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BS 2832 .C78 1867

Cowper, Harris
The apocryphal gospels and
other documents relating to
THE APOCRYPHAL GOSPELS.
 THE

APOCRYPHAL GOSPELS
AND OTHER DOCUMENTS

RELATING TO THE HISTORY OF

CHRIST.
TRANSLATED FROM THE ORIGINALS IN GREEK, LATIN, SYRIAC, ETC.

WITH ISTOTES,
SCEIPTUEAL EEFEEENCES AND PEOLEGOMENA.

B. HARRIS TOWPBR,
'
EDITOR OF THE "JOURNAL OF SACRED LITERATURE," ETC.

WILLIAMS AND NOEGATE,

HENEIETTA STEEET, COVENT GAEDEN, LONDON
14,

AND 20, SOUTH FEEDEEICK STEEET, EDINBUEGH.

1867.
FEINTED BT STKPHKN AUSTIN,
HERTFORD.
 PREFACE.
No one can wonder that men are curious to

know sometliing of a class of compositions dig-

nified or branded with the name of Apocryphal

Gospels. They hope to find in them at least

some fragments of genuine history not contained

in the Canonical Gospels. This hope must be dis-

appointed ; but a faithful version of the documents,

with notes, and other accompaniments, will be

found both useful and interesting. All who read

them, with any attention, will see that they are

fictions and not histories; not traditions even, so

much as legends.

It would have been easy to add a great deal

to what is here printed, by way of illustration

and criticism; but I have not pretended to say

everything. I have rather tried to say as little

VI PREFACE.

as I could, consistently with the subject and in-

tention of the book.

For the first time the English reader wiU have

anything that can honestly pretend to be a com-

plete collection of the False Gospels.

The remainder of the Christian Apocrjrpha will

follow if circumstances permit.

I will only add that before I undertook this

work I never realised, so completely as I do now,

the impassable character of the gulf which sepa-

rates the genuine Grospels from these. Trusting

that others will obtain at least as much good from

them, I send them forth into the world.

B. H. C.
 CONTENTS
Page
Introduction ix

The Gospel of James (commonly called the Protevangelium) 1

The Gospel of Pseudo-Matthew, or of the Infancy of Mary and of

Jesus 27

The Gospel of the Nativity of Mary 84

The History of Joseph the Carpenter 99

The Gospel of Thomas (I.) 128

„ (11.) 144

„ (in.) 152

The Arabic Gospel of the Infancy 170

The Letter of Abgar to Jesus ,

219

The Letter of Jesus to Abgar 220

The Letter of Lentulus 221

Prayer of Jesus, Son of Mary 222

The Story of Veronica 223

The Gospel of Nicodemus, or Acts of Pilate (I.) 227

„ (11.) 267

,, „ „ „ Second Part, or,

Descent of Christ to the Underworld 299

The Latin Gospel of Nicodemus, Part I., or, Acts of Pilate 312
Vm CONTENTS.
Page
Th« Latin Gospel of Nicodemus, Part II., or, Descent of Christ to

the Underworld 347

The Letter of Pilate to Tiberius 388

The Letters of Herod and Pilate 389

The Epistle of Pilate to Caesar 398

The Report of Pilate the Governor (I.) 400

» (11.) 406

The Trial and Condemnation of Pilate 410

The Death of Pilate' 415

The Story of Joseph of Arimathea 420

The Reyenging of the Saviour 432

APPENDIX.
The Syriac Gospel of the Boyhood of our Lord Jesus 448
 INTRODUCTION

I. GENERAL INTRODUCTION.— CHARACTER AND

CLAIMS OF THE APOCRYPHAL GOSPELS.

Many books are included under the name of Christian

Apocrypha, or New Testament Apocrypha, as some
call them. Several of these books are still extant in
one language or another, but of the larger part we
only possess fragments, or the mere titles. I would
thus describe in a few words the character of the
books in question : They are all spurious ; they all

relate to Christ and those who were associated with

him in his earthly career, or to the apostles and their

associates ; they all pretend to supplement or deve-

lope the writings of the New Testament ; and they
are all of more recent date than any of the canonical
books. The series commenced in the second century

at latest, and continued for many centuries. The

materials are drawn partly from the New Testament,
b
 —

INTRODUCTION.

partly from traditions, and partly from tlie imagina-

tion of their authors. They are of no historical or
doctrinal authority, and were never officially recog-
nised in the Church. On many accounts they de-
serve nothing but contempt, and that has been li-

berally heaped upon them in all ages. It has been

very truly observed of the false Gfospels in particular,

by Bishop Ellicott, in the " Cambridge Essays " for

1856, that,
" Their real demerits, their mendacities, their ab-

surdities, their coarseness, the barbarities of their

style, and the inconsequence of their narratives, have

never been excused or condoned. It would be hard
to find any competent writer, in any age of the
Church, who has been beguiled into saying anything

civil or commendatory." (p. 153.)

And again :

" The torrent of abuse, condemnation, and invec-

tive, that issued from the fountains of early ortho-
doxy, and has never lacked an affluent in any gene-
ration since the days of Irenaeus, has raged against

these unhappy mythologies with an unabated vehe-

mence, which, as far as the honour of the orthodox
faith is concerned, must be pronounced both edifying
and exemplary. The whole vocabulary of theological
 —
INTRODUCTION. XI

abhorrence, a vocabulary by no means limited in its

extent, or culpably weak in its expressions, bas been

expended upon these unfortunate compositions, indi-

vidually and collectively." (p. 154.)

Once more :—
"From all alike —from orthodox fathers, from
early historians, from popes, from councils, from
Romanist divines and Protestant commentators
the same amount of contempt and reprobation has

been expended on the Apocryphal Gospels, and yet

they live and thrive, and are, perhaps, now as much
and as curiously read as ever." (p. 155.)

As I have in the present volume mainly to do

with the spurious Gospels, and documents closely
allied with them, I shall chiefly limit my remarks
to them. It has been said then, in opposition to
what Lardner, Jones, EUicott, and others have af-

firmed, that the Churches once received these spu-

rious Gospels. Writers who have been hostile to

the four Canonical Gospels have been very anxious
to prove that either fewer or more than four were
originally accepted, and they have not been over
anxious which of these they proved. For popular
purposes much use has been made of this argument,

on the faith of an idle story quoted by Pappus

xu introduction;

(16th century) from an obscure Greek work, of per-

haps the 10th century, to the effect that certain books
were rejected at the council of Nice in a.d. 325, as
the result of a miracle. They pretend to believe the

occurrence, although they deny the miracle ; but it

would be more becoming to find some passage in

some author of credit who lived near the date al-

leged, and to show that the tale has at least real

antiquity on its side. This they neither have done
nor can do. Not one ancient writer intimates that
the council of Nice entertained the question of the

Canon at all. The use made of Jerome's casual

remarks is simply disgraceful to all who use it. It

amounts to this, —that some people said the book of

Judith was quoted as an authority at the council of
Nice. Such, and no more, is the meaning of Jerome's
few words. Yet out of them one party has concocted
the fiction that the council determined the Canon of
the Scriptures, and authorised the Old Testament

Apocrypha; and another party has foisted in the

idea of a miraculous rejection of the false Gospels,

and other Christian Apocrypha. Why, even the old

Greek does not say one word as to the books which
were, according to his fable, rejected, except that

they were *
spurious.* Now since an honest man
 INTRODUCTION. XIU

will acquaint himself with, facts, I do not see how

any honest man, or any but the impudent and mali-
cious, can ascribe an atom of value to the fable which
Pappus raked out of obscurity. It is ,w^ll known,
n>
moreover, that most of the Christian Apocrypha were C
still unwritten when the ISTicene council was held.

I have elsewhere written as follows : Any state-

ment made now, that the spurious Gospels were ever

regarded in the Church as inspired and true, must
arise from ignorance or malicious misrepresentation,
and must be condemned as false and deceitful. It is

of course probable that individuals who knew no

better may have been imposed upon by the forged
fables we have in view, and it is certain that some
of the wilder sects of heresy appear to have accepted

one or two of the false Gospels, but neither of these

facts is opposed to our assertion. At the present day

the Mormons receive the absurd Book of Mormon as

an inspired document, but it would be an insult to

tell us that this volume is accepted by the Christian

Church. The case of the one or two false Gospels,

which some heretics received, is exactly parallel, be-

cause the heretics in question, and their Gospels, were

repudiated by the Church. We could mention here-
tics who rejected a part or the whole of some of our
 ;

XIV INTRODUCTION,

Gospels, but this would not prevent us from repeat-

ing as true what we have abeady said, that our four

Gospels have always and alone been received as in-

spired and authentic by the Universal Church of

Christ.

It will be said, perhaps, that some of the forged

Gospels are quoted by recognised and orthodox wri-
ters. This is true, but fitted to mislead : the false

Gospels are often quoted and referred to by writers

who disbelieved and expressly rejected them; in a
few cases, alleged quotations from them are doubtful

and here and there we find them quoted as con-

taining true statements. Only these last quotations

concern us, and we say in reference to them, that

there are some true statements in the forged Gospels ;

that whether true or false, they contain statements

which some men believed to be true ; and that no

mere quotation from a book proves it to have been
inspired in the opinion of him that quotes it. But,
even supposing that one, or two, or three of the
early Fathers quoted false Gospels as inspired, we
could only infer from the circumstance that they
were mistaken, and stood almost alone.
There have always been, as there are now, weak-
minded, credulous, and superstitious persons, who
 INTRODUCTION. XV

are easily imposed upon. In the Romish. Church,

books professedly inspired have repeatedly been pub-
lished and accepted by many. For example, two
hundred years since, a Spanish nun, a dreamy

fanatic, professed to write, by divine revelation, a

history of Christ, of Mary, and of the Apostles.

This book was voluminous, and gathered from
various sources, including the disordered imagin-

ation of the writer. Many received it as from God,

and to this day, at least French and Italian abridge-
ments of it are widely circulated and devoutly
believed in. Yet would anybody affirm that the

Church of Rome has added this book to the canon

of Holy Scripture ? Certainly not.

"But," say those who wish to discredit the true

Gospels by giving prominence to the false, **

How is

it that councils and bishops have forbidden and re-

jected the Apocryphal Gospels ?" The facts already

adduced supply a sufficient answer, but I will be a

little more precise. For the information and security

of weak and erring Christians, and for the instruction

of unbelievers, it was found needful to publish lists

of the inspired books of Scripture. Appended to

these lists we naturally find sometimes mention of

other books, which were very popular, or really

3m INTRODUCTION.

believed by certain persons to be divine ; but they

are mentioned only by way of warning and caution.

The most remarkable example of the kind, perhaps,

is the list which commonly passes under the name

of Gelasius, who was bishop of Rome in a.d. 492
to 496. A synod is said to have been held at Eome,
in which seventy bishops agreed to certain catalogues

of books. The first catalogue comprises the books

of the Old and New Testament. The second cata-

logue is of books not to be regarded as canonical or

of Divine authority. Among these are some which

still exist. The genuineness of this remarkable
document has been denied, but, whether genuine or
a forgery, it may fairly claim to represent the

character and position of the writings enumerated

towards the year 500 after Christ.

Some modern writers have, like Archbishop Wake,
greatly overvalued some books which never even
pretended to form part of Holy Scripture. The
learned, but illogical, Whiston also would have ad-
mitted into the New Testament some of the most
notorious forgeries.

Towards the close of the seventeenth century some

unguarded expressions of Toland, in his life of

Milton, were laid hold of by Dr. Blackball as the

 INTRODUCTION. XVll

ground of a charge of having used apocryphal books

to discredit those that were genuine. Toland replied
in his '
Amyntor/ denying the accusation, especially

as it applied to the New Testament. Notwithstanding

his denial, the charge was repeated, as will be seen

by the quotation below,^ and it has continued to be

repeated down to our own day. Certainly he does
not state the case in such a maimer as to favour the
common belief, but he says, " Several of these books
(apocryphal and spurious) whereof I now treat, are

quoted to prove important points of the Christian

religion, by the most celebrated Fathers, as of equal

authority with those we now receive ; and the testi-

mony of those Fathers was the principal reason of

establishing these in our present canon, and is still

alleged to that purpose, by aU that write in defence

of the Scriptures." ^ I regard this as a most in-
accurate statement, but I cannot here occupy space

with its refutation. Perhaps, however, it may be as

1 Toland affirms in his" Amyntor " (p. 52) that several spurious
pieces have been quoted by the Fathers as of equal authority vpith those
which we receive even by those Fathers upon whose testimony the
;

present canon is established. From thence it is evident, he would

infer that those spurious and our canonical books ought to go together,
and either be equally admitted or equally rejected, since they are
founded upon the same testimonies. Richardson on the Canon.
London, 1700. p. 2.
2 Amptor, p. 62.
XVm INTRODUCTION.

well to note that tlie books whicli Toland instances,

as quoted in the way lie describes, are those which
bear the names of Barnabas, Hermas, Polycarp,
Clement (to the Corinthians), and Ignatius (seven
epistles). We now call these the Apostolical Fathers,
and, whether spurious or genuine, nobody classes

them with the Apocrypha.

It is very curious, that while the views of Wake
and Whiston, and the opinions ascribed to Toland,
were repudiated by the vast majority of sober-
minded people, they had their followers among
the prejudiced, the credulous, and the ignorant.
Toland's alleged opinions were eagerly reproduced
upon the continent.^ But earnest men arose to in-

vestigate the whole matter. The English Dissenter,

Jeremiah Jones, was the first to publish in his own

language, and side by side with the originals, all

that he could find of the false Gospels. His book

on the Canon is still of real value, although, as a

whole, not fitted for the present age. A more con-

scientious and painstaking editor never took pen
in hand. As the result of his investigations he
maintains, — " That, for the most part, the Apocry-

* See for example, Histoire Critique de Jesus-Christ, ou Analyse

Raisonn4e des Evangiles. (circa 1770). 8vo. Amsterdam, M.M. Key.
 —;;

INTRODUCTION. XIX

phal books are expressly, and in so many words,

rejected by those who have mentioned them, as the

forgeries of heretics, and so, as spurious and apocry-

phal." Moreover, he says that "When any such book

is cited, and not expressly rejected, there are other

evidences to prove the author did not receive it as

canonical ; for instance, Origen quotes once or twice

a false gospel, which he elsewhere rejects as heretical,
and, besides, declares that the Church receives four

Gospels only." I will add another of his remarks :

" Sometimes the Fathers made use of the apocryphal

books to show their learning, or, that the heretics

might not charge them with partiality and ignorance,

as being acquainted only with their own books."

I must not overlook Dr. Lardner, whose materials

and conclusions are to be found in his great work on
the Credibility of the Gospel History. Both he
and Jones owed not a little to Fabricius, but their

opinions are their own. Lardner maintains that the

false Gospels are quoted by none of the apostolical
Fathers, nor by many other early Christian writers

that several of the Fathers expressly condemn them

that there is no evidence of their reception by the
Church ; that those we know anything about were
written later than our four Gospels, which they often
XX: INTRODUCTION.

copy, and sometimes alter and contradict ; that

they are inconsistent with themselves, and with one
another, with reason, and with sound doctrine ; and
that they have no claim upon our belief, and, as
literary productions, are quite contemptible.

I think both Jones and Lardner have overlooked

some probable traces of the Apocryphal Grospels, but

I am quite ready to receive their judgment as to the
real character and claims of these productions.
In the compilation of the present volume, I have
necessarily come into contact with a great many
books, but I do not propose to fill pages with lists

of titles which the learned may find elsewhere, and

which the unlearned could not use if they found
them here. I only mention that the first great
collector of Christian Apocrypha was John Albert
Fabricius, early in the last century; that a second

was J. C. Thilo, whose book came out in 1832 ; and

that the third and chief is Dr. Tischendorf, of whom
more wiU be found in the following pages. It is, in

fact, his edition of the Apocryphal Gospels which I

have translated, though with additions from other
sources.

There are two or three other books that I should,

perhaps, ribt omit. The first is the "Codex Apocry-
 INTRODUCTION* XXI

phus N.T./' or, " Uncanonical Gospels and other

writings," brought out by Dr. Giles, in 1852, but the

editor had the misfortune to know nothing about the

books he published.
Considerably lower is the " Apocryphal New Tes-

tament: being all the Gospels, Epistles, and other

pieces now extant, attributed, in the first four cen-

turies, to Jesus Christ, His Apostles, and their

companions, and not included in the New Testament

;
by its compilers " by William Hone, London, 1820.
This mean affair has had an immense run, and is

constantly reprinted with the original date and

swarms of blunders. Hone much regretted pub-
lishing this book when he came to a better mind,

but it was beyond his power to recall it, or it would

have been suppressed. What he did in preparing it,

was to select some of the translations of Jones, and

attach to them the version of the Apostolic Fathers
by Wake ; all these he cut up into chapters and
verses, prefixing headings to his chapters, to make
them look like ordinary editions of the New Testa-

ment. His introductions and notes are borrowed

(without acknowledgment in great part) from the
same sources as his text, and hashed up to suit his

purpose. It is a standing reproach to our literature

 ! ;

iXil INTRODUCTION.

that tliis heterogeneous jumble should have remamed

alone, and no effort made to give the people the

means of correcting its misrepresentations. Only

think of the Apostolical Fathers figuring in an
Apocryphal New Testament
I am not quite correct in saying Hone's book has
remained alone, for a mangled edition of it has ap-
peared in a still more repulsive form. The new book
is a reprint of Hone, with two or three fresh notes,

and some old ones omitted, some inversion of order,

misprints imcorrected, and new ones introduced. The
preface is partly new, and partly reduced from that

of Hone. A so-called "Poem," by the editor, has been

appended, and a new title has been prefixed. The
new title indicates the miserable character and spirit

of this outrageous affair :

" The suppressed Gospels

and Epistles of the Original I^ew Testament of Jesus

Christ, and other portions of the ancient Holy Scrip-
tures, now extant, attributed to His Apostles and
their Disciples, and venerated by the primitive
Christian Churches during the first four centuries

but since, after violent disputations, forbidden by the

bishops of the Nicene Council, in the reign of the

Emperor Constantino and omitted from the Catholic

;

and Protestant editions of the New Testament, by its

 INTRODUCTION. XXUl

compilers. Translated from tlie Original tongues,

with historical references to their authenticity, by-

Archbishop Wake, and other learned divines.

London, 1863." This imposture, for it is nothing

less, has been reproduced with a new and still more
flagrant title, which is too ridiculous to deceive any
but the most ignorant.
I cannot conclude this part of the subject without

naming two respectable French publications. " Les

Evangiles Apocryphes " is a French version of se-

veral of the apocryphal books, with notes by Gustavo
Briinet (Second edition, Paris, 1863). **
Etudes sur
les Evangiles Apocryphes" is a portly volume by
Michel Nicolas (Paris, 1866). This last is an elabo-
rate discussion of the subject, conducted with learn-

ing Bnd ability, but I can by no means accept all the

conclusions of the author. This I do accept : "J/j

reality they are all^ without exception, infinitely beneath

the Canonical Gospels in all respects.''* Pref. p. xxiii.

II. THE OEIGIN AND INTENTION OF THE

EALSE GOSPELS.

The principal causes which originated the writings

commonly known as Apocryphal Gospels, may be
XXIV INTRODUCTION.

soon stated. Men were curious to know more than

the Canonical Grospels contained. Fragmentary sto-

ries or traditions were abroad, relating to Joseph and

Mary and their families, to the birth and infancy,
the trial and crucifixion of Jesus, to Pilate, Joseph
of Arimathea, Nicodemus, and so on. How pleasant
if all these fragments could be rendered complete,

and especially if the silence of the four Gospels could

be supplemented ! The wish was not a barren one,

and from time to time writings appeared professing

to supply the information which was wanted. Some

of these writings may be considered introductory to
the Evangelical narratives, others as appendices, but
all as supplementary in one way or another. Joseph
and Mary were no longer the obscure individuals the
Gospels had left them ; the incarnation, birth, and

early life of Jesus no more remained imperfectly re-

corded ; the last days of Christ's earthly life were

set forth with wondrous minuteness of detail; the
space between the death and resurrection of the
Saviour was filled up with particulars of what hap-
pened in the unseen world, as well as at Jerusalem
and elsewhere ; Pilate was pursued into every nook
and corner, all he did and said was noted down, and
the steps of the Nemesis which haunted him beyond
 INTRODUCTION. XXV

the very grave, were diligently traced ; the results

of the imprecation of the Jews, " His blood be upon

us, and upon our children," were in like manner

chronicled. Ancient invention and industry went
even further, and produced sundry scraps about
Herod, Veronica, Lentulus, and Abgar, wrote epistles
for .Christ and his mother, and I know not how much
besides. No difficulty stood in the way; ancient
documents could easily be appealed to without neces-
sarily existing ; spirits could be summoned from the
other world by a stroke of the pen, and be made to

say anything ; sacred names could be written and

made a passport to fictions, and so on ad libitum.
We find among the most powerful impulses to
which men yield, that which prompts them to the

production of legends in connection with their re-

ligion. Illustrations are abundant, but I only men-
tion Mahomedanism and Judaism, particularly the

latter. The Jews have a form of literature called

Agada, or Hagadah, which has been defined as a
historical or theological essay on some Scripture
character or fact, in a pleasant and an attractive

form. The narration in the Hagadah may be ficti-

tious; hence Rabbi Azariah is quoted as saying in

Meor Ennainiy " The Hagadoth are historical pieces

c
XXVI INTRODUCTION.

like those wMcli poets sometimes feign and frame."

After reading some of the Jewish, pieces I have ar-
rived at the conclusion that the Christian Apocrypha

are often simply Christian JSagadoth, and so I would

call them, as a far more appropriate name than the

one which usage has attached to them. The Haga-
dah is written for instruction and not amusement

merely, and so the Christian compositions generally

have a didactic element underlying the narrative, or

intercalated with it.

I will here exhibit in a summary form the details

which in my opinion account for the origin, and in-

dicate the intention of the apocryphal Gospels, and

most of the other Christian Apocrypha.
I. The Evangelical narratives were simple and
meagre in their mode of describing what (1) pre-

ceded, (2) attended, and (3) followed, the facts with

which they are mainly concerned. This applies to

(1) The family of Christ,

(2) His Infancy,

(3) His Inauguration,
(4) His Trial and Crucifixion,
(5) His Yisit to the Underworld,
(6) His Resurrection and Ascension,
(7) His Mother and the Apostles afterwards.
 INTRODUCTION. XXVll

II. The Evangelical narratives were almost or

wholly silent on various points, e.g.,

(1) Doctrines to be believed, but requiring expla-

nation,

(2) Certain matters connected with the unseen and

spiritual world,

(3) The organization and discipline of the

Church.
III. Sundry sects, heresies, and parties wanted
support from Apostolical and Divine Authorities.

lY. Men took pleasure in producing religious

novels, fictions, Hagadoth, or whatever we may call

them ; and they knew such things were popular.

Of course the putting of the names of Christ,

Mary, the Apostles, etc., to these writings was a trick

intended to give weight to what would otherwise

perhaps have attracted no attention.
I hardly think any of the false Gospels can be
ascribed to the simple intention to weave into one

consecutive narrative the traditions which were ac-

tually known to the writers. Such traditions were

introduced freely enough, but subject to the re-
straints which the author or compiler imposed on
himself. We have in fact no such collection ; be-

cause no false Gospel extends over the entire period

XXVlll INTRODUCTION.

of the Evangelical history.^ The nearest approach to

such a compilation as I refer to, may have been that

of Papias, but it is almost wholly lost, and therefore

we cannot say positively that it had the character in
question. Of the lost Apocryphal Gospels which we
read of, some were mainly compilations from those
in the Canon.

The learned reader who desires to study more

closely this matter should have recourse to the Essay
of Dr. Tischendorf "De Evangeliorum Apocryphorum
Origine et Usu," 1851. He may also study the work
of M. ^Nicolas, who mentions other authorities ; but
I repeat my dissent from many of his opinions.

III. rSES WHICH HAYE EEEN MADE OF THE

APOCEYPHAL GOSPELS.

After what has been said of the intention of

these documents, it may seem needless to speak of

their uses, but a moment's reflection will show that

the two things are difierent. It is quite true that

some of the uses to which they have been applied

1 This remark is only meant to refer to ancient documents. The

" Historia Christi" written in Persian by the Jesuit Jerome Xavier
appeared early in the I7th century. The edition and Latin version
of De Dieu was published at Leyden in 1639.
 INTRODUCTION. XXIX

are involved in the preceding inquiry, but I now

proceed to notice various unconnected facts, which
illustrate historically the purposes for which they
have been employed, apart from the intention of
their writers. The facts I allude to are equally

apart from attempts to refute and throw discredit

upon them.
We already know that Justin, Irenseus, Clement

of Alexandria, and other early Christian authors,

mention circumstances which appear to have been

derived from the Apocryphal Gospels. Baronius
quotes Nicephorus as sajdng that Hippolytus is one
who mentions such circumstances, but I cannot dis-

cover any such passage in his extant remains. Origen

certainly has allusions, but they appear to be for

controversial purposes. Gregory of Nyssa and Epi-

phanius, and the writer of a discourse ascribed to

Eusebius, make use of statements contained in the

Apocryphal Gospels. But after all, very few genuine

passages from Christian writers of the first four cen-

turies can be confidently appealed to. At the same

time, I am of opinion that a careful examination of

the Fathers would very likely bring to light other

passages corresponding in a remarkable manner with
what we read in the false Gospels. Thus Athanasius,
XXX INTRODUCTION.

in his treatise on the " Incarnation of the Word,"

refers to the downfall of idols in Egypt, when Christ
went thither : "Who, among righteous men or kings,

went down into Egypt, and at his coming the idols

of Egypt fell ? " etc. In his fourth oration against

the Arians, also, he mentions the fear of the keepers

of Hades when Christ descended to the underworld.

Elsewhere he mentions that Christ arose from the

dead at midnight. He may not really have read
any of our extant false Grospels, but he knew some
of the traditions contained in them. It is when we
come to later writers that we find the apocryphal

traditions set forth as verities. John of Damascus,

Nicephorus, and a host of others might be mentioned
in this connection. Hence it has come to pass that,
short of a place among the books of the New Testa-

ment, many apocryphal writings have been elevated

to the highest possible dignity. If some of the false

Gospels and revelations have not been formally

adopted, stories from them, as told by John of
Damascus and others, have been transferred to the
Roman Breviary. It is well known that the Le-

genda Aurea^ drew largely from several of the spu-

^ " Jacobi a Voragine Legenda Aurea, vulgo Historia Lombardica

dicta. Ed. Dr. Th. Graesse. Lipsiae, 1850." I venture to strongly
 INTRODUCTION. XXXI

rious Gospels. The histories of Joachim, Anna, Jo-

seph, and Mary, as contained in the service books of

the Romish Church, and in other authoritative

works, are mainly founded on the Christian Apo-

crypha. Such facts show the importance of these

documents, and the desirableness of an acquaintance
with them. Books of this kind cannot become truly
obsolete so long as they lie at the basis of the faith

and practice of millions. The work of Maria d'Agreda

even, owes no little of its actual vitality in Italy,

France, etc., to the free use made in it of the more

ancient Apocrypha. The absence of this element

may explain the disappearance of such visions as

those of Hildegard, Elizabeth, and Matilda, if not

those of Huguetinus and Friar Robert, all of which

have been printed for the benefit of the faithful. It

must be owned with reference to the five last, that

we find in them some of the most terrible exposures

and denunciations of the crimes of popes, cardinals,

bishops, priests, friars, and nuns, and that they would

naturally be unpalatable on that account. Hildegard

in particular is often simply disgusting, and we

should find it hard to believe that a holy woman

recommend this edition to such as wish to know more of mediaeval

mythological trash.
 —
XTxn INTRODUCTION.

could know, mucL. less write, what she did, if we were

iinaware of the frightful iniquity of her times.^

In the middle ages and onward the Apocryphal

books were very popular ; were read with avidity,
were reproduced in poetry, and were literally trans-

lated into a variety of languages. In one form or

another we encounter them in Egypt, Syria, Persia,

and India, in Greece and Italy, in Germany, Spain,

and France, in Britain, and as far north as Iceland.

To begin with the last, I find in a recent collection

of Icelandic Legends, a version of the well known

story of Christ and the birds, adapted, of course, to

the latitude of Iceland. Here it is :

THE SAVIOUR AND THE GOLDEN PLOVERS.

"Once on a Sabbath, Christ, in company with other

Jewish children, amused himself in fashioning birds
out of clay.
After that the children had amused themselves
awhile herewith, one of the Sadducees chanced to
come up to them. He was old and very zealous, and
he rebuked the children for spending their Sabbath
in so profane an employment. And he let it not

* She was born in 1098 and died in 1180 and was admitted as a
;

Saint in the Eoman Calendar at September 17th, the day of her

death. See " Nouvelle Biographie Generale," Tom. 24, pp. 673-675.
 — :

INTRODUCTION. XXxiii

rest at cliidings alone ; but went to the clay birds

and broke tbem all, to the great grief of the
children.
Now, when Christ saw this, he waved his hands
over all the birds he had fashioned, and they became
forthwith alive, and soared up into the heavens.
And these birds are the golden plovers, whose
note ' deerrin '
sounds like to the Iceland word
* dyrdhin,' namely, *
glory ; ' for these birds sing
praise to their Lord, for in that he mercifully saved
them from the merciless hand of the Sadducee."

I find the following curious stories in the "Ser-

mones Dominicales " of Hugo de Prato, who is said

to have died in 1322. The copy I quote from was

printed in 1476 or 1483, and its pages are not num-
bered. The passage is in the ninth sermon, —On the
Nativity of Christ :

"AU his creatures bore witness to his coming.

For 1. The angels bore witness unto Him, for they,
as soon as he was born, appeared to men, saying.
Unto you is born this day a Saviour; 2. The sun,
moon, and stars bore witness to Him ; for on this day,
in the East, three suns appeared, and were imme-
diately joined into one to signify that the three, i.e.

divinity, soul, and flesh, are combined in Christ

the new, i.e. the soul newly created, and the old, i.e.

the flesh, descending from Adam, and the eternal,

XXXIV INTRODUCTION.

i.e. the deity, are conjoined together, and are made

one sun, one man Jesus Christ. day
Also, on this
there appeared at Eome, a golden circle round the
sun, in which circle was a most beautiful maiden,
in whose lap was a child. And it was told the em-
peror that that child was greater than he. Now
when the Eomans wished to adore Octavianus Caesar
as a god, because he presided over the whole world
in peace, the emperor refused, saying, I wish to know
firstwhether anybody greater than I shall ever be
born. And he called the Sibyl, who, while he was
occupied with prophecies on the natal day of Christ
in the chamber of the emperor, saw the aforesaid
circle and the maiden nursing the child in her lap ;

all which things the Sibyl showed to the emperor,

saying. This child is greater than thou. And straight-
way a was heard in the chamber of the emperor
voice
in the capitol. Here is the altar of heaven.
Wherefore until this day the aforesaid chamber,
which is now a church, is called St. Mary altar of
heaven (Sancta Maria Ara Celt) Now the emperor
.

immediately put off his diadem and worshipped that

child, and thenceforth refused to be worshipped by
men.
On this night when the Lord was born there ap-
peared in the East a star in which was a child having
a cross on his forehead, and he spake to the Magi,
saying, that they were to go into Judea to worship
Him that was born King of the Jews.
3. All the elements bore witness unto Him ; for
 INTRODUCTION. XXXV

on this niglit tlie darkness of tlie air was changed as

into the light of day and at Rome a fountain of
;

oil gushed out and flowed into the Tiber, in token

that the Fountain of piety and mercy was born,

and would confer grace and mercy upon all. And
the Temple of Peace fell down. Now the Romans,
having enjoyed continual peace for twelve years,
built the Temple of Peace, wherein they set the
image of Romulus, and they inquired of Apollo how
long it would last. And they received as answer,
" Until a virgin should bring forth, and remain a
virgin." And thinking it impossible that a virgin
should bring forth, they put up this inscription,
"The Eternal Temple of Peace" (Templum Pacts
Eternum). But on this night the said temple fell.
On this night also the vineyards of Engaddi flowered
and produced balsam, in token that He was born who
should preserve all things, by the virtue of the stream
of his blood.
4. The animals bare witness to Him. For when
the virgin laid him in the manger, the animals which
were there, i.e. the ox and the ass, bowed their knees
to him. And many unhappy Christians to-day bend
not their knees to Christ. Isai. i. The ox knoweth
:

his owner, and the ass his master's manger, but Israel
knoweth me not, and my people doth not under-
stand," etc.^

From an old catalogue of the Bibliotheca Ufien-

^ Most or all of these stories are contained in the "Legenda Aurea,"

compiled by Jacobus a Voragine near the close of the 13th century.

 —
XXXVl INTRODUCTION.

bachiana, I copy this fragment of a German Gospel

of tlie Infancy in metre :

Hie hebet an Marien leben.

sich
Uns buch furhass me
leret dis
Das in dem lande zu Galilee
In einer Stat die was genant
Kazareth nnd was wol bekant
Da was eyn riche Man gesessen
Zu Togenden was er wol Yormessen.
Er was geheissen Joachim,
IN'ach Gotes Dinste stunt sin Synne
Er was gebom von eyme geslechte,
Konig Davides mit allem rechte.^

The table of contents shows that the poem extended

from the exclusion of Joachim out of the temple to
the reception of Mary in heaven after the assump-

tion; it therefore includes the Gospel narrative, as

well as several apocryphal stories.

M. Brunet extracts from the " Lexique Eoman *»

of M. Eaynouard, part of a Gospel of the Infancy in

the dialect current in the south of France in the

13th century.
The old traveller, Sir John Maundeville, a great
collector of legends, brought home a version of the
legend of Seth, which we find in the second part

of the Gospel of Nicodemus. Doubtless there are

1 Bibl. Uffenb. Part IV. p. 41.

 — ;

INTRODUCTION. XXXVll

some who will be amused by it, and therefore, as

well as because it bas been reproduced in a book

ascribed to Dr. J. M. Neale,^ I insert a copy of it

here :

" The Cristene Men, that dwellen bezond the See,

in Grece, seyn that the Tree of the Cros, that we
callen cypresse, was of that Tree, that Adam ete the
Appulle of : and that fynde thei writen. And thei
Adam was
seyn also, that here Scripture seythe, that
seek, and seyde Sone Sethe, that he scholde go
to his
to the Aungelle, that kepte Paradys, that he wolde
senden hym Oyle of Mercy, for to anoynte with his
Membres, that he myghte have hele. And Sethe
wente. But the Aungelle wolde not late him come
in, but seyd to him, that he myghte not have of the

Oyle of Mercy. But he toke him three Greynes

of the same Tree, that his Fadre eet the Appelle offe
and bad him, als sone as his Fadre was ded, that he
scholde putte theise three Greynes undre his Tonge,
and grave him so and he dide. And of theise three
:

Greynes sprong a Tree as the Aungelle seyde, that it

scholde, and here a Fruyt, thorghe the whiche Fruyt
Adam scholde be saved. And whan Sethe cam azen
he fonde his Fadre nere ded. And whan he was
ded, he did with the Greynes, as the Aungelle bad
him of the whiche sprongen three Trees, of the
;

whiche the Cros was made, that bare gode Fruyt and

1 Communications from the Unseen World. London. 1847. p. 26.

 ;

XXXVlll INTRODUCTION.

Lord Jesu Crist thorglie whom, Adam

blessed, cure ;

and comen of him, scholde be saved and de-

alle that

lyvered from drede of Dethe withouten ende, but it

be here own defaute/'^

Many pages might be filled from all sorts of

writers in illustration of the present topic, but pos-

sibly my readers will be better pleased with examples

from the popular literature of our own country and

time. Moralities, miracle plays, mysteries, and carols

drew largely from apocr^MJ^L materials, and were

all the more popular i]^g|^^^ce. Confining my-
self to Carols, I selecTthree from a chap-book printed
in or about 1843 at Birmingham. The resemblance
between these and some of our Apocryphal Gospels
will not be called in question.

THE CHERRY TREE.

When Joseph was an old man, an old man was he,
And he married Mary the Queen of Galilee
When Joseph he had his cousin Mary got,
Mary proved with child, by whom Joseph knew not.
As Joseph and Mary walked the garden gay,
Where cherries were growing upon every spray ;

then bespoke Mary with words so meek and mild,

" Gather me some cherries, for I am with child :

^ The Voiage and Travaile of Sir John Maundeville, Kt., which

treateth of the way to Eierusalem ; and of Marvayles of Inde, with
other Hands and Countryes. London, 1725. Reprinted 1839. (Cap. II.
Of the Crosse and the Croune of oure Lord Jesu Crist.
 INTRODtJCTION. XXXIX

Gather me some cherries, they run so in my mind."

Then bespoke Joseph with wordes so unkind,
" I will not gather cherries." Then said Mary, "You shall see,
By what will happen, these cherries were for me."

Then bespoke Jesus all in his mother's womb,

" Go to the tree, Mary, and it shall bow down.
And the highest branch shall bow to Mary's knee.
And she shall gather cherries by one, two, and three."

As Joseph was a walking he heard an angel sing,

" This night shall be born our Heavenly King ;

Heneither shall be clothed in purple nor in pall.

But in fine linen, as were babies all.

