κριθῆς" ᾧ μέτρῳ μετρεῖς, Mt viil f fol ’ t / τοῦτο Kal ἀντιμετρηθήσεταί σοι μέτρον καλὸν πεπιεσμένον Le vi 38 / A Kal σεσαλευμένον, ὑπερεκχυνόμενον, ἀποδοθήσεταί σοι. πᾶ- τὸ σι σιν ἄνοιξον τὰ σπλάγχνα τοῖς τοῦ θεοῦ μαθηταῖς ἀπογε- γραμμένοις, μὴ πρὸς σῶμα ἀπιδὼν ὑπερόπτως, μὴ πρὸς ἡλικίαν ἀμελῶς διατεθεὶς, μηδ᾽ εἴ τις ἀκτήμων ἢ δυσείμων * X Δ ’ \ / \ fal fol fal ἢ δυσειδὴς ἢ ἀσθενὴς φαίνεται, πρὸς τοῦτο TH ψυχῇ δυσ- 30 χεράνῃς καὶ ἀποστραφῇς. σχῆμα τοῦτ᾽ ἔστιν ἔξωθεν ἡμῖν 4 σὺ (sc. κεκέλευσαι) (J. Β. Mayor)] σὲ 7 οὐδὲ... .οὐδὲ.. οὐδὲ (Potter)] οὐδὲ... οὔτε.. οὔτε 13—23 καὶ τίς --δυναμένων] Parall. Rup. 1095 13 om. ἢ εἴποις ἂν ὃ. om.dRup. 14 καὶ] καὶ 5. ἀνάξιος] οὐκ ἄξιος Rup. ἐνδέχεται] +pev Rup. διαμαρτάνειν Rup. 16 τοῖς ἀναξίοις Rup. 17 φυλασσομένους ὃ ειν 18 ἐν μὲν γὰρ τῷ Rup. 19 δοκιμάζεσθαι ὃ εὐλόγους Rup. 20 τινων] τιμῶν ὃ, τινῶν Rup. 21 προΐεσθαι Rup. προσίεσθαι ὃ 22, 23 δυναμένων παρὰ τῷ θεῷ Rup. 24 τοῦτο] forsitan legendum τούτῳ cum Vat. Gr. 623 26 CLEMENT OF ALEXANDRIA. περιβεβλημένον τῆς εἰς κόσμον παρόδου πρόφασις, ἵν᾽ εἰς TO ef. In xiv 58 κοινὸν τοῦτο παιδευτήριον εἰσελθεῖν δυνηθῶμεν ἀλλ᾽ ἔνδον ὁ κρυπτὸς ἐνοικεῖ πατὴρ καὶ ὁ τούτου παῖς ὁ ὑπὲρ ἡμῶν ἀπο- θανὼν καὶ μεθ᾽ ἡμῶν ἀναστάς. 34. Τοῦτο τὸ σχῆμα βλεπόμενον ἐξαπατᾷ τὸν θάνατον 5 καὶ τὸν διάβολον" ὁ γὰρ ἐντὸς πλοῦτος καὶ τὸ κάλλος αὐτοῖς ἀθέατός ἐστι καὶ μαίνονται περὶ τὸ σαρκίον, οὗ καταφρο- νοῦσιν ὡς ἀσθενοῦς, τῶν ἔνδον ὄντες τυφλοὶ κτημάτων, οὐκ ἐ- cf. 2Coiv7 πιστάμενοι πηλίκον τινὰ θησαυρὸν ἐν ὀστρακίνῳ σκεύει βαστάξζξομεν, δυνάμει θεοῦ πατρὸς καὶ αἵματι, θεοῦ παιδὸς το καὶ δρόσῳ πνεύματος ἁγίου περιτετειχισμένον. GANA σύ γε μὴ ἐξαπατηθῆς ὁ γεγευμένος ἀληθείας καὶ κατηξιωμένος τῆς μεγάλης λυτρώσεως ἀλλὰ τὸ ἐναντίον τοῖς ἄλλοις ἀν- θρώποις σεαυτῷ κατάλεξον στρατὸν ἀοπλον, ἀπόλεμον, ἀναίμακτον, ἀόργητον, ἀμίαντον, γέροντας θεοσεβεῖς, ὀρφα- 955 νοὺς θεοφιλεῖς, χήρας πραότητι ὡπλισμένας, ἄνδρας ἀγάπῃ f. 841: κεκοσμημένους. τοιούτους κτῆσαι τῷ σῷ πλούτῳ καὶ τῷ σώματι καὶ τῇ ψυχῆ δορυφόρους, ὧν στρατηγεῖ ὁ θεὸς, δι᾿ οὺς καὶ ναῦς βαπτιζομένη κουφίζεται μόναις ἁγίων εὐχαῖς κυβερνωμένη, καὶ νόσος ἀκμάζουσα δαμάζεται χειρῶν ἐπι- 20 βολαῖς διωκομένη, καὶ προσβολὴ λῃστῶν ἀφοπλίζετα!: εὐχαῖς εὐσεβέσι σκυλευομένη, καὶ δαιμόνων βία θραύεται προστά- γμασι συντόνοις ἐλεγχομένη. 35. Ἔν ἔργοις οὗτοι πάντες οἱ στρατιῶται καὶ φύ- λακες βέβαιοι, οὐδεὶς ἀργὸς, οὐδεὶς ἀχρεῖος. ὁ μὲν ἐξαι- 2 τήσασθαί σε δύναται παρὰ θεοῦ, ὁ δὲ παραμυθήσασθαι σι κάμνοντα, ὁ δὲ δακρῦσαι καὶ στενάξαι συμπαθῶς ὑπὲρ σοῦ \ \ , ἮΝ or ε \ , A \ \ πρὸς τὸν κύριον τῶν ὅλων, ὁ δὲ διδάξαι TL τῶν πρὸς τὴν y A A / ¢€ Ν σωτηρίαν χρησίμων, ὁ δὲ νουθετῆσαι μετὰ παρρησίας, ὁ δὲ nr / “-“ 3 a 7 , συμβουλεῦσαι μετ᾽ εὐνοίας, πάντες δὲ φιλεῖν ἀληθῶς, ἀδό- 30 ’ / 3 Ψ , Uy 2 / Φ λως, ἀφόβως, ἀνυποκρίτως, ἀκολακεύτως, ATAATTWS. ὦ γλυ- be a 5 ΄ a , κεῖαι θεραπεῖαι φιλούντων, ὦ μακάριοι διακονίαι θαρρούντων, ὦ πίστις εἰλικρινὴς θεὸν μόνον δεδιότων, ὦ λόγων ἀλήθεια 7 οὐ 13—18 τὸ ἐναντίον .---Θεός] Parall. Vat. et Secor. 480 Rup. f. 1095 Paris f. 179 13 τὸ] τὸν S 14 ἑαυτῷ Rup. Paris κατάληξον Paris 16 θεοφειλῆς Paris χεῖρας Scor. ὀπλισμένας Scor. 17, 18 καὶ τῇ ψυχῇ καὶ τῷ σώματι Rup. τῷ σώματι] τὸ σώματι Paris 18 ὁ θεὸς] ο11. ὁ QUIS DIVES SALVETUR. 27 Tapa τοῖς ψεύσασθαι μὴ δυναμένοις, ὦ κάλλος ἔργων Tapa τοῖς θεῷ διακονεῖν πεπεισμένοις, πείθειν θεὸν, ἀρέσκειν θεῷ" οὐ σαρκὸς τῆς σῆς ἅπτεσθαι δοκοῦσιν, ἀλλὰ τῆς ἑαυτοῦ ψυχῆς ἕκαστος, οὐκ ἀδελφῷ λαλεῖν, ἀλλὰ τῷ βασιλεῖ τῶν ef. 1 ‘Tim 5 αἰώνων ἐν σοὶ κατοικοῦντι. ᾿ 30. Πάντες οὖν οἱ πιστοὶ καλοὶ καὶ θεοπρεπεῖς καὶ τῆς προσηγορίας ἄξιοι, ἣν ὥσπερ διάδημα περίκεινται. οὐ μὴν ἀλλ᾽ εἰσὶν ἤδη τινὲς καὶ τῶν ἐκλεκτῶν ἐκλεκτότεροι, καὶ τοσούτῳ μᾶλλον ἧττον ἐπίσημοι, τρόπον τινὰ ἐκ τοῦ ιο κλύδωνος τοῦ κόσμου νεωλκοῦντες ἑαυτοὺς καὶ ἐπανάγοντες ἐπ᾿ ἀσφαλὲς, οὐ βουλόμενοι δοκεῖν ἅγιοι, κἂν εἴπῃ τις αἰσχυνόμενοι, ἐν βάθει γνώμης ἀποκρύπτοντες τὰ ἀνεκλά- λητα μυστήρια, καὶ τὴν αὑτῶν εὐγένειαν ὑπερηφανοῦντες ἐν f. 341" κόσμῳ βλέπεσθαι, ods ὁ λόγος φῶς τοῦ κόσμου καὶ | ἅλας Μυν 18: 15 τῆς γῆς καλεῖ. τοῦτ᾽ ἔστι τὸ σπέρμα, εἰκὼν καὶ ὁμοίωσις θεοῦ, καὶ τέκνον αὐτοῦ γνήσιον καὶ κληρονόμον, ὥσπερ ἐπί τινα ξενιτείαν ἐνταῦθα πεμπόμενον ὑπὸ μεγάλης οἰκονομίας καὶ ἀναλογίας τοῦ πατρὸς, δι᾿ οὗ καὶ τὰ φανερὰ καὶ τὰ ἀφανῆ τοῦ κόσμου δεδημιούργηται, τὰ μὲν εἰς δουλείαν, τὰ δὲ εἰς 20 ἄσκησιν, τὰ δὲ εἰς μάθησιν αὐτῷ, καὶ πάντα μέχρις ἂν ἐνταῦθα τὸ σπέρμα μένῃ συνέχεται, καὶ συναχθέντος αὐτοῦ ταῦτα τάχιστα λυθήσεται. cf. 2 Pe iii 10 956 37. Τί yap ἔτι δεῖ; θεώ τὰ τῆς ἀγάπης μυστήρια, Kal τότε ἐποπτεύσεις τὸν κόλπον τοῦ πατρὸς, ὃν ὁ μονογενὴς cf. Ini18 25 θεὸς μόνος ἐξηγήσατο. ἔστι δὲ καὶ αὐτὸς ὁ θεὸς ἀγάπη καὶ «1. ἷν δ, δι’ ἀγάπην ἡμῖν ἐθεάθη. καὶ τὸ μὲν ἄρρητον αὐτοῦ πατὴρ, τὸ δὲ εἰς ἡμᾶς συμπαθὲς γέγονε μήτηρ. ἀγαπήσας ὁ πατὴρ ἐθηλύνθη, καὶ τούτου μέγα σημεῖον, ὃν αὐτὸς ἐγέννησεν ἐξ αὑτοῦ, καὶ ὁ τεχθεὶς ἐξ ἀγάπης καρπὸς ἀγάπη. διὰ τοῦτο 30 καὶ αὐτὸς κατῆλθε, διὰ τοῦτο ἄνθρωπον ἐνέδυ, διὰ τοῦτο τὰ ἀνθρώπων ἑκὼν ἔπαθεν, ἵνα πρὸς τὴν ἡμετέραν ἀσθένειαν οὺς ἠγάπησε μετρηθεὶς ἡμᾶς πρὸς τὴν ἑαυτοῦ δύναμιν ἀντι- μετρήσῃ. καὶ μέλλων σπένδεσθαι καὶ λύτρον ἑαυτὸν ἐπι- cf.2Timivé διδοὺς καινὴν ἡμῖν διαθήκην καταλιμπάνει' ᾿Αγάπην ὑμῖν οἵ. In xiv 27 13 αὐτῶν 15 τουτέστι 23 θῶ 20 ἐθεάθη (Jiilicher)] ἐθηράθη 29 αὐτοῦ 1 Jn iii 1ὅ cf. Jn xv 5f ef.1Coxii81 1 Co xiii 5 1 Peiv8 1 Jnivi18 1 Co xiii 4, 6 ff 1 Co xiii 13 οἵ, Jn ix 34 28 CLEMENT OF ALEXANDRIA. διὸ \ » / he δέ ’ e/ \ if € \ e La) ἰδωμι τὴν ἐμήν. Tis δέ ἐστιν αὕτη καὶ πόση; ὑπὲρ ἡμῶν e / / Ν \ \ ὩΣ / an [ 5 / ἑκάστου κατέθηκε τὴν ψυχὴν THY ἀνταξίαν τῶν Gov" ταύτην e ἴω « NX ’ / ’ “-“ > \ \ / ἡμᾶς ὑπὲρ ἀλλήλων ἀνταπαιτεῖ. εἰ δὲ τὰς ψυχὰς ὀφείλομεν a >} a / / \ \ fol τοῖς ἀδελφοῖς Kal τοιαύτην τὴν συνθήκην πρὸς τὸν σωτῆρα > / ΝΜ \ a , \ \ So / ἀνθωμολογήμεθα, ETL τὰ TOD κόσμου, τὰ πτωχᾶ καὶ ἀλλο- / / τρια καὶ παραρρέοντα, καθείρξομεν ταμιευόμενοι; ἀλλήλων » / «Ὁ SN \ “ 7 ἀποκλείσομεν, ἃ μετὰ μικρὸν ἕξει τὸ πῦρ; θείως γε καὶ -“ «ς nr ἐπιπνῶς ὁ ᾿Ιωάννης, ‘O μὴ φιλῶν, φησὶ, τὸν ἀδελφὸν avOpw- / 5 \ , a A, / a y a TOKTOVOS ἐστὶ, σπέρμα τοῦ Καὶν, θρέμμα τοῦ διαβόλου, θεοῦ lj “ ΄ , σπλάγχνον οὐκ ἔχει, ἐλπίδα κρειττόνων οὐκ ἔχει, ἄσπορός > 7 ͵ 2 an a t © ἐστιν, ἄγονός ἐστιν, | οὐκ ἔστι κλῆμα τῆς ἀεὶ Coons ὑπερου- / b] ῇ , \ fal pavias ἀμπέλου, ἐκκόπτεται, TO πῦρ ἄθρουν ἀναμένει. > \ \ , \ » ξ «Ὁ 38. Σὺ δὲ μάθε τὴν «καθ᾽; ὑπερβολὴν ὁδὸν, ἣν δείκνυσι an cay , ue > ͵ \ τι a ᾽ Παῦλος ἐπὶ σωτηρίαν “H ἀγάπη τὰ ἑαυτῆς οὐ ζητεῖ, ἀλλ᾽ ἐ- \ \ ’ ΗΝ / Qn πὶ τὸν ἀδελφὸν ἐκκέχυται' περὶ τοῦτον ἐπτόηται, περὶ a / / a id τοῦτον σωφρόνως μαίνεται. ᾿Αγάπη καλύπτει πλῆθος ἁμαρ- Ae out , 5, > 7 \ ῃ z > ΄ τιῶν" ἡ τελεία ἀγώπη ἐκβάλλει τὸν φόβον" οὐ περπερεύεται, > “ " > if “Ὁ > / ΄, Ν A ov φυσιοῦται, οὐκ ἐπιχαίρει TH ἀδικίᾳ, συγχαίρει δὲ TH ’ / , / / ἀληθείᾳ: πάντα στέγει, πάντα πιστεύει, πάντα ἐλπίζει, ’ / lal πάντα ὑπομένει. ἡ ἀγάπη οὐδέποτε ἐκπίπτει. προφητεῖαι a lal / >’ a 4 καταργοῦνται, γλῶσσαι παύονται, ἰάσεις ἐπὶ γῆς καταλεί- \ tf lal / ’ TovTat. μένει δὲ τὰ τρία ταῦτα, πίστις, ἐλπὶς, ἀγάπη" ᾽ \ ,ὔ / \ \ μείζων δὲ ἐν τούτοις ἡ ἀγάπη. Kal δικαίως, πίστις μὲν γὰρ ᾽ ΄ o ᾽ 7 a a7 \ ΜΝ τ \ ἀπέρχεται, ὅταν αὐτοψίᾳ πεισθώμεν ἰδόντες θεὸν, καὶ ἐλπὶς 5 / a > / > / ’ , \ > ἀφανίζεται τῶν ἐλπισθέντων ἀποδοθέντων, ἀγάπη δὲ εἰς ‘ lal / lal / πλήρωμα συνέρχεται καὶ μᾶλλον αὔξεται τῶν τελείων Trapa- δοθέντων. . φ \ / , 7, A a 39. (398.) ᾿Εὰν ταύτην ἐμβάληταί τις τῇ ψυχῆ, δύναται, J ; , 3 / a \ A κἂν EV ἁμαρτήμασιν ἢ γεγεννημένος, κἂν πολλὰ TOV κεκωλυ- ΄ 5 \ ’ , , μένων εἰργασμένος, αὐξήσας τὴν ἀγάπην καὶ μετάνοιαν - ο f, 342 = σι σσι 30 καθαρὰν λαβὼν ἀναμαχέσασθαι τὰ ἐπταισμένα. μηδὲ γὰρ 957 A > τι / / \ ’ / / ᾽ \ τοῦτο εἰς ἀπόγνωσίν σοι Kal ἀπόνοιαν καταλελείφθω, εἰ καὶ δ \ Ls ‘2 ’ a >’ , τὸν πλούσιον μάθοις ὅστις ἐστὶν ὁ χώραν ἐν οὐρανοῖς οὐκ ἔ- a 5 , € Y / χων, Kal τίνα τρόπον τοῖς οὖσι χρώμενος (39.) ἄν τις TO TE b / lal ΙΔ \ \ J \ ὃ U \ ἐπίρρητον τοῦ πλουτου καὶ χαλεπὸν εἰς ζωὴν διαφύγοι καὶ 35 2 κατέθηκε (Segaar)] καθῆκε 8 ἐπιπνῶς (J. Β. Mayor)] ἐπιπόνως 12 ἀθροῦν 18 --καθ᾽ -- addidit Combefisius 31 μηδὲ (Dindorf)] μήτε 35 ἐπίρρητον (Segaar)] ἐπιρρεῖ τὸν QUIS DIVES SALVETUR. 