"He never did require^^^Arine and bread,^

But cold spring-wate]^^^Hk|m^ were christened ;

He shall neither be rocfecKsu^^^d gold,

But in a wooden cradle that rocks on the mould."

Then Mary took her young Son and sat him on her knee,
" Come tell me dear child, how this world shall be."
" This world shall be like the stones in the street.
For the sun and the moon shall bow down at my feet."

THE HOLY WELL.

As it fell out one May morning.
And on a bright holiday.
Sweet Jesus asked of his dear mother,
If he might go and play.

" To play, to play sweet Jesus shall go,

And to play now get you gone ;

And let me hear of no complaint

At night when you come home."

^ I suppose this line ought to be written,

•
He never shall require white wine and red.'
xl INTRODUCTION.

Sweet Jesus went down to yonder town,

As far as the Holy Well,
And there did see as fine children
As any tongue can tell.

He said, " God bless you everyone ;

May Christ your portion be !

Little children shall I play with you,

And you shall play with me ?"

But they jointly answered, "No ;"

They were lords' and ladies' sons.
And he the meanest of them all.
Was born in an ox's stall."

Sweet Jesus turned him around,

And he neither laughed nor smiled ;

But tears came trickhng from his eyes

Like water from the skies.

Sweet Jesus turned him about,

To his mother's dear home went he,
And said, " I have been in yonder town.
As far as you can see.
" I have been down to yonder town,
As far as the Holy Well ;
There did I meet as fine children
As any tongue can tell.

" I bid God bless them every one,

And their bodies Christ save and see ;

Little children, shall I play with you,

And you shall play with me ?
But they answered me, No,' *

They were lords' and ladies' sons.

And I the meanest of them all,
Was born in an ox's stall."
 INTRODUCTION. xU

" Though you are but a maiden's child,

Born in an ox's stall,
Thou art the Christ, the King of Heaven,
And the Saviour of them alL

" Sweet Jesus, go down to yonder town,

As far as the Holy Well,
And take away those sinful souls,
And dip them deep in HelL"
" Nay, nay," sweet Jesus mildly said,
" Nay, nay, that must not be ;

For there are too many sinful souls,

Crying out for the help of me."

then bespoke th' angel Gabriel,

Upon one good St. Stephen,*
" Although you are but a maiden's child,
You are the King of Heaven ."

An old ballad or carol called " Carnal and Crane,"

seems to embody some curious reminiscences of

passages in the Apocryphal Gospels, mixing up with

them other legends. The piece consists of thirty

verses of four lines each, and is therefore too long to

be quoted entire, but I cannot refrain from giving

some portions o^it.

Ver. 8. There was a star in the west land,

Which shed a cheerful ray.
Into King Herod's chamber,
And where King Herod lay.

J
That is, St. Stephen's-day, Dec. 26.
 —

xlii INTRODUCTION.

The wise men soon espied it,

And told the king on high,

A princely babe was bom that night,
No king should e'er destroy.

" If this be true," King Herod said,

" As thou tellest unto me,
This roasted cock that lies in the dish,
Shall crow full fences three."

The cock soon freshly feathered was.

By the work of God's own hand ;

And then three fences crowed he

In the dish where he did stand.

" Kise up, rise up, you merry men all,

See that you ready be ;

All children under two years old,

Now shall destroyed be."

The Jesus, ah ! and Joseph,

And Mary that was so pure.
They travelled into Egypt,
As you shall find it sure.

And when they came to Egypt's land.

Amongst those fierce wild beasts,
Mary, she being weary.
Must needs sit down to rest.

" Come, sit thee down," says Jesiis,

"Come sit thee down by me ;

And thou shalt see how these wild beasts

Do come and worship me."
First came the lovely lion,
Which Jesu's grace did spring ;

And of the wild beasts of the field.

The lion shall be king.
 —

INTRODUCTION. xliii

[We'll choose our virtuous princes.

Of birth and high degree,
In every sundry nation,
Where'er we come and see.]

Then Jesus, ah ! and Joseph,

And Mary that was unknown.
They travelled by a husbandman.
Just while his seed was sown.

" God speed thee, man," says Jesus, ^

"Go fetch thy ox and wain.

And carry home thy com again
Which thou this day hast sown."
The husbandman fell on his knees,
Even before his face ;

" Long time hast thou been looked for,

But now thou'rt come at last.
* * * *
Ver. 25. " If any one should come this way,
And enquire for me alone ;

Tell them that Jesus passed by,

As thou thy seed didst sow."

After that came King Herod,

With his train so furiously.
Enquiring of the husbandman
Whether Jesus passed by.
" Why the truth must be spoken.
it

And it must be known,

the truth
For Jesus passed by tliis way,
When I my seed had sown.

" But now I have it reapen,

And some laid on my wain,
Ready to fetch and carry.
Into my bam again."
Xliv INTRODUCTION.

" Turn back," says the captain,

" Your labour and mine's in vain :

" It's full three-quarters of a year,

Since he has his seed sown."

So Herod was deceived,

By the work of God's own hand,
And further he proceeded.
Into the Holy Land.

Dr. Tischendorf 's Essay, "on the Origin and Use of

the Apocryphal Gospels/* may now be mentioned.
The author, among other things, shows the use made
of them in supporting various doctrines and opinions
concerning Christ, Mary, Joseph, the parents of
Mary, the descent of Christ into the Underworld,
and so forth. But inasmuch as they were written
for such uses, I say no more of them here. He next
proceeds to indicate the many evidences of their

general and special influence in the Catholic Church,

which condemned and yet adopted them. He then

mentions the well known fact that Mohammed and
other Arabic writers drew largely from the Christian

Apocrypha. After this he resumes his illustrations

from Church writers, who have accepted as facts

what they have taken from the Apocryphal Grospels.

His examples demonstrate that the fabric of eccle-

siastical tradition is built up very much of fictions

 INTRODUCTION. xlv

and founded upon the same. The picture is very

humiliating, but the contrivance has been remark-
ably successful, and old falsehoods have been pre-
ferred to older truths. I do not think any sane man
would raise any of these books to the dignity of real

history ; and yet the unreasoning adoption, by men

of repute, of things borrowed from them, has been

turned to good account. John of Damascus hashes

up the stories which he finds in these books, and his

hash is dished up in the Breviary ; while the books

he took his material from are condemned by popes
and councils. In like manner numerous localities

are accounted particularly sacred in consequence of

incidents, the sole record of which is in the Christian

Apocrypha. They pretend to show, at Rome and

other places, at least one relic, the preservation of
which is recorded in an apocryphal book (Arabic
Gospel, chap. v. pp. 174, 175). Events and persons
mentioned only in the false Gospels are solemnly
commemorated ; among the latter I will only men-

tion Joachim and Anna, and among the former the

feast of the immaculate conception of Mary. Joachim

and Anna are purely apocryphal names, and yet the

latter is one of the principal saints, and the following
paragraph from a newspaper, published in September
 —
Xlvi INTRODUCTION.

1866, will show that the former is not without his

honour :

" Cheap and Infallible Remedy for the Cho-

lera. — The Chiesa Cattolicay a clerical paper published
at Naples, gives the following as a cheap and infal-
lible remedy for the cholera :
*
Apply to the abdomen
a picture of St. Joachim, the glorious father of the
Holy Virgin. This remedy is unfailing. The malady
rarely attacks a person so protected ; if it does, it is

immediately cured. God sends us the cholera to

punish us for our sins; but St. Joachim drives it
"
away ! One trial only solicited !
'

Dr. Tischendorf observes that certain recognised

religious rites are also derived from apocryphal
sources. Still more numerous are the uses to which
apocryphal books have been put by painters, sculp-
tors, etc. The well known ox and ass in represen-

tations of the nativity have no other origin. But it

would be weary work to enumerate all the examples

which could be adduced, and therefore I add no

more : I only mention these because the subject
requires it.

Looking more generally at the influence which

the Apocryphal Gospels have exercised and still

exercise, we are naturally led to ask how it is to be

explained. Why is it that what has been condemned
 — —
INTRODUCTION. xlvii

for so many ages, and been abused to sucb low ends,

continues to occupy so prominent a place ? Bishop
Ellicott, in bis Essay, supplies an answer, wbicb, so

far as it goes, is admirable, and after tbe disgust we

must have felt at some previous details, is positively

refresbing. It shows tbat after all there is a reason

for the phenomena. The Bishop says :

" Our vital interest in Him of whom they pretend

to tell us more than the Canonical Scriptures have
recorded, is the real, though it may be, hidden reason

why these poor figments are read with interest even

while they are despised." (p. 156.)

And again :

"We know before we read them that they are

weak, silly, and —that they are despicable

profitless

monuments even of religious —fiction, the ^yet still

secret conviction buoys us up, that perchance they

may contain a few traces of time-honoured traditions

—some faint, feeble glimpse of that blessed child-

hood, that pensive and secluded youth, over which,

in passive moments, we muse with such irrepressible

longing to know more — such deep, deep desidera-

tion." (p. 157.)

After showing that the interest in the Apocryphal

Gospels has revived since the mythical theory of the
 —
Xlviii INTRODUCTION.

true Gospels was started, he makes tlie following

remarks :

" If they do not deserve to be known for their own

sakes, they still involve several singular and interest-
ing questions ; they illustrate some curious phases of
early Christian thought, and feeling; they throw
some light on ancient traditions, and certainly have
not been without influence on ancient and medieval

art." (p. 158.)

IV. SPECIAL NOTICES OF SEPARATE BOOKS.

1. The Gospel of James or Prote^vangelium.

,

This document is neither genuine nor authentic,

but a compilation of such early traditions and facts

as the writer found it expedient to throw into a
narrative form. That it might look like a contem-

porary history by an eyewitness of great authority,

it was ascribed to James, who was traditionally one

of the sons of Joseph the carpenter. The reason for

giving it this name is found in the nature of the

story which deals with incidents such as James, of

all the apostles of Jesus, was most likely to know,

if not to record. The concluding chapter seems to

refer the composition to the period which imme-

 INTRODUCTION. xllX

diately followed the death of Herod, and conse-

quently about the date of the return of Jesus from
Egypt, —a circumstance which is not recorded in
the book. All this is fraudulent; the book was in

no case written before the second century; and in

its actual form it belongs to a later century.
The author made use of the Gospels of Matthew
and Luke, of certain portions of the Old Testament,
both Canonical and Apocryphal, and of popular
traditions, as well Jewish as Christian. This is

probably the oldest existing writing which professes

to give the names of the parents of the mother of
Jesus. Elsewhere, I cannot find them until Epipha-
nius, who died in a.d. 403. The names and story

of Joachim and Anna must not be regarded as an

original creation, but rather as a remodelling of

pre-existing materials. The character of Joachim is

a combination of Elkanah, the father of Samuel

(1 Sam. i.), with Joachim, the husband of Susanna

(Apocryphal Daniel xiii.), and Manoah, the father
of Samson (Judg. xiii.). Similarly, Anna is made
up of Hannah the mother of Samuel, Susanna, and
the wife of Manoah ;
possibly also the Anna of Luke
(ii. 36-38) has not been overlooked. The angelic
visions, promises, etc., made to Joachim and Anna,
1 INTRODUCTION.

come especially from Judg. xiii. and 1 Sam. i. The

nourishment of Mary in the temple is rather based
upon a known custom in Egypt ; but not without a
reference to the history of Samuel (i.-iii.). The
congealing of the blood of Zacharias (chap, xxiv.)
is a Jewish tradition.

The book abounds in mistakes and inconsistencies.

The twelve tribes of Israel are spoken of as though
still united. Reuben, the high priest, and his suc-

cessors, Zacharias and Samuel, are fictitious; Joa-

chim's fasting forty days and forty nights in the

wilderness is a parody of the fasting of Christ ; the

oracular plate on the forehead of the high priest

had long been unknown ; the allotment of Mary to

Joseph is a fiction, based on Num. xvii. ; the ac-

count of the angelic annimciatioii to Mary is con-
tradicted by her subsequent swearing that she knew
not the cause of her pregnancy ; Joseph and Mary
both prevaricate before the priest; the water of
jealousy was not administered to men ; Joseph is

looking for a midwife, and sees one approaching at

the very time when he sees the catalepsy of all

things ; the Magi were warned not to go into Judea

when they were already there ; the escape of John

the Baptist is a mere fable, a counterpart to which

 INTRODUCTION. H

is now found in the Hindoo mythology ; Zacliarias

is wrongly identified with, the one mentioned in

Matt, xxiii. 35 ; Simeon was not a high priest.

This long list will show the unhistorical character

of the hook.

With regard to the birth of Christ in a cave,

Justin mentions the same thing (Trypho, 78), but

with significant differences, as that Joseph could not

find a lodging in the village, whereas the Pseudo-

James represents the nativity as occurring before they

went to the village at all. Justin refers to Isaiah

xxxiii. 16, as a prediction of the birth in a cave,

relying on the Septuagint version, whereas the

Pseudo- James says nothing of the alleged prophecy,

which may, for all that, have originated the tradi-

tion. This tradition is referred to by Origen (c.

Celsum, i. 51), and by later writers. Justin says

the wise men came from Arabia, but the Prote-

vangelium says no such thing. On these accounts I

doubt whether Justin ever saw the book.

Clement of Alexandria mentions the notion that
Mary remained a virgin after the birth of Christ,
but refers to no document as recording the circum-
stance. The food of angels (chap, viii.) is said by
Athanasius to be fasting (de Yirg.) ; the same writer
Hi INTRODUCTION.

calls Gabriel an archangel, as here, chap. xii. (c.

Haeres.) ; and he has a phrase resembling that in

chap, xix., " A virgin hath brought forth," etc. (de

Divin. Christi) . It is very likely that when Athana-

sius wrote, this false Gospel was well known. Much
earlier Origen mentions a Gospel of Peter or Book

of James as containing the assertion that Joseph

already had sons when he was espoused to Mary

(chap. ix. ; Origen on Matthew). Tertullian men-
tions the congealing of the blood of Zacharias, but

as this was a Jewish tradition, I cannot attach much

importance to what he says.
After examining all the genuine passages in

ancient writers, which seem to bear upon the Prote-

vangelium, I cannot find one which unmistakeably

proves its existence before the fourth century. Part
of an ancient Syriac version of it has been published

by Dr. W. Wright, of the British Museum.^

The Protevangel was used by the compilers of the

Pseudo-Matthew, the E'ativity of Mary, the History

of Joseph the Carpenter, and the Arabic Gospel of

the Infancy.
The author aimed to produce a consecutive narra-

* Contributions to the Apocryphal Literature of the New Testament.

8vo. London, 1865.
 INTRODUCTION. liii

tive of events not fully recorded in the Gospels, and

mainly introductory to them. When he wrote, men
in the church had begun to love the marvellous, and
were partial to traditions. It is curious, however, that

the author mentions only one or two of the infant

riiiracles of Jesus, which afterwards became so popular.

The manuscript copies abound in various readings

of an extraordinary character, showing that the
scribes took whatever liberties they chose with the
text. It was originally written in Greek, and pro-
bably by a Jewish convert to Christianity. Dr.
Tischendorf 's edition, which is here followed, is from
a MS. of the tenjbh or eleventh century, collated with

many other MSS. and editions.

I am not at all sure that the author had any

doctrinal or ecclesiastical motive in writing the book.

The prodigies he relates in connection with Mary,

may indicate that in his time special attention and
honour had begun to be paid her ; but there is

nothing to indicate that extravagant personal wor-

ship which gradually came to be rendered to her.

"Whatever the writer says in honour of Mary and

her parents, is designed to add lustre to Jesus, by
showing how wonderfully God provided for His holy
incarnation and advent, and watched over His infancy.
liv INTRODUCTION.

2. The Gospel of Pseudo-Matthew : or of the Birth of

Mary and the Infancy of the Saviour.

This is not so ancient as the Pseudo- James, having

probably not been written before the 6th century.
It is not in any proper sense an original composition,*

but a compilation, apparently from three other docu-

ments, with incidental additions, and rhetorical de-
velopments. It may be divided into three portions
according to its chief sources : (1) Chapters i.-xvii.,

from the Protevangelium ; (2) chapters xviii.-xxv.,

from same unknown document ; (3) chapters xxvi.-

xlii., principally from the Pseudo-.Thomas. The
author or compiler may have written in Greek, as he

sometimes follows the Septuagint version, but this is

not decisive, as he may have translated what he

found in his Greek authorities. No Greek copy has
been found, and the Latin of chapters i.-xxiv. was
first published by Thilo. The inscription which says
it was written in Hebrew by Matthew, and translated
into Latin by Jerome, is spurious.

Tischendorf prefixes a pretended correspondence

between Jerome and two bishops, Chromatius and
Heliodorus, but both the letters are a forgery. There

is a third epistle, professedly written by Jerome on

 INTRODUCTION, Iv

the subject, but tbis also is fictitious. Tbe name of

Jerome was already great wben tbe correspondence

alluded to was concocted.

I tborougbly agree witb Bisbop Ellicott wben be

says of tbe Pseudo-Mattbew : "It is scarcely neces-

sary to say tbat nothing can be made out of such an

agglomeration of folly and fraud. The Gospel is

built up out of the Protevangel, certain oriental tra-

ditions which we afterwards find in the Arabic

Gospel of the Infancy, and the Gospel of Thomas.
Tbe additions and embellishments are probably pure
fiction, and for the most part do not seem referable
to any ancient traditions."^

In the first chapter of this book we find Achar as

tbe name of Anna's father, and I do not remember

to have seen it elsewhere. It represents Abiathar

as high priest wben Mary was espoused to Joseph,

whereas the Protevangelium calls him Zacharias.

Sundry other details of the first portion differ from

those of the Protevangelium, and the whole docu-

ment may be fairly viewed as preparing the way for

tbe Arabic Gospel of the Infancy.
Thilo prints tbe following prologue, which appears
in some copies :
" I James the Son of Joseph, having

^ " On the Apocryphal Gospels." In the Cambridge Essays for 1866.

 :

Ivi INTKODUCTION.

my conversation in the fear of God, have written all

which with my own eyes I saw happen at the time

of the nativity of St. Mary or of the Saviour ;

giving

thanks to God, who gave me wisdom in the histories

of his advent, showing the fulfilment unto the twelve

tribes of Israel." The writer of this supposed he

might as well refer the book to James as to any one

else. Others have preferred to prefix to it the name
of Matthew.

A book which contains so few incidents not to be

found in other and more independent documents of
its class, supplies little matter for comment. It re-

sembles the Protevangelium in a feature which I

have not referred to in the introduction to that book
I mean the sudden and total disappearance of the

parents of Mary on her presentation in the temple.

In the Protevangelium this occurs in chap, viii., and

in Pseudo-Matthew in chap. v. Herein they both
differ in a remarkable manner from the Gospel of

the Nativity of Mary, which says she went to the

house of her parents in Galilee after her espousal to
Joseph (Nativ. viii.). Mary's going up the fifteen

steps at the temple is omitted by Pseudo- James, but

is found in the Nativity (Pseudo-Matt, iv., Nativ. vi.).

The names of the high-priests difier from those in

 INTRODUCTION. Ivil

the ProteYangel, but are equally fictitious. Joseph is

said to have had not only children, but grand-children

older than Mary (chap. viii.). In general the author
was either very careless in copying the documents

from which he took his materials, or those docu-

ments were widely difierent from such as we now
have. Probably both occurred. He uses Scripture

rather more freely than several others who preceded

him. A good number of his incidents were repro-

duced in a modified form in the legends and litera-

ture of the Middle Ages in Europe ; but the older

Christian writers appear to say very little that bears

on topics peculiar to him. This is precisely what we

should expect. In Pseudo-Matth. xiv. we read that

the infant Jesus was adored by the ox and ass, in

fulfilment of Is. i. 3. It is easy to see that the po-

pular notion of the ox and ass at the nativity comes

from this passage, and quite as easy to see that the

legend is nothing but a misapplication of Isaiah's

words. Similar inventions are not infrequent, and

I mention another from this same book. In chap. iii.

the angel who appears to Joachim forbids him to call

himself his servant, almost in the words of Rev. xx. 9.

A reference of this sort is valuable as showing that

angel- worship had not become fully developed when
the book was written.
Iviii INTRODUCTION.

The compiler resembles the author of the Pro-

tevangelium in his ignorance concerning Jewish rites,

and Jewish matters in general ; he even represents
the high priest as going into the holy of holies and

burning sacrifice there (chap. viii.). This incident,

however, is not found in Pseudo- James, but is

probably one of those rhetorical embellishments

which the compiler himself devised in order to add
completeness to his story. His purpose is not to be
wondered at, for Pseudo- James overlooks much that

he might have recorded, —the circumcision for in-

stance, and the purification. The events just named

are duly introduced in the false Ma'tthew, but with

unaccountable confusion of language (chap. xv.).

He properly places the circumcision on the eighth

day, and then mentions the purification and the
appointed offering ; but he seems to regard the offer-

ing as made at the time of circumcision, and on

account of it. The reason of the blunder is obvious.

He read in Luke ii. 27, that the parents came to do

for Jesus " according to the custom of the law," and
supposed it meant either the circumcision or an
offering because of it, whereas, it was the offering
for the first-born ( Exod. xiii. 2). The words which
I have rendered " and when the infant had received
 —

INTRODUCTION. lix

peritome, (peritomey that is, circumcision,") are in the

Latin, " Cumque accepisset parhithomum infans

parhithomus id est circumcisio," and look like a lame

translation out of Greek, with an explanatory gloss.

The barbarous parhithomus for irepiTo^iT) {peritome)

may, however, not be chargeable upon the translator.

The age of 112 assigned to Simeon is a fiction, and

not much better is the assertion that Anna "had

been a widow now for 84 years ;
" and I may say the
same of the intimation that the wise men came to

Jerusalem after two years (chap, xvi.), and that

Joseph was warned to flee into Egypt, one day before
the murder of the infants.

The second portion of the book introduces ue

into the true region of the marvellous, and we

encounter prodigies at every step. Where did
these fables come from ? I suppose the Christian

Hagadists fancied they might make a pretty story

out of any Old Testament text they chose. The
Psalmist says " Praise the Lord from the earth,
ye dragons," so dragons come out of a cave and
worship Jesus. The prophet speaks of wolves feed-

ing with lambs, and of lions eating chaff with oxen,

so lions and leopards and all sorts of wild beasts,

form a sort of body guard for the Holy Family in

 INTRODUCTION,

the desert. The bride in Solomon's Song says, "I

will go up to the palm tree, I will take hold of its

boughs," so the palm tree bows down to Mary for her

to have its fruit. The Israelites sang, " Spring up, O
well " and the prophet said, " waters shall break out
!

in the wilderness," so a fountain gushes forth in the

desert. The prophet said, " the idols of Egypt shall

be moved at his presence," so the idols of Egypt fall,

and are shattered when Jesus comes thither. Such

are the prodigies of the second part, and such their
genesis, which, in most instances, the writer himself
really indicates. I remark in passing that an amusing
story is told by Philostratus, about a lion which was
brought to Apollonius of Tyana, when in Egypt,
and which Apollonius said inherited the soul of king
Amasis (Life, v. 42). I repeat, also, that Athanasius
speaks of the downfall of the idols in Egypt (de

Incam. Yerbi ; and, de Divin. Christi).

The third part of the Pseudo-Matthew was not

published by Thilo. It is chiefly borrowed from
Pseudo-Thomas, and therefore very little need be
said of it here. The variations from the prototype

are in this part similar to those which were observed

in the first part. Some of the fables or legends

almost seem to have been written from memory.

 INTRODUCTION. 1x1

Among them we find examples which are not now

to be found in Pseudo-Thomas. This raises the
question, whether Pseudo-Thomas itself is in its

original form. I think not ; but at present can

only say so much, and that the Pseudo-Matthew
account of the infant miracles of Jesus is not so
exclusively malevolent as the other. The fiction in

chap, xxxv-xxxvi. is really an excellent parable, or

might be easily converted into one ; and of course is

not in the false Thomas.

The epilogue (chap, xlii.) is a pretty family picture,

and may be original.

3. The Gospel of the Nativity of Mary,

The writer of the Protevangel has embodied in

his story the greater portion of the statements con-

tained in this Gospel of Mary's nativity ; but the

position of Mary is there only secondary after all,

and she is not the subject of the book. In course of

time, however, Mary began to be regarded as worthy
of honour on her own account, and the comparatively

independent position she took suggested correspond-

ing literary modifications. Somebody, therefore, drew
up the document before us. To give it authority.
Ixii INTRODUCTION.

recourse was had to one of tte most common of

" pious " frauds, and it was fathered upon Jerome.
The letters, mentioned as heading the Pseudo-
Matthew, were also emblazoned at the head of this.

Its association with the name of Jerome, and its

comparatively modest style secured it popularity and

authority, and during the Middle Ages it was ac-

cepted by the multitudes as so much Gospel. Copies

of it were multiplied everywhere in Europe, and the
incidents of it were reproduced in every possible
form. The greater part of it was quietly slipped
into the '
Legenda Aurea,' and its statements were
in some cases declared infallible truth, to be denied
only on pain of heresy here, and perdition hereafter.
The compiler may have wished to exhibit the cur-

rent biography of Mary in the most modest form.

His work is based on older apocrypha, but it sometimes

differs in important details. For example, Issachar
and not Eeuben, is here the high-priest who rebuked
Joachim. It summarises and paraphrases other nar-
ratives, and says as much at the end of chap. ix.

No sign of originality appears in it, and it was

probably drawn up by a Latin writer late in the fifth

century, or perhaps a hundred years after. We

should observe that the compiler says Jesus was bom
 INTRODUCTION. Ixiil

at Bethlehem, when Joseph and Mary were there, in

which he follows the true Gospels rather than apoc-

ryphal stories. Again, Jesus is called the first-bom

son of Mary, which is also a return to the simple

and unsuspecting style of the Evangelists. The use
made of the Latin Yulgate is satisfactory evidence

that the book appeared considerably later than the

time of Jerome.

4. The History of Joseph, the Carpenter.

This is altogether of oriental origin, and comes to

us through the Arabic. The introduction which I

have thrown into a note, may be the work of the
Arabic translator. It is supposed to have been first

written in Coptic, in which language it is in great

part, if not entirely, extant, both in the Sahidic and

in the Memphitic dialects. Portions of the Coptic
have been published by Zoega and Dulaurier. The
date is uncertain. It has been referred to the fourth

century, but may not be so ancient, as it is well

known that what are viewed as early opinions existed

longer in some places than in others. The author,

whoever he was, wrote in an age of superstition, and

when an exaggerated importance was attached to
 — ;

Ixiv INTRODUCTION.

the observance of the days set apart for the com-

memoration of Saints.^

Some of the older traditions are incorporated by

the author, but he drew largely upon his imagination,

both for his plan and many of the details. The

writer pretends that the substance of the book was
verbally spoken by Christ to his disciples on the
mount of Olives, where they were all assembled when
He addressed them. But, forgetting this reference
to the disciples in the third person, towards the close

of the book he introduces them in the second person :

*
Now we apostles, when we heard,* etc. (chap. xxx.

and similarly in chap, xxxii). The sojourn of the

Holy Family in Egypt is limited to one year, whereas
three years are assigned to it in the Arabic Gospel of

the Infancy, and at least as many are required by

Pseudo-Matthew. Such facts show that the tradi-

The legend has been turned to account by some modern writers

^

as by the author of " Reflections on the prerogatives, power, and pro-

tection of St. Joseph, etc. London, 1825." At the same time the
doleful account it gives of Joseph's death does not appear to be a
popular one if we may judge from the following lines :

" Thrice happy Saint of God, whose dying breath

Was poured forth in the fond encircling arms
Of Jesus and of Mary, glorious death.
!"
That knew no fears, no terrors, or alarms

(" Hymn to St. Joseph," translated by D. French, Esq.)

 INTRODUCTION. IxV

tions of the Infancy varied considerably in some of

their details, and that those who wrote them took no
pains to harmonise them.

The Arabic introduction says, " the holy Apostles

kept this discourse, and left it in writing in the

library at Jerusalem. '*
The Coptic introduction,

which tells the same story, may be given entire ; it

is to this effect :
" The 26th day of Epep. This is

the departure from the body of our father Joseph the

Carpenter, the father of Christ according to the flesh,

who was 111 years of age. Our Saviour narrated all

his life to his Apostles on Mount Olivet, and the

Apostles wrote it and deposited it in the library

which is at Jerusalem. Also the day on which the

holy old man laid down his body was the 26th of the
month Epep. In the peace of God, Amen." Both
introductions make the Apostles the writers, accord-
ing to the plain intention of the later chapters of
the book. It would be a waste of time to refute so

palpable a fiction.
Bishop ElKcott remarks very correctly that the
writing " seems to have been drawn up in its present
form to be read at the festival of Joseph, who was
held in peculiar reverence by the early Christians in

Africa, whether semi-heretical or CathoKc. The ob-

Ixvi INTRODUCTION.

ject of the book is very clear : it was intended to

give to Joseph some small share of the glorification,

which had been already so liberally bestowed on
Mary." While I agree with this in general, I cannot

see any reason for suggesting some connection be-

tween Joseph^s History and Nestorianism. The author
is unguarded in some of his statements, as in calling
Joseph a priest, but I doubt whether he was iden-
tified with any avowed heresy. His notions of death
and the unseen world, of merit, and of some other
matters, are strange enough, but such as we might
expect in the benighted age to which I should
assign this document. Whatever that age may be,

Mary was already in high honour, and Joseph had

an annual commemoration.
It must be noticed that the Arabic text sufficiently

difiers from the Coptic, for Dulaurier to say the former

is an abridged translation :
" En comparant les r^cits

de I'ecrivain Arabe avec ceux de I'auteur Copte, on se

convaincra que Touvrage du premier n est qu'une
traduction abr^gee de Toriginal egyptien."

Since the note at p. 113 was printed, I have found

the Hebrew confession quoted by Thilo, in the " Book
of Life, a manual for the sick and mourners, by
Eev. B. H. Ascher," (Second edition, London: 1861).
 INTRODUCTION. Ixvii

As the volume is not mucli known among Christians,

I copy here the translation of Mr. Ascher :

" My
God, and the God of my ancestors ! deign that
my prayers may come before Thee, and hide not
Thyself from my supplications ; efiace all my sins
which I have sinned against Thee all my life long
unto this day, for I have acted foolishly; I am
ashamed and confused ;my evil inclinations enticed
me to rebellion. may my trouble and affliction
be my atonement, and blot out the deeds of my
backsliding ; for against Thee only have I sinned.
Alas ! I have trespassed, J. have been treacherous, I
have stolen, I have spoken slander, I have committed
iniquity, and acted wickedly, I have sinned design-
edly, and I have committed violence, I have framed
falsehood, I have given evil counsel, I have uttered
lies ; I have blasphemed and revolted, I have been
rebellious, I have acted perversely ; I have been

stiffnecked, I have acted wickedly and corrupted

myself ; I have done abominably, I have gone astray,

and caused others to err ; I have also turned aside

from Thy excellent precepts and institutions, and

which hath not profited me : but Thou art just con-
cerning all that is come upon us, for Thou hast dealt

most truly, and I have done most wickedly." (p. 119.)

Ixviii INTRODUCTION,

In the Hebrew of this confession the sins are

arranged in alphabetical order, from the first letter

to the last. There are other forms in use among the

Jews to which attention might also be directed. The
reference to the 'fiery sea' in chap. xxvi. may re-

mind us of Eev. xix. 20 ; xx. 14, or of purgatory in

a modified form, but it also recalls the Jewish opinion
thus stated by a certain Eabbi Leo, " The souls of
the wicked are tortured with fire and other pimish-
ments, which some of the condemned sufier with no
hope of redemption, but others for a certain time.''

The author from whom I take this extract, says the

deliverance of those who are freed, is expected at the

end of twelve months.^ After all, the passage p. 121,
may not mean an intermediate state, but the judg-
ment itself, as, St. Paul, in 1 Cor. iii. 15.

5, 6, 7. The Gospel of Thomas, or Gospel of the

Infancy of Jesus,

In carrying out my purpose to translate the

volume of false Gospels published by Dr. Tischen-

dorf, I have translated all three of the recensions of
Thomas which he has printed. That nothing might
1 J. a Lent, Mod. Theol. Jud. p. 683. Herbornffi, 1694.
 INTRODUCTION. Ixix

1)6 wanting, I have added, by way of supplement to

this work, a version of the very ancient Syriac

History of the " Boyhood of our Lord Jesus," which

is but another form of the Thomas.
This book vies in antiquity with the Protevange-
lium, and claims to have originally appeared about

the middle of the second century, if not before. We

seem not to possess it in an unmutilated form, but
what we have is very curious. It was the offspring of
heresy for which heterodoxy is too mild a term, and
after all the expurgation it has undergone, the evi-

dence of its paternity remains upon its face. The

author, or compiler, as in similar cases, wished to

produce a sort of preliminary Gfospel, and as he

imagined the infant Jesus was wayward and captious,
mischievous and arbitrary, he made him so in the
fables he wrote.
Justin Martyr speaks of Jesus doing carpenter's

work (Trypho 88), in almost the same words as

Pseudo-Thomas speaks of Joseph (1 Thomas xiii.).

Irenaeus also, when speaking of Marcus, the founder

of the Marcosians, mentions the mysteries he found

in the alphabet (Bk. i. 10-17). Special reference is

made by Irenaeus to '*

an unspeakable multitude of
apocryphal and spurious writings," which these here-
Ixx INTRODUCTION.

tics forged, and from one of them he extracts the

story about Jesus and the man who went to teach

him letters, much as we have it in some copies of

Thomas. Origen mentions a Gospel of Thomas, but
does not help us to identify it with ours. Hippolytus
also, writing of the sect of the Naasenes, quotes from
their Gospel of Thomas, but the passage is not in
the book we have. Eusebius, too, mentions a Gospel

of Thomas, and he is followed by others in the

same century. Cyril of Jerusalem says, a Gospel of

Thomas was written by one of the three disciples of

Manes, but this cannot be true of the false Gospel

mentioned by Origen and Hippolytus, unless he
means to say simply that the Manichaeans re-
modelled it.

Whoever the writer was, he believed Jesus to be

the Messiah, and the peculiar institutions of Judaism

to be abolished. He disliked the Jews, but he made

Jesus petulant and revengeful. Joseph is made more
prominent than Mary but Jesus ; is not really viewed
as his natural son, so much as a mysterious Being
manifested in a human form, and yet Joseph is called

his " father." The author's favourite Evangelist was

St. John, and probably he was one of the Docetas, in
whose interests he wrote.
 INTRODUCTION. IxXl

Tischendorf supposes the book was written by

some Gnostic, that it was adopted by the Naasenes,
that it became popular among the Manichseans, and
at last found favour with the orthodox (notwith-
standing its condemnation by high authority, includ-
ing the second Nicene Council in a.d. 787).
After all that has been said about the authorship

of this book, I am strongly tempted to ask whether

it may not be the so-called Gospel of Basilides, or a

part of it ? As the discussion of this question would

extend to some considerable length, I must be con-

tent with recording it.

The Pseudo-Thomas was substantially incorporated

with other documents by the compiler of Pseudo-

Matthew, and the Arabic Gospel of the Infancy.
It covers a definite period, reaching from Christ's
fifth year to his twelfth, and its intention is pre-

cisely stated in the introduction — to record "the

infant acts " of Jesus. I am inclined to think that

the unknown document from which Pseudo-Matthew

drew the second part of his book, may represent one
of the lost portions of Pseudo-Thomas.^

^ In illustration of the ideas thrown out ahout the connection of

Thomas with Basilides, and of the second part of Pseudo-Matthew
with Thomas, I append a note. Pseudo-Matthew, xxii. records the
Ixxii iNTRODUcrrioN.

Bishop EUicott observes in his excellent essay, that

in this story " we can scarcely recognize more than
two elements, pious fraud and disguised heresy :

the third element in these productions, ancient tra-

ditions and a credulity that reproduces or embel-

lishes them, finds here but little place." And again,
" the miracle-mongering is so gross, and the dogma-
tical propensions of the writer are so obvious, that it

may be reasonably doubted, whether, even at the

time it appeared, it was regarded as a regular his-

torical compilation at all." It is tolerably certain

that the orthodox would not believe it ; but if it was

written in the interests of a sect, it was meant to be
accepted as a true portrait of the character and mode
of life of the child Jesus.

Bishop Ellicott says again :

" The language is un-
usually barbarous, the style hopelessly bad, and the

narrative itself unconnected and incoherent." All

this is true ; but what the original language was I
am not prepared to say. The book itself was cir-

culated in the West and in the East ; we have it in

fall of the 355 (one copy has 365) idols of Egypt. In the book " de
Hseresibus," ascribed to Augustine, we read that Basilides said there
were 365 heavens, according to the number of days in a year. Hence
his so-called holy name ABEASAX, the letters of which in Greek
amount to 365. The 365 of Basilides is mentioned also by Philastrius,
Epiphanius, and Damascenus.
 INTRODUCTION. Ixxili

Greek, Latin, and Syriac, and it may exist in Ar-

menian.
I must now say a few words upon eacli of tlie four

texts of Pseudo-Thomas contained in this volume.

I regard all the copies as more or less altered in

the interests of Catholic doctrine.

That which stands first is from the Greek, as it

commonly appears in printed books.

The second, also from the Greek, was extracted by

Dr. Tischendorf from a MS. found by him among
the monks of Mount Sinai. The writer or editor

seems to have modified a larger document by strik-

ing out some incidents, altering others, adding occa-

sionally, and changing the order of some of the
sections. In general the result has been to render

the narrative less heterodox. The expression " Jo-

seph his father," which is so often found in the
Syriac recension, occurs only once in the longer
Greek, and not at all in the shorter book. This last

also has at the close the orthodox formula, " glorify-

ing Him, with the Father, and the Holy Spirit."
The Latin Gospel of Thomas is remarkable on se-

veral accounts. It commences with the rehearsal of

an incident similar to one which we find at the close

of the Protevangel. But while Pseudo- James refers

f
Ixxiv INTRODUCTION.

to a tumult at the death of Herod, Pseudo-Thomas

mentions the commotion caused by Herod's search
after the infant Jesus. The whole of the first three

chapters of Pseudo-Thomas in the Latin are wanting

in the other texts, and look like an independent

composition : they may, however, embody another
fragment of the book in its original form. The
fourth chapter consists of an introduction like that

which appears in the two Greek texts, but is not in

the Syriac. The editor treated his original with a

good deal of freedom, paraphrasing and altering the

phraseology. As in the case of the two Grreek texts,

the document appears to have received a certain

tinge of orthodoxy. I imagine that it is less ancient

than the first Greek copy, (probably less ancient

than the second,) and that it is not earlier than the

end of the seventh century (very likely not quite so
early).

This Latin Thomas has a special conclusion, which

pretends to be a declaration made by Thomas the
Israelite, and is meant to have a practical tendency.
It can hardly be accepted as representing anything
contained in the original writing, but is, most likely,

the afterthought of the Latin editor.

It would be useless to speculate who " Thomas the

 INTRODUCTION. IxXV

Israelite" was, or "Thomas tlie Islimaelite/' as some

copies call him.

Dr. Tischendorf has found some fragments of

another Latin text considerably more ancient than
the one here printed. These fragments are in a
Palimpsest MS. at Yienna and are thought to be of

the fifth or sixth century. As we should expect, they

approach nearer to the first Greek text, and nearer

still to the Syriac in some respects. Some of the

readings differ from all the other texts, but may be

partly traced in Pseudo-Matthew, which made free

use of Pseudo-Thomas.
The Syriac recension altogether omits the name of

Thomas, and is simpty called " The Boyhood of our

Lord Jesus.'' Dr. Wright's copy is of the sixth cen-

tury, and exhibits a more ancient text than any

other now extant complete. It has been less subject

to expurgation on the one hand and to additions on

the other. Manipulation it has most likely under-
gone, but much of its primitive heretical aspect

remains. The great antiquity of this copy, and the

interest and importance which attach to it, justify

my giving it a place at the end of the volume.

Ixxvi INTRODUCTION.

8. The Arabic Gospel of the Infancy.

I HAVE intimated in the note prefixed to my trans-

lation of this false Grospel, that it has been drawn
from three principal sources, the first and third of
which generally correspond to the Protevangel and
the Pseudo-Thomas. As for the second source, it

has not been clearly determined. As a compilation it

has been ascribed to the fifth or sixth century, but I

regard this as too early, for which I shall mention

some reasons. The book is apparently an Egyptian
production, whatever the language in which it first

appeared. We only possess the Arabic text, for I

feel justified in believing that the Syriac copies of a

Gospel of the Infancy said to exist at Rome and

Paris, will prove to be a Syriac recension of Pseudo-

Thomas. No trace of it has been found in Coptic or

any other ancient language.
The compiler put into a connected form the
legends and traditions which he had at his dis-

posal, but he executed his task without skill and

judgment. His object was to glorify the infant
Jesus and his mother. He pretends to have bor-
rowed from a book by Joseph or Caiaphas the high
priest, but it is uncertain whether this applies to
 INTRODUCTION. Ixxvil

anything more than the first chapter. The Syrian

Jacobites believed that Caiaphas became a Christian,
and other traces of Syrian traditions may be pointed
out in this book. But if we remember the close con-
nection which subsisted between the Syrian Christians

and Egypt, we shall see that an Egyptian writer

would be very likely to know their traditions. It is

even possible that the book was originally written in

Arabic by a Syrian Christian, just as other books
were, and this would account for the traces of Syriac

words found in it.

Mohammed was acquainted with some of the in-

cidents here put down, as that Jesus talked in his

cradle (Koran, suras 3, 5, 19). This fact, however,

is no proof that our document was compiled at that
early period. The position taken by Mary is toler-

able evidence that the book is not of very high an-

tiquity, and renders it very difficult for me to be-

lieve that the compiler was a Nestorian, as some have

thought. Whoever he was, he softened down the

malevolent aspect of the portions which he derived

from the Pseudo- Thomas.
Repeated perusal of the book has convinced me
that it is by no means so ancient as has been

thought. The whole tone and texture of the com-

Ixxviii INTRODUCTION.

position betrays a degenerate age. The actual Ara-

bic text cannot well claim a great antiquity for

several reasons, and if the Arabic was the original

we must cease to refer it to the fifth or sixth century.

The rise of Arabic literature was very little earlier

than Mohammed, and this book was written when

the language was the familiar vehicle for literary
composition. In chapter xxiv. the name Matarea is

twice mentioned ; but this name is Arabic and there-

fore the present text was not produced until the
place had received that appellation from the Moham-
medans. When this was I cannot say, but I have
failed to discover any certain occurrence of Matarea
before the time of Abulfeda (died 1331) in his de-

scription of Egypt, and even there the copies appear

to differ. The Nubian Geographer, who wrote about
A.D. 1150, mentions Ain Shems and the balsam which
grew near it, but has no allusion to the name of

The Arabic Gospel gives the name of Matarea to

the sycamore tree. Sozomen seems to place this

tree in the Thebaid (Eccles. Hist. v. 21), at a great

distance from Matarea. I suppose it was afterwards
found convenient to shift the locality of the legen-

dary tree, and if so, the Arabic Gospel was not

 INTRODUCTION. Ixxix

written till much later than Sozomen (a.d. 440).

No ancient copy of the book has been discovered,

and the first allusion to it which seems to be identi-

fied is that of Solomon of Bassora (a.d. 1222).

Chapters l.-lii. deserve special consideration in

connection with the date of this compilation. Other
traces of modern origin might be thought referrible

to transcribers, but these chapters indicate a deve-

lopment of Arabic science which is utterly incon-

sistent with an early date. Could the chapters in

question have been produced prior to the ninth or

tenth century ? The ninth century is the era to

which the rise of scientific studies among the Arabs

is assigned ; and here we have a formidable array of

scientific terms and topics. In default of evidence

to the contrary I must conclude that vs^hat I may
call the science of the book forbids us to ascribe it to

a period earlier than that which I have mentioned

for the rise of scientific studies among the Arabs.

Even if the idea of a Syriac origin be still pleaded

for, we shall not be able to go back beyond the eighth
century, when the scientific writings of the Greeks

were studied and translated by Syrians.^

1 Sergius of Rhesaina belongs to the sixth century, but he failed to

popularise the Greek philosophy and science. A chief agent in this
IXXX INTRODUCTION.

It is needless to carry this discussion further ; but

I must say a word about the order of events in tbe

book. There is some confusion arising from the
misplacing of certain transactions. This defect of
arrangement may arise from the compiler having
copied different documents without observing that

the sequence of events was incomplete. Chapter i.

really does not stand first in order of time. Chapter

xxvi. seems to have been a transition to another
document, but is inconsistent with chapter xxvii.,

because Joseph is told to go to Nazareth, and the

story is resumed at Bethlehem. This parenthesis
contiQues to chapter xxxvi. where the thread of the

narrative is taken up again. Yery likely what we

usually regard as the second part of the book comes

from two distiact sources at least. Of the puerilities

and absurdities of the book I shall say nothing. As

the Arabic Gospel is the largest of all the Gospels of

the Infancy, so it is the most marked by credulity,

superstition, and folly. The long array of miracles

effected by the water in which Christ was washed, or

the liaen he had worn, will speak for themselves.

Ignorance, folly, and mendacity, are here at least as

conspicuous as piety.
work was Honain Ben Isaac who wrote in Syriac and Arabic what he
derived from the Greek. He died about a.d. 873 (Assemani B. 0.
ii. 272).
 INTRODUCTION. Ixxxi

9. Correspondence between Ahgar and Jesus ^ etc.

Under this head I have inserted in the text a few

small items not included by Dr. Tischendorf in his

volume. Yery little need be said about them after

the remarks prefixed to them (pp. 217, 218).

(1.) Letter of Ahgar to Jesus. —This Abgar, was

Abgar Uchomo, or Uchama/ king of Edessa, who
began to reign in a.d. 2, and reigned nearly forty
years. There is a long account of him in Bayer's
" Historia Osrhoena et Edessena/' and a number of

references in ancient writers, who record the tradition

with which this letter is connected. The tradition

appears with considerable variety of detail, but its

general purport is that Abgar was afilicted with a

disease which his physicians could not cure, and that
having heard of the miracles of Christ, he sent him
the letter to ask him to come and heal him. Ac-
cording to one version of the story our Lord not
only sent back the reply ascribed to him, but His
own portrait, imprinted upon a towel or cloth. Sub-
sequently, they say, Thaddseus or Addi, one of our

Saviour's disciples, went to Edessa, cured Abgar,

preached the Gospel to him, and baptized him.
' i.e. Niger, or the Black.
Ixxxii INTRODUCTION.

Eusebius, who first mentions the correspondence,

says nothing of the miraculous portrait. I have no
doubt the letters are spurious, but they are suf-
ficiently ancient to deserve a place in this collection.

They were incorporated in an account of the intro-

duction of the Gospel to Edessa, part of which is

preserved by Eusebius, and a further portion exists

in a Syriac MS. in the British Museum. This MS.
is probably of the sixth century, and among other
things contains a letter which Abgar is said to have

written to Tiberius, and the alleged reply of Tiberius.

The document was published \>j Canon Cureton,^

and contains valuable historical matter, mixed up
with fables.

(2.) The Letter of Jesus to Abgar. —This is in-

separably connected with the preceding, and was

probably, like it, first written in Syriac by some

Edessene Christian in the third century. There is

some variation in the copies of these letters, which

exist in Syriac, Greek, Arabic, etc.^

* " Ancient Syriac Documents relative to the Earliest Establishment

of Christianity in Edessa, and the neighbouring Countries, from the
Year after Our Lord's Ascension, to the beginning of the Fourth Century.
Discovered, Edited, Translated, and Annotated by "W. Cureton, D.D.,
Canon of Westminster." 4to. London, 1864.
2 De Dieu supplies an Arabic copy of the Letter of Christ to Abgar,
differing exceedingly from those in ordinary circulation, but I have not
 I

INTRODUCTION. Ixxxili

(3,) The Epistle of Lentuliis. —This epistle is avow-

edly addressed to the Eoman people and Senate, but
is a late mediaeval forgery. No such person as
Lentulus, or Publius Lentulus, was "president of
the people of Jerusalem ;" no ancient writer ever
mentions the epistle, which is only extant in Latin
copies exhibiting all sorts of differences. It may
have been intended to authenticate one of the many
alleged portraits of Christ, which were manufactured

in the Middle Ages.

(4.) The Prayer of Jesus ^ the Son of Mary. —

derive this from Jones on the Canon ; but I have
not exactly followed his translation. He took it

from the Commentary of Selden upon Eutychius's

Arabic Annals of Alexandria. Selden found it

among certain Arabic forms of prayer, and published

it in Arabic, with a Latin version. The document
speaks for itself, and I need only say, with Jones :

" I suppose no one at all acquainted with Christianity

can believe this prayer genuine, and composed by
our blessed Saviour." (Jones on the Canon, vol. ii.

p. 25. Oxford edition, 1827).

thought it worth while to print a translation of it. The curious may-

see it, with a Latin version, in the notes to Xavier's " Historia Christi
Persice conscripta," pp. GU, 612. (Lugduni Batavorum, 1639).
 ;

Ixxxiv INTRODUCTION.

(5.) The Story of Veronica.—^At p. 218, I have

said all that is requisite about this. Malela says,
and truly, no doubt, that be took it from a book
in the possession of a Christian Jew named Bassus,

but he gives no clue to the date of its production.

It does not profess to be a contemporary document,

and it probably grew out of the circumstances re-

ported by Eusebius. The name of Veronica, or

Berenice, figures in a number of legends, more or

less ancient, the most popular being that which
represents her as lending the Saviour a cloth to wipe

his face, on the way to crucifixion, and receiving the

cloth back from Him, with His likeness upon it.

The petition of Veronica, preserved by Malela, is

an undoubted forgery. It may be noted that Euse-

bius (Hist. Eccles. vii. 17, 18) does not mention the
name of Veronica; neither does Sozomen (Hist.

Eccles. V. 20) . Malela simply speaks of a monument

or stele, without indicating its form. The original

records of the cure of the woman (Matt. ix. 20-22

Mark v. 5, 25 ; Luke viii. 43) show that it did not

take place at Paneas. They still pretend to show

a house of Veronica at Jerusalem.^

^ Cotovicus, Itiner. Hierosol. 1619, p. 254.

 INTRODUCTION. IxXXV

10. The Gospel of NicodemuSy or Acts of Pilate,

TJnder this general title I include no fewer than

six documents printed by Dr. Tischendorf, and re-

presenting two compositions which are often com-

bined.

(1.) The Grospel of Nicodemus, Part I., which I

put first, records the trial, crucifixion, burial, re-

surrection, and ascension of Jesus, and involves a

variety of incidents connected with those events.

The writer draws largely from the evangelical nar-

ratives, all of which were before him, including the

closing section of Mark. But while he uses the

Grospels, he introduces a great many fictitious

details of a purely mythical, or rather prodigious

character. Some of the foreign elements were per-

haps traditions, but the way in which they are

worked up, shows that the writer was a genuine
Hagadist, and consequently we must treat his story

as a romance rather than as a history. The title

adopted by Dr. Tischendorf, " Acts of our Lord

Jesus Christ, wrought in the time of Pontius Pilate,''

difiers considerably from several other forms of it.

In one copy it is said the book was written in

Hebrew by Nicodemus ; and in another, that Pilate
LXXXVI INTRODUCTION.

sent it to Augustus Caesar. These titles are not

worth much.
The prologue represents one Ananias as saying
that he found the Acts in Hebrew and translated
them into Greek, in the time of Theodosius and Ya-
lentinian. This may be taken as pretty good evi-
dence that our Grreek text did not appear before
A.D. 440.

A second introduction professes to give the date

of the events recorded, and refers the original com-

position to Mcodemus, who is said to have written

in Hebrew.
If the first prologue has any value, it teaches us
that the book was really unknown till the date men-
tioned, because Ananias claims to have been the dis-

coverer as well as the translator.

Dr. Tischendorf, however, believes the book ap-

peared as early as the second century. If so, the

prologue is a forgery, and all that the supposed

Ananias could have done was to modify a document
already widely circulated. Tertullian, some two cen-
turies and a quarter earlier, had appealed to certain

Acts of Pilate, and Justin Martyr long before that

had done the same. If they meant this book, it

existed in Africa (in Latin), and in Europe (pro-

 INTRODUCTION. IxXXvii

bably in Greek). I cannot see tlie force of the argu-

ments for the early origin of the book, but the style

in which it is written compels me to refer our pre-

sent Greek text to the fifth century. From begin-

ning to end, prologue included, we have the degraded
and corrupt Greek of the fifth and following cen-
turies. As for the chronological note at the begin-

ning, the writer could have found the materials for

that very easily. Meanwhile these introductions are

not contained in all the copies, and as I have said,

those which have them do not by any means agree.

The reader has only to turn to the examples con-

tained in this volume to see what I mean. I even

venture to doubt whether we ought to call this book

in any of its forms "The Acts of Pilate," although

Dr. Tischendorf has thus entitled his first Latin text

on the authority of Gregory of Tours, and not from
any manuscript of the document
- itself. " Acts of

Pilate," and " Gospel of Nicodemus," are convenient

popular designations, and nothing more, for they do
not appear to have originally belonged to the book.
'*
Acts of Pilate " is no doubt adopted because it is

supposed that Justin Martyr, TertuUian, and Epi-

phanius quoted substantially the same work as we
now have ; but it [is a misnomer, as there is nothing
IxXXviii INTRODUCTION.

about it resembling tbe official report to which the

two first-named Fathers allude.

Having mentioned Gregory of Tours, I add that
he is the first writer who, in my opinion, unques-

tionably cites our present Acts of Pilate. He is

placed by Cave at a.d. 573. I have found no traces

of it in Syriac, but it partly exists in Latin in a MS.
of possibly the fifth century, and in a Coptic MS. of

about the same date. Later on it became immensely

popular in Europe and was translated into Anglo-
Saxon and other languages.
Not to prolong this discussion about the date of

the book, let us ask who wrote it ? and in what

language it was written? I answer briefly, it was
written in Greek, by a converted Jew, who was
acquainted with Hebrew. The Greek is, as I have
said, very corrupt, and is tinged by Latin influences

on the one hand, and by Hebrew influences on the

other. Greek forms of Latin words are frequent,
and sundry Hebrew words and phrases also appear
in Greek characters. There are also a number of

places where the idiom is Hebrew rather than

Greek. The writer had at least the Old Testament
in Hebrew. That he was a Jew is tolerably clear

from the occurrence of details of a purely Jewish

 INTRODUCTION. Ixxxix

character, except so far as they have been modified

to suit the convenience of the author. At the same

time the book was written by one who had never

been in Judaea, and who was ill informed in regard
to its topography especially ; he was not even care-
ful to follow the hints supplied him by the New
Testament. I will now point out a few details which
seem to require a particular remark.

The accusation of the Jews that Jesus wrought

miracles by magical and diabolical agency is, it is

true, in accordance with what we read in the Gospels,

but then we do not find them recorded in connection

with His trial. Pilate's assertion that unclean spirits

could only be cast out by Esculapius is also open to

question, as I find no trace of such an opinion among

the Romans. Esculapius was simply the god of
healing : but how about demoniacal possession, and

his province in relation to it ?

The prodigies connected with the summoning of

Jesus before Pilate are fictions which appear to be

peculiar to this story. The calumny that Jesus was

illegitimate finds no place in the account of the trial

as recorded in the four Gospels. The assertion of

the Jews that they had a law forbidding them to

take an oath is a fiction. The series of witnesses, who

XC INTRODUCTION.

bare testimony of Jesus, is an invention founded on

incidents scattered over the Gospels. Pilate is re-

presented as well acquainted with Jewish history,

which is inconsistent with the general tone of the

narrative (chapter ix.). The two malefactors cruci-

fied with Christ are called Dysmas and Gestas,

which names are mere inventions. The Jews are

represented as taking the law into their own hands

in arresting and imprisoning Joseph of Arimathea.

The guards of the tomb are represented as having

been still there when the angel announced the re-

surrection to the women —a misunderstanding of

Matth. xxviii. 11, which shows that the soldiers had
left before the women arrived.

It is apparent that some time must be allowed to

have elapsed between the events of chapters xiii. and

xiv., because in the fourteenth chapter the ascension
is recorded by men who had come out of GaKlee. But
the ascension took place near Bethany and not in
Galilee. Mount Mamilk or Melek was thought to

be in Galilee, and was confounded with Olivet, the

traditional scene of the ascension. The writer who
here quotes from Mark xvi. thus proves his ignor-

ance of Jewish topography. Mount Melek was not in

Galilee and was not Olivet, but was the hilly range
 INTRODUCTION. XCl

south of Jerusalem, as is shown by Jewish autho-

rities. Still, the reference to Mount Melek is one of
the evidences that the book was written by a con-
verted Jew. The sending out of men to search for

Jesus, in chapter xv., is a mere imitation of the ac-

count of Elijah. The story which Joseph tells of

his miraculous deliverance from prison is a fiction

which seems to be peculiar to this book. The name
of Longinus, given to the soldier who pierced the

Saviour's side, may be regarded as traditional, though

it is clearly made out word \6yxn, a
of the Greek

"lance" or "spear," and means "a spearman." The

wonderful change which comes over the Jewish
leaders is a fable, and quite inconsistent with the
statements in the early chapters of the Acts of the
Apostles.

(2.) The second version of Nicodemus is mainly a

loose copy of the former. The inscription and title

have been materially altered. Before, Ananias was

the translator and Nicodemus the author, but here
Nicodemus is the translator and ^neas the compiler.
I cannot account for the entire change, but I think

it probable that ^neas was substituted for Ananias

when the account of the journey to the Underworld

was added. The name of JSneas was very likely a

XCU INTRODUCTION.

conscious or unconscious imitation due to the story

of Yirgil of the descent of ^neas to the Underworld,

as found in the JEneid. Again, in the first trans-

lation the reader will see that Ananias renders the

Hebrew into Greek in the time of Theodosius and
Yalentinian, but here it is said that the book was
translated into Grreek as soon as it was written in
Hebrew. The copy now under notice is a later re-

vision of the first, and frequently omits expressions to

be found in the older document, among which may
be mentioned the Hebrew quotations. The Greek is

less barbarous, but is still corrupt. A few of the

defects of the former book are remedied, but most of
them remain, and therefore, for example, they both

omit our Lord's appearance before the high priest,

the denial of Peter, and other incidents. In the

later copy the woman healed by Christ is duly
called Berenice or Yeronica, which the older book
omits. The earlier book says he was to be crucified

in the garden where he was taken, but the later

drops the statement in stricter harmony with tra-

dition, places the crucifixion at Calvary and intro-
duces a number of additional details.
I suppose this recension of the book to be not

older than the sixth century, and to be the work of

 INTRODUCTION. XCIU

one who regarded the former as not giving sufficient

prominence to Mary. I recommend such as would

see how such books were subject to condensation,

alteration, and development, carefully to compare the

two translations from the Greek of Nicodemus.
(3.) The Gospel of Nicodemus, Part II., or Descent
of Christ to the Underworld. The most ancient
copies of Nicodemus known are in Latin and Coptic,
and neither of them seems to have contained Part II.,

which is nevertheless frequently found in Greek and

Latin MSS. as a continuation of Part I. Dr. Tischen-
dorf 's first text of the Descent to the Underworld is

in Greek, and is closely connected with the second

text of Nicodemus, Part I. ; indeed the copies do not

mark any division. The first part closes with the

demonstration of the resurrection and ascension, and

the second opens with a statement that Jesus not
only raised himself but others, some of whom soon
come upon the stage and record what happened
when He went to the Underworld. This pretended
revelation is ascribed to two sons of Simeon, who
were brought before the chief Jews, and wrote what
is here written. Before writing, the two visitants
make the sign of the cross on their faces ! When
they have written they suddenly vanish, leaving
XCIV INTRODUCTION.

their narratives behind them. It is very apparent

that this second part was appended as a sort of

Odyssey to follow the Iliad. I omit to say more of

this fable at present, except that the names of the
sons of Simeon are not given in the Greek text
which Dr. Tischendorf has followed.
(4.) The Latin Grospel of Nicodemus, or Acts of

Pilate, Part I., has a prologue similar to that of the

first Greek text, but with some difierences, as that

TRneas is put for Ananias as translator. The second
introduction is also given, and with certain varia-
tions. Mcodemus is said to have been the author.
These prefaces vary considerably in the copies, some
of which in fact either omit them altogether, or

place the second at the end of the book. The edi-

tion printed in the " Orthodoxographa," in 1555, has

no introduction, but at the end is a subscription

which says that Theodosius the emperor found the

book at Jerusalem in the praetorium of Pilate, and
that it had been written in Hebrew by Nicodemus.
The Latin iext difiers in sundry particulars from
those in Greek, with which it will be interesting to

compare it.

(5.) The second part of the Latin Nicodemus ex-

hibits still further variations from the Greek, and in

 INTRODUCTION. XCV

particular calls the sons of Simeon, Karinus and Leu-

cius. New materials are introduced into it, and
especially at the end, where Pilate is said to have

written an account of the transactions and placed it

among the archives of his praetorium ; various cal-

culations are added ; and the whole concludes with
a pretended letter from Pilate to Claudius. The
letter is not found in all copies/ nor are the whole

of the foregoing calculations. To point out all the

discrepancies between the copies would be endless.

(6.) The second text of the Latin Gospel of l^ico-

demus. Part II., materially deviates from the pre-

ceding, and is a more modern recension. The editor

in the commencement speaks of the Abbats (i.e.

Fathers) raised from the dead at the resurrection of

Christ, he was therefore probably a monk. The
last chapter was almost wholly re- written by the
editor, who seems to have thought the older books
represented Pilate and the Jews in too favourable
a light.
Treating both parts of the book before us as one,
why is it called by the name of Nicodemus ?
Nicodemus was a man of eminence, and had come

1 This letter appears in Greek in the Acts of Peter and Paul, sec. 40.

See Tischendorf 's " Acta Apostolorum Apocrypha," p. 16.

XCVl INTRODUCTION.

to Christ by night to consult him, had ventured to

speak for him in a moment of peril, and had taken

part in his burial.^ Hence he is made a prominent

character in the book. The Jewish author may-
have had another motive also, for the name of Nico-

demus was borne by a personage famous in Jewish

legends.

Why is it called the Acts of Pilate ?

Pilate was believed to have written an account
of the trial and sufferings of Jesus, which he sent

to Rome. Justin and Tertullian confidently appeal

to such a document, whether they had seen it or not.

The immense value of a composition of the sort

would also be evident. Hence the Mcodemus came

to be called the Acts of Pilate, as representing simi-

lar transactions. That the composition we now have

is the original of Pilate, none but a madman could

believe. To me it is matter of simple amazement

that any one should think our Acts of Pilate are

ia any sense derived from the materials of Pilate's

report ; and the more I study them the more I am

convinced they are nothing but a forgery of the fifth

and sixth centuries. Some of the materials are older,

but some are not so ancient, although they sub-

^ John iii., 1 ; vii. 50 ; xix, 39.
 INTRODUCTION. XCVU

stantially belong to the period I mention. The ori-

ginal official Acts perished ; the first forged Acts,

which continued to exist in the fourth century-

perished ; the Acts forged by order of Maximin also

perished ; and those now in existence were practically

a new composition, so new that they had to be

launched as a discovery made in the reign of Theo-
dosius, if not by Theodosius himself.

Dr. Tischendorf thinks that "the Acts of Pilate

which have come down to us are not dijQferent in the

main from those which Justin shows already existed

in the second century, save that they are to be re-

garded as having been gradually and in many ways

changed and interpolated." He supposes the great
alteration to have taken place about a.d. 424. (De
Evangeliorum Apocryphorum Origine et Usu, 1851.

pp. 67 et seqq.)
M. Alfred Maury has written an erudite disser-

tation on this book (Revue de Philologie, etc. tom. ii.

no. 5), and concludes that, as we have it, it was

written early in the fifth century, perhaps by a con-
verted Jew who made use of an older apocryph or

older legends; and that it was indirectly aimed

against Apollinarius, who denied the descent into

heU.
XCVm INTRODUCTION.

M. Nicolas discusses the question, but cannot ac-

cept the conclusion of Dr. Tischendorf. He says,

" What seems to me most decisive against Tischen-
dorf is, that Justin Martyr and Tertullian appeal, or
believe they appeal, to an official document ; without
this their arguments have no meaning. Now of the
two writings, the Report of Pilate to Tiberius alone

affects this form." M. Nicolas is right. The Acts

of Pilate, or Grospel of Nicodemus, cannot be what

Justin and Tertullian appeal to, because it is not an

official document in any sense.

M. Maury considers the first and second parts of

Nicodemus to be the work of one author ; but Bishop
EUicott believes they are the work of two, and I
agree with him. As to the former part of Nicodemus,
the bishop follows the opinion of Dr. Tischendorf.
It is not needful for me to carry this enquiry

further. I repeat then, that in my opinion the first

part of the book was not written earlier than Maury

says, and the second part somewhat later. Although
the composition of two persons, they were early
combined, and probably in the West. Their popu-
larity is shown by the number of versions and MSS.,
and by the numerous quotations from them found in
ancient authors.
 INTRODUCTION. XCIX

One of the stories told in the second part of Nico-

demus has been so amazingly popular that it really

deserves a separate note. I refer to the legend of

Seth, in which we read of the tree of life and the oil

of mere)'". I have already illustrated this to some

extent, but I vrish now to add the following obser-

vations. The story to which allusion is made may
be safely said to be of Jewish origin, or to rest upon
a Jewish foundation, and, if the documents were ex-
tant, would be traced to the legends and traditions

of the Jews in the first ages after Christ. There is

tolerably clear indication that the writer of the

second part of Nicodemus copied it bodily from some

book with which he was acquainted. We read in

the first Latin text of the story that Michael told Seth

that the Son of God should come after 5500 years

(chapter iii. (xix.)). In chapter xii. Pilate speaks

to the Jews of a certain great book {Bihliotheca)

which they have; and soon after the high priests

tell Pilate that they have found in the first book
of the Septuagint the place where Michael told Seth
of the coming of Christ in 5500 years. They add,

among other things, that having taken the sum of

the successive generations they find the 5500 years

which the book says Michael spoke of to Seth. It is
C INTRODUCTION.

easy to believe that the writer had overlooked his

first statement, which represents the story as told by
Seth in the Underworld. Whether he forgot it or

not, he eventually mentions that the same thing was

already written in a hook which the Jeivs had. I am
inclined to believe that the last assertion is perfectly

correct.

If I am asked what the writer means by " the first

book of the Septuagint," I must own my ignorance.

The expression naturally signifies the book of Gene-

sis, but it never contained what is quoted about
Michael and Seth ; and therefore I conclude the title

is either intentionally or accidentally misstated. One

thing is certain, however, and it is that Seth cut a

great figure in the legends and literary forgeries of

the first few centuries of our era. One of the early

Christian sects was named after him. All sorts of

visions, inventions, etc., were ascribed to him. He
was taught by angels, and carried away to heaven
for forty days : was the father of the prophets and
the inventor of letters, gave names to the stars and
observed the motion of the heavens, divided time by
months, weeks, etc., wrote a book about the star
which should appear at the nativity of Christ, and
was the author of many other books. He was also
 ;

INTRODUCTION. CI

famous amongst the Mohammedans, Sabeans, Sama-

ritans, Ethiopians, Syrians (see Fabricius, *' Codex
Pseudepigr. Yet. Test." i. 139-157). The journey
of Seth to Paradise is then, I suppose, a Jewish Ha-
gadah or pleasant fiction. A curious recension of it

is contained in the Greek "Apocalypse of Moses,"

published by Dr. Tischendorf (" Apocalypses Apo-

cryphae"). The story is also found in the book called
" The Eepentance of Adam " (A. Maury, " Croy-
ances et Legendes," p. 294). This last I have not
seen, but the " Apocalypse of Moses " is a Christian

production, and possibly the author of the Appendix

to Nicodemus drew this part of his materials from it

whether or no, its existence in these difierent works

makes one doubt the right of any of them to its

origination.

An interesting account of the history of the legend

of the Oil of Mercy will be found in an article en-

titled " The Tree of Life," translated from the Grer-

man of Dr. Piper, in the Journal of Sacred Litera-

ture (Oct. 1864). I do not agree with Dr. Piper in

referring our document to the second century, but I

have pleasure in referring to his curious narration,

which first appeared in the " Evangelischer Ka-

lender," for 1863.

CU INTRODUCTION.

The reader who wishes to see more on the subject

may consult the notes to Dr. Piper's essay; Dr.
Barlow's " Essays on Symbolism " (" The Tree of
Life," and "Sacred Trees," first printed in the

Journal of Sacred Literature, 1862) ; Didron's "Ico-

nography," (Bohn's edition, p. 367, et seq.), and the

authorities referred to by the different writers.

11. Letters ascribed to Pilate, etc.

It was very natural, perhaps, that men should be

curious to know what sort of a report of the trial

and condemnation of Jesus was sent by Pilate to

head quarters. That Pilate did write to Eome on

the subject I am quite ready to believe, for not only

have we the reiterated assertions of Justin and Ter-

tullian and others to that efiect, but we have ex-

amples to show what sort of a letter he may have

written. The letters of the second Pliny are still

extant, and among them are some arising out of his

official position and addressed to his masters. Now

his famous letter to Trajan about the Christians in

Bith3rnia, affecting the life or death of multitudes,

would only occupy about three pages of this volume,

while Trajan's reply only takes up a few lines.

 INTRODUCTION. Clll

Have we Pilate's official letter? Certainly not.

The so-called Acts of Pilate cannot be distorted into

any resemblance to such a thing, and the conscious-

ness of this has led to sundry fictions as to their

origin, and even to the supplementing of them with

letters said to have been written by Pilate. One
such letter will be found translated in this volimie
at the end of the first Latin version of the Descent
to the Underworld. Other similar documents are
contained in this collection, as well as one avowedly
addressed to Herod, whose so-called letter is also

given. Of these I shall now proceed very briefly

to speak.

(1.) The letter which Pilate is said to have sent

to Caesar is from a copy found in a Persian " History
of Christ," written by a Jesuit named Jerome Xavier
in 1602. This book is full of lying legends and
fables, and was translated into Latin by De Dieu in
1639. The letter occurs at p. 388 of the translation.

De Dieu thinks its author was more liliely Xavier

than Pilate, and, as I have found it nowhere else, I
am inclined to think so too ; but since it is fathered
upon Pilate I have included it in this collection. The
hint for it was probably taken from Josephus, Antiq.
xviii. 3, 3. My version is from the Latin, but as
CIV INTRODUCTION.

the copy I use has been carefully read by the cele-

brated Oriental scholar Schultens, I think it may be

depended upon.
(2.) The Letter of Herod to PHate.—This is from
the Syriac, and may have been forged in the fourth
century. Dr. Tischendorf says he has the same in
Greek with considerable variations, but it is un-
published.

(3.) The Letter of Pilate to Herod, in reply to the

preceding, is from the same source, and equally fic-

titious. Three extracts are appended to it, but form

no portion of it, although joined with it in the

manuscript.

(a.) The writer called Justinus is not identified,

unless, as I think, he is Justus of Tiberias whose
history is lost. But if he be meant, the quotation
may be false, as Photius says he wrote nothing about
Christ.

(b.) By Theodorus, no doubt Tiberius is intended.

The emperor is represented as asking Pilate a reason

for his conduct in reference to Christ. The answer
of Pilate to this request is also given. The passage
seems to come from an apocryphal book, similar to
the so-called " Paradosis " of Pilate, which contains
much the same matter.
 INTRODIICTION* CV

(c.) The extract referred to Josephus is not liter-

ally quoted either from him or from the correspond-

ing passage in Eusebius, but it is certain that the

version of Eusebius was used. (Josephus, Antiq.

xix. 8 ; Euseb. Hist. Eccles. ii. 10).

(4.) Pilate's Letter to the Roman Emperor. This —

is addressed to Tiberius, and is as much intended to
excuse Pilate for condemning Jesus, as to speak to
the injustice of the Jews in demanding His condem-

nation. The writer was a Latin, and probably had

before him the account which Tacitus gives of the

persecution of the Christians by Nero (Annals, xv.

44). He mentions the Sibyls in the same breath

with the prophets, speaks of Christ's disciples as still

flourishing, and appeals to the Scriptures as proving

that the Jews caused the suffering of Christ to their

own destruction. The idea of Pilate's quoting the

prophets and the Scriptures !

12. The Report of Pilate.

Under this head we have a document which pre-

tends to be official, and addressed by Pilate to " Au-
gustus Ca3sar in Pome." Some copies represent it as

addressed to " Tiberius Augustus." It was first

h
CVl INTRODUCTION.

printed by Fabricius. The text as usual varies con-

siderably, and on this account Tiscbendorf bas pub-

lished it in two forms, botb of wbicb I bave trans-
lated. Tbe first copy is from a MS. of about the
twelfth century. Tbe second is also from a MS. of
about tbe same date. No great antiquity bas been

assigned to tbe fiction, which seems to bave bad a

Greek origin. Whatever its source, it is based upon
the ancient opinion that Pilate sent to E/Ome a re-
port concerning Christ. I am not able to suggest a

date for the production, but tbe variations in the

ancient copies show that it must have been often

transcribed. Abraham, Isaac, Jacob, Moses, and Job,
are all spoken of as being dead 3500 years. If this

may be construed as indicating the date of this com-

position, it will not allow us to go back beyond the
ninth century, which is probably not far wrong.

13. The Paradosis or Trial and Condemnation

of Pilate.

Tbe Greek Paradosis denotes the handing over of

something, and may therefore mean Pilate's being
delivered into tbe bands of justice. It contains an
account of Pilate's trial before Caesar at Rome, of bis
 INTRODUCTION. CVll

conversion, and of his death by beheading. The

writer adds that Procla, Pilate's wife, died of very

joy at the time of her husband's death, and that she

was buried along with him. The glorification of

Pilate was never carried further than here, where a

voice from heaven tells him, " All generations and
families of nations shall call thee blessed, etc."