29 , al > , lal ’ al > / ᾽ 53 Ν δύναιτο τῶν αἰωνίων, τῶν ἀγαθῶν, ἐπαύρασθαι. εἰ ἣν δὲ \ * a, A tee | / * / ’ / τετυχηκὼς ἢ δι᾽ ἄγνοιαν ἢ δι᾿ ἀσθένειαν ἢ περίστασιν ἀκούσιον \ lal / μετὰ THY σφραγῖδα Kal τὴν λύτρωσιν περιπετής τίσιν ἁμαρτή- a « / μασιν ἢ παραπτώμασιν, ὡς ὑπενηνέχθαι τέλεον, οὗτος κατε- / / «ς fal ἴω lal ψήφισται παντάπασιν ὑπὸ τοῦ θεοῦ. παντὶ γὰρ TO μετ᾽ a- un ΄ > “ a / \ ληθείας ἐξ ὅλης THs καρδίας ἐπιστρέψαντι πρὸς τὸν θεὸν ᾿ , e ͵7ὔ Ν / Uy \ ey ἀνεώγασιν αἱ θύραι καὶ δέχεται τρισάσμενος πατὴρ υἱὸν ᾽ lal fal Ξ € ’ » \ / \ / lal ἀληθῶς petavoodvta’ ἡ δ᾽ ἀληθινὴ μετάνοια TO μηκέτι τοῖς ral Ss > -“ » “Ὁ f. 342 αὐτοῖς ἔνοχον εἶναι, ἀλλὰ | ἄρδην ἐκριζῶσαι τῆς ψυχῆς, fal / 10 ἐφ᾽ οἷς ἑαυτοῦ κατέγνω θάνατον ἁμαρτήμασιν" τούτων γὰρ ἀναιρεθέντων αὖθις εἰς σὲ θεὸς εἰσοικισθήσεται' μεγάλην Ὁ Τὸ χν Τ, / \ > / Ls \ \ ec \ > yap φησι καὶ ἀνυπέρβλητον εἶναι χαρὰν καὶ ἑορτὴν ἐν “- a a ,’ rn οὐρανοῖς τῷ πατρὶ καὶ τοῖς ἀγγέλοις ἑνὸς ἁμαρτωλοῦ ἐπι- , \ ΄ \ \ , ἘΣΤῚ ἜΝ στρέψαντος καὶ μετανοήσαντος. διὸ καὶ κέκραγεν" "ἔλεον Hos vib; Mt ix 13, xii \ ’ , , a 2 15 θέλω καὶ ov θυσίαν: Οὐ βούλομαι τὸν θάνατον Tod apap-7, πς i 2 XVill 2: A ’ \ δ " “ - τωλοῦ, ἀλλὰ τὴν μετάνοιαν Kay ὦσιν αἱ ἁμαρτίαι ὑμῶν 15118 n lj / al > nr ὡς φοινικοῦν ἔριον, ὡς χιόνα λευκανῶ, κἂν μελάντερον TOD la 2 », \ > / / Ὁ \ / an σκότους, WS ἔριον λευκὸν ἐκνίψας ποιήσω. θεῷ yap μόνῳ cf. Me ii7; \ ” € a , \ ΤῈ ͵ “ Lev 21 δυνατὸν ἄφεσιν ἁμαρτιῶν παρασχέσθαι καὶ μὴ λογίσασθαι ΄, “My \ (0 Ξ fal 20 TAPATT@MATA’ ὅπου YE καὶ ἡμῖν παρακελεύεται τῆς ἡμέρας cf. Le xvii , ς , > / a ᾽ . a 3f ἑκάστης ὁ κύριος ἀφιέναι τοῖς ἀδελφοῖς μετανοοῦσιν. εἰ cf. Mtviill; τ τὰ a \ » y > \ , , , Le xi 18 δὲ ἡμεῖς πονηροὶ ὄντες ἴσμεν ἀγαθὰ δόματα διδόναι, πόσῳ an ς \ lal > A ᾽ μᾶλλον ὁ πατὴρ τῶν οἰκτιρμῶν, ὁ ἀγαθὸς πατὴρ πάσης οἱ. 50οἱ 5 / c / ὃ παρακλήσεως, ὁ πολύσπλαγχνος καὶ πολυέλεος, «ὃς / lal \ ‘ , 25 πέφυκε μακροθυμεῖν, τοὺς ἐπιστρέψαντας περιμένει ; ἐπι- / 1a | lj > \ a στρέψαι δέ ἐστιν ὄντως ἀπὸ TOY ἁμαρτημότων τὸ παύσασθαι \ / / ? Ae. 7, . 5 καὶ μηκέτι βλέπειν εἰς TA ὀπίσω. ef, Le ix 62 A Ν Ἂν ΄ » 40. Tov μὲν οὖν προγεγενημένων θεὸς δίδωσιν ἄφεσιν, fal \ » ‘ , \ la A lal τῶν δὲ ἐπιόντων αὐτὸς ἕκαστος ἑαυτῷ Kal τοῦτ᾽ ἔστι 1 εἰ ἣν] εἴη 4 ὑπανηνέχθαι 4,5 κατεψήφισται] pr. οὐ Ghisler ad marg. 8—10 7 δ᾽. ἁμαρτήμασιν Parall. Vat. et Scor. 594 Paris f. 3880 Matr. f. 1185 Ant. Mel. 22 8 om. 6’ Parall. Ant. Mel. μηκέτι] μήτε Paris μὴ Matr. 9 αὐτοῖς] τοιούτοις Matr. εἷναι] εὑρεθῆναι Parall. Ant. Mel. ἀλλὰ] ἀλλ᾽ Parall. Ant. Mel. ἄρδειν Scor. 11 ἀναιρεθόντων 17 μελαν- τότερον : forsitan scribendum μελανώτερον 24 addidi 25 ém- στρέψαντες 25—27 ἐπιστρέψαι--- ὀπίσω] Parall. Vat. et Scor. ὅ94 Paris f. 385» 26 δέ ἐστιν ὄντως] ὄντως ἐστὶν Parall, om. τῶν Vat. ἁμαρτιῶν Parall, τὸ] τῷ 8S 90 CLEMENT OF ALEXANDRIA. a lal A / \ ’ , μεταγνῶναι, τὸ καταγνῶναι τῶν παρῳχημένων καὶ αἰτή- ᾽ / \ ἃ / a σασθαι τούτων ἀμνηστίαν Tapa πατρὸς, ὃς μόνος τῶν « ͵ A N / ἁπάντων οἷός τέ ἐστιν ἄπρακτα ποιῆσαι TA πεπραγμένα 3 / A » Ὁ a Ν , , ᾽ / ἣν ELEM τῷ Tap αὐτοῦ καὶ δρόσῳ πνεύματος ἀπαλείψας τὰ ἐ ε 5 / ’ ’ - \ δ “ « lal \ > \ προημαρτημένα. Kd ois yap av εὕρω ὑμᾶς, φησὶν, ἐπὶ : a lal / , = τούτοις Kal κρινῶ" καὶ παρ᾽ ἕκαστα Bod τὸ τέλος πάντων 7 a a \ \ / \ ὥστε καὶ τῷ τὰ μέγιστα εὖ πεποιηκότι κατὰ TOV βίον, ἐπὶ δὲ “ / " / ’ / / . τοῦ τέλους ἐξοκείλαντι πρὸς κακίαν, ἀνόνητοι πάντες οἱ , θ / SiN A φῇ a ὃ / ἐξ 1Or πρόσθεν πόνοι, ἐπὶ τῇ καταστροφῇ Tov δράματος ἐξάθλῳ γενομένῳ τῷ δὲ χεῖρον καὶ ἐπισεσυρμένως βιώσαντι πρό- 958 τερον ἔστιν ὕστερον μετανοήσαντι πολλοῦ χρόνου πολιτείαν \ A A / 4 5» ‘ πονηρὰν ἐκνικῆσαι TO μετὰ τὴν μετάνοιαν χρόνῳ" | ἀκριβείας f. 343° a A al lal , / δὲ δεῖ πολλῆς, ὥσπερ τοῖς μακρᾷ νόσῳ πεπονηκόσι σώμασι a lal ¢ / YU ef. Ephiv2s διαίτης χρεία Kal προσοχῆς πλείονος. ὁ κλέπτης, ἄφεσιν “Ὁ ς δ᾽ βούλει λαβεῖν ; μηκέτι κλέπτε' ὁ μοιχεύσας, μηκέτι πὺυ- 15 εὐ ρούσθω" ὁ πορνεύσας, λοιπὸν ἁγνευέτω᾽ ὁ ἁρπάσας, ἀποδίδου \ / “ « , > , " Φ c Kal προσαποδίδου: ὁ ψευδομάρτυς, ἀλήθειαν doKnoor’ ὁ say L ” \ Near , , > \ ETLOPKOS, μηκέτι ὄμνυε' καὶ τὰ ἄλλα πάθη σύντεμε, ὀργὴν, b] / / / “ «ς Ὁ > wi “Ὁ ’ / \ ἐπιθυμίαν, λύπην, φόβον, iva evpeOns ἐπὶ τῆς ἐξόδου πρὸς Ω . » “ of Μιν 56, τὸν ἀντίδικον ἐνταῦθα διαλελύσθαι φθάνων. ἔστιν μὲν οὖν 20 7] oe 5—14 ἐφ᾽ οἷς- πλείονος] Parall. Vat. et Scor. 594 Matr. f. 118%: cod, Baroccianus 26 5—10 ἐφ᾽ οἷς---γενομένῳ] Parall. Vat. 343 (hiat Scor.) Rup. f. 213° Matr. f. 128 Paris f. 845 5 om. γὰρ Parall. edd. omn: Bar. av] ἐὰν Vat. 594 Scor. om. ὑμᾶς Scor. om. φησὶν Parall. edd. omn: Bar. 6 καὶ κρινῶ] om. καὶ Vat. 594 Scor. Matr. (utr. loc.) Paris: Bar. καὶ παρ᾽] om. καὶ Bar. τέλος] ἔλεος Paris ἁπάντων Parall. edd. omn: Bar. (Hune locum Bunsen ita emendauit: παρ᾽ ἑκάστου βίου τὸ τέλος ἀπαιτῶν.) 7 om. τῴ Vat. 848 μέγιστα] μάλιστα Rup. om. Matr. 1185; Bar. κατὰ τὸν βίον Matr. 1185: om. κατὰ ceteri omn. et S ἐπὶ δὲ] λήξαντος δὲ Matr. 118°: Bar. 8 τοῦ τέλος Bar. τῷ τέλει Μείν. 128» ἐξοκίλαντι Scor. ἐξωκίλαντι Matr. 1185 Paris ἐξόκηλαντη Bar. ἐξωκίλαντος Matr. 1298» ἀνόητοι ὃ Rup. Bar. ἀνώνητοι Matr. 1183 om. πάντες Matr. 1185; Bar. 9 προσθε Bar. ἐπὶ τῇ] οἱ ἐπὶ Matr. 1188 τῆς καταστροφῆς ὃ 9, 10 ἐξ- άθλων γενομένων Vat. 345 Matr. 128 10 τῴ δὲ] τώ τε Scor. τότε Matr : Bar. χείρων Scor. χειρώνως Matr. βιώσαντι] βίος ἀντὶ Matr. πρώτερον Scor. προτέρων Matr. 11 om. ἔστιν Vat. Scor. 13 om, δὲ Vat. δεῖ] δεῖται Parall. edd. omn: Bar. ὥσπερ τοῖς μακρᾷ νόσῳ] ὑπὲρ τῆς μακραν oow Bar. ὑπὲρ τὴς εἰς μακρὰν ὡς ὁ Matr. πεπονικόσι Scor. πεποιηκόσι Bar. πεποιηκῶς ἡ Matr., σώματι Matr. 14 διαίτεις Matr. χρία Matr: Bar. προσωχῆς Secor. 30. 20—31. 4 ἔστιν ---κατορθοῦται] Parall. Vat. et Scor. 594 Matr. f. 1185; Baroccianus 26 20 ἔστι Vat, Scor. om. οὖν Parall. edd, omn: Bar, QUIS DIVES SALVETUR. 31 5 \ ἀδύνατον ἴσως ἀθρόως ἀποκόψαι πάθη σύντροφα, adda \ A U \ ᾽ ὔ e / \ ᾽ a μετὰ θεοῦ δυνάμεως καὶ ἀνθρωπείας ἱκεσίας καὶ ἀδελφῶν r fal / βοηθείας καὶ εἰλικρινοῦς μετανοίας καὶ συνεχοῦς μελέτης κατορθοῦται. un a ἣν \ 41. Διὸ δεῖ πάντως σε τὸν σοβαρὸν καὶ δυνατὸν Kai 4 > / e an \ ” lal , πλούσιον ἐπιστήσασθαι ἑαυτῷ τινὰ ἄνθρωπον θεοῦ καθάπερ ᾽ / \ , >? la) Ἂ “ fal » “ ἀλείπτην καὶ κυβερνήτην. αἰδοῦ κἂν ἕνα, φοβοῦ κἂν ἕνα, \ 4 μελέτησον ἀκούειν κἂν ἑνὸς παρρησιαζομένου καὶ στύφοντος “ \ / > \ Ν “-“ » “- , ἅμα καὶ θεραπεύοντος. οὐδὲ γὰρ τοῖς ὀφθαλμοῖς συμφέρει \ Fh , , / Ni > ΝΣ \ la] \ το TOV ἀεὶ χρόνον ἀκολάστοις μένειν, ἀλλὰ καὶ δακρῦσαι καὶ a ¢ fol a δηχθῆναί ποτε ὑπὲρ τῆς ὑγείας τῆς πλείονος. οὕτω Kal lal fal « rn τ \ ’ ’ὔ 3 »"» ψυχῇ διηνεκοῦς ἡδονῆς οὐδὲν ὀλεθριώτερον: ἀποτυφλοῦται fal ᾽ - γὰρ ἀπὸ τῆς τήξεως, ἐὰν ἀκίνητος τῷ παρρησιαζομένῳ δια- / / Lal \ ἣν , ΄ \ / μείνῃ λόγῳ. τοῦτον Kal ὀργισθέντα φοβήθητι, Kal στενά- 5 Eavta ἵλυπήθητιΐ, καὶ ὀργὴν παύοντα αἰδέσθητι, καὶ κόλα- _ ι σιν παραιτούμενον φθάσον. οὗτος ὑπὲρ σοῦ πολλὰς νύκτας ἀγρυπνησάτω, πρεσβεύων ὑπὲρ σοῦ πρὸς θεὸν καὶ λιτανείαις συνήθεσι μαγεύων τὸν πατέρα" οὐ γὰρ ἀντέχει τοῖς τέκνοις αὐτοῦ τὰ σπλάγχνα δεομένοις. δεήσεται δὲ καθαρῶς ὑπὸ 20 σοῦ προτιμώμενος ὡς ἄγγελος τοῦ θεοῦ καὶ μηδὲν ὑπὸ σοῦ λυπούμενος, GAN ὑπὲρ σοῦ τοῦτο ἔστι μετάνοια ἀνυπό- κριτος. θεὸς οὐ μυκτηρίζεται, οὐδὲ προσέχει κενοῖς ῥήμασι" εἴ. Gal vi7 μόνος γὰρ ἀνακρίνει μυελοὺς καὶ νεφροὺς καρδίας, καὶ τῶν ἐν πυρὶ κατακούει, καὶ τῶν ἐν κοιλίᾳ κήτους ἱκετευόντων f. 848» ἐξακούει, καὶ πᾶσιν ἐγγύς ἐστι τοῖς πιστεύουσι καὶ πόρρω τοῖς ἀθέοις ἂν μὴ μετανοήσωσιν. 