14. The Death of Pilate.

This treats of the coming of Yolusian and Vero-

nica to Rome, and of Tiberius' s recovery from disease
by means of an image of Christ —the well-known
Yeronica. Pilate is brought to Rome, where he is

perfectly safe for a time, because he has on him the

seamless coat of Jesus ! After he lays aside this
coat he is condemned to death, but kills himself with

his own dagger. The body is thrown into the Tiber,

but the devils raise such a commotion about it that
it is taken up and cast into the Rhone, where similar
results follow. Thence it was removed to Losania,

{i.e. Lucerne) and finally to a pit among the moun-

tains, where it remained, but did not rest at peace.

The bitter animosity to Pilate here exhibited sug-

gests a late date for the composition. I suppose it

CVIU INTRODUCTION.

to be a mediaeval Latin production, and as such it

was largely used by tbe editor of the " Legenda

Aurea." It was very likely written in France.

15. The Story of Joseph.

This is probably not so modern as the " Death of

Pilate." The writer seems to have had his eye upon
the Nicodemus, but he borrowed from his own fancy
and other sources. No particular interest attaches

to the details, which are palpably fictitious. Thus

Pilate is said to have had a daughter, but she is

also said to have had the Sehre^v name of Sarah.

The author's dispositions and tendencies have given

an apocalyptic turn to certain parts of the compo-

sition. The principal favorite of the author was
Saiut Good-thief (Sanctus Bonus Latro), as he is

called in the proper office for his day (April 24th),

and who is here called Demas —a modification of the
earlier Dysmas. Tischendorf very properly added
this to the pieces which he regards as supplementary

to the Acts of Pilate. Some of the notions are de-

cidedly original, such as Christ's writing a letter to

the Cherubim and giving it to the deceased robber.

 INTRODUCTION. CIX

16. The Saviour^ s Revenge.

An old anti- Jewisli fiction of Latin origin, and the

work of some one who was as ignorant as he was
prejudiced. The details are absurd in the extreme,

and have some connection with the piece called The

Death of Pilate. Like that, it probably is of Grallic

origin. A recension of it exists in an Anglo-Saxon

book of about the eleventh century (see Anglo-Saxon
Legends of Andrew and Yeronica. C. W. Goodwin.
Cambridge, 1851). Other forms of the story are met
with, and most of them indicated by Tischendorf in
his prolegomena to the Apocryphal Gfospels, pp.
81-83. It shows what rubbish contented the po-
pular taste a thousand years ago. The notion of

baptizing Tiberius, and instructing him "in all the

articles of the faith," is almost as amusing as con-
necting the circumstance with the capture of Jeru-
salem by Titus and Yespasian. The historic ac-

complishments of the author further appear in his

making King Archelaus abdicate and commit suicide

on the approach of the Romans (who went simply to

avenge the death of Christ ! a real holy war ! the

first crusade !). As a fact, Archelaus was deposed

about A.D. 6, and Jerusalem taken sixty-four years

ex INTRODUCTION.

later. That Pilate still contimied in office at Jeru-

salem is only what we should expect to be told, but
that the author should merely shut him in prison at

Damascus, and be content to leave him there, is a

favour, or an oversight, which no one would have
looked for.

17. Syriac Gospel of the Boyhood of Jesus.

By way of supplement to the present volume I

have introduced a translation of this which I regard

as the oldest form in which the Gospel of Thomas is

now known. The reader will observe that it is not

called the Gospel of Thomas at aU, and will, not

without reason, infer that, like other books of its

class, it changed its title to suit the convenience of

its copyists or editors.

 APOCEYPHAL GOSPELS.

I.

THE GOSPEL OF JAMES.

((COMMONLY CALLED THE PROTEVANGELIUM.J

The Apocrj^lial Gospel to wMcli we have given the

first place, is extant in several Greek manuscripts,
the oldest of which may belong to the eleventh
century. It is also found in Arabic, and part of it

in Coptic. Its date and authorship are unknown.

Dr. Tischendorf thinks it may belong to the middle
of the second century. Some have thought it was
known to Justin Martyr (Trypho, Ch. 78), to Clement
of Alexandria (Stromata, Bk. vii.), and Origen (on
Matth.), and perhaps TertulHan (de Scorpiaco, sec. 8),
but we cannot be certain. Gregory of Nyssa and
Epiphanius, however, either had it, or a closely simi-
lar book. Later authors often allude to it.

The title varies in the copies. It is often ascribed

to James, though what James is not always stated.
Z APOCRYPHAL GOSPELS.

The name Protevangelium was given to it by Postel,

who brought it to Europe, soon after wbicb it was
printed in Latin (1552, 1555, etc.), and in Greek
(1564). Jeremiah Jones translated it into English

(1722).
The book contains an account of Joachim and
Anna the parents of Mary, and of the wonderful cir-
cumstances attending her birth (chaps, i.-v.). Mary
is said to have been presented to the Lord at three

years old, and brought up in the temple. Here, as in

imagining the mother's name, and the birth of the
child in answer to praj^er, the ideas were probably
taken from the history of Samuel. When twelve years
old, Mary is placed under the protection of Joseph
(chaps, vi.-x.). The annunciation and conception,
the jealousy of Joseph and his troubles in conse-
quence of her condition, and the nativity, are nar-
rated at length (chaps, xi.-xxi.). The visit of the
Magi, the flight into Egypt, the slaughter of the
children by Herod, the escape of John, and the
murder of his father, occupy the rest of the book,
which closes with a subscription professing to tell the
author and occasion of the work (chaps, xxii.-xxv.)
 THE GOSPEL OF JAMES.

THE GOSPEL OF JAMES; COMMONLY CALLED

THE PEOTEYANGELIUM OF JAMES.

The Birth of Mary, the Holy Mother of God and Very

Glorious Mother of Jesus Christ.

CHAPTER I,

In the histories^ of the twelve tribes of Israel

there was one Joachim,^ who was yqtj rich, and
he offered his gifts two-fold, saying, There shall
be of my substance for all the people, and for my
forgiveness with the Lord as a propitiation for me.
And the great day of the Lord drew nigh, and the
children of Israel offered their gifts. And Reuben
the high priest resisted him, saying, It is not
lawful for thee to offer thy gifts first, because
thou hast not produced seed in Israel. And
'
The author might have more properly said 'genealogies' or 'records,'
as his object is simply to intimate the purely Israelitish descent of
Mary's parents.
2 Some think that Mary's father was called Heli, understanding

Luke iii. 23, to mean as much. Jerome supposed he was called

Cleophas but we have no evidence that the name Joachim was given
;

him before the appearance of this dociiment. In like manner the

name Anna is quite without authority, although botli it and Joseph
have been adopted by the Greek and lloman cliurchcs. Reuben also,
as the name of the high priest, is supported by no authority.
4 APOCRYPHAL GOSPELS.

Joachim was very grieved, and went to the gene-

alogy of the twelve tribes of the people, saying,
I will see the genealogy of the twelve tribes

of Israel, whether I alone have not produced seed

in Israel. And he sought and found that all the
righteous had raised up seed in Israel; and he
remembered the patriarch Abraham, that at the
last day God gave him his son Isaac. And Joachim
was very grieved, and did not show himself to his

wife, but betook himself into the wilderness, and

there pitched his tent, and fasted forty days and
forty nights,^ saying in himself, I will not go down
either for meat or for drink, until the Lord my God
shall visit me; and prayer shall be my meat and
drink.

CHAPTER II.

Now his wife Anna grieved with double grief,

and lamented with a double lamentation, saying,
I will bewail my widowhood, and I will bewail my
childless condition. And the great day of the Lord
drew nigh, and Judith her maiden said. How long
dost thou humble thy soul? Behold the great day
of the Lord is at hand, and it is not lawful for

thee tomourn but take this headband, which the

;

lady who made it gave to me, and it is not proper

1 Comp. Matt. iii. 1.

 THE GOSPEL OF JAMES.

for me to put it on, because I am a servant, and it

hath a royal character. And Anna said, Leave me,

and, I would not do thus, and. The Lord hath greatly-

humbled me. Perhaps some crafty person gave thee

this, and thou hast come to make me partaker in
thy sin. And Judith said, Why shall I curse thee,

because the Lord hath closed thy womb, so as not

to give thee fruit in Israel ? And Anna was very
grieved, and folded up her mourning garments, and
anointed her head, and put on her wedding gar-
ments, and about the ninth hour went down into
her garden to walk, and she saw a laurel tree, and
sat under it, and supplicated the Lord, saying,
God of our fathers, bless me, and hearken to my
prayer, as thou didst bless the womb of Sarah, and
gavest her a son, Isaac. ^

CHAPTER III.

And as she looked towards heaven she saw a nest

of sparrows in the laurel tree, and she made a la-
mentation in herself, saying, "Woe is me ; who begat
me ? and what womb bare me ? For I have become
a curse before the children of Israel, and I am re-

proached, and they revile me from the temple of the

Lord. Woe is me ; what am I like unto ? I am
not like the fowls of heaven, for even the fowls of
' Comp. 1 Sam. i. 9-18.
6 APOCRYPHAL GOSPELS.

heaven are fruitful before thee, Lord. Woe is

me ; what am I like unto ? I am not like these

waters, for even these waters are fruitful before thee,
Lord. Woe is me ; what am I like unto ? I
am not like this earth, for even the earth produceth
its fruits in its season, and blesseth thee, Lord.

CHAPTER IV.

And, behold, an angel of the Lord stood by, say-

ing imto her, Anna, Anna, the Lord hath heard thy
prayer, and thou shalt conceive and bring forth, and
thy seed shall be spoken of in all the world. And
Anna said. As the Lord my God liveth, if I bring
forth either male or female, I will bring it as a gift

to the Lord my God, and it shall minister to him all

the days of its life. And behold, there came two

angels saying unto her, Behold, Joachim thy hus-
band is coming with his flocks. For an angel of the
Lord went down to him, saying, Joachim, Joachim,
the Lord God hath heard thy praj^er; go down
hence ; for, behold, thy wife Anna shall conceive.

And Joachim went down, and called his shepherds,

saying, Bring me hither ten she-lambs without spot
and blemish, and they shall be for the Lord my God.
And bring me twelve tender calves, and they shall
be for the priests and the elders; also a hundred
goats for all the people. And behold, Joachim came
 THE GOSPEL OF JAMES. 7

with his flocks, and Anna stood at the gate, and saw

Joachim coming, and she ran and hung upon his

neck, saying, Now I know that the Lord God hath
blessed me greatly ; for behold, the widow is no
more a widow, and I that am childless shall con-

ceive. And Joachim rested the first day in his

house.

CHAPTER Y.

NoAV on the morrow he offered his gifts, saying in

himself, If the Lord God be propitious to me, he will

make the plate on the priest's forehead manifest to
me. And Joachim ofiered his gifts, and obser^'ed the
plate on the priest's forehead, as he went up to the

altar of the Lord, and he saw no sin in himself, and

Joachim said, JS^ow I know that the Lord is propitious

to me, and hath pardoned all my sins.^ And he went

down from the temple of the Lord justified, and de-
parted to his own house.
And her months were accomplished, and in the
ninth month Anna bare a child. And she said to
the midwife, A^Tiat have I borne ? iVnd she said, A
girl. And Anna said. This day my soul is magnified;
and she laid it down. And when the days were ac-
complished, Anna was purified, and she gave the
child the breast, and called its name Mar3^
1 Comp. Ex. xxviii. 36-38.
 APOCRYPHAL GOSPELS.

CHAPTER VI.

And tlie cliild increased in strength from day to

day, and when she was six months old her mother
set her on the ground, to try if she could stand ; and
having walked seven steps she came to her lap. And
she caught her up, saying, As the Lord my God
liveth, thou shalt not walk upon this earth, until 1
bring thee to the temple of the Lord. And she
made a sanctuary in her chamber, and suffered no-
thing common and unclean to pass by her, and called
the undefiled daughters of the Hebrews, and they led
her about. And the child's first birthday came, and
Joachim made a great feast, and called the priests

and scribes, and elders, and all the people of Israel.

And Joachim brought the child to the priests, and
they blessed her, saying, God of our fathers, bless
this child, and give her a name eternally to be
named in all generations ! And all the people said.

So be it, so be it, jlmen. And he brought her to the

high priests, and they blessed her, saying, God

most High, look upon this child, and bless her with
a last blessing which hath none to follow it. And
her mother took her up to the sanctuary of her
chamber and gave her the breast. And Anna made
a song to the Lord God, saying, I will sing a song
to the Lord my God, for he hath visited me, and hath
removed from me the reproach of my enemies ; and
 THE GOSPEL OF JAMES. 9

the Lord hath given me the fruit of his righteous-

ness, [fruit which is] peculiar and very rich before
him. Who shall tell to the children of Reuben that
Anna giveth suck? Hearken, hearken, ye twelve
tribes of Israel, for Anna giveth suck. And she laid
it to rest in the chamber of her sanctuary, and went
out and served them. And when the supper was
ended they went down rejoicing, and glorifying the
God of Israel.

CHAPTER VII.

And months were added to the child ; and the

child became two years old, and Joachim said. Let
us conduct her to the temple of the Lord, that we may
render the vow which we vowed, lest perchance the
Lord refuse us, and our gift become unacceptable.
And Anna said. Let us wait till the third year, that
the child may not require its father or mother.
And Joachim said. Let us wait. And the child
became three years old, and Joachim said. Call the
undefiled daughters of the Hebrews, and let them
take a lamp apiece, and let these be burning, that
the child may not turn back, and its heart be taken
captive from the temple of the Lord. And they did
thus until they came up into the temple of the Lord.
And the priest received her, and kissed and blessed
her, and said. The Lord hath magnified his name in
10 APOCRYPHAL GOSPELS.

all generaiioris : witli thee at the end of days, the

Lord will manifest his redemption to the children of
Israel. And he set her upon the third step of the
altar, and the Lord Gfod bestowed grace upon her,
and she danced about on her feet, and all the house
of Lsrael loved her.

CHAPTER VIII.

And her parents went down wondering, and

praising the Lord God, because the child did not
turn back. And Mary was like a dove brought up
in the temple, and received food from the hand of
an angel. And when she became twelve years old,
there was held a council of the priests, who said,

Behold, Mary is become tAvelve years old in the

temple of the Lord. What then shall we do with
her, lest perchance the sanctuary of the Lord be
defiled ? And they said to the high priest. Thou
hast stood at the altar of the Lord ;
go in, and pray
for her, and whatever the Lord shall manifest to

thee, that also will we do. And the high priest

entered, taking the breastplate into the holy of
holies, and prayed for her. And behold the angel
of the Lord stood by, saying unto him, Zacharias,
Zacharias,^ go forth and summon the widowers of the

1 According to this, Zacharias -was the high priest ; but the copies
differ, aud some do not represent him as such.
 ;

THE GOSPEL OF JAMES. 11

people, and let tbem take a rod apiece, and she

shall be the wife of him to whom the Lord shall
show a sign. And the criers went out through all

the region of Judea round about, and the trumpet

of the Lord sounded, and all ran together.

CHAPTER IX.

Now Joseph cast down his axe and went out to

meet them. And having assembled, they went away
to the high priest, taking the rods ; and he received
the rods of all, and entered the holy place and
prayed ; and when he had finished praying, he took
the rods, and went out and delivered them to them
and there was no sign among them. But Joseph
received the last rod, and, behold, a dove went out
of the rod, and flew upon the head of Joseph. And
the priest said to Joseph, Thou hast been allotted to
receive the virgin of the Lord to keep with thyself.
And Joseph refused, saying, I have sons, and I am
old, and she is a girl. Let me not become ridiculous
to the children of Israel. And the priest said to
Joseph, Fear the Lord thy Grod ; and remember
what God did to Dathan, and Abiram, and Korah,
how the earth opened, and they were swallowed up
because of their gainsaying. And now, fear, Joseph,
lest this should come to pass in thy house. And
Joseph feared, and took her to keep with himself.
12 APOCRYPHAL GOSPELS.

And Joseph said unto Mary, Behold, I have received

thee from the temple of the Lord, and now I leave
thee in my house, and go to build my buildings,
and will come to thee. The Lord will protect thee.

CHAPTER X.

And there was a council of the priests, who said,

Let us make a curtain for the temple of the Lord.

And the priest said. Call me undefiled virgins of the
house of David. And the servants went and sought
and found seven virgins. And the priest recollected
the girl Mary, that she was of the tribe of David,
and was uncorrupt before God. And the servants
went and brought her. And they led them* into the
temple of the Lord ; and the priest said, Cast me
lots, who shall spin the gold, and green, and fine

linen, and silk, and blue, and scarlet, and true

purple. And the true purple and the scarlet fell to

the lot of Mary, and she took it and went away to

her home. And at that time Zacharias became

speechless, and Samuel was in his stead, until
Zacharias spake. And Mary took the scarlet and
spun it.

CHAPTER XI.

And she took the waterpot and went out to draw

water; and behold a voice, sajdng. Hail, thou fa-
 THE GOSPEL OF JAMES. 13

voured one/ the Lord is with thee, blessed art thou

among women. And she looked about right and
left, to see whence this voice came. And becoming
afraid, she went away to her home, and set down
the waterpot ; and taking the purple she sat on her
seat and spun it. And, behold, an angel of the Lord
stood before her, saying, Fear not, Mary, for thou
hast found favour before the Lord, and thou shalt
conceive from his word. And when she heard she
disputed in herself, saying. Shall I conceive from
the Lord, the living God, and bear as every woman
beareth ? And the angel of the Lord said, Not so,

Mary ; for the power of the Lord will overshadow

thee ; wherefore that holy thing which is born of
thee, shall be called the son of the Most High ; and
thou shalt call his name Jesus, for he shall save his
people from their sins. And Mary said. Behold,
the servant of the Lord is before him ; be it unto me
according to thy word.

CHAPTER XII.

And she wrought the purple and the scarlet, and

took it to the priest. And the priest blessed her,
and said, Mary, the Lord God hath magnified thy
name, and thou shalt be blessed in all the genera-
tions of the earth. And Mary was glad, and went
^ The Greek has KcxapiTWfxivr}, —Luke i. 28-38.
 ;

14 APOCRYPHAL GOSPELS.

away to Elizabeth, lier kinswoman ;^ and she knocked

at the door; and when Elizabe'th heard, she threw
down the scarlet, and ran to the door and opened it

and seeing Mary, she blessed her, and said. Whence

is this to me, that the mother of my Lord should

come to me ? for, behold, that which is within me,

leaped and blessed thee. And Mary was unaware of
the mysteries which Gabriel the ArchangeP told her,
and she looked up to heaven, and said, "Who am I,

Lord, that all the generations of the earth shall bless

me ? And she spent three months with Elizabeth.
And day by day her condition became more mani-
fest ; and being afraid, Mary went to her house, and
hid herself from the children of Israel. JS^ow she
was sixteen^ years old when these strange things
happened.

CHAPTER XIII.

And her sixth month came, and, behold, Joseph

came from his housebuilding ; and entering his
house he found her pregnant. And he smote his
face, and threw himself upon the ground on sack-
cloth, and wept bitterly, saying. With what face
shall I look at the Lord my Grod ? and what shall I

1 Luke i. 39-56.
2 In Luke i. 26, Gabriel is simply called an 'angel,' and so some
read here.
3 The copies vary, reading 14, 15, 17, and even 18, as well as 16.
 THE GOSPEL OF JAMES. 15

entreat concerning this damsel ? for I received her a

virgin from the temple of the Lord, and have not
kept her. Who hath circumvented me ? Who
hath done this evil in my house, and defiled the
virgin ? Is not the history of Adam repeated in
me ? for just as Adam was at the hour of his thanks-
giving, and the Serpent came and found Eve alone,
and deceived her, so also hath it befallen me. And
Joseph arose from his sackcloth, and called Mary,
and said to her, Thou that hast been cared for of
God, why hast thou humbled thy soul, thou that
wast brought up in the holy of holies, and received
food at the hand of an angel ? And she wept bitterly,
saying, I am pure and know no man. And Joseph
said to her, Whence then is it that thou art preg-
nant ? and she said. As the Lord my God liveth, I
know not whence it is come to me.

CHAPTER XIV.

And Joseph was greatly afraid, and separated

from her, and reasoned what he should do with her.
And Joseph said. If I hide her fault, I find myself
fighting with the law of the Lord ; and if I expose
her to the children of Israel, I fear lest that which
is in her is angelic,^ and I shall be found betraying
innocent blood to the sentence of death. What,
^ For 'angelic' another reading is 'holy.'
 ;

16 APOCRYPHAL GOSPELS.

then, shall I do with her ? I will secretly divorce

her from me. And night overtook him ; and, be-
hold, an angel of the Lord appeared to him in a
dream, saying, Be not afraid about this damsel ; for

that which she hath conceived is of the Holy Spirit

and she shall bear a son, and thou shalt call his
name Jesus ; for he shall save his people from their
sins. And Joseph arose from sleep, and glorified

the God of Israel, who had granted him this favour,

and he kept her.^

^
• CHAPTER XV.

And Annas, the scribe, came to him, and said.

Why hast thou not appeared in our council ? And

Joseph said, Because I was wearied with the journey,
and rested the first day. And he turned and saw
Mary pregnant. And he went running to the priest,

and said to him, Joseph, whom thou hast attested,

hath greatly transgressed. And the priest said,
"What is this ? And he said. The virgin which he
received from the temple of the Lord, her he hath
defiled, and hath hidden his marriage, and not made
it known to the children of Israel. And the priest
answered and said, Hath Joseph done this ? And
Annas the scribe said. Send servants, and thou shalt

find the virgin pregnant. And the servants de-

1 Matt. i. 18-21.
 THE GOSPEL OF JAMES. 17

parted, and found as lie said ; and they brought lier

away along with. Joseph to the place of judgment.

And the priest said, Mary, why hast thou done this ?

and wherefore hast thou humbled thy soul, and

hidden thyself from the Lord thy God; thou that
wast brought up in the holy of holies, and didst
receive food at the hand of an angel, and didst hear
hymns, and didst dance before him ; why hast thou
done this ? And she wept bitterly, saying, As the
Lord my God liveth, I am pure before him, and I
know not a man. And the priest said to Joseph,
What is this that thou hast done ? And Joseph
said. As the Lord liveth, I am pure in regard to her.
And the priest said. Bear not false witness, but say
the truth.Thou hast hidden her marriage, and not
made it known to the children of Israel, and hast
not bowed thine head under the strong hand, that
thy seed might be blessed. And Joseph was silent.

CHAPTER XVI.

And the priest said, Eestore the virgin which

thou receivedst from the temple of the Lord. And
Joseph wept very much. And the priest said, I
will cause thee to drink the water of the Lord's
reproof, and it shall manifest thy sins before thine
eyes.^ And the priest took and gave it to Joseph to
1 Num. V. 17.
18 APOCRYPHAL GOSPELS.

drink, and sent him into the hill country ; and he

returned quite sound. And he also gave it to Mary
to drink, and sent her into the hill country ; and she
returned quite sound. And all the people wondered
that sin was not seen in them. And the ]>riest said,

If the Lord God hath not manifested your sins,

neither do I judge you ; and he released them. And
Joseph took Mary, and went to his house rejoicing,
and glorifying the Grod of Israel.

CHAPTER XVll.

And there was a command from Augustus the

king, that all who were in Bethlehem of Judea
should be enrolled. ^ And Joseph said, I will enrol

my children, but what shall I do with this damsel ?

How shall I enrol her ? As my wife ? I am
ashamed to do it. As my daughter ? But all the
children of Israel know that she is not my daughter.
The day of the Lord will make plain how the Lord
willeth it. And he saddled the ass, and set her upon
it, and his son led it, and Joseph followed. And
they came within three miles. And Joseph turned
and saw her sad, and he said in himself. Perhaps
her burden troubleth her. And Joseph turned
again, and saw her laughing ; and he said to her,
Mary, what aileth thee, because I see thy face at
^ Luke ii. 1.
 —

THE GOSPEL OF JAMES. 19

one time laughing, and at anotlier time sad ? And

Mary said to Joseph, I see two peoples with my
eyes, one weeping and lamenting, and one rejoicing
and exulting. And they came in the midst of the
road, and Mary said to him. Take me down from
the ass, for my burden nrgeth me to be delivered.

And he took her down from the ass, and said to her.

Whither shall I take thee, and hide thy shame ? for

the place is desolate.

CHAPTER XVIII.

And he found a cave there,^ and took her in, and

set his sons by her, and he went out and sought a
midwife in the country of Bethlehem. And I Joseph
walked, and I walked not ;^ and I looked up into the
air, and saw the air violently agitated ; and I looked
up at the pole of heaven, and saw it stationary, and
the fowls of heaven still ; and I looked at the earth

and saw a vessel h^ing, and workmen reclining by

it, and their hands in the vessel, and those who
handled did not handle it, and those who took did
not lift, and those who presented it to their mouth
did not present it, but the faces of all were looking
up; and I saw the sheep scattered, and the sheep
stood, and the shepherd lifted up his hand to strike

^ Tliis cave is mentioned by Justin ^Martyr. {Trypho, 78.)

- Here Joseph himself is introduced as the narrator.
 ;

20 APOCRYPHAL GOSPELS.

them, and his hand remained up ; and I looked

at the stream of the river, and I saw that the mouths
of the kids were down, and not drinking ; and every-
thing which was being impelled forward was inter-
cepted in its course.

CHAPTER XIX.

And I saw a woman coming down from the hill

country, and she said to me, man, whither art
thou going ? and I said, I am seeking a Hebrew mid-
wife. And she answered and said to me. Art thou
of Israel ? And I said to her. Yea. And she said.
And who is it that bringeth forth in the cave ? And
I said, She is espoused to me. And she said to me.
Is she not thy wife ? And I said to her. It is Mary
who was brought up in the temple of the Lord,
and she was allotted to me to wife, and she is not
my wife, but hath conceived by the Holy Spirit.

And the midwife said to him. Is this true ? And

Joseph said to her. Come and see. And the midwife
went with him. And they stood in the place where the
cave was, and behold a bright cloud overshadowed the
cave. And the midwife said. My soul is magnified
to-day, because my eyes have seen strange things
for salvation is born to Israel. And suddenly the
cloud withdrew from the cave, and there appeared a
great light in the cave, so that the eyes could not
 THE GOSPEL OF JAMES. 21

bear it. And gradually that light withdrew until

the babe was seen, and it came and took the breast
from its mother Mary. And the midwife cried out
and said, To day is a great day to me, for I have
seen this novel sight. And the midwife went out of
the cave, and Salome met her ; and she said to her,

Salome, Salome, I have a novel sight to tell thee : A

virgin hath brought forth, which is not in accordance
with the course of nature.^ And Salome said, As
the Lord my God liveth, except I put out my hand
and examine her, I will not believe that a virgin

hath brought forth.

CHAPTER XX.

And the midwife went in, and said to Mary,

Arrange thyself ; for there is no small contest
about thee. And Salome stretched out her hand to

her, and she shrieked, and said. Woe to my wicked-

ness and unbelief, for I have temjoted the living
God and; lo, my hand is on fire, and falls away from
me. And she bowed her knees to the Lord, sajdng,
O God of my fathers, remember me that I am of the

seed of Abraham, and Isaac, and Jacob. Make me

not an example to the children of Israel, but i;estore

me to the poor ; for thou knowest, Lord, that in

^ Latin, "quern non capit natura ipsius, et virgo raanet virgo."

The Greek is "What her natiu'e doth not contain." I give the pro-
bable sense.
22 .
APOCRYPHAL GOSPELS.

tliy name I performed my cures, and received my

reward from thee. And, behold, an angel of the
Lord stood by, saying to her, Salome, Salome, the

Lord hath heard thee, present thy hand to the child,

and lift it, and it shall be to thee salvation, and joy.

And Salome came near, and lifted him up, saying,

I will worship him, for he is born a great king to

Israel ; and lo, Salome was straightaway healed, and
went out of the cave justified. And, behold, a voice,

saying, Tell not the strange things thou hast seen

until the child shall enter into Jerusalem.

CHAPTER XXI.

And behold Joseph made ready to go into Judea.

And there was a great tumult in Bethlehem of Judea ;

for Magi came, saying, Where is he that is born

king of the Jews ? for we have seen his star in the
East, and are come to worship him.^ And when
Herod heard, he was troubled and sent his servants ;

to the Magi, and sent for the high priests, and exa-
mined them, saying, How is it written concerning
the Christ ? Where is he born ? They say to him,

In Bethlehem of Judea ; for so it is written. And

he dismissed them. And he examined the Magi
saying unto them. What sign did ye see of the king
that is born ? And the Magi said, We saw a very
1 Matt.ii. 1-12: Mic. v. 2.
 THE GOSPEL OF JAMES. 23

great star shining among these stars and dazzling

them, so that the stars were not seen. And thus we
knew that a king was born unto Israel, and came to

worship him. And Herod Go and search and

said. ;

if ye find him, tell it me, that I too may come and

worship him. And the Magi departed. And behold,

the star which they saw in the East, led them until

they came to the cave, and stood at the entrance of

the cave. And the Magi saw the child with his
mother Mary, and they took out of their scrip, gold,

and frankincense, and myrrh. And being warned

by the angel not to go into Judea, they went to

their country by another way.

CHAPTER XXII.

And when Herod knew that he was deceived by

the Magi, he was angry and sent assassins, saying
unto them. Slay the infants from two years old and
under.i And when Mary heard that they slew the
infants, she was afraid and took the child and
swathed it and put it in a crib for oxen. And
Elizabeth, who heard that John was sought for,

took him and went up into the hill country, and

looked for somewhere to hide him ; and there was
no place of concealment.^ And Elizabeth groaned

1 Matt. ii. 16-18.

2 No snch story is traceable in the New Testament.
24 APOCRYPHAL GOSPELS.

and said with a loud voice, Mount of God, receive

a mother with her child. And suddenly the nlountain
was divided and received her. And light shone
through to them ; for the angel of the Lord was
with them, preserving them.

CHAPTER XXIII.

And Herod sought after John, and sent his ser-

vants to Zacharias, saying, Where hast thou hidden
thy son ? And he answered and said to them, I am
the minister of God, and I am busied with the temple
of the Lord, I know not where my son is. And the
servants went away and reported to Herod all these
things, and Herod was angry and said, His son is

going to be king of Israel. And he sent to him

again, saying, Tell the truth ; where is thy son ?

for thou knowest that thy blood is under my hand.

And Zacharias said, I am a witness for God, if thou
dost shed my blood ; for the Lord will receive my
spirit, for thou sheddest innocent blood in the porch
of the Lord's temple. And about daybreak Zacharias
was slain ; and the children of Israel knew not that
he was slain.

CHAPTER XXIV.

But at the hour of greeting the priests went, and

the blessing of Zacharias did not meet them accord-
 THE GOSPEL OF JAMES. 25

ing to custom. And the priests stood waiting for

him with praj^er, and to glorify
Zacharias, to greet
the Most High. And when he tarried they were all
afraid but one of them ventured and went in and
;

perceived near the altar, blood congealed, and a voice

saying, Zacharias is murdered, and his blood shall
not be wiped out until his avenger cometh.^ And
when he heard the word he was afraid, and went out
and told the priests ; and they ventured and went in
and saw what had occurred. And the wainscotings
of the temple shrieked out, and were cleft from
top to bottom. And they found not his body, but
found his blood turned into stone. And they
were afraid and went out, and told the people that
Zacharias was murdered. And all the tribes of the
people heard, and mourned for him, and lamented
three days and three nights. And after the three

days the priests took counsel to appoint some one

instead of him. And the lot fell upon Simeon ;
- for

he it was who was admonished by the Holy Spirit,

that he should not see death, until he saw the Christ

in the flesh.

CHAPTER XXV.

Now I, James, who wrote this history in Jeru-

^ The idea that the blood of a murdered man cannot be washed out

is very ancient it frequently appears in the writings of early Christian

;

travellers, and still prevails to some extent even in England.

2 The New Testament leads to the conclusion that Simeon was not a

—
priest. Luke ii. 25-32.
26 APOCRYPHAL GOSPELS.

salem, because a tumult arose when Herod died,

withdrew myself into the wilderness, until the tu-
mult ceased in Jerusalem, glorifying the Lord Grod
who gave me the gift and the wisdom to write this
history. And grace shall be with those who fear our
Lord Jesus Christ, to whom be glory for ever and
ever, Amen.
 27

n.

THE GOSPEL OF PSEUDO-MATTHEW,

OR OF THE INFANCY OF MAE,Y AND OF JESUS.

This composition is extant in Latin in different

forms. Thilo published a recension of it containing
chaps. i.-xxY., and ending with the return of Joseph,
Mary, and Jesus from Egypt but the text followed by
;

Tischendorf, and here translated, includes a narration

of subsequent occurrences. Two letters relating to

some such document are by Tischendorf prefixed to

this, and probably he is right, but it has not been
deemed necessary to give them here. The first letter

pretends to be addressed to Jerome by two bishops,

Chromatins and Heliodorus, requesting him to trans-
late it out of Hebrew. The second letter, in the
name of Jerome, refers to the fulfilment of the re-
quest, and ascribes the book to a certain Leucius, a
Manichsoan. Both letters must be rejected as spu-
rious, but the work itself may belong to the fifth

century. The Scripture texts quoted do not alwaj-s

accord with the version of Jerome, but some of them
28 APOCRYPHAL GOSPELS.

are directly rendered from the Greek of tlie LXX.

The original may have been in Greek; certainly
there is good reason for believing it not to have
been in Hebrew. No one translating from Hebrew
into Latin would be likely to go to the LXX. for his
rendering of texts of Scripture.
The writer repeats with many variations from the
Protevangelium, the story of Mary's parents, birth,
and infancy (chaps, i.-viii.). He then narrates the
Annunciation and the events which followed till the
birth of Jesus (chaps, ix.-xiii.). After these he gives
us accounts of the Circumcision, the visit of the Magi,
the slaughter of the infants, and the flight into Egypt
(chaps, xiv.-xvii.). The journey to Egypt and so-

journ there (chaps, xviii.-xxv.) are followed by a

series of miraculous deeds which Jesus is said to have
performed in his childhood (chaps, xxvi.-xlii.). The
miraculous element is puerile and ridiculous, and
shows clearly that the author or authors ill under-
stood the true spirit of Christ.
 THE GOSPEL OF PSEUDO-MATTHEW. 29

THE GOSPEL OF PSEUDO-MATTHEW.

The Book of the Birth of the Blessed Mary and of the

Infancy of the Saviour. Written in Hebreio hy the
Blessed Evangelist Matthew, and translated into Latin
hy the Blessed Presbyter Jerome.

CHAPTER I.

In those days there was a man in Jerusalem by

name Joacliim, of the tribe of Judah. He was the
shepherd of his sheep, and feared the Lord in sim-
plicity and goodness. He had no care but that of
his flocks, with the produce whereof he nourished all
who feared God, and ofiered double offerings in the
fear of God to the labourers in doctrine^ who minis-
tered to him. Therefore, whether of lambs, or sheep,
or wool, or any of his goods, of whatever he saw that
he possessed, he made three portions one part he be-
:

stowed upon the orphans, widows, and strangers, and

poor ; a second part he gave to them that worshipped
God ; the third part he reserved for himself and all

his house. Now while he did these things, the Lord

^ Comp. 1 Tim. v. 17. Here and elsewhere the readings of the

copies vary to au almost incredible degree.
30 APOCRYPHAL GOSPELS.

SO multiplied his flocks that there was no man like

him in the people of Israel. This then he began to

do when he was fifteen years of age. When he was
twenty yeai's old, he took Anna, the daughter of
Achar,^ to wife, of his own tribe, that is, of the tribe
of Judah of the stock of David. And when they had
remained together twenty years, he had no sons nor
daughters by her.

CHAPTER II.

IN'ow it came to pass that on the feast days Joachim

stood among those who offered incense to the Lord,

preparing his gifts in the presence of the Loi^d. And

the priest, Reuben by name, came to him and said,

It is not lawful for thee to stand among those who

perform the sacrifices of God, because God hath not
blessed thee to give thee a branch in Israel. There-
fore being put to shame in the sight of the people,
he retired weeping from the temple of the Lord, and
did not return home, but went away to his sheep,
taking with him the shepherds to the mountains in
a far off land, so that Anna his wife could hear no
message from him for five months. She meanwhile
wept in her prayer, and said, Lord God of Israel,

most mighty, seeing that thou hast not yet given me

sons, why hast thou also taken my husband from
1 There is no historical foundation for this name. The author
imitates, alters, and adds to the Protevangelium according to his fancy.
 THE GOSPEL OF PSEUDO-MATTHE^^ . 31

me ? Bcliold, for five months already, I ha\ ^ not

seen my husband. And I know not where he ^ir-

rieth : if I only knew that he was dead, I woukl

perform his fmieral ceremonies. And as she wept
exceedingly, she went into the garden of her house,
prostrating herself in prayer, and poured out her
petitions before the Lord. After this she rose from
prayer, and as she lifted up her eyes to God, she saw
a nest of sparrows in a laurel tree, and uttered her
voice to the Lord with groaning and said, Lord
God Almighty, who hast given ofi'spring to every
creature, to beasts and cattle, to serpents and fowls
and fish, and all rejoice in their ofispring, —me alone
dost thou exclude from the gift of thy bounty. For
thou, God, knowest my heart, that from the begin-
ning of my marriage, I confess to have made this

vow, that if thou, God, shouldst give me son or

daughter I would ofier them to thee in thy holy
temple. And, while she said these things, suddenly

the angel of the Lord appeared before her face, say-

ing. Fear not, Anna, for thy offspring is in the
purpose of God ; for that which shall be born of thee
shall be in admiration to all ages unto the end. And
when he had said this, he vanished from her sight.