42. Ἵνα δὲ ἐπιθαρρήσῃς, οὕτω μετανοήσας ἀληθώς, ὅτι 1 δυνατὸν Parall. edd. omn: Bar. ἴσως] pr. yap Matr: Bar. ἀθρόως] εὐθέως Matr. πάθη σύστροφα Matr. πάθης τροῴ Bay. 2 ἀνθρωπίας Scor. Matr. avOp. ix.] ἀνθρω...καισιας Bar. ἀδελφόν Matr. 3 συνεχῆς Scor: Bar. 4 κατορθοῦνται S la pene 15, 16 κόλασιν παραιτούμενον (Segaar)] κολάσειν παραιτουμένω 31. 27—36. 8 ἵνα δὲ--- βλεπομένης] Haec habent edd. plur. operum Dionysii Areopagitae; lectiones dedi quae in archetypo horum edd. exstitisse uid., apposito symbolo Ex: infra uariae lectiones istorum edd. notantur 27 ἔτι θαρρῇς S De superscriptione ef. Introd. p. xxvii 27 om. δὲ C ἐπιθαρῥήσας P ἐπιθαρρῇς Li μετανοήσῃς P 92 CLEMENT OF ALEXANDRIA. \ , if τι \ ,’ / v “ » σοὶ μένει σωτηρίας ἐλπὶς ἀξιόχρεως, ἄκουσον μῦθον οὐ fal 5 / ἴω "» μῦθον, ἀλλὰ ὄντα λόγον περὶ ᾿Ιωάννου τοῦ ἀποστόλου παρα- 959 / \ ΄ a δεδομένον καὶ μνήμη πεφυλαγμένον. ἐπειδὴ yap τοῦ τυ- , / ᾽ a n n pavvov τελευτήσαντος ἀπὸ τῆς Πάτμου τῆς νήσου μετῆλθεν IN \ ” > μ ’ \ EEN N ἐπὶ τὴν "Kdecov, ἀπήει παρακαλούμενος καὶ ἐπὶ τὰ TAN- on a aA f σιόχωρα τῶν ἐθνῶν, ὅπου μὲν ἐπισκόπους καταστήσων, ὅπου δὲ or 5 ἊΝ, / ec / ὅ δὲ a “ , € ὅλας ἐκκλησίας ἁρμόσων, ὅπου δὲ κλῆρον, ἕνα τέ τινα A a » κληρώσων τῶν ὑπὸ τοῦ πνεύματος σημαινομένων. ἐλθὼν 5 , a \ οὖν ἐπί τινα τῶν οὐ μακρὰν πόλεων, ἧς καὶ τοὔνομα / Ν U λέγουσιν ἔνιοι, Kal TA ἄλλα ἀναπαύσας τοὺς ἀδελφοὺς, ἐπὶ το a “-“ a / πᾶσι τῷ καθεστῶτι προσβλέψας ἐπισκόπῳ νεανίσκον e \ a / \ \ x 3 lal x \ \ ἱκανὸν τῷ σώματι Kal τὴν ὄψιν ἀστεῖον Kat θερμὸν τὴν \ a \ ψυχὴν ἰδὼν, Τοῦτον, ἔφη, coi παρακατατίθεμαι μετὰ πάσης σπουδῆς ἐπὶ τῆς ἐκκλησίας καὶ τοῦ Χριστοῦ μάρτυρος" τοῦ ’ \ 5 \ δὲ δεχομένου καὶ πάνθ᾽ ὑπισχνουμένου Kai πάλιν τὰ αὐτὰ 15 4 = a \ \ διετείνατο καὶ διεμαρτύρατο. εἶτα ὁ μὲν ἀπῆρεν ἐπὶ τὴν / ¢ , "Edecov, ὃ δὲ πρεσβύτερος ἀναλαβὼν οἴκαδε τὸν παρα- / / »” a ” \ a δοθέντα νεανίσκον ἔτρεφε, συνεῖχεν, ἔθαλπε, TO τελευταῖον > / Ν AN fa) ¢ fo! A / 5 / ἣν ἐφωτισε' καὶ META τοῦτο UPHKE τῆς πλείονος ἐπιμελείας καὶ a e \ / ’ A / 5 ΄΄ παραφυλακῆς, ὡς τὸ τέλεον αὐτῷ φυλακτήριον ἐπιστήσας 20 1 μὲν εἰς σωτηρίαν § 32. 1—36. 8 ἄκουσον μῦθον--- βλεπομένης Kuseb. H. K. ili 23 1 μῦθον pr. loc.] om, Exe»! 4 νόσου ὃ 5 ἐπὶ pr. loc.] εἰς ἘΠ 8.48 νἱ 7 κλήρῳ Euscddatia Te] γε Husé alia 9 otvy]+KaiS 12 τῇ ὄψει Huse’?! 13 παρατίθεμαι S Hust pave 15 καὶ 2° forsitan omittendum 16 διετείνατο] διετείλατο Vat. Gr. 623 διελέγετο Kus Ext?! διεμαρτύρετο Kus Exc?! om. εἶτα S om. ἀπῆρεν 8 20 τέλειον Kus Ext?! 1 σὺ μένεις F ἀξιόχρεος AHL 1, 2 μῦθον οὐ μῦθον] οὐ μῦθον A (οὐ supra lin. add.) GHKOPQR μῦθον BC*D** (erasis post μῦθον 7 litt.) FIL μῦθον οὐ μῦθον C**D* ut uid. 2. ἀλλ᾽ ABDP 30m. καὶ μν. πεφυλ. 7, 4 reredevTHoavTos C τῆς Πάτμου] om. τῆς HKOPQR 5 ἀπίει OQ ἀπείη L 6 καταστήσον IQ Tom. ὅλας κλήρων HO om. &atréH rte] ye Οὐ" GPRom. BD τινας G 8 om. τῶν ABCDILP om. τοῦ O σημαινόμενον BL*"*"4P 9 οὖν] καὶ KP 10 τἄλλα ABCDILP ἐπὶ] ἐν L 11 καθεκαστῶτι Q προβλέψας 1*O ἐπίσκοπον AI*O 12 ἀστίον TL 18 παρακατίθεμαι Ο πάση C 15 om. δὲ GKR πάντα GHQR καὶ πάλιν] om. καὶ BCDP πάλιν] πάντα G om. αὐτὰ K 16 διετείλατο HR ἐλέγετο G διελέγετο 1611. διεμαρτύρατο HO**QR -εἶτο C -ero rell. ἀπῆρεν] ἐπῆρεν Li ἀπήρως A 17 πρεσβύτης Η παραλαβὼν BD 18 ετρεφεν Q om. συνεῖχεν 0” ἔθαλπεν ACQ 19 ἐφώτισεν AQ ὑφῆκε BKPR ὑφέστηκε A*GHLO ὑφέστη καὶ A**CDIQ τῆς πλείονος] hic incipit in I manus 5860]. xv. 20 om. 76 KLQR τέλειον ABCDLOPQ ἐπικτήσας O QUIS DIVES SALVETUR. 