But she, fearing and trembling because she had seen

such a vision and heard such a saying, at length
entered her chamber, and threw herself on her bed,
as if she were dead. And all day and night she
32 APOCRYPHAL GOSPELS.

conti^:ued in excessive trembling and in prayer. But

after this slie called her maidservant to her, and said
to her, Thou seest me deceived in widowhood, and
brought into tribulation, and wast thou unwilling to
come in to me ? Then she, with a little complaining,
answered thus, saying, If God hath closed thy womb,
and taken thy husband from thee, what am I to do
for thee ? When Anna heard this, she cried with a
loud voice and wept.

CHAPTER III.

At the same time there appeared a certain young

man unto Joachim in the mountains where he fed
his flocks, and said to him, Wherefore dost thou not
return to thy wife ? And Joachim said, For twenty
years, I have had her, and Gfod would not give me
children. I therefore, when reproached, went forth
with shame from the temple of the Lord. Why
should I return to her, when I have been once de-
graded and greatly despised ? Here then will I be
with my sheep. And so long as the God of this
world will grant me light, I will willingl}^, by the
hands of my servants, bestow their portions u]3on the
poor and orphans and them that worship God. And
when he had said this the young man answered him,
I am the angel of God, and have appeared to-day to
thy wife, who was weeping and praying, and I have
 THE GOSPEL OF PSEUDO-MATTHEW. 33

comforted her. Thou shouldst know slie hath con-

ceived a daughter by thee, and thou not knowing hast
left her. She shall be in the temple of God, and the
Holy Spirit shall rest on. her ; and her blessedness
shall be beyond that of all holy women, so that none
can say that any hath been like her before her, or shall
be after her in this world. Therefore go down from
the mountains and return to thy wife, whom thou
shalt find pregnant ; for God hath raised seed by her,
for which give thanks to God, and her seed shall
be blessed, and she shall be blessed, and shall be
constituted mother of eternal benediction. Then
Joachim, adoring the angel, said to him, If I have
found favour before thee, sit a little in my tent
and bless thy servant. And the angel said to
him, Do not call thyself servant, but fellow-servant,
for we are servants of one Lord. Besides, my
food is invisible, and my drink can be seen by no
mortal. Therefore thou oughtest not to ask me to
enter thy tent ; but if thou wast about to give me
anything, ofier it for a burnt ofiering to the Lord.
Then Joachim took an unspotted lamb, and said to
the angel, I should not have dared to ofier a burnt
offering to the Lord, unless thy command had given
me priestly authority to offer it. And the angel said
to him, I should not ask thee to offer unless I
knew the Lord'^ will. Now when Joachim offered
the sacrifice to God, the angel and the perfume of
 ;

34 APOCRYPHAL GOSPELS.

the sacrifice went up to heaven together with the

smoke.
Then Joachim cast himself down upon his face,
and lay in prayer from the sixth hour of the day
until the evening, l^ow when his servants and hire-
lings saw, and knew not for what cause he lay there,

they thought him to be dead, and, coming to him,

almost raised him from the ground. But when he
had told them the vision of the angel, smitten with
exceeding fear and wonder, they urged him that
without delay, he should carry out the vision of the
angel, and speedily return to his wife. And when
Joachim turned the matter over in his mind, and
thought whether he should return or not, it came to
pass that he was overcome with sleep, and behold,
the angel which had already appeared to him while
awake, appeared to him in sleep, saying, I am an
angel and am given thee by God as a guardian ;
go
down in confidence, and return to Anna, because the
kind acts which thou and thy wife Anna have done
are rehearsed in the presence of the Most High
and God will give you such fruit as neither the
prophets nor any saint ever had from the beginning,
nor shall have. Now when Joachim had awaked
from sleep, he called all his herdsmen to him, and
told them the dream. And they adored the Lord,
and said to him. Take heed not to contemn the
sayings of the angel any further. But arise, let us
 THE GOSPEL OF PSEUDO- MATTHEW. 35

go hence, and let us return at a slow pace, feeding

our flocks.

When they had tarried the space of thirty days

on their return, and were now nigh,^ behold, the
angel of the Lord appeared to Anna as she stood
and prayed, saying to her. Go to the gate which is

called the Golden Gate,^ and meet thy husband in

the way, for to-day he will return to thee. She
therefore went out in haste to meet him, with her
maidens, and, praying to the Lord, she stood in the
gate a long time waiting for him. When she was
growing faint with very long expectation, she raised
her eyes and saw Joachim afar off coming with his
flocks; and she met him, and hung upon his neck,
giving thanks to God, and saying, I was a widow,
and lo, I am not one now ; I was barren, and,
behold, I have already conceived. So then, having
worshipped the Lord, they entered the house.
When this was heard, great joy was caused to all
his neighbours and acquaintances, so that the whole
land of Israel was gladdened by this report.

CHAPTER IV.

Now when nine months were completed after

' The thirty days of slow travelling here can hardly be reconciled
with the five months mentioned in chap. ii.
2 The Golden Gate is not regarded by modern writers as a gate of

the city of Jerusalem, but of the temple. In the Protevangeliura,

chap, iv., the gate of Joachim's residence alone is intended, and in
some copies distinctly affirmed.
36 APOCRYPHAL GOSPELS.

this, Anna brouglit fortli a daughter, and called her

Mary. When she had weaned her in her third
year, Joachim and Anna his wife, went together to
the temple of the Lord, to offer sacrifices to God, and
placed the babe that was named Mary in the apartment
of virgins, wherein virgins continued day and night in
the praises of God.^ When she had been set before the
gates of the temple, she went up the fifteen steps^ at

such a rapid pace, that she did not at aU look back,

nor ask for her parents as is usual with infancy. Her
parents, therefore, being anxious, and each of them
asking for the infant, were both alike astonished, till

they found her in the temple, so that even the

very priests marvelled.

CHAPTER V.

Then Anna was filled with .the Holy Spirit in the

sight of all, and said. The Lord Almightj^ God of

1 This tradition of young virgins being kept in the temple rests on

no historical foundation,though it has been strongly defended by
later writers.
2 The 'fifteen steps (quindecim gradus) correspond with the fifteen

Psalms of degrees (Psalms 120-134). Some believe that there were

fifteen steps leading from the court of women up to that of the priests.
Other explanations have been offered, but no reliance can be placed
upon the author, whom one reading makes to say, after mentioning the
steps : —
" For there were about the temple according to the fifteen
—
Psalms of degrees fifteen steps to ascend the temple was on a mount,
:

and there was constructed there the altar of burnt ofi'ering, which
could not be reached from without except by steps." Comp. the Gosp.
of the Nativity of Mary, chap. vi. This last statement about the
steps around the altar is perhaps correct.
 THE GOSPEL OF PSEUDO- MATTHEW. 37

hosts, being mindful of his word, hath visited his

people with a good and holy visitation, to humble
the hearts of the nations who rose up against us,

and to convert them to himself. He hath opened

his ears to our prayers, he hath banished from us
the exultations of all our enemies. . She that was
barren is made a mother, and hath borne exultation
and joy to Israel. Behold, I was set to offer gifts to
my Lord, and my enemies could not prevent me.
But God hath turned their heart towards me, and he
hath given me eternal joy.

CHAPTER VI.

'Now Mary was in admiration with all the people

of Israel. When she was three years old, she walked
with so firm a step, spoke so perfectly, and was so
assiduous in the praises of God, that aU were aston-
ished at her, and marvelled ; and she was not re-

garded as a little child, but as an adult of about

thirty years, she was so earnest in prayer. And her
face was beautiful and splendid, to such a degree
that scarcely any one could look upon her counten-
ance. Now she applied herself to wool-work, so
that whatever the elder women could not do, she
accomplished when set to it in her tender age. And
she adopted this rule for herself, that she would
continue in prayer from morning until the third
38 APOCRYPHAL GOSPELS.

hour ; from the third to the ninth she would occupy

herself at her weaving and from the ninth again
she would apply herself to prayer. Nor did she
retire from prayer until an angel of God appeared
to her, from whose hand she received food ; and so
she advanced more and better in the work of God.
Further, when the elder virgins left off the praises of
God, she did not leave off, so that in God's praises

and vigils no one was found before her, nor any

more skilled in the wisdom of God's law, more
humble in humility, more beautiful in singing, or
more perfect in all virtue. Indeed, she was con-
stant, immoveable, unalterable, and daily advanced

to better things. 'None saw her angry, or heard her

reviling. For all her speech was so full of grace,

that God might be known to be in her tongue.

She was ever diligent in prayer and in searching of
the law, and was anxious not to sin by any word
against her companions. Moreover, she feared to
make any mistake in laughter or by the sound of
her lovely voice, or lest any insult or pride should

show itself against her equals. She blessed the Lord

without intermission; and lest perchance even in
her salutations she should cease from God's praise,
if her, she answered by way of salu-
any one saluted
tation, Thank God From her it first originated
!

that men, when they would salute each other, re-

plied. Thank God With the food which she daily
!
 THE GOSPEL OF PSEUDO-MATTHEW. 39

received from the hand of the angel she refreshed

herself alone; but she distributed to the poor the
food which she received from the priests. The
angels of God were frequently seen to talk with her,
and they most diligently obeyed her. If any one
that was sick touched her, that same hour he re-
turned home whole.

CHAPTER VII.

Then Abiathar the priest^ offered infinite gifts to

the high priests, that he might receive her for a

wife for his son. But Mary forbad them, saying,
It cannot be that I should know man, or man
know me. Now the high priests and aU her kin-
dred said to her, God is honoured in children, and is

adored in posterity, as it among the children

ever was
of Israel. But Mary answered and said to them, God
is honoured in chastity, so that it is approved before
aU things ; for before Abel there was none just among
men, and he pleased God by offerings, and he was
mercilessly slain by him who displeased God.
Therefore he received the two crowns of offering and
of virginity, because he admitted no pollution in his
flesh. Elijah, too, when he was in the flesh, was
taken up in the flesh because he preserved his flesh

^ Abiathar is called the high priest in the next chapter ; but nothing
is known of him.
40 APOCRYPHAL GOSPELS.

in its virginity. Now, from my infancy I liave

learned in the temple of Grod that virginity could
be sufficiently dear to God; and therefore, because
I can offer what is dear to God, I have decreed to
him in my heart that I would not at all know man.

CHAPTER VIII.

Now it came to pass, that when she was fourteen

years of age, and this gave occasion to the Phari-
sees to say that according to custom a woman of
that age could not remain in the temple of God,
a decision of this kind was come to, that a crier
should be sent among all the tribes of Israel, (saying)
that all should meet on the third day, at the temple
of the Lord. Now when all the people had met,
Abiathar, the high priest, arose, and ascended to the
upper step, so that he could be seen and heard by
all the people ; and when great silence was made,
he said. Hear me, children of Israel, and receive
my words in your ears. Since your temple was
built by Solomon, there have been therein virgins,
the daughters of kings, and the daughters of pro-
phets, and of high priests, and of priests, and they
have been great and admirable. But when they
have come to a lawful age, they have been given in
marriage to husbands, and have followed the course
of their precursors, and have pleased God. But by
 THE GOSPEL OF PSEUDO-MATTHEW. 41

Mary alone a new order of life has been invented,

and she promiseth God that she will remain a virgin.
"Wherefore it seems to me, that by our inquiry and
the answer of God, we should seek to know to whom
she ought to be committed to be kept. Then his
saying pleased all the synagogue. And the lot was
cast by the priests for the twelve tribes, and the lot
fell upon the tribe of Judah. And the priest said,
On the next day, let whoever is without a wife come
and bring a rod in his hand. "Wherefore it came
to pass, that Joseph brought a rod along with the
younger men. And when they had delivered their
rods to the high priest, he offered sacrifice to the
Lord God, and asked of the Lord and the Lord said;

to him. Put the rods of all in God's holy of holies,

and there let the rods remain, and bid them come to
thee in the morning to receive their rods, and to
him from the top of whose rod a dove shall come
forth and fly to heaven, and in whose hand the rod,
when returned, shall give this sign, Mary shall be
delivered to be kept.
Now on the next day, when they all came early,
and an offering of incense had been made, the high
priest went into the holy of holies and brought out
the rods. And when he had given a rod to each, and
a dove had not gone forth from any, the chief priest
arrayed himself with twelve bells and a priestly robe
and went into the holy of holies and burned sacrifice
42 APOCRYPHAL GOSPELS.

and poured out prayer there. And an angel of God

appeared, saying, There is here a very short rod
which thou hast counted for nothing, and hast
placed it with the rest, but hast not taken it out
with the rest : when thou hast taken that out and
given to him to whom it belongs, there shall appear
in the sign which I have spoken to thee of.
it It
was the rod of Joseph, and because he was old he was
as it were discarded, as though he could not receive
it ; but neither would he himself ask for his rod.
And when he stood, humble and the last, the chief-
priest with a loud voice cried to him, saying. Come
Joseph, and receive thy rod, because thou art waited
for. And Joseph came fearing, because the high
priest called him with so very loud a voice. But
straightway as he stretched out his hand to receive
his rod, immediately a dove went forth from its top,

whiter than snow and most beautiful, and fluttering

a long time among the pinnacles of the temple, at
last it flew towards the heavens. Then all the people
congratulated the old man, saying. Thou art become
blessed in thy old age, father Joseph, in that God
hath shown thee fit to receive Mary. And when the
priests had said to him. Take her, for out of all

the tribe of Judah thou alone art elected by God,

Joseph began to worship them with modesty, saying,
I am old and have sons, and why doye deliver to me
this little child, whose age is less even than that of
 THE GOSPEL OF PSEUDO-MATTHEW. 43

my Then Abiathar the chief priest

grandcliildren ?
said to him,Eemember, Joseph, how Dathan and
Abiram and Korah perished, because they contemned
the will of God. So will it happen to thee if thou
contemnest what commanded by God. Joseph
is

answered him, I do not contemn the will of God,

indeed, but I will be her keeper until I know this by
the will of God, —
which of my sons can have her to
wife. Let there be given her certain virgins of her
companions for a solace, with whom she may mean-
while abide. Abiathar the chief priest answered,
saying. Five! virgins shall be given, indeed, for her
solace, until the day appointed cometh in which thou
shalt take her, for she cannot be joined to another in

matrimony.
Then Joseph took Mary with five other virgins,
who were to be with her in the house of Joseph.
Now these virgins were Eebecca, Zipporah, Susanna,
Abigea, and Gael, to whom there was given by the
chief priest, silk and blue, and fine linen, and scarlet,
and purple, and flax. And they cast lots among
themselves what each virgin should do and it fell ;

out that Mary received the purple for the veil of the
temple of the Lord. When she had received it, the
virgins said. Since thou art the last, and humble, and
less than all, thou hast deserved to receive and obtain
the purple. And saying this, as though in a vexa-
1 Seven virgins are assigned in the Protevangelium, chap.
x.
44 APOCRYPHAL GOSPELS.

tious speecli, they began to call lier tlie queen of vir-

gins. Therefore, while they did thus among them-

selves, an angel of the Lord appeared among them
saying unto them. That saying shall not be uttered for
vexing, but prophesied for a most true prophecy.
Therefore, being terrified at the presence of the
angel and at his words, they asked her to pardon
them and pray for them.

CHAPTER IX.

Now on the second day, while Mary stood near the

fountain to fill her pitcher, the angel of the Lord
appeared unto her, saying, Blessed art thou Mary, for
in thy womb thou hast prepared a habitation for the
Lord. Behold, light from heaven shall come and
dwell in thee, and through thee shall shine in aU the
world.
Again on the third day, while she wrought the
purple with her fingers, there came in to her a
young man whose beauty could not be told. "When
Mary saw him she feared and trembled. And he said
to her, Hail Mary ! full of grace, the Lord is with
thee ; blessed art thou among women, and blessed is

the fruit of thy womb.^ "When she heard this she

trembled and feared. Then the angel of the Lord
^ The author of the Protevangelium represents this salutation as
uttered at the fountain. The words are, however, here introduced
more in harmony with Luke i. 28.
 THE GOSPEL OF PSEUDO-MATTHEW. 45

added, Fear not Mary, thou hast found favour with

God ; behold, thou shalt conceive in thy womb and
bear the king who fiUeth not only earth but heaven,
and reigns for ever and ever.

CHAPTER X.

While these things were doing, Joseph was busy

at work in making tabernacles in the maritime
regions ; for he was a carpenter. But after nine

months he returned to his house and found Mary

with child. Wherefore being in a great strait, he
trembled, and cried, saying. Lord God, receive my
spirit ; me to die than longer to live.
for it is better for

The virgins who were with Mary said to him. What

sayest thou, master Joseph? We know that man
hath not touched her: we are witnesses that vir-

ginity and integrity remain in her. We have

kept ward over her: she hath ever continued in
prayer with us ; the angels of God daily talk with
her ; daily hath she received food from the hand of
the Lord.^ We know not how it can be that any sin

should be in her. For if thou wishest us to reveal to

thee our surmise, no one hath made her pregnant but
the angel of the Lord. Joseph said, Why do you
mislead me to believe you, that an angel of the Lord

} Cf. 1 Kings, xix. 5. In the Protevangelium, chap, viii., it is said

that Mary received her food from the hand of an angel. See also
chap, xii., below.
46 APOCRYPHAL GOSPELS.

hath made her pregnant ? For it may be that some

one hath feigned himself an angel of the Lord and
deceived her. And saying these things he wept and
said, With what face shall I look to the temple of
the Lord, or with what face shall I see the priests
of God ? What am I to do ? And saying this, he
thought he would flee and send her away.

CHAPTER XI.

And while he thought to rise and hide himself,

and to dwell in secret, behold the same night an
angel of the Lord appeared to him in sleep, saying,
Joseph, son of David, fear not ; take Mary thy wife,

for that which is in her womb, is of the Holy Spirit.

Now she shall bear a son, and his name shall be

called Jesus, for he shall save his people from their
sins. ^ And Joseph, rising from sleep, gave thanks to
God, and spoke to Mary and the virgins who were
with her, and told his vision. And he was comforted
concerning Mary, saying, I have sinned, in that I
had some suspicion of thee.

CHAPTER XII.

After this there arose a great rumour that Mary

was with child. And Joseph was laid hold of and
led by the ministers of the temple, with Mary, to the
1
Cf. Matt. i. 20-24, in the Latin Vulgate.
 THE GOSPEL OF PSEUDO- MATTHEW. 47

chief priest, who together with the priests began to

reproach him and to say, Why hast thou wronged
her who is such and so eminent a virgin, whom as a
dove the angels of God nourished in the temple, who
would never see nor have a husband, and who had
the best learning in the law of God ? If thou hadst
not done violence to her, she had still remained in
her virginity. And Joseph took a solemn oath that
he had never touched her at all. The chief priest
Abiathar answered him. As God liveth, I will now
cause thee to drink the water of the Lord's drinking,^
and forthwith thy sin will appear.

Then there gathered together a multitude of people

which could not be numbered, and Mary was brought
to the temple. Now the priests, and her relatives and
her parents, weeping said to Mary, Confess to the
priests thy sin, thou who wast as a dove in the
temple of God, and used to receive food from the
hand of an angel.
Joseph again was called to the altar and there was
given to him the water of the Lord's drinking,
which when anybody who told a lie had tasted he
went round the altar seven times, and God gave a
certain sign in his face. When therefore Joseph had
drunk it without fear, and had gone round the altar

seven times, no sign of sin appeared in him. Then

^ A Hebraism ; for the water which the Lord commanded to be

drunk.
48 APOCRYPHAL GOSPELS.

all the priests and attendants and people justified

him, saying, Thou art become blessed, because no
guilt is found in thee.
And they called Mary and said to her. And what
excuse canst thou have ? or what greater sign will

appear in thee than this, that thy pregnancy be-

trayeth thee ? This only we ask of thee, since

Joseph is pure concerning thee, that thou shouldst

confess who it is that deceived thee. For it is better
that thy confession should expose thee, than that the
anger of G-od should make thee manifest among the
people by giving a sign in thy face. Then Mary
confidently and intrepidly said, Lord God, the
King of all, who art conscious of secret things, if

there is any pollution in me, or any sin, or any lust

or immodesty, reveal me in the sight of all peoples,
that I may be an example for the correction of all.

Having said this she approached the altar of the

Lord with confidence, and drank the water for
drinking, and went round the altar seven times,
and there was found no spot in her. ^

And when all the people were beside themselves

with amazement, seeing her pregnancy and that no
sign appeared in her face, the people began, with
varied talk together, to be troubled. Some said she
was holy and spotless, but others that she was bad
and defiled. Then Mary, seeing she was held in
1 Lev. V. 14, etc.
 :

THE GOSPEL OF PSEUDO- MATTHEW. 49

suspicion of the people, and did not seem to them to

be entirely cleared, said with a loud voice in the
hearing of all. As the Lord Adonai liveth, the Lord
of hosts in whose presence I stand, I have never
known man ; but I am known by Him to whom from
my infancy I have devoted my mind. And I made
this vow to my God in my infancy, that with him
who created me I would abide in integrity, wherein
I trust to Hve to him alone, and serve him alone
and as long as I live inhim I shall abide without de-
filement. Then they all began to kiss her feet, and to
embrace her knees, praying her to pardon their evil

suspicions. And the people and priests and all the

virgins led her with exultation 'and great joy to her
house, crying out and saying. The name of the Lord
be blessed for ever, for he hath manifested thy holi-
ness to all his people Israel.

CHAPTER XIII.

Now it came to pass after some little time, that a

registration took place, according to the edict of
Augustus Caesar, that all the world was to be re-

gistered every man in his own native place. This

registration was made by Cyrinus, the president of
Syria. ^ It was needful, therefore, that Joseph should
be registered with the blessed Mary in Bethlehem,
^ Luke ii. 1, etc.
 ;

50 APOCRYPHAL GOSPELS.

because thence came Joseph and Mary, of the tribe

of Judah, and of the house and family of David.
When, therefore, Joseph and the blessed Mary were
going by the way which leads to Bethlehem, Mary
said to Joseph, I see two peoples before me, the one
weeping, and the other rejoicing. And Joseph
answered her, Sit on thy beast, and do not speak
superfluous words. Then there appeared before them
a certain beautiful youth, clothed in white array,
and he said to Joseph, Why didst thou call super-

fluous the words concerning the two peoples of whom

Mary hath spoken ? For she saw the people of the
Jews weeping, who have departed from their God,
— and the people of the Gentiles rejoicing, who
have now approached and are made nigh to the
Lord, as he promised our fathers Abraham, Isaac,
and Jacob ; for the time is come that in the seed
of Abraham a blessing should be bestowed on all
^
nations.
And when he had said thus, the angel commanded
the beast to stop, for her time to bear had come
and he directed the blessed Mary to come down from
the animal, and to enter a cave below a cavern, in
which there was never any light, but always dark-
ness, because it could not receive the light of day.

And when the blessed Mary had entered it, it began

to become light with all brightness, as if it had been
1 Gen xii. 3.
 THE GOSPEL OF PSEUDO-MATTHEW. 51

the sixth hour of the day ; divine light so illumined

the cave, that light did not fail there by day or
night, as long as the blessed Mary was there. And
there she brought forth a male child, whom angels
instantly surrounded at his birth, and whom, when
born and standing at once upon his feet, they adored,
saying, Glory to God on high, and on earth peace
to men of good will. ^ For the nativity of the Lord
had already come, and Joseph was gone to seek mid-
wives. When he had found them, he returned to
the cave, and found Mary with the infant she had
borne. And Joseph said to the blessed Mary, I
have brought thee Zelomi and Salome the mid-
wives, who stand without before the door of the cave,
not daring to enter here for the too great splendour.
And the blessed Mary smiled at hearing this. And
Joseph said to her. Do not smile, but be cautious, that

they may visit thee, lest perchance thou shouldest

require medicine. Then she bade them enter unto
her. And when Zelomi had come in, Salome not
having come in, Zelomi said to Mary, Allow me
to touch thee. And when she had suffered herself
to be examined, the midwife cried with a loud voice,
and said, Lord, great Lord, have mercy ! Never
hath it been heard, or suspected, that the breasts of
any woman should be full of milk, and the child
bom show its mother to be a virgin. But as there
1 Luke ii. 14; Justin, Trypho, sect. 78.
52 APOCRYPHAL GOSPELS.

is no defilement of blood on the child, there is no

pain in the mother. A virgin hath conceived, a
virgin hath borne, and a virgin she hath continued. ^
And when Salome heard this word, she said, Sufier
me to touch thee, and to prove whether Zelomi hath
said the truth. And when the blessed Mary had
consented to be touched by her, Salome put out
her hand. But when she withdrew her hand from
touching her, her hand dried up, and through exces-
sive pain she began to weep violently and to be dis-

tressed, crying and saying. Lord God, Thou knowest

that I have always feared thee, and have healed
all the poor without reward, of the widow and orphan
I have taken nothing, and I have not permitted the
needy to go from me empty. And lo, I am made
wretched because of my unbelief, for without cause

I wished to test thy virgin.

When she said this, there appeared near her a
certain youth,who was very splendid, saying to her.
Approach the infant and adore him, and touch him
with thy hand, and he shall deliver thee for he is ;

the Saviour of the world and of all who hope in

him. And she straightway approached the infant,
and adoring him, touched the border of the cloths in
which the infant was wrapped, and immediately her
hand was healed. And going forth she began to

^ The perpetual virginity of Mary is referred to by Clemens Alex-

andrinus as a prevalent opinion in his day. Stromata, lib. vii.

 THE GOSPEL OF PSEUDO-MATTHEW. 53

cry out, saying what great things she had seen and
suffered, and how she had been healed, so that
through her preaching many believed.
For the shepherds of sheep also declared that they
had seen angels hymn, prais-
at midnight, singing a
ing and blessing the God of heaven, and saying that
the Saviour of all was bom, which is Christ the
Lord, by whom the salvation of Israel will be re-
stored.^

Moreover, from evening until morning, a great

star shone above the cave, and one so great had
never been seen from the beginning of the world.
And prophets who were in Jerusalem said that this
star indicated the nativity of Christ, who should
restore the promise, not only to Israel, but to aU
nations.

CHAPTER XIV.

Now on the third day after the nativity of our

Lord Jesus Christ, the most blessed Mary went out of

the cave, and, entering a stable, put her child in a
manger, 2 and the ox and ass adored him. Then was
which was spoken by Isaiah the prophet,
fulfilled that

who The ox hath known his owner, and the ass

said,

his master's crib.^ The very animals, therefore, ox

and ass, having him between them, incessantly adored
1 Luke ii. 8, etc. * Luke ii. 7. ' Isaiah i. 3.
54 APOCRYPHAL GOSPELS.

him. Then was fulfilled that which was spoken by

Habakkuk the prophet, who said, Between two ani-
mals thou art known. ^ In the same place Joseph
tarried with Mary three days.

CHAPTER XV.

Now on the sixth day they entered Bethlehem,

where they spent the seventh day. But on the
eighth day they circumcised the child, and his name
was called Jesus, as he was called by the angel before
he was conceived in the womb. ^ Now after the days

of the purification of Mary were fulfilled according

to the law of Moses, then Joseph took the infant to
the temple of the Lord ; and, when the infant had
received peritome {pentomey that is circumcision),
they ofiered for him a pair of turtles, or two young
pigeons.
Now there was in the temple a certain man of God,
perfect and just, whose name was Simeon, a hundred
and twelve years old.^ This man had received an
answer from the Lord that he should not taste death

unless he saw Christ the Son of God Kving in the

flesh. When he saw the infant he cried out with a

1 Hab. iii. 2, in the Greek. The Latin Vulgate is, " In medio
—
annorum notum facies," In the midst of the years thou shalt make
it known.
2 Luke ii. 21-24.
3 This age for Simeon seems quite imaginary. Luke ii. 25-38.
 THE GOSPEL OF PSEUDO- MATTHEW. 55

loud voice, saying, God hath, visited his people, and

the Lord hath fulfilled his promise. And he made
haste and adored him. And after this he took him
into his cloak, and kissing his feet, said. Now Lord,
thou sendest away thy servant in peace, according to
thy word, because mine eyes have seen thy salva-
tion, which thou hast prepared before the face of all

peoples ; a light for the revelation of the Gentiles

and the glory of thy people Israel.

There was also in the temple of the Lord, Anna

a prophetess, daughter of Phanuel, of the tribe of
Asher, who had lived with her husband seven years
from her virginity ; and she had been a widow now for
eighty-four years, and had never departed from the
temple of the Lord, spending her time in fastings and
prayers. She also likewise adored the infant, say-
ing, In him is the redemption of the world.

CHAPTER XVI.

Now when the second year was past, Magi came

from the East to Jerusalem, bringing large gifts.

And they earnestly asked the Jews, saying. Where is

the King who is born to you ? for we have seen his
star in the East, and have come to adore him. ^ And
this report came to King Herod, and so terrified him
^ Matt. ii. 1, etc.
 ;

56 APOCRYPHAL GOSPELS.

that lie assembled the Scribes and Pharisees and

Doctors of the people, inquiring of them where the
prophets had foretold that Christ should be bom. And
they said to him, In Bethlehem of Judah. For it is

written. And thou Bethlehem, the land of Judah, art

not the least among the princes of Judah, for out of
thee shall come forth the ruler who shall rule my
people Israel.^ Then Herod the king called the

Magi to himself, and diligently inquired of them

when the star appeared to them. Then sending them
to Bethlehem, he said, Go and ask diligently about
the child, and when you have found him, report it to
me, that I too may come and adore him.
Now as the Magi went on their way, the star ap-

peared to them, and was, as it were, their guide,

going before them until they came where the child
was. And when they saw the star the Magi rejoiced
with great joy, and entered into the house and found
the infant Jesus sitting in the lap of his mother.
Then they opened their treasures and bestowed large
presents upon the blessed Mary and Joseph ; but to
the infant himself each offered a single piece of gold
in like manner one (offered) gold, another frankin-
cense, and a third myrrh. But when they would
have returned to King Herod, they were warned in
a dream not to return to Herod ; and they returned to
their own country by another road.
2 Mic. V. 2.
 THE GOSPEL OF PSEUDO-MATTHEW. 57

CHAPTER XVII.

Now when Herod saw that lie was mocked by the

Magi, his heart was puffed up, and he sent all ways,
wishing to catch and kill them. But when he found
them not at all, he sent anew to Bethlehem and all

its borders, and slew all the male children whom he

found, from two years old and under, according to
the time which he had enquired of the Magi. ^
But one day before this happened, Joseph was
warned in a dream by an angel of the Lord, which
said to him. Take up Mary and the infant, and go
into Egypt by way of the desert. And Joseph went
according to the saying of the angel. ^

CHAPTER XVIII.

And when they had come to a certain cave and

wished to rest in it, the blessed Mary came down from
the beast, and sat and held the child Jesus in her
lap. Now there were with Joseph three youths,
and with Mary a certain damsel, who went on their

way at the same time and behold there suddenly

;

came out of the cave many dragons, seeing which

the youths cried out through excessive fear. Then
Jesus, descending from his mother's lap, stood on
his feet before the dragons, and they adored Jesus
I
Matt. ii. 16. 2 Matt. ii. 14.
58 APOCRYPHAL GOSPELS.

and tlien departed from them. Then was fulfilled

that which was spoken by David the prophet, saying,
Praise the Lord from the earth, ye dragons, ye
dragons and all deeps. ^ And the little infant Jesus,
walking before them, commanded them to hurt no
man. But Mary and Joseph feared greatly lest per-
chance the little infant should be injured by the

dragons. And Jesus said to them, Fear not, nor con-

sider me because I am a little infant, for I was, and
am ever perfect ; it must needs be that all the wild
beasts of the woods should grow tame before me.

CHAPTER XIX.

In like manner lions and leopards adored him, and

kept company with them in the desert ; whitherso-
ever Joseph and blessed Mary went, they went before
them, showing the way and bowing their heads ; and
showing subjection by wagging their tails, they
adored him with great reverence. Now when Mary
saw lions and leopards and various kinds of wild
beasts coming round them, she was at first exceedingly
afraid ; and Jesus with a glad countenance, looking
into her face, said. Fear not, mother ; because they
come not for thy hurt, but they hasten to come
for thy service and mine. By these sayings he re-
moved fear from her heart. Now the lions walked
^ Ps. cxlviii. 7.
 THE GOSPEL OF PSEUDO-MATTHEW. 59

along with them, and with the oxen and asses,

and the beasts of burden which carried necessaries
for them, and hurt no one although they remained

with them ; but they were tame among the sheep

and rams which they had brought with them from
Judea, and had with them. They walked among
wolves and feared nothing, and no one was hurt by
another. Then was fulfilled that which was spoken
by the prophet Wolves shall feed with lambs lion
: ;

and ox shall eat chaff together. ^ There were two

oxen also with them, and a cart, wherein they carried
necessaries ; and the lions directed them in their way.

CHAPTER XX.

Now it came to pass on the third day from their

departure, as they went along, the blessed Mary was
wearied by the too great heat of the sun in the
desert ; and seeing a palm tree she said to Joseph,

Let me rest a little under the shadow of this tree.

Joseph hastened therefore, and led her to the palm,

and caused her to descend from the beast. And
when the blessed Mary had sat down there, she
looked at the foliage of the palm and saw it full of
fruit, and she said to Joseph, I desire that I may be
able to partake of the fruit of this palm. And Joseph
saith to her, I wonder thou sayest this, when thou
1 Is. xi. 6-9 ; Ixv. 25.
bU APOCRYPHAL GOSPELS.

seest what a height the palm is, and that thou

thinkest to eat of the fruit of the palm. I think
more of scarcity of water, which is already failing
us in the bottles, and we have not wherewith we
may refresh ourselves and the beasts. Then the little

child Jesus, sitting with a glad countenance in his

mother's lap, saith to the palm, tree, bend down
thy branches, and with thy fruit refresh my mother.
And straightway at this word, the palm bowed down
its top to the feet of the blessed Mary, and they
gathered from it fruit wherewith all were refreshed.
Now after they had gathered all its fruit, it remained
bowed down, waiting to rise at his command at
whose command it had bowed down. Then Jesus
said to it, Eaise thee, palm, and be strong, and be
a partner with my trees which are in the paradise
of my Father. And open from thy roots a spring
of water which is hidden in the earth ; and let

waters flow forth from it to our satisfying. And

immediately it arose, and there began to flow forth
at its root a most pure fount of waters, very cool,

and exceedingly clear. Now when they saw the fount

of water they rejoiced with great joy ; and they, and
all the beasts and cattle were satisfied ; wherefore
they gave thanks to God.

CHAPTER XXI.

On the next day when they were departing thence.

 THE GOSPEL OF PSEUDO-MATTHEW. 61

and at the hour wherein they began to pursue their

journey, Jesus, turning to the palm tree, said. This
privilege I grant thee, palm, that one of thy
branches should be taken by my angels, and planted
in the paradise of my Father. And this blessing

I will confer upon thee, that unto all who have

conquered in any contest, it may be said. Ye have
attained the palm of victory. ^ As he said these
things, behold, an angel of the Lord appeared, stand-
ing above the palm-tree ; and taking away one of its

branches, he flew to heaven having the branch in his

hand. When they saw this they fell on their faces
and became as dead. And Jesus spake unto them,
saying. Why doth fear possess your hearts ? Know
ye not that this palm, which I have caused to be
removed to paradise, will be prepared for all the
saints in the place of deKght, as it was prepared for
us in this place of solitude? And they were filled

with joy, and being strengthened, all arose.

CHAPTER XXII.

After these things, as they pursued their journey,

Joseph said to Jesus, Lord, this heat broils us : if it

please thee, let us hold our course near the sea, that we
may rest in the towns on the coast. Jesus said to
* TMs account of the palm as a symbol of victory is of com'se an

anachronism. Readers of Cicero, for example, will remember that he

frequently employs the figure.
 62 APOCRYPHAL GOSPELS.

him, Fear not, Joseph, I will shorten the way for

you, so that what you were to go in the space
of thirty days, you shall accomplish in this one day.
While they said these things, behold, they looked for-
ward, and began to see the Egyptian mountains and
cities.

And they came, rejoicing and exulting, into the

borders of Hermopolis,^ and entered into a certain
city of Egjrpt, which is called Sotinen ; and because
there was no one known in it from whom they could
have requested hospitality, they went into a temple,
which was called the capitol of Egypt, in which
temple three hundred and fifty-five^ idols were
placed, to which, on separate days, the honour of
deity was rendered in sacrilegious rites. Now the
Egyptians of that city entered the capitol, in which
the priests admonished them how many sacrifices

they should ofier on each day according to the

honour of their deity.

1 There were in Egypt two or three cities with this name. The
Church historian, Sozomen, who tells some of the stories current in
his time, mentions the tree above referred to as having miraculous
virtues; and he also mentions the story of the text. He
says the tree
was at Hermopolis in the Thebaid, near to which city its miraculous
bowing down took place. He knows nothing of the marvellous journey
reported in the first paragraph of this chapter. See Sozomen's
Ecclesiastical History, book v. 20. Sotinen is in the text of Thilo
the only name given, whence we majr infer that it was regarded as the
Egyptian name for Hermopolis. It is rather unfortunate for the story
that the Thebaid was the upper province of Egj-pt.
2 Evidently a mistake for three hundred and sixty-five ; one for every
day in the year.
 THE GOSPEL OF PSEUDO-MATTHEW. 63

CHAPTER XXIII.