33 \ lal fal / a \ Die ἢ \ d τὴν σφραγῖδα τοῦ κυρίου. τῷ δὲ ἀνέσεως πρὸ ὥρας λαβο- / ld > \ ’ μένῳ προσφθείρονταί τινες ἥλικες ἀργοὶ καὶ ἀπερρωγότες, 2 4 ΝΞ Ν A \ ’ « ΄ὔ tal ἐθάδες κακῶν" καὶ πρῶτον μὲν δι’ ἑστιάσεων πολυτελῶν - ἌΚΩΝ \ / / αὐτὸν ἐπάγονται, εἶτά που Kal νύκτωρ ἐπὶ λωποδυσίαν ἐξιόντες συνεπάγονται, εἶτά τι καὶ μεῖζον συμπράττειν on » ἠξίουν. ὁ δὲ Kat ὀλίγον προσειθίζετο καὶ διὰ μέγεθος \ ὦ / fol φύσεως ἐκστὰς ὥσπερ ἄστομος Kal εὔρωστος ἵππος ὀρθῆς δὸ rn \ \ Ν ᾽ ὃ \ / ἈΝ “Ὁ 10 ὁδοῦ καὶ τὸν χαλινὸν ἐνδακὼν μειζόνως κατὰ τῶν βαράθρων > / > A \ / \ > fal / , \ ἐφέρετο. ἀπογνοὺς δὲ τελέως τὴν ἐν θεῷ σωτηρίαν οὐδὲν bd \ a » \ / / > / “ 10 ἔτε μικρὸν διενοεῖτο, ἀλλὰ μέγα τι πράξας, ἐπειδήπερ ἅπαξ / r nr ἀπολώλει, ἴσα τοῖς ἄλλοις παθεῖν ἠξίου. αὐτοὺς δὴ τούτους > \ \ / / “ , ἀναλαβὼν καὶ λῃστήριον συγκροτήσας ἕτοιμος λήσταρχος Φ / I f, 344° ἦν, βιαιότατος, μιαιφονώτατος, | χαλεπώτατος. χρόνος ἐν / / “ μέσῳ καί τινος ἐπιπεσούσης χρείας ἀνακαλοῦσι τὸν ᾿Ιωάννην. e \ \ f- e / e 15 ὁ δὲ, ἐπεὶ TA ἄλλα ὧν χάριν ἧκεν κατεστήσατο, Aye δὴ, ἔφη, 53 > a ὦ ἐπίσκοπε, τὴν παρακαταθήκην ἀπόδος ἡμῖν, ἣν ἐγώ τε Kal ε , , 3S a Ε , as ὁ Χριστός σοι παρακατεθέμεθα ἐπὶ τῆς ἐκκλησίας ἧς προ- 2 om. καὶ ἀπερρωγότες S 3 ἠθάδες Ex πολυτελῶν pr. πολλῶν S 4 ἐπάγονται αὐτὸν Ex αὐτὸν ὑπάγονται S 6 προσεθίζετο Hx"?! 7 om. éxotasS [10 πράξαι Hus’ = 11 ἀπόλωλεν 5 παθεῖν] πράττειν Kus sia 14 ἐμπεσούσης Ex" 15 ἐπειδὴ S κατεστήσα-} periit in 8, maxima huius folii parte auulsa 16 παρακαταθήκην Hus"?! παραθή- S, fluctuat Ex -κὴν ἀπ. ἡ. ἣν] periit in 5 τε] γε S 17 Χριστός] σωτήρ ὃ -ατεθέμεθα-- ἧς] periit in 5 1 κυρίου (οὐ K**)] Χριστοῦ K* 2 προσφθείονταί Q* προσφθίνονταί I”! προσφθήρονταί H ἐπιφθείρονταί C απειρωγότες O ἀπερρογότες C ἀπερ- ρηγότες Tr?! 3 ἐθάδες P ἠθάδες γ6]]. κακῶν] pr. συνήθεις G ἑσθιάσεων O πολυτελῶν] pr. πολλῶν Καὶ (6 sil.) 4 ἐπάγονται αὐτῷ CD ἐπάγονται αὐτὸν rell. λωπωδυσίαν R λωποδυεῖαν O 5 συνεπάδονται O om. εἶτά τι---ἠξίουν G om. τι pecfova Τὶ σμπράττειν Q 6 προσεθίζετο ADGI?"LQ προεθίζετο C προσειθίζετο HPR* προσηθίζετο BER™™ προσεθίζετε O 6—9 καὶ διὰ---ἐφέρετο in marg. habet A 7 éxoras] om. DH ἐκστάσεως O eUpwros B εὔροστος H 9 τελείως DO ἐν] ἐπὶ G 10 ἔτι] ἐπὶ ἃ 11 ἀπωλώλει DIO αὐτὸς KQR?Pnd δὲ QR (6 sil.) 12 λαβὼν BCDL λῃστήριον] στήριον Καὶ 18 βιαιώτατος H μιαιφονότατος L om. μιαιφονώτατος ΔΉἩΤΡῬΙΚΟΘΕᾺ χαλεπώτατος] pr. καὶ ΟΤῬΙΚΟῊ χαλεπότατος L χαλαιπότατος O 18,14 ἐμμέσῳ AH 14 ἐμπεσούσης ΛΟΙΡΡΡΙΟΡΟ om. BD ἀνακαλοῦσιν CLQ ἀνακαλοῦσι] -᾿ οἱ τῆς τοιαύτης πόλεος οἰκεταί C (οἰκεταί supr. lin. a sec. ut uid. manu scriptum) 15 ἐπεὶ] ἐπὶ AT'0Q τἄλλα ABCDP ἧκε BDOP καταστήσατο C om. ἔφη H 16 παρακαταθήκην GKLP παραθήκην rell. ἐγώγε O 17 παρεκατεθέμεθα CHI*"LQ παρεθέμεθα B B, 3 34 CLEMENT OF ALEXANDRIA. / , «ς \ \ AX A > / [i καθέζῃ μάρτυρος. ὁ δὲ TO μὲν πρῶτον ἐξεπλάγη, χρήματα a oe? ͵ οἰόμενος ἅπερ οὐκ ἔλαβε συκοφαντεῖσθαι, καὶ οὔτε πιστεύειν an 3 7 \ εἶχεν ὑπὲρ ὧν οὐκ εἶχεν οὔτε ἀπιστεῖν ᾿Ιωάννῃ" ὡς δὲ Tov 960 3 τ Ὁ) \ \ \ nr τ fal νεανίσκον, εἶπεν, ἀπαιτῶ καὶ τὴν ψυχὴν Tod ἀδελφοῦ, Ν V4 ἈΝ ͵ στενάξας κάτωθεν ὁ πρεσβύτης καὶ ἔτι καὶ ἐπιδακρύσας, 5 > na ” o fal Ν we \ J la Exeivos, ἔφη, τέθνηκε. ἸΙῶς καὶ πότε καὶ τίνα θάνατον; fo) ’ tA \ \ \ 5 / \ Θεῷ τέθνηκεν, εἶπεν. ἀπέβη yap πονηρὸς καὶ ἐξώλης Kai τὸ 7ὔὕ» \ \ fal ’ \ fol > / A. cS: κεφάλαιον λῃστὴς, καὶ νῦν ἀντὶ τῆς ἐκκλησίας TO ὄρος προ- 5 n / c κατείληφε μεθ᾽ ὁμοίου στρατιωτικοῦ. καταρρηξάμενος δὲ ὁ a ‘ Ν 5 > Eafe ἀπόστολος τὴν ἐσθῆτα καὶ μετὰ μεγάλης οἰμωγῆς πλη- ld A ’ an ἕάμενος τὴν κεφαλὴν, Καλόν γε, ἔφη, σε φύλακα τῆς τἀδελφοῦ a , ES Ae ” , ye \ ψυχῆς κατέλυπον᾽ aX ἵππος ἤδη μοι παρέστω καὶ ἡγεμὼν Leal ° / / a ς a 4 “ δ. ony ὁ γενέσθω μοί τις τῆς ὁδοῦ. ἤλαυνεν ὥσπερ εἶχεν αὐτόθεν SN a 5) dea dC \ \ > τ ΄ὕ ἘΡΑ͂Ν A ἀπὸ τῆς ἐκκλησίας" ἐλθὼν δὲ εἰς TO χωρίον ὑπὸ τῆς Tpo- "ι A a a ey, / , / / φυλακῆς τῶν λῃστῶν ἁλίσκεται NTE φεύγων NTE Tapal- 15 τούμενος, AANA βοῶν" “Emi τοῦτο ἐλήλυθα, ἐπὶ τὸν ἄρχοντα CAREW > , ἃ ΄ 7 vi oT . ὑμῶν ἀπαγάγετέ με. ὃς τέως ὥσπερ ὥπλιστο ἀνέμενεν ὡς ἣν / 5 ‘ \ 3 / > \ » \ δὲ προσιόντα ἐγνώρισε τὸν ᾿Ιωάννην, eis φυγὴν αἰδεσθεὶς 1 -υρος----χρήματα] periit in 5. 2—35, 10 -ρ οὐκ ἔλαβε---περιέλαβεν ἀπο-] periit in § 3 εἶχεν 2° loc.] ἔσχεν Hug’ rave 4 om. τοῦ Hxedrl 5 καὶ ἔτι καὶ] fluctuant Kus et Ex: vide infra. 6 καὶ πότε Hus cdd HO Ex: om. Euste! 8, 9 κατείληφε Kus 9 δὲ] οὖν Hust pave; om. Hust alia 10 τὴν ἐσθ. ὁ ἀπ. hoe ordine Kus? rave 11 ye ἔφη φύλ σε Kus cdd ΒΕ ce ἔφη φύλ. Eus edd GHO ye ἔφη pur. Hust! 18 γινέσθω Kus“? Pl 17 dydyeré Hus‘? Pl Téws] γε Ex 1 ὁ] as H ὁ δὲ] ἀκούσας supra lin. P πρῶτα C 2 ἔλαβεν ACGQR 4 ἀπαιτῶ] ἀπέστω O τοῦ ἀδελφοῦ] τἀδελφοῦ BHKPR ἀδελφοῦ rell. 5 καὶ ἔτι καὶ ΟΤἸῬΡΙΩ (Hus O) καὶ ἔτι KR (Hus AH*E?) ἔτι καὶ ABCDLP καὶ HO (Eus F») (καί τι καὶ Hust!) 6 τέθνηκεν ALPQ πῶς] pr. ὁ δὲ P 7 ἐξόλης ΤΡΡΙΤ Ὁ 7,80m. καὶ τὸ κεφ. λῃστὴς Ὁ 8 λῃστὴς] -- καθέστηκεν Η 8, 9 προκατείληφεν AQ προκατείλιφε Ἡ κατείληφε BK 9 per’ O καταρρηξ.] pr. ὁ δὲ BD: pr. καὶ P 9—11 om. δὲ---πληξάμενος ABCDL: -evos τὴν ἐσθ.--- μεγάλης super rasuram, et οἰμωγῆς---κεφαλὴν ad marg. scriptum habet P: unde mihi persuasum est arche- typum huius codicis eadem quae ABCDL uerba omisisse, quae scriptor ex Eusebio ut uidetur postea addidit: confirmat hance sententiam quod P δὲ omittit, et τὴν ἐσθῆτα ante ὁ ἀπόστολος ponit cum cdd AH* Eusebii 11 om. σε LP 12 κατέλειπον AHI?"'0Q ἤδη] δή BCD 18 ὥσπερ] ὅπερ A ws P 14, 15 φυλακῆς Q 16 τοῦτ᾽ Ο τούτῳ BDH 76 A 17 ἀγάγετέ A ἀπάγετέ 1, ds] ὡς AL. τέως] γε ἘΠ Χο ἃ οι ὠλιστω Q* ὠλίσθω ΤΡ! ἀνέμεινεν COQ ἀνέμε- νον Li 18 προιόντα ABCDL ἐγνώρισεν ALQ QUIS DIVES SALVETUR. 35 > f c XY Sa 7 ᾽ \ / > , a ec fa) ἐτρέπετο. ὁ δὲ ἐδίωκεν ἀνὰ κράτος ἐπιλαθόμενος τῆς ἑαυτοῦ \ “ / ἡλικίας, κεκρωγώς" Τί με φεύγεις, τέκνον, τὸν σεαυτοῦ πατέρα, , ’ Ἢ \ ας τὸν γυμνὸν, τὸν γέροντα ; ἐλέησόν με, τέκνον, μὴ φοβοῦ " » τι 5.5 JAN eee eh δ ae , δΑ ἣν a ἔχεις ἔτι ζωῆς ἐλπίδα" ἐγὼ Χριστῷ δώσω λόγον ὑπὲρ σοῦ nr ¢ / \ ἂν δέῃ, Tov σὸν θάνατον ἑκὼν ὑπομενῶ ὡς ὁ κύριος TOV ὑπὲρ or ς ase. ς \ a \ \ > ἢ \ 3 Le tal ἡμῶν" ὑπὲρ σοῦ τὴν ψυχὴν ἀντιδώσω τὴν env’ στῆθι, πίστευσον, Χριστός με ἀπέστειλεν. ὁ δὲ ἀκούσας πρῶτον \ ” U / > ” Ney, . 3 / μὲν ἔστη κάτω βλέπων, εἶτα ἔρριψε Ta OTA’ εἶτα τρέμων ” a , \ \ / / ἔκλαιε πικρῶς. προσελθόντα δὲ τὸν γέροντα περιέλαβεν ι - Lal lal f, 8440 ἀπολογούμενος ταῖς οἰμωγαῖς ὡς ἐδύνατο Kal τοῖς δάκρυσι βαπτιζόμενος ἐκ δευτέρου, μόνην ἀποκρύπτων τὴν δεξιάν. ὁ , A r δὲ ἐγγυώμενος, ἐπομνύμενος, ὡς ἄφεσιν αὐτῷ Tapa τοῦ fal “ lal σωτῆρος εὕρηται, δεόμενος, γονυπετῶν, αὐτὴν τὴν δεξιὰν ὡς id lal rn ὑπὸ τῆς μετανοίας κεκαθαρμένην καταφιλῶν, ἐπὶ τὴν ἐκκλη- / ? / \ / \ > lal > ͵ὔ 15 σίαν ἐπανήγαγε καὶ δαψιλέσι μὲν εὐχαῖς ἐξαιτούμενος, / \ συνεχέσι δὲ νηστείαις συναγωνιζόμενος, ποικίλαις δὲ ῥήσεσι / / a \ / a λόγων κατεπᾷάδων αὐτοῦ THY γνώμην, OV πρότερον ἀπῆλθεν, 1 ἐτράπετο Ἐϊπι8. 8 »ἱ 1, 2 τῆς ἡλ. τῆς ἑαυτοῦ Eus sed cdd al om. τῆς 2° loco 4 ἐλπίδας Hus edd AE**GHO λόγον δώσω Ἐϊι5. 4 rl 8 ἔστη μὲν Kus?! 10 οἱμωγαῖς 8 11 βαπτίζων Vat. Gr. 623; in S legebatur ut uid. βαπτιζόϊμενος ἐκ sed litterae {6 vix legi possunt, et μενος ἐκ membrano scisso perierunt: non βαπτίζων scriptum esse clarum est, quod ὁ accentu caret δευτέρου] τοῦ ἑτέρου Kus%@tatia μόνον Ex 12 om. ἐγγυώμενος S (membrano hic integro) ἐπομνύων Vat. Gr. 623; in § periit -wevos ws ἄφεσιν 18 ηὕρηται Ex -νυπετῶν -ὡς abscissum in S, in quo codice ab hoc loco usque ad 36, 8 φαιδροῖς γεγηθότες pauca tantum uerba ad finem uersuum seruantur: ὑπὸ τῆς μετανοίας κεκα!...... ἐπανήγαγε καὶ δα!...... αγωνιζόμενος | ...... ov | perierunt uersus 21 16 ῥήσεσι] σειρῆσι Hus? reve 1 ἐτράπετο HKR ἐδίωκε κατὰ κράτος GI?" KQR ἐπιλαβόμενος Ο 2 om. τέκνον ΤΡΡΙΚΟΗ, 8 γέροντα] γεγονότα Ir! 4 ζωῆς ἔτι α ἐλπίδας P** 5 ἂν δέῃ] ἂν δὲ ACDLO αὐτὸς Β om. ἑκὼν BD ὑπομένω AHO 6 om. τὴν ἐμήν BD 7 om. ὁ δὲ α 8 ἔρριψεν AI?"'LQ 9 ἔκλαιεν ACLQ ἔκλαε H** RP προσελ- θὼν Ῥ γέρον Β περιέλαβε R 10 ἀπολογ.] pr. καὶ GHKQR οἰμογαῖς L ἠδύνατο ABDLOP δάκρυσιν ALQ 11 καταβαπτιζόμενος P μόνην] ὁ μὲν Ἡ μόνον rell. ἀπέκρυπτε G 12 ἐγγυόμενος L ἐπώμνυμενον O ἐπώμνυτο ΟΤΡΡΙΚΟῊ, om. plane P ἄφεσις BP 13 σωτῆρος] πατρὸς ΤΡΡΙΟΘΗ, εὕρηται CP εὕροιτο G ηὕρηται rell. 14 ἐκκεκαθαρμένην P (sed ἐκκε- super rasuram) (ita et Hus cod F*) 15 ἐπανήγαγεν ALQ δαψιλέσι μὲν] δαψιλέσιν ΤΡΡΙΚΟΝ 10 συναγονιζόμενος ΒΤΡῬΡΙΙ, 3—2 90 CLEMENT OF ALEXANDRIA. ts \ > \ > / ΄“ ὦ / \ / ὥς φασι, πρὶν αὐτὸν ἀποκατέστησε TH ἐκκλησίᾳ, διδοὺς μέγα παράδειγμα μετανοίας ἀληθινῆς καὶ μέγα γνώρισμα παλιγ- , γενεσίας, τρόπαιον ἀναστάσεως βλεπομένης. ..... «Ὁ ἐννν μάλιστα πάντων Χριστιανοῖς οὐκ ἐφίεται τὸ πρὸς βίαν ἐπανορθοῦν τὰ τῶν ἁμαρτανόντων πταίσματα οὐ γὰρ τοὺς - ἀνάγκῃ τῆς κακίας ἀπεχομένους ἀλλὰ τοὺς προαιρέσει στε- φανοῖ ὁ θεός. weeeee. 