Now it came to pass that when the most blessed

Mary, with her little Infant, had entered the temple,
all the idols were prostrate on the earth, so that they
all lay upon their faces wholly shattered and broken,
and so they showed evidently that they were nothing.
Then was fulfilled what was spoken by the prophet
Isaiah : Behold the Lord shall come upon a light
cloud, and shall enter Egypt, and all the handiworks
of the Eg}^tians shall be moved at his presence.^

CHAPTER XXIV.

Then when it had been told to Aphrodosius the

ruler of that city, he came with all his army to the
temple. But when the priests of the temple saw
that Aphrodosius, with all his army, came to the
temple, they thought that he hastened only to see
his revenge on those because of whom the gods had
fallen. But he, having entered the temple, when he
saw all the idols lie prostrate on their faces, drew
nigh to the blessed Mary, who bore the Lord in her
lap, and adoring him, said to all his army, and to
all his friends. If this were not the God of our gods,
our gods would by no means have fallen on their
faces before him, neither would they lie prostrate in
his sight ; wherefore, they silently avow him to be
^ Is. xix. 1.
64 APOCRYPHAL GOSPELS.

their Lord. "We then who see what our gods do, if
we do not act with caution, may incur the peril of his
indignation, and may all come to destruction, as befel
Pharoah, King of the Egyptians ; who, not beKeving
such great miracles, was drowned with all his army
in the sea. ^ Then all the people of that city believed
in the Lord God through Jesus Christ.

CHAPTER XXV.

Not much time after, an angel said to Joseph,

Return to the land of Judah, for they are dead who
sought the child's life.^

CHAPTER XXVI.

And it came to pass, that after the return of Jesus

from Egypt, when he was in Galilee, and now entered

on the fourth year of his age, one Sabbath day he
played with the children by the bed of the Jordan.
When, therefore, he had sat down, he made himself
seven pools with mud, to each of which he made little

channels, through which he brought water from the

stream into a pool, and sent it back again. Then
one of those children, a son of the devil, with en-
vious mind shut up the channels which supplied
water to the pools, and overthrew what Jesus had
1 Ps. cxxxvi. 15. Ex. XV. 4.
2 Matt. ii. 26. The book ends here in the text followed by Thilo.
 THE GOSPEL OF PSEUDO-MATTHEW. 65

made. Then said Jesus unto him, "Woe unto thee,

son of death, son of Satan. Dost thou destroy the

works which I have wrought ? And straightway he
who had done this, died. Then, with a quarrelsome
voice, the parents of the dead cried against Mary
and Joseph, saying to them. Your son hath cursed
our son, and he is dead. When Joseph and Mary
heard, they came at once to Jesus, on account of
the complaint of the parents of the boy, and the
crowd of Jews. But Joseph secretly said to Mary,
I dare not speak to him but do thou admonish
;

liim, and say, Why hast thou raised against us the

enmity of the people, and why do we bear the pain-
ful enmity of men? And when his mother had
come to him, she asked him, saying, My Lord, what
hath he done that he should die ? But he said, He
was worthy of death, because he destroyed the works
which I had wrought. Therefore his mother be-
sought him, saying. Do not, my Lord, because they
all rise against us. And he, not willing that his
mother should be grieved, spurned the body of the dead
with his right foot, and said to him. Arise, son of
iniquity ; for thou art not worthy to enter into the
rest of my Father, because thou hast destroyed the
works which I have wrought. Then he who was
dead arose and departed. But Jesus, at his own com-

mand, brought the water into the pools through the

water-channels.
66 APOCRYPHAL GOSPELS.

CHAPTER XXVII.

And it came to pass after these things, in the

sight of all, that Jesus took mud from the pools
which he had made, and made twelve sparrows out
of it. Now it was the Sabbath when Jesus did this,

and there were many children with him. When,

therefore, one of the Jews saw him doing this, he
said to Joseph, Joseph, seest thou not that the
child Jesus doeth on the Sabbath that which it is not
lawful for him to do ? for he hath made twelve spar-
rows of mud. When he heard this, Joseph reproved
him, sayiQg, Why doest thou, on the Sabbath, such,
things as it is not lawful for us to do ? And Jesus,
hearing Joseph, and clapping his hands together, said
to the sparows. Fly and! at the voice of his command
they began to fly. And as all who stood there saw
and heard, he said to the birds. Go and fly through
the globe and all the world, and live Now when
!

they who were there saw such signs, they were filled

with great amazement. Some praised him and admired

him but others blamed him. And some went away to
;

the chief priests, and to the chiefs of the Pharisees,

and told them that Jesus the son of Joseph had
done great signs and miracles in sight of all the
people of Israel. And this was published among the
twelve tribes of Israel. ^
1 The constant assumption of the continued integrity of the twelve
 THE GOSPEL OF PSEUDO-MATTHEW. 67

CHAPTER XXVIII.

New again, the son of Annas the priest of the

temple, who had come with Joseph, holding a stick
in his hand, while all beheld, with excessive rage
broke up the pools which Jesus had made with his
them the water which he
hands, and spilled out of
had gathered in them from the stream. For he
stopped the water-channel by which the water
entered, and then destroyed it. When Jesus saw
this, he said to the boy who broke up his pools, 0,

most base seed of iniquity ! 0, son of death ! work-

man of Satan ! truly the fruit of thy seed shall be
without vigour, and thy roots without moisture, and
thy branches dry and not bearing fruit. And, at

once, as all beheld, the boy withered and died.

CHAPTER XXIX.

Then Joseph trembled, and took hold of Jesus, and

went with him to his house, and his mother with
him. And behold, suddenly from the opposite side,
a certain boy, himself also a worker of iniquity, ran
and thrust himself against the shoulder of Jesus,

tribes of Israel in these Apocrypha is worth noting, as an additional

proof that their writers were ill informed on some very important
points. The malevolent character of the early miracles ascribed to
Jesus, is good evidence that the early Christian fabulists were as
ignorant of the true spirit of Christ as of some other matters.
68 APOCRYPHAL GOSPELS.

meaning to insult him or to hurt him if he could.

But Jesus said to him, Thou shalt not return whole
from the way in whict thou goest. And immediately
he fell down and died. And the parents of the dead,
who had seen what was done, cried out, saying.
Whence is this child born? It is manifest that
every word which he saith is true ; and it is often
accomplished before he speaketh. And the parents
of the dead boy came to Joseph, and said to him.
Take away that Jesus of thine from this place, for he
cannot dwell with us in this town. Or, indeed, teach
him to bless, and not to curse. And Joseph came to
Jesus and admonished him, saying. Wherefore doest
thou such things ? Already many are grieved
against thee, and because of thee, hold us in dislike,
and we bear the reproaches of men on thy account.
Jesus answered and said to Joseph, No son is wise
save he whom his father hath taught according to
the knowledge of this time; and the curse of his
father hurteth none but evil doers. Then they as-

sembled against Jesus, and accused him to Joseph.

When Joseph saw this he was exceedingly terrified,

fearing the violence and tumult of the people of

Israel. The same hour Jesus took the dead child by
the ear, and held him up from the ground in the
sight of all and they saw Jesus talking with him
;

as a father with his son. And his spirit returned

into him, and he lived again. And they all marvelled.
 THE GOSPEL OF PSEUDO-MATTHEW. 69

CHAPTER XXX.

Now by name Zaccheus, ^

a certain teacher, a Jew,
heard Jesus saying such words, and seeing that there
was insuperable knowledge of virtue in him, became
angry, and began without restraint, and foolishly,
and without fear, to speak against Joseph. And he
said. Dost thou not wish to give thy son to be in-

structed in human wisdom and respect ? But I see

that thou and Mary will rather love your son than
what the elders of the people say in opposition. For
he ought more to honour us, the elders of the whole
church of Israel, and to have mutual love with chil-

dren, 'and to be instructed among us in Jewish doc-

trine. On the other hand, Joseph said to him. And is
there anyone who can restrain and teach this child ?

But if thou art able to restrain and teach him, we by

no means forbid him to be taught by thee what is

learned by all. When Jesus heard what Zaccheus

said, he answered him and said, The precepts of the
law which thou didst mention a little while ago, and
all that thou hast named, ought to be kept by those
who are taught by the rules of men : but I am an
alien to your courts, because I have no carnal parent.
Thou who readest the law, and art instructed so,
remainest in the law : but I was before the law.
1 In Tischendorf s text this name is always written Zachyas. Here,
however, as in many other like cases, I have adopted a more usual
form of spelling.
 70 APOCRYPHAL GOSPELS.

But while thou thinkest thou hast no equal in learn-

ing, thou wilt be instructed by me, for no other can
teach aught but the things which thou hast named.
For he is able who is worthy. But I, when I have
been exalted in the earth, will cause all mention of
your genealogy to cease. Thou knowest not when
thou wast born; but I alone know when ye were bom,
and how long your life is in the earth. Then all
who heard these words uttered were astonished, and
cried out, saying, ! ! ! this marvellously great,

and admirable mystery ! Never did we hear in this

wise ! Never was it heard by any other ; neither

by prophets, nor by Pharisees, nor by Scribes, was it

ever said or heard. We know him whence he was

born, and he is scarcely five years old ; and whence
doth he say these words ? The Pharisees answered.
We never heard such words spoken by another
child at such a childish age. And Jesus answering,
said to them, Wonder ye at this that such things

are spoken by a child? Why then do ye not

believe me in the things which I have spoken to you ?
And because I said to you that I know when ye
were born, ye all marvel. I will say more to you,
that ye may marvel more. I have seen Abraham,
whom ye call your father, and talked with him, and
he saw me.^ And when they heard this, they were
silent, nor did any of them dare to speak. And Jesus
1
Cf. John viii. 56-58.
 THE GOSPEL OF PSEUDO-MATTHEW. 71

said to them, I was among you with, children, and ye

knew me not. I have talked with you as with wise
men, and ye have not understood my voice, because

ye are inferior to me, and of little faith.

CHAPTER XXXI.

The teacher Zaccheus, a doctor of the law, again

said to Joseph and Mary, Grive me the boy, and I
will hand him over to the teacher Levi, to teach him
letters, and to instruct him. Then Joseph and Mary
coaxing Jesus, led him to the school, that he might
be taught his letters by the old man Levi. When
he entered he was silent ;and the master, Levi, told
one letter to Jesus, and beginning at the first letter,

Aleph, said to him. Answer. But Jesus was silent

and answered nothing. Wherefore, the preceptor,

Levi, being angry, took a rod of a storax-tree,^ and
smote him on the head. And Jesus said to the
teacher Levi, Why dost thou smite me ? Know in
truth, that he who is smitten rather teacheth him
who smiteth him, than is taught by him. For

^ Or, '*a storax-tree stick," for such is no doubt the meaning of

*virgam storatinam." The storax never mentioned in the canonical

is

works, but its odoriferous product is named in Ecclesiasticus xxiv. 15

(Anglican version), or xxiv. 21 (Latin Vulgate). Jerome's version

also introduces it in Gen. xliii. 11, but with no apparent authority. It
should be observed that the storax-tree is still found in Palestine.
Mr. Tristram, for instance, speaks of it as abundant in Carmel (" Land
of Israel," p. 492). The adjective storatina is of course put for
storacina, from storax or styrax.
72 APOCRYPHAL GOSPELS.

I am able to teacli thee what is said by thyself.

But these are all blind, who say and hear, like
sounding brass or a tinkling cymbal in which there
is no consciousness of things which are understood by
their sound.^ And Jesus added, and said to Zaccheus,
Every letter from Aleph to Tau^ is known by its

order ; thou, therefore, first say what is Tau, and I

will tell thee what Aleph is. And Jesus said again
to them. They who know not Aleph, how can they
say Tau, ye hypocrites ? First say what Aleph is,
and I shall then believe you when you say Beth,
And Jesus began to ask the names of the separate
letters, and said. Let the teacher of the law say what

the first letter is, or why it hath many triangles,

scalene,^ acute-angled, equiangular, unequal-sided,

with unequal angles, rectangular, rectilinear, and
curvilinear.

Now when Levi heard this, he was amazed at such

an arrangement of the names of the letters. Then

Cf. 1 Cor. xiii. 1 ; xiv. 7.

1

Instead of Tau, the Latin text reads Thet in eaeli case it is pos-
2 :

sible that the writer meant to give the name of Teth, but since the last
letter of the Hebrew alphabet is required by the context, Tau has been
employed in the translation.
3 The words in the original are gradatos^ stsbacutoSy mediatos, ob-

duetos, productos, ereetos, stratos, curvistratos."We are by no means

confident that the terms we have given are the equivalents of these,
or all correct ; indeed it seems impossible to make sense of the passage
as it stands. It is very well known that Christians as well as Jews
have speculated, or rather, let their fancies run wild on the subject of
the mystic properties of letters, as indicated by their names, forms,
powers, positions in certain words, etc. The author of Pseudo-Matthew
evidently wished to supply high authority for such laborious trifling.
 ;

THE GOSPEL OF PSEUDO-MATTHEW. 73

began he, in tlie hearing of all, to cry out, and say.

Ought he to live upon earth ? Verily he deserves to

be hung on a great cross. For he can extinguish
fire, and mock at other torments. I think he was
before the flood, —born before the deluge. What
womb bore him ? or what mother conceived him ? or
what breasts gave him suck ? I flee before him ; for

I cannot endure the word of his mouth, but my heart

is astounded at hearing such words. For I think no
man can attain to his word, except God hath been
with him. Now wretched I, have yielded myself to
him for derision. For when I thought I had a
scholar, I found my master, not knowing him.
What shall I say ? I cannot endure the Words of this
boy: I will now flee from this town, for I cannot

understand these things. An old man, I am con-

quered by a child ; for I can find neither beginning
nor end to what he affirmeth ; for it is difficult to

find a beginning from one's self. I tell you truly, I

lie not, that to my eyes, the conduct of this boy, the

beginning of his speech, and the end of his meaning,

seem have nothing in common with men. There-
to
fore, Iknow not whether he is a magician or a God
certainly an angel of God speaketh in him. I
know not whence he is, or where he cometh from, or
who he will become.
Then Jesus, with a pleasant countenance, smiling
at him, said with conmiand, as all the children of
74 APOCRYPHAL GOSPELS.

Israel stood by and heard : Let the unfruitful be

fruitful, and the blind see, and the lame walk well*
and the poor enjoy good things, and the dead live

again, that in a restored condition, every one may

return and abide in Him who is the root of life, and
of perpetual sweetness. And when the child Jesus
had said this, forthwith all were restored who had
fallen under painful infirmities. And they dared
not say anything to him, or hear anything from him
further.

CHAPTER XXXII.

After these things Joseph and Mary departed

thence with Jesus to the city of Nazareth, and he was
there with his parents. And when he was there, on
the first day of the week,^ while Jesus was playing
with the children on the top of a certain house, it hap-
pened that one of the children pushed another ofi" the
roof on to the ground, and he died. And although
the parents of the deceased had not seen it, they cried
out against Joseph and Mary, saying. Your son hath
thrust our son to the ground and he is dead. But
Jesus was silent and answered them nothing. Now
Joseph and Mary came in haste to Jesus, and his
mother asked him saying. My Lord, tell me if thou
didst thrust him to the ground. And immediately
^ The Latin is una sabbati.
 THE GOSPEL OF PSEUDO-MATTHEW. 75

Jesus came down from tlie roof to tlie ground, and

called theboy by bis name Zeno, and be answered
him, Lord. And Jesus said to him, Did I throw
thee down from the roof to the ground? And be
said, No, Lord. And the parents of the child who
had been dead, marvelled, and honoured Jesus for

the miracle that was done. And Joseph and Mary

departed thence with Jesus to Jericho.

CHAPTER XXXIII.

Now Jesus was six years old, and his mother sent
him with a pitcher to the fountain to draw water
with the children. And it came to pass after he
drew the water, that one of the children thrust against
him and shattered the pitcher and broke it. But Jesus
spread out the cloak which he wore, and took in his
cloak as much water as there was in the pitcher, and
carried it to his mother. And she marvelled when
she saw it, and thought within herself, and laid up
all these things in her heart.

CHAPTER XXXIV.

Again on a certain day, he went out into the field,

and took a little wheat from his mother's bam and

sowed it. And it sprang up and grew and multi-
plied exceedingly. And it came to pass at length
76 APOCRYPHAL GOSPELS.

that he reaped it, and gathered from it three quarters

of com, and gave it to many. ^

CHAPTER XXXV.

There is a road which leads out of Jericho and

goes to the river Jordan where the children of
Israel went over. There the ark of the covenant is

said to have rested. And Jesus was eight years old,

and he went out from Jericho and went to the
Jordan. And by the way side near the
there was
bank of the Jordan, a cavern where a lioness brought
up her whelps and no one could go along the road
;

in safety. Now as Jesus came from Jericho, know-

ing that in that cavern the Koness had brought forth
her young, he entered it in the sight of all.^ But
when the lions saw Jesus they ran to meet him and
adored him. And Jesus sat in the cavern, and the
lions' whelps ran about his feet, fawning and playing
with him. But the older lions stood at a distance
with lowered head, and adored him ; and fawning,
wagged their tails before him. Then the people,
who stood at a distance, not seeing Jesus, said. Un-
less he or his parents had done very grievous sins,

1 The Latin is et coUegit fruetus ex eo tres choros, et donavit multi'

plicibus suis.
2 There are no lions in Palestine now but Eeland quotes a passage
;

from John Phocas, in the twelfth century, affirming that they were
then to be found among the reeds on the banl^ of the Jordan
{Falmtina, p. 274).
 THE GOSPEL OF PSEUDO-MATTHEW. 77

he would not have willingly exposed himself to the

lions. And while the people thought thus within
themselves, and were overcome by excessive sorrow
behold, suddenly, in the sight of the people, Jesus
came out of the cavern, and the lions went before
him, and the lions' whelps played together before his
feet. But the parents of Jesus stood afar off with
their heads hanging down, and watched ; the people
too, in like manner, stood afar off because of the
lions ; for they dared not come up to them. Then
Jesus began to say to the people. How much better
than you are the beasts, which recognise and glorify
their Lord and ye men, who are made in the image
;

and likeness of God, know him not. Beasts acknow-

ledge me, and grow gentle ; men see me, and know
me not.

CHAPTER XXXVI.

After this Jesus crossed the Jordan with the lions,

in the sight of all ; and the water of the Jordan was

divided to the right hand and the left. Then he
said to the lions, so that all heard. Go in peace, and
hurt nobody ; neither let any man hurt you, until ye
return whence ye set out. And they, bidding him
farewell, not only with their voice but with bodily
gesture, went away to their places. But Jesus re-

turned to his mother.

78 APOCRYPHAL GOSPELS.

CHAPTER XXXVII.

And Josepli was a carpenter, and made of wood

nothing except yokes for oxen, and ploughs, and im-
plements for turning up the soil and suited for agri-

culture, and made wooden bedsteads. And it happened

that a certain youth desired him to make a couch six
cubits long. And Joseph ordered his boy to cut the
wood with an iron saw, according to the measure
which he had But he did not keep to the
sent.

dimensions given him, and made one board shorter

than another. And Joseph in anger, began to think
what he must do in the case. And when Jesus saw
him thus angrily thinking, and not able to remedy
what had been done, he addressed him with a con-
soling voice, saying. Come, let us take hold of the
ends of each piece of wood, and lay them together end
to end, and let us put them level and pull them to
us, for we shall be able to make them equal. Then
Joseph obeyed his command, for he knew that he
could do what he would, and Joseph took the ends
of the boards and put them against the wall and even
together, and Jesus held the other ends of the wood,
and pulled the shorter piece towards himself, and
made it equal to the longer piece. And he said to
Joseph, Go on with thy work, and do what thou
hast promised to do. And Joseph did what he had
promised.
 THE GOSPEL OF PSEUDO- MATTHEW. 79

CHAPTER XXXVIII.

And it came to pass a second time tliat Joseph, and

Mary were asked by the people, that Jesus might be
taught his letters in the school; which, also, they
did not refuse to do ; and, according to the precepts
of the elders, took him to a master to be taught
human science by him. And then the master began
imperiously to teach him, saying, Say Alpha.^ But
Jesus said to him. Do thou first tell me what Beta is,
and I will tell thee what Alpha is. And for this, the
master, being angry, smote Jesus ; and soon after he
smote him he died.
And Jesus returned home to his mother. But
Joseph being afraid, called Mary to him, and said to
her, Know truly that my soul is sad unto death, on
account of that boy. For it might happen some-
time, that somebody should smite the boy in malice,
and he should die. But Mary answered and said,

Man of God, do not believe that this can be. Nay,

surely believe that He who sent him to be born
among men, will keep him from all malice and ;

in His own name, preserve him from evil.

CHAPTER XXXIX.
Again, a third time, the Jews asked Mary and
1 In chapter xxxi. the names of the letters are Hebrew, whereas here
they are Greek. We may suppose that this is a later addition to the
book.
80 APOCRYPHAL GOSPELS.

Joseph that, by their blandishments, they would take

him to another master to learn. And Joseph and
Mary, fearing the people, and the insolence of the
princes, and the threats of the priests, took him again
to school, knowing that from man he could learn
who from G-od alone had perfect knowledge.
nothing,
Now when Jesus had entered the school, being led
by the Holy Spirit, he took the book from the hand
of the tutor teaching the law, and in the sight and
hearing of all the people, began to read ; not indeed
what was written in their book, but he spoke by the
Spirit of the living God, as if a stream of water went
forth from a living spring, and the spring ever re-
mained full. And in such power did he teach the
people the great things of the living God, that the
very master even fell upon the ground and adored
him. But the heart of the people who sat and heard
him saying such things, was filled with astonish-
ment. When Joseph had heard this^ he came run-
ing to Jesus, fearing lest the master should die.
Seeing him, the master said to him. Thou hast not
given me a pupil, but a master ; and who can endure
his words ? Then was fulfilled that which was spoken
by the Psalmist, The river of God is full of water.
Thou has prepared their food, for such is his pre-
paration.i

1 Ps. Ixv. 9.
 THE GOSPEL OF PSEUDO-MATTHEW. 81

CHAPTER XL.

After these things Joseph removed thence with

Mary and Jesus, in order to come to Capernaum on
the coast, because of the malice of the men who
were hostile to them. And when Jesus dwelt in
Capernaum, there was in the city a certain man by
name Joseph, very rich. But sinking under his
illness, he died, and was lying dead upon a bed.
But when Jesus had heard them in the city lament-
ing and weeping and wailing over the dead, he said
to Joseph, Wherefore, when thy name is called upon,

dost thou not vouchsafe the benefit of thy favour to

him ? Joseph answered him. What power or faculty
have I of vouchsafing benefit to him ? Jesus replied.
Take the kerchief that is upon thy head, and go and
put it on the face of the dead, and say to him, Christ,
save thee ! and forthwith he will be saved, and the
dead shall rise from his bed. When he heard this,

Joseph departed, running at once at the command of

Jesus, and entered the house of the dead man ; and
the kerchief which he had upon his head, he put
on the face of him that lay on the bed, and said,

Jesus save thee ! And the dead forthwith arose

from his bed, and asked who Jesus was.

CHAPTER XLI.

And they departed from Capernaum into a city

82 APOCRYPHAL GOSPELS.

which is called Bethlehem; and Joseph was with

Mary in his house and Jesus along with them. And
on a certain day Joseph called his first-bom son
James to him and senthim into the kitchen- garden
to gather herbs to make pottage. And Jesus fol-
lowed his brother James into the garden, and Joseph
and Mary knew it not. And while James gathered
herbs there suddenly came a viper out of a hole and
wounded the hand of James, and he began to cry
out through excessive pain. And when already
fainting he said with a bitter cry, Oh Oh a very ! !

bad viper has wounded my hand. And Jesus, who

stood opposite, at that bitter cry ran to James and
took hold of his hand, and did no more than merely
breathe upon the hand of James, and revived him.
And immediately James was healed and the serpent
dead. And Joseph and Mary knew not what had
happened, but at the cry of James, and at the bidding
of Jesus they ran into the garden, and foimd the
serpent already dead and James quite healed.

CHAPTER XLII.

Now when Joseph came to a feast with his sons,

James, Joseph, and Judah, and Simeon, and his two
daughters, Jesus and Mary his mother met them,
together with her sisterMary the daughter of Cleo-
phas, whom the Lord God gave to Cleophas her father
 :

THE GOSPEL OF PSEXJDO-AIATTHEW. 83

and Anna her mother because they had offered to

the Lord Mary the mother of Jesus. ^ And this
Mary was called by the like name of Mary for the

comfort of her parents. And when they assembled

Jesus sanctified and blessed them, and began himself
first to eat and drink ; for none of them dared eat or
drink, nor sit at table or break bread, till he had
sanctified them and first done this. And if he by
chance was absent they waited till he did this. And
when he would not come to the repast, neither did
Joseph and Mary and his brethren the sons of
Joseph come. These brethren, indeed, having his
life before their eyes as a light, regarded and feared
him. And when Jesus slept, whether by day or by
night, the brightness of God shone on him. To him
be all praise for ever and ever. Amen. Amen.'^
According to the MS, whicli Tischendorf calls B, the reading is
1

" And when Joseph, being worn out with old age, was dead and buried
with his parents, the blessed Mary was with her nephews or with the
children of her sisters. For Anna and Emerina were sisters. Of
Emerina was born Elisabeth the mother of John the Baptist. Now
because Anna the mother of the Blessed Mary was very lovely, when
Joachim died, she married Cleophas, by whom she had a second
daughter, whom she called Mary, and gave her to Alphasus to wife,
and of her came James the son of Alphteus, and Philip his brother.
"When her second husband was dead, Anna was married to a third
husband, named Salome, by whom she had a third daughter, whom
she likewise called Mary, and gave her to Zebedee to wife of her was ;

born James the son of Zebedee, and John the Evangelist.'' Another
account is prefixed to this false Gospel in a copy used by Tischendorf,
who quotes the passage (Evang. Apocr., p. 104).
2 The MS. called B concludes in a rather different manner, and has

the following appended: "The holy apostle and evangelist John with
his own hand wrote this book set forth in Hebrew letters which the
learned doctor Jerome translated out of Hebrew into Latin." The
title and one of the letters prefixed to the book just as plainly ascribe
the writing to the evangelist Matthew, and just as truly.
 84

III.

THE GOSPEL OF THE NATIVITY

OF MARY.

As Bishop EUicott has said, "This Gospel is

usually foundamong the works of Jerome, and has
been edited separately by Fabricius, Thilo, and after
them by Tischendorf. It has gained no little cele-

brity from having been admitted nearly entire into

the Aurea Legenda.'^ Judging from the style, it

would seem to be less a translation than a Latin

recension of the popular story respecting the birth
and childhood of Mary. The writer uses the Latin
Yulgate, and therefore wrote after that was pub-
lished. It is far less extravagant, and in a better
style, than some other compilations of its class, both
earlier and later. Mary is represented as being
fourteen years of age before she was espoused to
Joseph, who afterwards went into Galilee to take her
as his wife. The birth of Jesus is simply said to
have occurred at Bethlehem, as the holy evangelists
'

have taught,' and the book concludes with a doxo-

logy to the Holy Trinity.
 THE GOSPEL OF THE NATIVITY OF MARY. 85

THE GOSPEL OF THE NATIVITY OF MARY.

CHAPTER I.

The blessed and glorious Mary ever virgin,

sprung of the royal stock and family of David,

and born in the city of Nazareth, was brought up
at Jerusalem in the temple of the Lord. Her father

was called Joachim and her mother Anna. Her

father's house was of Galilee and the city of Na-
zareth, and her mother's race was of Bethlehem.
Their life was simple and upright before the Lord,
and pious and blameless before men. For they di-

vided all their substance into three parts ; one part

they gave to the temple and the servants of the
temple, another they devoted to strangers and the
poor, the third they reserved for the use of their
family and for themselves. Thus these persons,
dear to Grod, and good to men, passed about twenty
years in chaste matrimony at home without pro-
ducing children. But they vowed, that if God per-
chance should give them offspring they would yield
it to the service of the Lord for which cause they
;

were wont to frequent the temple of the Lord at

every festival in the year.
B6 APOCRYPHAL GOSPELS.

CHAPTER II.

Now it came to pass that the feast of the dedi-

cation drew on wherefore Joachim also with some

;

of his kindred went up to Jerusalem. Now at that

time Issachar was chief priest there. And when
among his other fellow townsmen he also saw
Joachim with his offering, he despised him and
spurned his gifts, asking why he who was child-
less should presume to stand among those who had
children ; saying that his gifts could not at all seem
worthy to Grod, seeing that He had judged him un-
worthy of offspring, when the scripture saith, that
every one is accursed who hath not begotten male or
female in Israel.^ He said therefore that he must
first be released from this curse by having offspring,
and then at length he was to come before the Lord
with his offerings. Joachim being covered with
much shame by this reproach cast upon him, with-
drew to the shepherds who were with the flocks in
their pastures ; for he would not return home, lest

he should be stigmatised with the same reproach by

his kinsmen, who were also present and heard this
from the priest.

CHAPTER III.

But when he had been there some time, on a cer-

• ' I find no text in which any such statement is made

 THE GOSPEL OF THE NATIVITY OF MARY. 87

tain day when he was alone, the angel of the Lord

stood by him with a very great light. He being
troubled at the sight of him, the angel who appeared
to him allayed his fear, saying, Fear not, Joachim,
nor be troubled at the sight of me ; for I am an
angel of the Lord, sent by Him to thee to tell thee

that thy prayers are heard, and that thy alms have
come up in His sight. For He hath truly seen thy
shame and heard the reproach of barrenness not
rightly cast upon thee. For God is the avenger of
sin, not of nature, and therefore when He maketh
any childless. He doth it for this cause, that He may
the more wonderfully afford relief, and that that
which is born may be known not to be of concupis-
cense but of the divine gift. For was not Sarah the
first mother of your race unfruitful till her eightieth
year ? and yet in the last period of old age she bore
Isaac, to whom was promised the blessing of all

nations.^ Rachel also, so pleasant to the Lord and

so loved by holy Jacob, was long barren, and yet
bore Joseph, not only lord of Egypt, but the de-
liverer of many nations who were about to perish of

hunger. Who among the princes was stronger than

Samson, or holier than Samuel? and yet both of
them had barren mothers. If then reason per-
suadeth thee not by my words, believe in fact, that
conceptions long delayed and barren births are wont
^ Gen. xvii. 17. Sarah was ninety years old at the time referred to.
88 APOCRYPHAL GOSPELS.

to be more wonderful. Therefore Anna thy wife

shall bear thee a daughter, and thou shalt call her
name Mary ; she shall be, as you have vowed, con-
secrated to the Lord from her infancy, and shall be
filled with the Holy Spirit even from her mother's
womb.^ She shall neither eat nor drink anything
impure, nor shall her conversation be among public
crowds out of doors, but in the temple of the Lord,
that nothing evil may be said or so much as sus-
pected of her. Therefore with advancing age, as she
shall be marvellously born of one barren, so she who is
incomparably a virgin shall conceive the son of the
Most High who shall be called Jesus, and according
to the etymology of his name shall be the Saviour of
all nations. And this shall be to thee a sign of what
I announce when thou comest to the Golden Gate at
:

Jerusalem,^ thou shalt have there to meet thee Anna

thy wife, who now being anxious through the delay
of thy return, will then rejoice in seeing thee. This
said, the angel departed from him.

CHAPTER IV.

Then he appeared to Anna his wife, saying, Fear

not, Anna, nor think it is a fantasm which thou

1 This promise is a mere paraphrase of Luke i. 11-15, which relates

to the birth of John the Baptist.
2 As already observed, the Golden -Gate was not a gate of the city^
but of the Temple.
 ;

THE GOSPEL OF THE NATIVITY OF MARY. 89

seest. For I am that angel which hath offered your

prayers and alms in the sight of God, and am now
sent to you to announce that a daughter shall be born
to you, who shall be called Mary and be blessed above
all women. She, being full of the grace of the Lord
from her very birth, shall remain in the hoTise of her
parents the three years of her suckling -} afterwards
being given up to the service of the Lord, she shall
not leave the temple till her years of understanding
there in fine, serving God night and day in fastings
and prayers, she shall abstain from everything un-
clean, she shall never know man, but alone, without
example, without spot, without corruption, without
intercourse with man, as a virgin shall conceive a son,
and as a handmaid (shall conceive) the Lord who by
grace and name and work shall be the Saviour of the
world. Therefore arise, go up to Jerusalem, and when
thou comest to the gate, which is called Golden, be-
cause it is gilded, there for a sign shalt thou meet thy
husband for whose safety and welfare thou art anxious.
Therefore when these things fall out thus, know that
what I tell thee will be without doubt accomplished.'^

CHAPTER V.

Therefore according to the precept of the angel,

1 Literally, weaning.
2 This annunciation to Anna seems invented as a counterpart to the

one recorded of Mary in the Gospels.

90 APOCRYPHAL GOSPELS.

both of them leaving the places in which they were,

went up to Jerusalem and when they had come to
;

the place indicated by the angelic prediction, there

they met together. Then rejoicing at the sight of
one. another, and certainly sure of the promised off-
spring, they gave due thanks to the Lord the exalter
of the humble. Therefore, having adored the Lord,
they returned home sure of the divine promise ; and
they cheerfully waited. Therefore Anna conceived
and bore a daughter, and according to the angel's
bidding, her parents called her name Mary.

CHAPTER VI.

And when the course of three years had rolled

round, and the time for weaning was accomplished,
they brought the virgin to the temple of the Lord
with their offerings. J^ow there were around the
temple, according to the fifteen psalms of degrees,
fifteen steps to go up : for since the temple was set

upon a mount, the altar of burfit offering, which was

outside, could not be approached except by steps.

Upon one of these, therefore, her parents set the

blessed little Virgin Mary. And while they took off
the garments which they had worn on the journey,
and arrayed themselves, according to custom, in
vesture more gay and clean, the virgin of the Lord
went up all the steps in order, without the hand of
 THE GOSPEL OF THE NATIVITY OF MARY. 91

anyone to lead and lift her ; so that, in this case, you

might suppose she came nothing short of perfect age.
Already then, the Lord wrought something great in
the infancy of his virgin, and showed beforehand,
by the indication of this miracle, how great she
should be. Therefore, when the sacrifice was accom-
plished, according to the custom of the law, and
their vow performed, they left the virgin with other
virgins within the precincts of the temple to be
brought up there; but they themselves returned
home.^

CHAPTER VII.

Now the virgin of the Lord, with advancing age,

alsomade progress in virtue and, according to the
;

psalmist.Her father and mother left her, but the

Lord took her up.^ For she was daily attended by
angels, and daily she enjoyed the divine vision, which
kept her from all evil, and caused her to abound in
all good. She came, therefore, to her fourteenth year,
and not only could they devise against her no evil, nor
anything worthy of blame, but all good men who
knew her judged her life and conversation worthy
of admiration. Then the chief priest publicly an-
anounced that the virgins who were publicly placed
in the temple, and had arrived at this time of life,

^ Comp. Pseudo-Matthew, iv., notes. 2 pg, xxvii. 10.

92 APOCRYPHAL GOSPELS.

should return home and seek to be married, accord-

ing to the custom of the nation, and the maturity
of their age. But when the others had promptly
obeyed this command, Mary alone, the virgin of the
Lord, answered that she could not do this, saying
that her parents had given her up to the service of
the Lord ; and that moreover she had herself vowed
her virginity to the Lord, and would never violate
it by any carnal association with man. IN'ow the

chief priest, being perplexed in mind, because he did

not think the vow should be broken against the
Scripture, which saith, Yow and pay ;^ neither dared
he introduce a custom unusual with the nation : so
he gave order that, at the impending festival all the

chief men of Jerusalem and the neighbouring places

should attend, with whose counsel he might know
what was to be done in so doubtful a matter. "When
this took place, it pleased them all alike, that the
Lord should be consulted in this aflPair. And while
they all bowed down in prayer, the chief priest
went to consult God, according to custom : nor was
there any delay, for in the hearing of all, there came a
voice from the oracle and the place of the mercy- seat,
that, according to the prophecy of Isaiah, inquiry
must be made, to whom that virgin ought to be
commended and espoused. For it is clear that Isaiah
saith, A rod shall go forth from the root of Jesse,

^ Deut. xxiii. 21 ; Ps. xxvi. 4 ; Eccles. v. 4.

 THE GOSPEL OF THE NATIVITY OF MARY. 93

and a flower shall arise from his root, and the Spirit

of the Lord shall rest upon him, a Spirit of wisdom

and understanding, a Spirit of counsel and might,
a Spirit of knowledge and piety, and the Spirit of
the fear of the Lord shall fill him.^ According to

this prophecy therefore, he foretold that all of the

house and family of David who were fit to be

married but not married, should bring their rods to
the altar ; and he whose rod, after it was brought,
should produce a flower, while on its top the Spirit
of the Lord sat in the form of a dove, he it was
to whom the virgin ought to be commended and
espoused.^

CHAPTER VIII.

Now among others was Joseph, an aged man of

the house and family of David; but when all of

them brought their rods in order, he alone withdrew

his. Therefore, when nothing appeared agreeable

to the divine voice, the chief priest thought that

God should be consulted again ; and He answered

that of those who were designated, he alone to
whom He must espouse the virgin had not brought
his rod. Joseph therefore was betrayed ; for when
he brought his rod, and a dove came from heaven
and sat on the top of it, it was plainly apparent to
1
Is. xi. 1-2. 2 Comp. Pseudo-Matthew, vi.-viii.
94 APOCRYPHAL GOSPELS.

all that the virgin was to be espoused to him. When,

had been celebrated in the
therefore, the betrothal

wonted manner, he retired to the city of Bethlehem

to set his house in order, and to procure what was
required by his marriage. But Mary, the virgin of
the Lord, with seven other virgins of like age, and
brought up with her, which she had received from
the priest, returned to the house of her parents in
Gfalilee.^

CHAPTER IX.

Now in those days, namely, at the time when she

first came into Galilee, the angel Gabriel was sent to
her from God, and made known to her the Lord's con-
ception, and explained to her the method or order of
the conception. At last, having entered unto her,
he filled the chamber where she abode with an im-
mense light, and saluting her most courteously, he
said Hail, Mary ! most agreeable virgin of the Lord!
Virgin, full of grace, the Lord be with thee; blessed
art thou before all women ; blessed art thou before
allmen hitherto born.^ But the virgin, who already
well knew the countenances of angels, and was not
unused to heavenly light, was neither terrified by
the angelic vision, nor stupefied by the greatness of
the light, but was troubled at his word alone and ;

^
Cf. Pseudo-Matthew, viii. 2 L^i^e i. 26-38.
 ;

THE GOSPEL OF THE NATIVITY OF MARY. 95

began to think what that salutation, so unwonted,

could be, or what it portended, or what end it would
have. But the angel, divinely inspired, counteract-
ing this thought, said. Fear not, Mary, as though I
meant something contrary to thy chastity by this

salutation ; for thou hast found grace with the Lord,

because thou hast chosen chastity ; therefore, thou

shalt conceive without sin, as a virgin, and shalt

bear a son. He shall be great, for he shall rule from
sea to sea, and from the river to the ends of the world
and he shall be called the Son of the Most High, for

he who is born humble on earth, reigneth exalted in

heaven : and the Lord God shall give to him the
seat of his father David, and he shall reign in the

house of Jacob for ever, and of his kingdom shall be

no end ; since he is himself King of kings, and Lord
of Lords, and his throne for ever and ever.^
The virgin, not incredulous at these words of the
angel, but only wishing to know, answered, How can
this be ? For since according to my vow I never
knew man, how can I bring forth without human
seed ? To this the angel replied. Think not, Mary,
that thou wilt conceive in human manner, for with-
out intercourse with man, as a virgin, thou shalt con-
ceive, as a virgin thou shalt bring forth, as a virgin

thou shalt nourish : for the Holy Spirit shall come

upon thee, and the virtue of the Most High shall
1 Ps. Ixxii, 8 ; Luke i. 33.
 ;

96 APOCRYPHAL GOSPELS.

overshadow thee contrary to all fire of concupiscence

therefore, what is born of thee will be alone holy,
because alone conceived and born without sin, and
shall be called the Son of God. Then Mary, with
outspread hands and eyes lifted up to heaven, said,
Behold the handmaid of the Lord, for I am un-
worthy of the name of lady ; let it be unto me ac-
cording to thy word.
It would perhaps be long and tedious to some, if

we wished to insert, in this little work, all that

we read preceded or followed the Lord's nativity
wherefore, omitting those things which are more
fully written in the Grospel, we come to the narra-

tion of those things which are less detailed.^

CHAPTER X.

Joseph, therefore, having come from Judea into

Gralilee, intended to take as wife the virgin who was
espoused to him ; for three months had now elapsed,
and the fourth approached from the time when she
had been espoused to him. Meanwhile her preg-
nancy began gradually to show itself, and it could
not be hidden from Joseph ; for entering freely to
the virgin in the manner of a spouse, and talking

^ This last paragraph reads like an addition, but is not such of

necessity. Comp. Pseudo-Matthew ix.
 THE GOSPEL OF THE NATIVITY OF MARY. 97

familiarly with her, he perceived her to be with

child. Therefore, he began to be disturbed and
troubled in mind, because he knew not what it was
best for him to do ; for he neither wished to expose
her, because he was a just man, nor to defame her
by a suspicion of unchastity, because he was a pious
man. Therefore, he thought to dissolve his marriage
privately, and to put her away secretly. But while he
thought thus, behold the angel of the Lord appeared
to him in a dream, saying, Joseph, son of David,
fear not : that is, cherish no suspicion of unchastity
against the virgin, nor think anything bad, nor fear
to take her to wife ; for that which she hath con-
ceived and now vexeth thy mind, is not the work of
man, but of the Holy Spirit. For she alone, of all, as

a virgin, shall bear the Son of God ; and thou shalt

call his name Jesus, that is, a Saviour ; for he shall

save his people from their sins. Therefore, Joseph,
according to the command of the angel, took the
virgin to wife, yet knew her not, but kept her care-
fully under his protection in chastity.^ And now the
ninth month from her conception drew near, when
Joseph, having taking his wife, with what else was
necessary, went to the city of Bethlehem, whence he
was. And it came to pass while they were there,
her days were accomplished that she should bring
forth, and she brought forth her first born Son, as
1 Matt. i. 18-24.
9S APOCRYPHAL GOSPELS.

the holy Evangelists have taught, our Lord Jesus

Christ, who, with the Father and the Holy Spirit,

liveth and reigneth God for ever and ever.^

* Matt. i.25 ii. 1 Luke ii. 4-7. The concluding doxology looks
; ;

as if taken from some liturgical formula. Compare Pseudo-Matthew i.

 99

IV.

THE HISTORY OF JOSEPH THE

CAEPENTER.

This very singular production comes to us through

the Arabic ; but part of it, at least, is extant in
Coptic, in which language it is supposed to have
been originally written. It was first published by
Wallin, with a Latin version in 1722. Thilo also
gives the Arabic with a revised translation, but
Tischendorf only prints the Latin. It has been
thought to have originated in the fourth century,
but it is very doubtful whether it is so ancient in its
actual form, which manifests a development of super-
stitious notions hardly consistent with so early a
date. The intention of the writer was no doubt to
exalt Joseph in the eyes of a people who had
wandered far from the simplicity of the Gospel. The
references to the feast of a thousand years have a
millenarian tinge, but are not conclusive as to the
high antiquity of the book, which may, however,
belong to the fifth or to the sixth century.
 100 APOCRYPHAL GOSPELS.

The writer represents our Saviour as seated with

his disciples on the Mount of Olives, and repeating
to them the story which is here told. Christ, then,

is almost throughout, the only speaker. After a

sort of introduction, we have a brief account of
Joseph, who is represented as a priest, married, and
having six children. After the death of his wife, he
is espoused to Mary. The history then proceeds to
narrate the incarnation and birth of Christ, and other
details. A long account of Joseph's last days, his

terrors at the approach of death, his eventual decease

and burial, follows. This book is characterised by
features by no means devoid of interest, although
most improbable, unreasonable, and in the worst
possible taste. The marvellous and the supernatural
abound, and the writer is not always careful to be
consistent even with himself ; his audacity in ascrib-

ing the narration to our Lord, and in claiming the

same authority for the observance of the annual com-
memoration of Joseph, will be apparent to every

reader. Although it embodies some older traditions,

it does not always accurately reproduce them, and
contains independent fictions, for which its author
alone must be held responsible.
 —

THE HISTORY OF JOSEPH THE CARrENTER. 101

HISTORY OF JOSEPH THE CARPENTER.^

CHAPTER I.

It happened, one day, when our Saviour, Master,

God and Saviour, Jesus Christ, sat with his disciples,

and they were all assembled on the Mount of Olives,
that he said to them, 0, my brethren and friends,
sons of my Father, who hath chosen you out of all

men you know that I have often told you I must

!

be crucified, and die for the salvation of Adam and

his descendants, and that I shall rise from the dead.

Now I shall commit to you the doctrine of the Holy

Gospel (before) announced (to you), that you may
proclaim it through all the world ; and I will clothe

you with power from above, and will fill you with

1 The Arabic text has an introduction to the following effect :

In the name of God, one in His essence and threefold in His

Persons.
The history of the death of our father, the holy old man, Joseph
the carpenter.
His blessings and prayers preserve us all, brethren Amen.
!

His whole life was ahundred and eleven years, and his departure
from this world fell on the 26th of the month Abib, which answers
to the month Ab. His prayer preserve us, Amen. And, indeed, it
was our Lord Jesus Christ himself who rehearsed this to his holy
disciples on iMount Olivet, and all his (Joseph's) labour, and the com-
pletion of his days. Now the holy Apostles kept this discourse and
left it in writing in the library at Jerusalem. Their prayer preserve
us, Amen.
102 APOCRYPHAL GOSPELS.

the Holy Spirit.^ And ye shall announce to all

nations repentance and remission of sins.^ For a

single cup of water, if a man shall obtain it in the

world to come, is better and greater than all the

riches of the whole of this world. And a place no

greater than one foot can fill, in the house of my

Father, is greater and more excellent than all the

wealth of earth. Nay, a single hour in the glad

abode of the pious, is more happy and precious than
a thousand years among sinners ; for their weeping
and wailing will not end, and their tears will not
cease, nor will they find solace or rest to themselves
at any time whatever. And now, 0, my honoured
members ! go and preach to all nations ; declare and
say to them. Surely the Saviour seeketh diligently
for his heritage, and is the administrator of justice.
And the angels shall put to flight the enemies, and
fight for them in the day of conflict. And God shall

try every idle and foolish word which men speak,

and they shall give account for it.^ For as no one is
exempt from death, so, also, the works of every man
will be manifest in the day of judgment, whether
they be good or bad.^ Declare also this word which
I have said to you to-day : let not the strong man
glory in his strength, nor the rich man in his riches,
let him that will glory, glory in the Lord.^
1 Luke xxiv. 49 ; Acts i. 8. ^ Luke xxiv. 47.
3 Matt. xii. 36. 2 Cor. v. 10
* ; 1 Cor. iii. 15.
5 Jer. ix. 23-24.
 :

THE HTSTORY OF JOSEPH THE CARPENTER. 103

CHAPTER II.

There was a man whose name was Josepli, sprung

of a family of Bethlehem, a city of Judah, and
the city of David the King. The same being well
instructed in knowledge and doctrine, was made a
priest in the temple of the Lord. Moreover, he
understood the carpenter's trade, and like all men,
married a wife. He also begat sons and daughters,
that is to say, four sons and two daughters ; and
these are their names, —
Judas, Justus, James, and
Simon the names of the two daughters were Assia
;

and Lydia. At length the wife of Joseph the Just

deceased, intent upon divine glory in all her works.
Now Joseph, that just man, my father according to
the flesh, and the spouse of Mary my mother, went
with his sons to his calling, following the trade of

a carpenter.

CHAPTER III.

Now when Joseph the Just became a widower,

Mary my mother, blessed, holy, and pure, had already
accomplished twelve years. Her parents offered her
in the temple at three years old, and she remained
nine years in the temple of the Lord. Then, when
the priests saw that the holy virgin, who feared the
Lord, was grown up, they talked together, saying
Let us seek for a just and pious man to whom Mary
104 APOCRYPHAL GOSPELS.

may be committed till the time of marriage, lest, by

remaining in the temple, there should happen to her
what often happens to women, and we sin on that
account, and God be angry with us.

CHAPTER IV.

Therefore, having forthwith sent out messengers,

they called together twelve aged men of the tribe of
Judah, and they wrote the names of the twelve tribes
of Israel. Now the lotfell upon the pious old man,

Joseph the Just. Then the priests answered and

said to my blessed mother, — Go with Joseph and be
with him until the time of marriage. Therefore
Joseph the Just received my mother and took her to
his home. And Mary found James the Less in the
house of his father, broken in mind and sad because
of his bereavement of his mother, and she brought
him up. Hence she is called Mary the Mother of
James. After this Joseph left her in his house and
went to his workshop, where his calling of carpenter
was carried on. But after the holy virgin had spent
two years in his house, her age became exactly four-
teen years, including the time from which Joseph re-
ceived her.

chapter v.

I loved her with a peculiar affection, with the

 ;

THE HISTORY OF JOSEPH THE CARPENTER. 105

good pleasure of my Father, and the counsel of

the Holy Spirit ; and I was incarnate of her, by a
mystery surpassing the capacity of the reason of
creatures. But when three months had passed since
the conception, the just man Joseph returned from
the place where he followed his trade, and when
he found the virgin my mother pregnant, he was
troubled in mind, and thought of dismissing her
secretly.^ For fear also, and the sorrow and anguish
of his heart, he could not bear either to eat or drink
that day.

CHAPTER VI.

Now about the middle of the day, holy Gabriel^

the prince of the angels, appeared to him in a dream;,
being supplied with a command from my Father
and he said to him, Joseph, son of David, fear not to

take Mary thy spouse; for she hath conceived by

the Holy Spirit, and shall bear a son, whose name
shall be called Jesus. He it is who shall govern all

nations with an iron sceptre.^ When he had said

this the angel departed from him. But Joseph arose
out of his sleep, and did as the angel of the Lord
said to him ; and Mary continued with him.^

1 Matt. i. 19. 2 Ps. ii. 9; Rev. ii. 27; xii. 5.

3 Matt. i. 20-24.
 ;

lOB APOCRYPHAL GOSPELS.

CHAPTER VII.

After tlie lapse of some time, a command went

forth from Augustus Caesar, the king, that all the
habitable globe should be enrolled, every one in his
own city. Therefore the just old man Joseph arose,
and took with him Mary the virgin, and they came
to Bethlehem, because her time to be delivered drew
nigh. Now Joseph inscribed his name on the regis-
ter : for Joseph the son of David, whose spouse was
Mary, was of the tribe of Judah. And Mary, my
mother, brought me forth at Bethlehem in a cave,

very nigh to the sepulchre of Bach el, the wife of

Jacob the patriarch, and mother of Joseph and
Benjamin.

CHAPTER VIII.

But Satan went and reported this to Herod the

Great, the father of Archelaus. It was this same
Herod who commanded John my friend and kins-
man to be beheaded.^ Therefore he diligently sought
after me, supposing my kingdom would be of this

world.^ But Joseph, the pious old man, was ad-

monished of this matter by a dream. He therefore
arose and took Mary my mother : and I lay in her
bosom. Salome also added herself to them as the

1 John the Baptist was put to death by order of Herod Antipas

there is therefore an error in the text, whether the writer means Herod
the Great, or Archelaus.
2 John xviii. 36.
 THE HISTORY OF JOSEPH THE CARPENTER. 107 f

companion of their journey. Therefore, leaving home,

he retired into Egypt, and remained there the space
of one whole year, until Herod's jealousy passed
away.

CHAPTER IX.

IN'ow Herod died the worst kind of death, suffering

punishment for the shed blood of the children, whom
he iniquitously destroyed when there was no sin in
them.i And when that impious tyrant Herod was
dead, the parents of Jesus returned with him to the

land of Israel, and dwelt in a city of Galilee which

is called Nazareth. Now Joseph, resuming his car-
penter's trade, supported life by the work of his
hands ; for he did not seek his food for nought by
the labour of another ; as the law of Moses had
commanded.^

CHAPTER X.

At length, his years increasing, the old man ar-

rived at an advanced age. Yet he laboured under no

infirmity of body, his sight failed not, and no tooth in
his mouth decayed, nor was he ever insane in mind
in all his life ; but, like a youth, he always displayed
juvenile vigour in his affairs, and his members re-

mained whole and free from all pain. His whole

^ Josephus, Antiquities, xvii. 6, 8. ' Gen. iii. 19 ; 2 Thess. iii. 10.

^108 APOCRYPHAL GOSPELS.

life consisted of a hundred and eleven years ; his age

haying been prolonged to the utmost limit.

CHAPTER XI.

Justus and Simeon the elder sons of Joseph,

having married wives, went away to their families.

Both the daughters likewise married, and went to

their houses. But Judas and James the Less, and the
virgin my mother, remained in the house of Joseph.
I also continued along with them, not otherwise than
if I had been one of his sons. I passed all my time
without fault. I called Mary my mother, and
Joseph father, and in all they said I was obedient
to them ; nor did I resist them, but I submitted to
them, just as other men whom earth produceth are
wont to do ; nor did I provoke their anger any day,
nor return any harsh word or answer to them ; on
the contrary, I cherished them with immense love,

as the apple of my eye.

CHAPTER XII.

It happened after this that the death of the pious

old man Joseph and his departure from this world ap-
proached, just as with other men who owe their
origin to this earth. And when his body was in-
clining towards its decease, an angel of the Lord
 —

THE HISTORY OF JOSEPH THE CARPENTER. 109

made known to him. that the hour of death now drew

nigh. Therefore fear and great trouble of mind
came over him. But he arose and went to Jerusa-

lem, and having entered the temple of the Lord and

poured out his prayers there before the sanctuary,
he said :

CHAPTER XIII.

God, who art the author of all comfort, the

God of all mercy, and Lord of the whole human
race, the God (I say) of my spirit and body : I sup-
pliantly venerate thee, my Lord and God, if now
my days are finished, and the time is at hand in
which I must go out of this world, send me, I pray,
the great Michael, prince of thy holy angels, and
let him abide with me, that my wretched soul may
depart from this miserable body without distress,
without terror and' impatience. For immense fear

and vehement sorrow seizeth all bodies on the day of

their death, whether male or female, whether cattle

or wild beast, whatever either creepeth upon the

ground or flieth in the air ; in sum, all creatures

which are under heaven, and in which vital spirit

is, are stricken with horror, with great fear, and

immense faintness, when their souls depart from
their bodies. Now, therefore, my Lord and God,
let thy holy angel, with his aid, attend upon my soul
110 APOCRYPHAL GOSPELS.

and body, until they are separated from each, other.

Nor let the face of the angel appointed for my keep-

ing from the day when I was made, be turned away
from me ; but let him offer himself to me as the

companion of my journey, until he hath brought me

to thee ; let his countenance be sweet and cheerful to
me, and let him accompany me in peace. But suffer

not that demons terrible in aspect should come to

me way wherein I am to go, until I come
in the
happily to thee. Nor let the door-keepers prevent
my soul at the entrance of Paradise. Nor by un-
folding my sins expose me to rebuke before thy
terrible tribunal. Nor let the lions rush upon me.
Nor let the waves of the fiery sea submerge my soul
— for every soul must pass through this —before I
behold the glory of thy divinity. 0, God ! judge
most just, who wilt judge mortals in justice and
equity, and repay to every one according to his works,
O my Lord and God ! I pray let thy mercy be with
me, and enlighten my way that I may attain to

thee : for thou art a fount abounding in all good and

glory for ever. Amen !
^

1 The reader will observe the remarkable development of the author's

eschatology in the prayer assigned to Joseph and he will see that the
;

whole spirit and altitude of Joseph ill accords with that of the earlier
ages of the Church. As we proceed we shall find abundant confirma-
tion of the points hinted at in this note. It is needless to say that we
have, neither in the New Testament nor in any other authentic record,
a single hint concerning the last days and death of Joseph.
 THE HISTORY OF JOSEPH THE CARPENTER. Ill

CHAPTER XIV.

After this it came to pass, when he returned

home to the city of Nazareth, that he fell sick and
kept his bed. And this was the time in which he
died, as it is appointed unto all men. JSTow he was
grievously afflicted by this sickness, nor had he ever
been so ill as at present, from the time he was born.
And thus truly it pleased Christ to arrange the affairs
of Joseph the Just.^ Forty years he lived before he
entered the married state ; his wife remained under
his protection forty-nine years, and died when they
were gone. One year after her death, my mother,
the blessed Mary, was committed to Joseph by the
priests, that he might keep her until the time for
marriage. Two years she spent in his house, with
nothing remarkable occurring, but in the third year
of her sojourn with Joseph, and the fifteenth of her
age, she bore me by a mystery in the earth, and one
which no creature can penetrate or apprehend, save
myself and my Father, and the Holy Spirit, con-
stituting one essence with me.^

chapter XV.

Therefore, the whole age of my father, the just

^ The mention of Christ here in the third person, seems to he due to

momentary forgetfulness on the part of the author.
2 This theological definition savours of no very early date. A similar
expression is pointed out by Thiio in a Syriac liturgy.
 —

112 APOCRYPHAL GOSPELS.

old man, made up one hundred and eleven years, for

so my heavenly Father decreed. And the day on

which his soul departed from the body, was the
twenty-sixth of the month Abib. For now the fine

gold began to lose its brightness, and the silver to

be worn with use, I mean his intellect and under-
standing. Moreover, he loathed his food and drink,
and his skill in the carpenter's trade failed him, nor
did he any longer have regard to it. It came to

pass, therefore, at daybreak on the twenty- sixth day

of the month of Abib, that the soul of Joseph the
Just was rendered unquiet as he lay in his bed.
Wherefore, he opened his mouth and sighed, and
smote his hands together, and cried out, with a loud
voice, saying after this manner :

CHAPTER XVI.

Woe to the day on which I was born into the

world ! woe to the womb which bore me woe to the !

body which received me woe to the breasts which

!

gave me suck ! woe to the knees on which I sat and

rested ! woe to the hands which carried and led me
till I grew up ! For I was conceived in iniquity,
and in sin my mother longed for me !
^ Woe to my
1 Ps. li. 5, For 'concepit,' wliich the Latin versions correctly have,
the Arabic has what is equivalent to concupivit.' ' It is well to note
this, because ' longed for might be suspected to be an oversight for
'

'conceived.'
 !

THE HISTORY OF JOSEPH THE CAKPENTER. 113

tongue and lips, whicli have uttered and spoken

vanity, reproach, falsehood, folly, ridicule, fiction,

craft, and hypocrisy ! Woe to my eyes, which have

looked upon ofience ! Woe to my ears, which have
taken pleasure in the talk of calumniators ! Woe to

my hands, which have seized what did not lawfully

pertain to them ! Woe to my stomach, which has
longed for food which it was forbidden it to eat

Woe to my throat, which, like a fire, consumed all

things, whatever it took hold of? Woe to my feet,

which have too often walked in ways displeasing to

God ! Woe to my body, and woe to my unhappy

soul, which is now averse from God its maker !

What shall I do when I come to the place where I

must stand before the most just Judge, and he shall

rebuke me for the works which I have multiplied in

my youth ? Woe to every man who dieth in his
sins ! Certainly that same terrible hour which over-
took my father Jacob when his soul took flight from
his body, behold to me is now imminent. 0, how
miserable I am to-day, and worthy of lamentation !

But God alone is the director of my soul and body ;

he also will do with them according to his pleasure.^

CHAPTER XVII.

This is what Joseph, that just old man, said. Now

1 The lamentation and confession of Joseph finds its counterpart in

a Jewish confession quoted by Thilo from Buxtorfs Synodus Judaica.

8
 ;

114 APOCRYPHAL GOSPELS.

when I went in to him, I perceived his soul to be

greatly troubled ; for lie was in great anguish. And
I said to him, Hail, my father Joseph, thou just
man ; how art thou ? And he answered me. The
best of greetings, 0, my beloved little son ! Yerily,
the pain and fear of death already surrounded me
but as soon as I heard thy voice, my soul found rest.
O, Jesus the Nazarene ! Jesus my Saviour Jesus the !

Deliverer of my soul ! Jesus my protector Jesus, !

0, sweetestname in the mouth of me, and of all who

love it! Eye which seest, and ear which hearest,
hearken to me ^ I, thy servant, to-day most humbly
!

venerate thee, and pour out my tears before thee.

Thou art altogether my God, thou art my Lord, as
the angel very often told me ; but chiefly on that
day when my soul was tossed about by perverse
thoughts on account of the pure and blessed Mary,
who was with child, and whom I thought to put
away secretly. But while I meditated these things,
behold there appeared unto me in my sleep, angels

of the Lord, in a wondrous mystery, saying unto me,

0, Joseph, son of David, fear not to take Mary thy
spouse, neither be sad, nor say unseemly words of
her conception, for she is with child of the Holy
Spirit, and shall bear a son, whose name shall be
called Jesus ; for he shall save his people from their
sins. Bear me no ill will on this account, 0, Lord ;

1 Thilo compares a similar phrase in the Hebrew Firke Aboth, ii. 2.

 THE HISTORY OF JOSEPH THE CARPENTER. 115

for I knew not thy nativity. I remember, also, my

Lord, that day when the boy was killed by the bite
of a serpent. Now his relations wished to deliver
thee to Herod, saying thou hadst killed him : but
thou didst restore him to them raised from the dead.
Then I came and took thee by the hand, and said.
My son, take care for thyself. But thou answeredst
me. Art thou not my father according to the flesh ?

I will teach thee who I am. Now, therefore, 0, my

Lord and God, be not angry with me, nor condemn
me because of that hour. I am thy servant, and the
son of thy handmaid ;
^ but thou art my Lord, my
God and Saviour ; most certainly the Son of God.

CHAPTER XVIII.

"Whex my father Joseph had said this, he could

weep no more, and I saw death already prevailing
over him. But my mother, the imsuUied virgin,
rising and coming to me, said, 0, my beloved son,
this pious old man Joseph is already dying. And I
replied, 0, my mother, most loving, surely upon aU
creatures, which are born in this world, lieth the

same necessity of dying: for death hath dominion

over all the human race. Thou, also, 0, my virgin
mother, must expect the same end of life with all

1 Ps. cxvi. 16. This chapter contains allusions to the Eyangelists,

and also to other Apocryphal Gospels.
116 APOCRYPHAL GOSPELS.

other mortals. I^Tevertlieless, thy death, as also the

death of this pious man, is not death, but perennial

Hfe for ever. But it behoveth me too to die, as

respects the body which I received from thee. But

arise, 0, my venerable mother, go and enter to
Joseph, the blessed old man, that thou mayest see
what happeneth when his soul goeth up from his

body.

CHAPTER XIX.

Therefore, Mary, my pure mother, went and

entered the place where Joseph was, and I sat at his
feet looking at him ; but the signs of death now ap-
peared in his face. And that blessed old man, with
head raised, and fixed eyes, looked into my face : yet
he possessed no power to address me, because of the
pain of death, which held him enclosed round ; but
he drew many sighs. And I held his hand for the
space of one whole hour : and he, with his face

turned towards me, signified that I should not leave

him. Afterwards, placing my hand upon his breast,

I perceived his soul near his throat, preparing to

depart from its receptacle.

CHAPTER XX.

Now when my virgin mother saw me touching his

body, she also touched his feet ; and finding them
 THE HISTORY OF JOSEPH THE CARPENTER. 117

already half-dead, and without heat, she said to me,

0, my beloved son, clearly his feet now begin to grow
cold, and are like the coldness of snow. Then when
his sons and daughters had been called, she said to

them. Come, all of you, and approach your father :

for certainly he is now come to his end. Assia, the

daughter of Joseph, answered, saying. Woe, unto
me, 0, my brethren, surely this is the same disease
as was that of my beloved mother. And she wailed
and wept, and all the other children of Joseph
lamented with her. I also, and Mary my mother,
wept with them.

CHAPTER XXI.

And turning my eyes to the south side, I saw

Death now coming, and all Gehenna with it, crowded
with its host and attendants ; and their garments,
faces, and mouths cast out fire. When my father
Joseph saw these come straight to him, his eyes were
bathed in tears ; and the same moment he groaned in
a wonderful manner. Therefore, seeing the violence
of his sighs, I repulsed Death, and all the host of
followers which attended him. And I called upon
my good Father, saying :

CHAPTER XXII.

Father of aU mercy, Eye which seest, and

 118 APOCRYPHAL GOSPELS.

Ear which hearest, hearken to my supplication and

prayers for the old man Joseph ; and send Michael,
the prince of thy angels, and Gabriel, the herald of
light, and all the light of thy angels ; and let their

whole order journey with the soul of my father

Joseph, until they have brought it to thee. This is

the hour wherein my father hath need of mercy.

Now I say to you, that all saints, nay, all men that
are born in the world, whether they be just or wicked,
must needs taste death.

CHAPTER XXIII.

Therefore, Michael and Gabriel came to the soul

of my father Joseph ; and, having received it, wrap-

ped it in a bright wrapper.^ So he committed his
spirit into the hands of my good Father, who be-
stowed upon him peace. And none of his children
yet knew that he had fallen asleep. But the angels
preserved his soul from the demons of darkness,
which were in the way ; and they praised God, until
they brought it to the habitation of the pious.

chapter XXIV.

But his body lay prostrate and lifeless ; where-

1 The wrapping up of Joseph's soul is an anomaly. It might seem
as if the hody were meant. The Hehrew Nephesh sometimes means
a dead body. What follows, however, compek us to retain the word
'soul.*
 THE HISTORY OF JOSEPH THE CARPENTER. 119

fore, putting my hands to his eyes, I arranged them,

and I closed his mouth. And I said to Mary the
virgin, O, my mother, where is his trade, which he
professed all the time he lived in this world ? Behold
it is now perished, and is as if it had never existed.

When his children heard me speaking thus with my

pure virgin mother, they knew that he had now
expired ; and, mingling their tears, they wailed.
But I said to them. Surely the death of your father
is not death, but life eternal ; for he is delivered
from the sorrows of this world, and hath passed
away to rest, which is perpetual, and will endure for

ever. When they heard this, they rent their gar-

ments, weeping.

CHAPTER XXV.

And the inhabitants of the city of Nazareth and

all Galilee, when they knew of their mourning,
flocked unto them, and wept from the third hour till

the ninth. And at the ninth hour, they all went

together to the bed of Joseph. And they took up
his body after theyhad anointed it with excellent
ointments. But I prayed to my Father with the
prayer of the heavenly ones : it was the same which
I wrote with my hand before I was borne in the
womb of Mary, my virgin mother. Now as soon as
I had finished it, and uttered Amen, an immense
120 APOCRYPHAL GOSPELS.

multitude of angels came ; and I commanded two of

them to spread out a briglit vestment, and wrap in
it the body of the blessed old man Joseph.^

CHAPTER XXVI.

And addressing Joseph, I said. The odour or stink

of death shall not prevail in thee, nor shall worm
ever proceed from thy body. Not a single limb of
it shall be broken, nor shall any hair in thy head be
changed, nor shall any of thy body perish, 0, my
father Joseph ; but it shall remain entire and un-
corrupted, until the banquet of a thousand years.^
And whatever mortal is mindful of the oblation on
the day of thy memorial, him will I bless and reward
in the congregation of virgins. And whoever giveth
food to the wretched poor, widows, and orphans, of
the work of his hands on the day when thy memory
is celebrated, and in thy name, he shall not be with-
out good all the days of his life. Whoever, also,

shall offer to drink a cup of water or of wine to the

widow or orphan in thy name, I will give him to
thee, that thou mayest go with him to the banquet
of a thousand years. And every man that shall

See the preceding note.

'

This millenarian idea does not of necessity imply a very early date
2

for the book, but may be due to certain texts in the Apocalypse, as
Eev. XX. 4. What follows about the annual commemoration of Joseph,
can certainly lay no claim to high antiquity.
 —

THE HISTORY OF JOSEPH THE CARPENTER. 121

attend to the oblation on the day of thy commemora-

tion, I will bless him, and give him a recompense in
the church of virgins : I will return him (I say)
thirty, sixty, and one hundred for one. And who-
ever writeth the history of thy life, thy labour, and
thy departure from this world, and this discourse

delivered by my mouth, I will commit him to thy

guardianship while he shall remain in this life. And
when his soul departeth from the body, and when he
must leave this world, I will burn the book of his
sius, nor will I torment him with any punishment in
the day of judgment ; but he shall cross the fiery
sea, and shall traverse it without difficulty and pain.
This is incumbent upon every needy man who can-
not do any of the things which I have mentioned,
that if a son is born to him, he shall call his name
Joseph. So neither poverty nor sudden death shall
have place in that house for ever.

CHAPTER XXVII.

Then came the chief men of the city to the place

where the body of the blessed old man Joseph was
laid; and they brought with them mourning gar-
ments, and wished to wrap it in them, according to
the manner in which the Jews are wont to arrange
dead bodies. But they perceived that he held his
shroud as if it were fastened ; for so did it adhere to
 — ;

122 APOCRYPHAL GOSPELS.

his body that, when they desired to take it off, it

was found like iron —immoveable and inseparable.

Nor could they find any edges in the shroud, which
thing filled them with the greatest astonishment.
At length they bore it away to a place where there
was a cave, and they opened the door to deposit his

body among the bodies of his fathers. Then came

into my
mind the day on which he journeyed with
me and that great trouble which he
into Egypt,
endured on my account. Then I wept for his death
a long time, and bowing over his body, I said :

CHAPTER XXVIIl.

Death ! who renderest all human knowledge

vain, and callest forth so many tears and lamenta-
tions, certainly it is God my Father who hath allowed
thee this power. For through the transgression of
Adam and his wife. Eve, men perish, and death
spareth not even one.^ Yet it befalleth no one and
inflicteth nothing without the commandment of my
Father. Men have existed, indeed, who have pro-
longed their life to as much as nine hundred years
but they have died.^ Nay, though some of them
may have lived longer, they nevertheless succumbed
to the same fate, nor did any of them ever say, I
have not tasted death. But the Lord never inflicteth
1 Gen. iii. 6 ; Rom. v. 12 ; 1 Cor. xv. 21, 22. 3 Gen. v. 5.
 THE HISTORY OF JOSEPH THE CARPENTER. 123

the same penalty more than once, when it hath

pleased my Father to send it upon a man.^ In the
same moment when it cometh forth it seeth the com-
mand descending to it out of heaven, and it saith,

I will go forth against that man to cause him great

trouble. Then without delay an assault is made

upon the soul, and death ruleth over it, doing with
it as it will. For because Adam did not the will of
my Father, but transgressed his commandment, my
Father, being provoked to anger against him, de-
voted him to death, and for this cause death entered
the world.2 But if Adam had kept the precept of
my Father, death would never have befallen him.
Think ye that I can seek from my good Father that
he would send me a fiery chariot,^ to receive the body
of my father Joseph, and remove it to a place of

rest, to dwell with spiritual beings? But for the

prevarication of Adam, this affliction and violence of

death descendeth upon the whole human race and ;

this is the reason why it behoveth me to die accord-

ing to the flesh, namely, for my work, or men whom
I created that they might obtain favour.

CHAPTER XXIX.

Having said thus I embraced the body of my

father Joseph, and wept over it ; but the others
1 Heb. ix. 27. ' Gen. iii. xix. 3 2 Kings, ii. 11.
124 APOCRYPHAL GOSPELS.

opened tlie door of the sepulchre and laid his body

in it beside the body of his father Jacob. Now when
he fell asleep he had completed one hundred and
eleven years. Never did any tooth ache in his
mouth, nor did the sight of his eyes grow dim, nor
did his form bend, nor his strength fail ; but he ap-
plied himself to his carpenter's trade, even to the
last day of his life, and that day was the 26th of the
month Abib.

CHAPTER XXX.

Nov^^ we apostles, when we heard this from our

Saviour, joyfully arose, and with prostrate body ren-
dered honour to him, saying, our Saviour, display
to us thy grace ; for now we have heard the word
of life. Yet we wonder, our Saviour, at the fate
of Enoch and Elijah, that they were not exposed to
any death. For they dwell in the place of the just
unto the present day, and their bodies have not seen
corruption. But that old man Joseph, the carpenter,
was still thy father after the flesh. Now thou hast
commanded that we should go through all the world
and preach the holy Gospel, and thou hast said,

Tell them also the death of my father Joseph, and

celebrate a festal and sacred day to him in an annual
solemnity.^ But whoever shall diminish aught from
^ The importance attached to the commemoration of Joseph savours
of no early date. The day mentioned, Abib 26th, is said in the
 THE HISTORY OF JOSEPH THE CARPENTER. 125

this word, or add anything to it, lie sinneth. Now

we are surprised that Joseph, from the day when
thou wast born at Bethlehem, called thee his son
accordiQg to the flesh. Why, then, hast thou not
made him immortal as Enoch and Elijah are? and
thou say est he was just and elect.

CHAPTER XXXI.

And our Saviour answered and said, Now indeed

is the prophecy of my Father fulfilled concerning
Adam for his disobedience. And all things are dis-
posed according to the nod and will of my Father.
If a man setteth aside the command of God, and fol-

loweth the works of the devil by committing sin, his

age is prolonged : thus, indeed, is he preserved alive

that, perchance, he may repent, and consider that he
must be delivered into the hand of death. And if
anyone hath been zealous of good works, and his
time of life is prolonged, it is that as the fame of
his old age increaseth good men may imitate him.
But when ye see a man whose soul is prone to wrath,
let his days surely be shortened ; for it is these who
are taken away in the flower of their age. There-
fore every prophecy, which my Father hath uttered

Arabic preface to answer to Ab, wbicb was tbe Syriac name of the
month falling in July and August. The Ethiopic and Coptic churches
still observe the death of Joseph about the same time. The Church
of Rome places Joseph at March 19th.
126 APOCRYPHAL GOSPELS.

concernmg the sons of men, must in all respects be

fulfilled. But as to Enoch, and Elijah, that they

continue alive to this day, retaining the same bodies

with which they were born, and as to my father
Joseph to whom continuance in his body is not al-

lotted as to them ; verily, even if a man lived many

myriads of years in the world, he is nevertheless com-
pelled at some time to exchange life for death. And
I tell you, my brethren, that these same men Enoch
and Elijah, must return into the world at the end
of time, and depart this life, namely in the day of
commotion, terror, anguish, and affliction.^ For Anti-
christ will slay four bodies, and will shed their blood

like water, for the reproach to which they will ex-

pose him, and the ignominy wherewith, when they

have detected his impiety, while living, they will
brand him.