43, {2}... τ -ἴ φαιδροῖς ryeynOores, ὃ 345° a 4 \ \ ὑμνοῦντες, ἀνουγνύοντες τοὺς οὐρανούς. πρὸ δὲ πάντων αὐτὸς ὁ σωτὴρ προαπαντᾷ δεξιούμενος, φῶς ὀρέγων ἄσκιον, 901 ὑτὸς ὁ σωτὴρ πρ ᾷ μενος, φῶς ὀρέγων a : ξ lal Lal ἄπαυστον, ὁδηγῶν εἰς τοὺς κόλπους τοῦ πατρὸς, εἰς τὴν lA n a αἰώνιον ζωὴν, εἰς THY βασιλείαν τῶν οὐρανῶν. πιστευέτω ταῦτά τις καὶ θεοῦ μαθηταῖς καὶ ἐγγυητῇ θεῷ, προφητείαις, a A > εὐαγγελίοις, λόγοις ἀποστολικοῖς" τούτοις συζῶν καὶ τὰ ὦτα ig / \ \ 7 » lel » 595 Σ᾿ A lal > / \ / ὑπέχων Kal τὰ ἔργα ἀσκῶν ἐπ᾽ αὐτῆς τῆς ἐξόδου τὸ τέλος 1 ur A « nr qf Herm καὶ τὴν ἐπίδειξιν τῶν δογμάτων ὄψεται. ὁ yap ἐνταῦθα abetalibi. 23, ey ᾿ , ᾿ > , , τὸν ἄγγελον τῆς μετανοίας προσιέμενος οὐ μετανοήσει τότε ᾿ ip a ἡνίκα ἂν καταλίπῃ TO σῶμα, οὐδὲ καταισχυνθήσεται τὸν fol lal ᾽ ἴω a ΄ “σωτῆρα προσιόντα μετὰ τῆς αὐτοῦ δόξης καὶ στρατιᾶς ἰδών" lal € “ οὐ δέδιε TO Tp’ εἰ δέ τις αἱρεῖται μένειν ἐπεξαμαρτάνων 20 ἑκάστοτε ἐπὶ ταῖς ἡδοναῖς καὶ τὴν ἐνταῦθα τρυφὴν τῆς 5 i »“ A \ f A A vv αἰωνίου ζωῆς προτιμᾷ καὶ διδόντος τοῦ σωτῆρος ἄφεσιν 5 / i, \ ‘ \ A ἀποστρέφεται, μήτε τὸν θεὸν ἔτι μήτε τὸν πλοῦτον μήτε TO 1 ἀποκατ.] ἐπιστῆσαι Hus’? pave 8 βλεπομένης] hic finiuntur Eus et Ex 4—7 μάλιστα--- ὁ θεός] De hoc fragmento ef. Introd. p. xxix. Leontius Vat. Gr. 1553 f. 119 Parall. Rup. f. 1188 Vat. 393 Scor. f. 52> Paris 923 f. 899 Maximus 661 4 χριστιανοὺς Leont. ἀφίεται Rup. 5 ἁμαρτανόντων] ἁμαρτημάτων Rup. Vat. Scor. Max. ἁμαρτιμάτων Paris πταισμάτων Leont. 6 τοὺς mpoacp. | Tots mpoatp. Paris 8 φαιδροῖς] hic rursus incipit S 9 ἀνοιγνοῦντες S ἀνοιγνύντες Potter 19 στρατείας Ghisler et edd. male 20 ov δέδιε] οὐδὲ δέδιε J. B. Mayor μένειν καὶ ἐξαμαρτάνειν Ghisler et edd. 1 ws φασι] ws δὲ φησίν H ἀποκατέστησε(ν) BDG ἀπεκατέστησε(ν) ACLO ἀποκαταστῆσαι ἩΠΤΡΙΚΡΟΗ 2 παραδιγμα Q 2, 3 παλινγενεσίας ADO 8 τρόπεον Cpr. καὶ P (sed super rasuram). De subscriptione οὗ, Introd, p- XXv. QUIS DIVES SALVETUR. 37 a > , \ Ἄν lal \ id / > προπεσεῖν αἰτιάσθω, τὴν δὲ ἑαυτοῦ ψυχὴν ἑκουσίως ἀπολου- , - ss > / \ / \ lal ms μένην. τῷ δὲ ἐπιβλέποντι THY σωτηρίαν καὶ ποθοῦντι καὶ \ ’ / \ Me > lal / \ , \ μετὰ ἀναιδείας καὶ Bias αἰτοῦντι παρέξει τὴν ἀληθινὴν κάθαρσιν καὶ τὴν ἄτρεπτον ζωὴν ὁ πατὴρ ὁ ἀγαθὸς ὁ ἐν Lal > lal \ fal fal fal fal 5 τοῖς οὐρανοῖς. ᾧ διὰ τοῦ παιδὸς ᾿Ιησοῦ Χριστοῦ, τοῦ κυρίου f tal la) ζώντων καὶ νεκρῶν, καὶ διὰ τοῦ ἁγίου πνεύματος εἴη δόξα, ef. Clem Rom 1 Cor τιμὴ, κράτος, αἰώνιος μεγωλειότης Kal νῦν Kal εἰς γενεὰς ἰχν Ε Ἷ cf. ibid. Ixi f Ν > ‘ »" A γενεῶν καὶ εἰς TOUS αἰῶνας τῶν αἰώνων. ἀμήν. oe Loa 26 μι | Smelt 7 NOTES ON THE QUIS DIVES SALVETUR. p. 1, ll. 7—9. It is useless to record here the different suggestions that have been made for filling up the lacunae in this place and in other places in the first three sections. For ἐν ἀσώτῳ καὶ ἐφημέρῳ βίῳ (suggested in the App. Crit.) cp. Paed. 11 i 7 (168) sub fin. The scribe of S appears. to have copied from a MS. in which certain letters and words were illegible; but it is by no means certain that he correctly represented the length of the lacunae. The incorrectness with which the lacunae of S are represented in V shows how little confidence can be felt in the accuracy of scribes in this matter. p- 1.1. 7 S leaves space for 11 letters, V for 16 188 12,V 11 1.98 7, Vl17 p.2,1.7,8812,V19 18812,V15 19810,V19 119; Τὸ 5 15} V 19 p.3,11 10, 11 Καὶ 15,V 30 p.4,1.78 12, V 12. It is quite possible that the first two lacunae are exaggerated in S, and that this passage may originally have stood somewhat as follows :---περιάπτουσι to τὸ γέρας ἀνθρώποις ἐν da βίῳ κυλινδουμένοις,