CHAPTER XXXII.

And we said, our Lord, our God and Saviour,

who are those four that thou saidst Antichrist would
put out of the way because of their rebuke? The
Saviour answered. They are Enoch, Elijah, Shila,
and Tabitha.- When we heard this word from our
Saviour, we rejoiced and were glad, and offered all

1 It was an old notion that the two witnesses to be slain by Antichrist

were Enoch and Elijah (Rev. xi. 3-12).

* For Tabitha see Acts ix. 36, Shila I am unable to identify.
 THE HISTORY OF JOSEPH THE CARPENTER. 127

glory and thanksgiving to the Lord God and our

Saviour Jesus Christ. He it is to whom is due glory,
honour, dignity, dominion, power, and praise, as well
as to the good Father with him, and to the Holy
life-giving Spirit henceforth and at all time for ever

and ever. Amen.^

^Thilo observes tliat some of the epithets of this doxology occur

in some of the Syrian, Coptic, and Greek liturgies.
 128

Y.

THE GOSPEL OF THOMAS. (I.)

TiscHENDORF gives US two Greek texts of this apo-

cryplial book, and a Latin translation. It is of un-

questionably early origin; indeed it is thought to
have been known to Irenseus before the end of the
second century. Judging from its character, it has
been regarded as written originally with the inten-
tion of favouring Docetism, though M. Nicolas finds

in it traces of Judaising Christianity as well as of

Docetism. "Whatever its origin, it is a document in
many ways remarkable. The style of the (^reek
is often obscure and always rude and inferior, and
its tone and temper betray a singular misappre-
hension of the true spirit and character of Christ.
Possibly it was drawn up in Syria, and a Syriac
text has been found in the British Museum and
published by Dr. W. "Wright. The Syriac text
differs in various details from those of Tischendorf,
of which it is to be regarded as another recension.
The true authorship is of course unknown. It may
 THE GOSPEL OF THOMAS. 129

be viewed as a coUection of foolisli traditions, or

fables invented to supply an account of that period
in our Lord's history, respecting which the genuine
Gospels are almost silent. These fables were probably
varied and multiplied by the writer. The most no-
ticeable features of the book are its grossly fictitious
character, and its anti-evangelical representations;
or, as Bishop Ellicott says, "pious fraud and dis-

guised heresy.'' It is of course utterly worthless,

except as illustrating the recklessness of many pro-
fessed followers of Christ at an early period. The
miracles which it narrates are mostly either puerile,
or malevolent and cruel. Some of its details are to
be found in other Apocryphal Gospels, but next to
the Protevangelium its plan is most specific ; indeed,
so far as Christ's infancy is concerned it is the most
specific document of its class. The time over which
it extends is supposed to be seven years. The stories

of which it is made up are arranged chronologically,

but it appears needless to exhibit a summary of them.
There is good reason for believing that the Gospel of

Thomas as here exhibited contains less than some

ancient copies of it.
 :

130 APOCRYPHAL GOSPELS.

THE GOSPEL OE THOMAS.

Sayings of Thomas, the Israelite Philosopher, on the

Infant Acts of the Lord.

CHAPTER I.

I Thomas the Israelite declare to all of you, who

are brethren of the Gentiles, that I make known the
infant acts and great deeds of our Lord Jesus Christ,
which he did when he had been born in our country
whose beginning was in this wise :

CHAPTER II.

This child Jesus, being five years old, was playing

at the crossing of a stream, and he collected the

running waters into pools, and immediately made

them pure; and by his word alone he commanded
them. And having made some soft clay he fashioned
out of it twelve sparrows and it was the Sabbath
;

when he did these things. And there were also

many other children playing with him. And a
 THE GOSPEL OF THOMAS. 131

certain Jew seeing what Jesus did, playing on the

Sabbath, went immediately and said to Joseph his
father : Behold thy child is at the watercourse, and
hath taken clay and formed twelve birds, and hath
profaned the Sabbath. And Joseph came to the
place, and when he saw him he cried unto him say-
ing. Why art thou doing these things on the Sabbath,
which it is not lawful to do ? And Jesus clapped his
hands and cried unto the sparrows, and said to them,
Go away : and the sparrows flew up, and departed,
making a noise. And the Jews who saw it were
astonished, and went and told their leaders what they
had seen Jesus do.^

CHAPTER III.

Kow the son of Annas the Scribe was standing

there with Joseph, and took a branch of a willow
and spilled the water which Jesus had collected.
And when Jesus saw what was done he was angry
and said to him. Wicked, impious, and foolish one,

wherein have the pools and the water wronged thee ?

Behold, now thou also shalt wither as a tree, and

shalt not produce either leaves, or root, or fruit.
And suddenly the boy withered altogether. And
Jesus departed and went away to the house of
Joseph. And the parents of him that was withered

* Comp. Pseudo-Matth. xxvi., etc.

132 APOCRYPHAL GOSPELS.

carried him, bemoaning his youth, and brought him

to Joseph, and accused him (saying), Such a son
hast thou as doeth such things.

CHAPTER IV.

Then again he went through the yillage, and a

boy ran and thrust against his shoulder ; and Jesus
being vexed, said to him. Thou shalt not finish thy
journey. And immediately he fell down and died.
And some who saw what was done, said. Whence was
this boy born ? for every word of his becometh at
once a deed. And the parents of him that was dead
came to Joseph and made complaint, saying. Thou
who hast such a child, canst not dwell with us in
the village; teach him to bless and not to curse;
for he killeth our children.

CHAPTER V.

And Joseph called the boy to him privately and

admonished him, saying, Why hast thou perpetrated
such things, and (why do) these suffer, and hate and
persecute us? And Jesus said, I know that .these
thy words are not thine ; nevertheless I will be silent
because of thee ; but they shall bear their punish-
ment. And immediately they who accused him be-
came blind. And they who saw it were greatly
 THE GOSPEL OF THOMAS. 133

afraid and perplexed, and said concerning him, that

every word he spake, whether good or bad, was a
deed, and became a wonder. And when they saw
that Jesus did thus, Joseph arose and took him by
the ear and pulled it violently. And the child was
angry and said to him. It is enough for thee to seek
and not to find, and thou hast done very unwisely.
Knowest thou not that I am thine ? grieve me not. ^

CHAPTER VI.

And a certain teacher named Zacchaeus stood in a

certain place and heard Jesus saying these things to
his father; and he wondered greatly that being a
child he said such things. And after a few days he
came to Joseph and said to him. Thou hast an intel-

ligent child, and he hath understanding ; come, give

him to me, that he may learn letters, and I will
teach biTTi with his letters all science, and how to

address the elders, and to honour them as ancestors

and fathers, and to love those of his own age. And
he told him all the letters from Alpha to Omega
with much distinctness ^nd clearly. And looking at
the teacher Zacchaeus he saith to him. Thou that
knowest not Alpha naturally, how dost thou teach
Beta to others ? Hypocrite ; if thou knowest, first

teach Alpha, and then we shall believe thee con-

1 Pseudo-Matth. xxix.
134 APOCRYPHAL GOSPELS.

ceming Beta. Then lie began to puzzle the teacher

about the first letter, and he could not answer him.

And in the hearing of many, the child said to Zac-

chaeus, Hear, teacher, the arrangement of the first

letter, and notice here how it hath lines and a middle

stroke which thou seest crossing those that are com-
mon, connected, with top projecting and again con-
tracting, (thou seest) they are triform of the same
kind, chief and subordinate, equal in length. Thou
hast the lines of the Alpha. ^

CHAPTER VII.

And when the teacher Zacchaeus heard the boy

speak such and so great allegories of the first letter,

he was perplexed by his great vindication and teach-

ing, and said to those who were present, Alas, un-

happy me ! I am at a loss, I have brought shame

upon myself by taking charge of this child. Take
him away then, I entreat thee, brother Joseph, I
cannot bear the severity of his gaze ; I cannot ex-
plain the matter at all. This child is not of earthly
parents, he is able to subdue even fire. Perhaps he
was begotten before the world was made. What
womb bore him, and what lap nursed him I know
not. Alas, my friend, he surpasseth me, I shall not

attain to his understanding. I have deceived my-

^ Pseudo-Matth. xxx., xxxi.
 THE GOSPEL OF THOMAS. 135

self, most wretclied me ! I desired to obtain a

pupil, and I find I have a tutor. My friends, I am
filled with shame, for I who am an old man am de-
feated by a child. I sufier afiliction and death
through this child ; for this very hour I cannot look
into his face. And when all say I was overcome by
a Kttle child, what can I say ? or what can I tell of
the lines of the first letter, which he told me of ? I
know not. friends ; for I know not its beginning
and end. Wherefore I beseech thee, brother Joseph,
take him away to thy house. Whatever great thing
He is, whether God or Angel, or what to say, I
know not.

CHAPTER VIII.

And when the Jews encouraged Zacchaeus, the

child laughed greatly, and said : Now let thy works
be fruitful, and let the blind in heart see. I come
from above that I may curse them, and call to things
on high, as He who sent me ordained for your sakes.
And as the child paused in his speech, straightway

all who had fallen under his curse were delivered.

And thenceforward no one dared provoke him, lest

he should curse him and he become blind.

CHAPTER IX.

And after some days Jesus was playing in a cer-

 —

136 APOCRYPHAL GOSPELS.

tain house in an upper room, and one of the children

who were playing with him fell down from the house
and died. And when the other children saw it, they
fled, and Jesus remained alone. And the parents of
him that was dead came and accused him
[saying, verily thou causedst him to fall. But Jesus,
said, I did not cause him to fall.] .... and
they threatened him.^ Jesus leaped down from the
roof and stood by the dead body of the child and
cried with a loud voice, and said, Zeno (for so — !

was he called by name), rise and tell me did I cast ;

thee down ? And immediately he rose and said,

Nay, Lord, thou hast not cast me down, but raised
me up. And seeing this they were amazed. And
the parents of the boy glorified God for the miracle
which had been done, and worshipped Jesus.^

CHAPTER X.

After a few days, a certain young man was cleav-

ing wood in the comer, and the axe fell and cut
asunder the sole of his foot ; and losing all his blood,
he died. And there was a clamour and a crowd, and
the child Jesus ran thither, and by force he passed
through the throng, and took hold of the wounded
foot of the young man, and straightway he was
healed. And he said to the young man, Eise now, —
1 The text is here corrupt or defective. 2 Pseudo-Matt, xxidi.
 THE GOSPEL OF THOMAS. 137

cleave wood, and remember me. And the crowd

who saw what was done, worshipped the Child,
saying, —Truly the Spirit of God dwelleth in this
CMld.

CHAPTER XI.

And when he was six years old, his mother sent

him to draw water and bring it home, giving him a
water-pot. And being thronged by the crowd, the
water-pot was broken. But Jesus spreading out the
garment with which he was clothed, filled it with
water, and carried it to his mother. And when his

mother saw the miracle which was done, she kissed

him, and kept to herself the wonders which she saw
him do.^

CHAPTER XII.

And again, at the time for sowing, the Child went

out with his father to sow corn in their field, and
when his father sowed, the child Jesus also sowed
one grain of corn. And having reaped and threshed
it, he made a hundred quarters of it. And having
called all the poor of the village to the threshing
floor, he bestowed the corn on them; and Joseph
took away what was left of the corn. Now Jesus
was eight years old when he wrought this miracle. ^

1 Pseudo-Matt, xxxiii. * Pseudo-Matt, xxxiv.

 ;

138 APOCRYPHAL GOSPELS.

CHAPTER XIII.

Now his father was a carpenter, and made at that

time ploughs and yokes ; and a couch was ordered

of him by a certain rich man, to make it for him
and one of the pieces known as a side piece, being
too short, they knew not what to do, wherefore the

child Jesus said to his father Joseph, — Lay down the

two pieces of wood, and let the centre of one be upon
the centre of the other. And Joseph did as the
child said to him ; and Jesus stood at the other end,

and took hold of the wood which was too short, and
stretched it and made it equal to the other. His
father Joseph saw and marvelled, and embracing the
child he kissed him, saying : Happy am I, because
God hath given this child to me. ^

CHAPTER XIV.

And Joseph seeing the understanding of the child

and his growth, that he was becoming a youth, con-
sidered that he should not remain unacquainted with
letters, and he took him and handed him over to
another teacher : and the teacher said to Joseph, I
will first instruct him in Greek, and then in Hebrew,
for the teacher knew the cleverness of the child, and
was afraid of him. Nevertheless he wrote the alpha-
^ Pseudo-Matth. xxxvii.
 ^

THE GOSPEL OF THOMAS. 139

bet and repeated it to him for a long time ; and lie

did not answer him ; and Jesus said to him, If thou

art indeed a teacher, and if thou knowest the letters

well, tell me the power of Alpha, and I will tell thee

that of Beta ; and the teacher, being annoyed, struck
him on the head, and the child was vexed and cursed
him, and immediately he became senseless, and fell

upon his face on the ground, and the child returned

to the house of Joseph. And Joseph was grieved,
and charged his mother, saying, thou shalt not send
him outside the door, for they die who provoke him
to anger.

CHAPTER XV.

And after some time, another instructor, who was

a near friend of Joseph, said to him. Bring me the
child to school, perhaps I may be able with coaxing
to teach him letters. And Joseph said. If thou art
bold enough, brother, take him with thee and he
;

took him with him with fear and much inward con-
flict ; but the child went cheerfully, and boldl}^

entering the school, he found a book lying upon the

desk, and he took it up but did not read the letters

in it, but opened his mouth and spake by the Holy

Spirit, and taught the law to those who stood around.

And a great crowd assembled and stood by listening

to him, and they wondered at the beauty of his
^ Pseudo-Matth. xxxviii.
140 APOCRYPHAL GOSPELS.

teacliing, and the fluency of his words, because, al-

though a child, he spake such things. Now when
Joseph heard it, he was afraid, and ran into the

school, thinking whether this teacher was unskilful.

But the teacher said to Joseph, Thou must know,
brother, that I received the child as a pupil, but he
is full of much grace and wisdom ; and now I be-
seech thee, take him to thy house. And when the
child heard this, he straightway laughed at him and
said, Because thou hast rightly spoken and rightly
testified, for thy sake he that was smitten shall be
healed. And forthwith the other teacher was healed.
And Joseph took the child and went to his home.^

CHAPTER XVT.

And Joseph sent his son James to tie up wood and

carry it into his house ; and the child Jesus also fol-

lowed him ; and as James was gathering sticks, a

viper bit the hand of James ; and when he was tor-

tured and near dying, Jesus approached and blew on

the bite, and the pain at once ceased ; and the beast
was rent, and immediately James remained well.^

CHAPTER XVII.

And after these things, a certain child among the

1 Pseudo-Matth. xxxix. * Pseudo-Matth. xli.
 THE GOSPEL OF THOMAS. 141

neighbours of Joseph, fell sick and died, and his

mother wept for him exceedingly ; and Jesus heard
that great grief and trouble prevailed, and ran in
haste, and found the child dead; and he touched
him on the breast and said to him, I say unto thee,
babe, thou shalt not die, but live, and be with thy
mother. And immediately he looked up and smiled.
And he said to the woman. Take him and give him
milk, and remember me. And the crowd that stood
by wondered and said, Yerily this Child was either
God or- an angel of God, for every word of his is at
once a deed. And Jesus went out thence to play
with other children.^

CHAPTER XVIII.

And after some time, there was a house built, and

a great clamour, and Jesus stood and went thither,
and seeing a man lying dead, he took him by his
hand and said, I say unto thee, man, arise, and do
thy work ; and he straightway arose and worshipped
him. And the crowd which saw, wondered and
said. This is a heavenly child ; for he hath saved
many souls from death, and hath to save them all

his life.

* Comp. Pseudo-Mattli. xl.

142 APOCRYPHAL GOSPELS.

CHAPTER XIX.

And when lie was twelve years old, his parents

went, according to custom, to Jerusalem to the feast
of the passover with their companions, and after the
passover, they were returning to their homes, and
when they returned, the child Jesus went up to
Jerusalem; but his parents thought he was in the
company. And when they had journeyed one day,
they sought him among their kinsfolk, and not find-
ing him they were sorrowful, and went back to the
city seeking him ; and after the third day they found
him in the temple sitting among the doctors, and
hearing the law and questioning them. And all

gave heed and marvelled how he, being a child,

puzzled the elders and doctors of the people, resolv-
ing the chapters of the law and the parables of the
prophets. And his mother, Mary, came to him and
said, Child, why hast thou done this to us ? Behold,
we have sought thee sorrowing. And Jesus said to
them, Why seek ye me ? Know ye not that I must
be about my Father's business? And the scribes
and Pharisees said. Art thou the mother of this
child? And she said, I am. And they said to
her, Blessed art thou among women, for God hath
womb for such glory and
blessed the fruit of thy ;

such virtue and wisdom, we never either saw or

heard. And Jesus arose and followed his mother,
 THE GOSPEL OF THOMAS. 143

and was subject to his parents. And his mother

stored up all that happened. And Jesus advanced
in wisdom, stature, and grace.^ To him be glory for

ever and ever. Amen.

1 Luke ii. 41-52.
 144

VL
THE GOSPEL OF THOMAS. (II.)

Apter tlie remarks prefixed to tlie former recension

of the Gospel of Thomas, little remains to be said.

This is a briefer collection of the same stories, com-

mencing when Jesus was five years old and ending
when he was eight. The details, however, are not
always the same in the two books. If the longer
text of this false Gospel contains less than some
ancient copies, it is to be supposed that, for one
reason or another, transcribers and editors only ap-
propriated so much of it as suited their purpose.

This shorter copy is inserted here to show how little

importance was really attached to documents of this

kind. That it was so is manifest from the extra-
ordinary freedom which was taken with them, alter-
ing, abridging, omitting, or adding to them at

pleasure. To such an extent was this carried that

probably the restoration of a single original text of

this class is beyond all hope of attainment. The
shorter Thomas was first published by Tischendorf.
 THE GOSPEL OF THOMAS. 145

BOOK OF THE HOLY APOSTLE THOMAS,

CONCERNING THE CONDUCT OF THE LOED WHEN A CHILD.

CHAPTER I.

IThomas tlie Israelite have thought it necessary

to make known to all the brethren of my nation
the infantine marvels which our Lord Jesus Christ
wrought while he dwelt in the body in the city of

Nazareth, entering on the fifth year of his age.

CHAPTER II.

On a certain day there was a shower, and he went

out of the house where his mother was, and played
on the ground where the water ran down. And
having made pools, he stopped the water, and the

pools were filled with water. Then said he, I will

that ye waters be clear and bright. And imme-
diately they became so. And a certain child of
Annas the by and carrying a willow
Scribe coming
stick, broke down the pools with the stick, and the

water ran out. And Jesus turned and said to him,

Impious and lawless one, why have the pools ofiended

10
146 APOCRYPHAL GOSPELS.

thee, and wliy liast thou emptied them ? Thou shalt

not return on thy way, and shalt be withered like
the stick which thou holdest. And as he went, a
little after hedown and expired. And when the
fell

children who played with him saw it they marvelled,

and went and told it to the father of him that was
dead. And he ran and found his child dead, and he
went away, accusing Joseph.

CHAPTER III.

And Jesus made out of the clay twelve sparrows :

and it was the Sabbath. And a certain child ran and

told Joseph saying, Behold thy child is playing by

the watercourse, and hath made sparrows out of the

clay, which is not lawful. And when he heard it he
went and said to the Child, Why dost thou do thus,
profaning the Sabbath ? And Jesus did not answer
him, but, looking at the sparrows, he said. Go, fly

away, and while ye live remember me. And at the

word they flew and went ofi" into the air. And Joseph
saw and marvelled.

CHAPTER IV.

And after some days, as Jesus was passing through

the city, a boy threw a stone at him and hit him on
the shoulder. And Jesus said to him. Thou shalt not
 ;

THE GOSPEL OF THOMAS. 147

finish thy journey; and immediately he also fell down

and died. And they that happened to be there were
astonished, saying, Whence cometh this child, that

every word he speaketh forthwith becometh a deed ?

But they also went away and accused Joseph, saying,

Thou canst not dwell with us in this city. But if
thou wilt, teach thy child to bless and not to curse,
for he slayeth our children, and whatever he saith
straightway cometh to pass.

CHAPTER V.

And Joseph sat upon his seat and the child stood
before him : and taking hold of him by the ear, he
puUed it violently. And Jesus looking at him said,

It is sufficient for thee.

CHAPTER VI.

And on the morrow, taking him by the hand, he

led him to a certain instructor, named Zacchscus, and
said to him. Take this boy and teach him letters.

And he said. Hand him over to me, brother, and I

will teach him the Scripture, and will persuade him
to bless all, and not to curse. And when Jesus heard,
he laughed and said to them. Ye say what ye know
but I understand more than you ; for before the

worlds I am, and I know when your fathers' fathers

148 APOCRYPHAL GOSPELS.

were born, and I understand how many are the years

of your lives.^ And every one that heard was as-
tonished. And Jesus said to them again, Ye marvel
that I said to you, I know how many are the years
of your lives. Yerily I know when the world was
created.^ Behold, ye beKeve me not at present when :

ye see my cross, then ye will believe that I say true.

And they were amazed when they heard these things.

CHAPTER VII.

And Zacchseus wrote the alphabet in Hebrew, and

said to him. Alpha. And the child said Alpha. And
the teacher said again, Alpha. And the child said
the same. Then again a third time the teacher said.

Alpha. Then Jesus, looking at the instructor, said,

Thou that knowest not Alpha, how wilt thou teach

another the Beta ? And the child, beginning at
Alpha, said of himself the twenty- two letters. Then
again he said. Hearken, teacher, to the arrangement
of the first letter, and know how many accessories
and lines it hath, and marks which are common,
transverse, and connected. And when Zacchaeus
heard such accounts of one letter, he was amazed and
could not answer him ; and he turned to Joseph and
said, Yerily this child is not earth-born ; therefore
take him away from me.
1 Comp. John viii. 56. 2 Comp. John i. 3.
 THE GOSPEL OF THOMAS. 149

CHAPTER VIII.

And after these things, Jesus was one day playing

with other boys upon the top of a house. And one
child was thrust down by another headlong to the
ground and died. And when the boys who played
with him saw it, they fled ; and Jesus was left alone
standing upon the housetop from which the boy had
been pushed down. And when the parents of the
dead boy learned it, they ran with weeping, and
finding the boy lying dead upon the ground, but
Jesus standing above, suspecting that the boy had
been pushed down by him, they looked at and reviled
him. And when Jesus saw this, he immediately
leaped down from the house-top, and stood by the
head of him that was dead, and said to him, Zeno,
did I cast thee down ? Arise and speak (for the boy
was so called). And at the word the boy arose, and
worshipping Jesus said. Lord, thou didst not cast me
down, but when I was dead thou gavest me life.

CHAPTER IX.

And a few days after, one of the neighbours,

cleaving wood, cut ofi" the sole of his foot with his
hatchet, and becoming senseless was about to die.

And much people running together, Jesus also came

there with them. And he took hold of the wounded
150 APOCRYPHAL GOSPELS.

foot of the young man and healed him instantly, and

said to him, Arise, cleave thy wood. And he arose
and worshipped him, giving thanks and cleaving the
wood. In like manner also, all who were there
wondered and gave thanks to him.

CHAPTER X.

And when he was seven years old, his mother

Mary sent him to fetch water from the well, and as
he went his pitcher was broken, and, going on to the
well, he spread out his garment, and drew water
from the well and filled it, and he took the water
and carried it to his mother. And she saw and was
amazed, and embraced and kissed him.

CHAPTER XI.

And when he came to the eighth year of his age,

Joseph was ordered by a certain rich man to make
a couch for him ; for he was a carpenter. And he
went out into the field to gather wood, and Jesus
went with him. And having cut doT\Ti two trees,

and shaped the one, he put it beside the other, and

when he measured he found it too short, and on
seeing this he was grieved, and sought to find an-
other. But Jesus seeing it, saith to him. Lay these
two together in order to make them equal. And
 THE GOSPEL OF THOMAS. 151

Joseph, being at a loss as to what the child meant,

did what was bidden. And he saith to him again,
Take firm hold of the short piece of wood; and
Joseph, wondering, took hold of it. Then Jesus
also took hold of the other end and pulled it, and
he made it equal to the other piece, and said to
Joseph : Grieve no longer, but do thy work without
impediment. And when he saw, he marvelled ex-
ceedingly, and said within himself. Blessed am I,
that God hath given to me such a child. And when
they went away into the city, JosejDh related it to

Mary ; and when she saw and heard the wondrous

miracles of her Son, she rejoiced, glorifying him,
with the Father, and the Holy Spirit, now and
always, and for ever and ever. Amen.
 152

VII.

THE GOSPEL OF THOMAS. (III.)

The Latin text of this contains at the commence-

ment certain details which are not in either of the
Greek texts. It commences with the flight into
Egypt, the account of which occupies chaps, i.-iii.

The fourth chapter begins with an introduction

answering to that at the head of the Greek copies.
The Latin writer has taken no small liberty with
his original,we may judge from the longer
if

Thomas, and has made it an object to paraphrase

and expand his materials in some of the stories,

while he has condensed and abbreviated others,

omitting altogether two or three of them. The
conclusion is not in the Greek at aU. It was first

published by Tischendorf from a manuscript in the

Vatican library. The editor has found some frag-
ments of another Latin text, of probably the fifth

century, and more nearly agreeing with the Greek.

We translate the Latin Thomas, to illustrate more
fully the nature and extent of the variations to be

found in the Christian Apocrypha.

 ;

THE GOSPEL OF THOMAS. 153

THE LATIN GOSPEL OF THOMAS

OE, THE CHILDHOOD OF JEST7S, ACCOEDING TO THOMAS.

CHAPTER I.

How Mary and Joseph fled with him into Egypt.

When a coinmotion had. been raised, because a
search, bad been made by Herod after our Lord
Jesus Christ that he might slay him, then an angel
Take Mary and her child, and flee
said to Joseph,
intoEgypt from the face of those who seek to slay
him. Now Jesus was two j^ears old when he entered
Egypt.
And as he walked through a corn-field, he put out
his hand, and took of the ears, and put them on the
fire, and crushed them, and began to eat.

Now when they had come into Egypt, they found

a lodging in the house of a certain widow, and they
passed one year in the same place.
And Jesus was three years old, and when he saw
boys playing, he began to play with them. And he
took a dry fish and put it in a bason, and ordered it

to breathe, and it began to breathe. Ajid he said

again to the fish : Reject the salt which thou hast,
 —
154 APOCRYPHAL GOSPELS.

and go into the water ; and so it came to pass.^ But

the neighbours, seeing what was done, told the
widow woman in whose house Mary his mother was
staying, and when she heard it, she cast them out
of her house in great haste.

CHAPTER II.

HoiD a Teacher cast Sim out of the city.

And as Jesus was walking with Mary his mother

through the city market-place, he looked up and
saw a teacher teaching his pupils ; and behold twelve
sparrows which were quarrelling together fell from
the wall into the lap of the teacher who was teaching
the boys. But when Jesus saw it he laughed and
stopped. When the teacher saw him laughing, in
a great rage he said to his pupils. Go, fetch him to
me. Now when they had taken him, the master
took hold of his ear, and said, what hast thou seen
that thou hast made merry ? But he said, Behold
master, a handful of corn. I showed it to them and
scattered the corn, which, at their peril, they carry
away ; for it was this that they were fighting for
that they might divide the corn. And Jesus de-
parted not thence till it was accomplished ; and
when this was done, the teacher began to cast him
out of the city along with his mother.
1 The fish appears to have been both salted and dried.
 THE GOSPEL OF THOMAS. 155

CHAPTER III.

How Jesus departed out of Egtjpt.

And behold an angel of tlie Lord met Mary and

said to her, Take the Child and return into the land
of the Jews, for they are dead who sought his life.

And Mary arose with Jesus, and they went to the

city of Nazareth, which is in the proper possessions

of her father. Now when Joseph went out of Egypt
after the death of Herod, he took him into the
desert until there should be peace in Jersusalem
from those who sought the Child's life ; and he
thanked God that he gave him understanding, and
that he found favour before the Lord God.^ Amen.

CHAPTER IV.

What the Lord Jesus did in the city of Nazareth.

It is glorious that Thomas the Israelite and

apostle of the Lord should also tell of the works of
Jesus after he came out of Egypt into Nazareth.
Understand, all of you, dearest brethren, what the
Lord Jesus did when he was in the city of Nazareth,
which is in the first chapter.^
1 The three preceding chapters clearly form no part of the Gospel
of Thomas, although prefixed to it. Where they come from I know
not.
2 This paragraph is clearly a very slight modification of what the

ancient editor found as the introduction to the book. See the copies
from the Greek.
156 APOCRYPHAL GOSPELS.

Now when Jesus was five years old, there came a

great rain upon the earth, and the child Jesus
walked through it : and there was a dreadful rain,

which he gathered into a and commanded by

pool,

his word that it should become pure, and imme-

diately it became so. Again he took of the clay
which was in that pool and made of it number
the
of twelve sparrows. Now it was the Sabbath when
Jesus did this among the Jewish children, and the
Jewish children went away saying to Joseph his
father. Behold thy son was playing with us, and
he took clay and made sparrows, which it was not
right to do on the Sabbath, and violated it. And
Joseph went to the child Jesus, and said to him,
"Why hast thou done that which it was not right to
do on the Sabbath ? And Jesus, spreading out his
hands, commanded the sparrows, saying, Retire aloft
and fly ;
ye shall find death from no one : and they
flew up and began with a cry to praise Almighty
God. And the Jews who saw what was done were
astonished, and departed, declaring the signs which
Jesus did. But a Pharisee, who was there with
Jesus, took an olive branch and began to disperse the
pool of water which Jesus had made, and when Jesus
saw this, he was troubled and said. Impious and
ignorant man of Sodom, what wrong have the pools
of water, my works, done to thee? Behold thou
shalt become as a dry tree, not having roots, or
 THE GOSPEL OF THOMAS. 157

leaves, or fruit ; and straightway he was withered

and fell to the earth and died. "Now his parents
carried away his dead body, and they blamed Joseph,
saying, Behold what thy son hath done teach him :

to pray and not blaspheme.

CHAPTER V.

How the citizens ivere offended against Joseph

because of the deeds of Jesus,

And a few days after, as Jesus walked with Joseph

through the town, one of the children ran against him
and smote him on the elbow. And Jesus said to him,
Thou shalt not finish thy journey. And immediately
he fell to the ground and died. Now when they
saw the miracles, they cried saying. Whence is this

child ? And they said to Joseph, Such a child ought

not to be among us. And he took him and went
away. And they said to him. Depart from this place,
but if thou must be with us, teach him to pray and
not to blaspheme : but our sons are foolish. And
Joseph called Jesus and scolded him, saying. Why
dost thou blaspheme ? The inhabitants cherish hatred
against us. But Jesus said, I know those words are
not mine, but are thine ;
yet I will be silent for thy
sake : but let them see in their own wisdom. And
immediately they who spake against Jesus were
made blind. And they walked about and said, All
158 APOCRYPHAL GOSPELS.

the words wliicli proceed from his mouth, have effect.

And when Joseph saw what Jesus did, he took him

by the ear in a rage. But Jesus being troubled said

to Joseph, It is enough for thee to see me, not to

touch me. For thou knowest not who I am : but if

thou knewest thou wouldst not grieve me. And al-

though I am now with thee I was made before thee.

CHAPTER VI.

Hoic Jesus ivas treated hy the teacher.

Then a certain man named Zacchaeus heard all

that Jesus said to Joseph, and wondering in himself
he said, I never saw such a child speaking thus.
And he came to Joseph and said. Thou hast a wise
child ; send him to learn his letters ; and when he
hath been taught in the knowledge of letters, I
will teach him honourably that he may not become
foolish. But Joseph answered and said to him, ]N^o
one can teach him save God alone. Dost thou believe
that Little One will be small ? Now when Jesus
heard Joseph say such things, he said to Zacchaeus,
Yerily, master, for however great things proceed
from my mouth, they are true. And I was Lord
before all men ; but ye are aliens. For the glory of
ages is given to me ; nothing is given to you ; for
before the ages I am. And I know how many will
be the years of thy life ; and that thou wilt be taken
 ;

THE GOSPEL OF THOMAS. 159

into exile ; as my Father hath said, that thou

mayest understand that all things which proceed
from my mouth are true. But the Jews who stood
by and heard the words which Jesus spake, were
astonished and said, We have seen such marvels, and
heard such words from this Child as we never heard
nor shall hear from any other man, neither from
chief priests, nor doctors, nor Pharisees.^ And Jesus
answered and said to them, Why do ye wonder?
Do ye account it incredible because I have spoken
the truth ?know when ye and your fathers were
I
born, and, if I tell you more, when the world was
made I know also who hath sent me to you. When
;

the Jews heard the words which the Child spoke,

they wondered at that which they could not answer.
And, returning to himself, the Child exulted and said,

I have spoken a proverb to you : but I know that ye

are weak and ignorant.
But the teacher said to Joseph, Bring him to me
I will teach him letters. And Joseph took hold of
the child Jesus, and brought him into the house of
a certain teacher, where other boys were taught.^
And the master with pleasant speech began to teach
1 John vii. 46 Matt. vii. 29.
;

2 About A.D. 570, Antoninus of Placentia says he went to Nazareth,

"wherein are many marvels. Also there lies in the synagogue the
book in which the Lord had put A, B, C. In the synagogue also there
is the beam where the Lord sat with other children this beam is;

moved and raised by Christians, but Jews can in no wise move it, nor
does it allow itself to be carried out." Chapter v., as translated by
myself in the Journal of Sacred Literature for January, 1866.
160 APOCRYPHAL GOSPELS.

him letters, and wrote for him the first lesson which
is from A to T, and began to caress him and to teach

him. But the instructor smote the Child on the head;

and the boy, when he had received the blow, said to
him, I ought to teach thee, and not thou to teach me.
I know the letters which thou wouldst teach me, and
I know that ye are unto me as vessels out of which
proceed sounds only and not wisdom.^ And beginning
the lesson, he said through the letters from A to T
very rapidly. And he looked at the master and said
to him, Thou who knowest not how to interpret what
A is and T ; how wilt thou teach others ? hypocrite,
if thou knowest and wilt tell me about A, then I will
tell But when the doctor began to
thee about B.
teach him about the first letter, he was not able to
give him an answer. And Jesus said to Zacchaeus,
Hear me, doctor understand the first letter. Ob-
;

serve how it hath two lines; in the middle, ad-

vancing, remaining, giving, scattering, varying, me-
nacing : threefold and doubly mingling : in like
manner at the same time having all things common.^
When Zacchaeus saw that he so divided the first

letter, he was astonished at the first letter, and at

such a man and teaching, and he cried out and said,
Alas for me, I am confounded I have hired shame ;

^ 1 Cor. xiii. 1 ; xiv. 7.

2 Like the corresponding passage in others of the false Gospels, this
psssage is of course intentionally obscure.
 THE GOSPEL OF THOMAS. 161

to myself by means of this cliild. And lie said to

Joseph, I pray thee earnestly, brother, take him
from me, for I cannot look at his face, nor hear his
weighty sayings. For this child can subdue fire,

and restrain the sea ; for he was born before the

ages. What womb bare him, or what mother nou-
rished him, I know not. my friends, I am humbled
in my mind ; unhappy I am mocked. I said I had
a pupil ; but he is found to be my teacher. And I
cannot overcome my shame, for I am old ; and I
cannot tell what to say to him. Wherefore I must
fall into great weakness, and leave this world, or de-
part from this city : for all see my shame : a child
hath deceived me. What answer can I make to
others, or what words can I repeat, since he hath
defeated me at the first letter ? I am astounded,
my friends and acquaintances, neither can I find
beginning or end in response to him. And now I
pray thee, brother Joseph, take him from me and
lead him to thy house, for he is a master, or a Lord,
or an angel. What to say, I know not.

And Jesus turning to the Jews who were with

Zacchseus, said to them, Now let all who see not, see,
and those who understand not, understand, and the
deaf hear, and let those who are dead because of me
rise again, and me call to higher things those
let

who are lofty, as He who sent me to you commanded

me. Now when the child Jesus had left ofi" speaking,
11
162 APOCRYPHAL GOSPELS.

all the infirm were restored who had been made in-

firm through his words. And they dared not to

speak to him.

CHAPTER VII.

How Jesus raised a boy.

One day when he went up on a certain house-top

with some children, Jesus began to play with them,
But one of the boys fell through the back-door, and
immediately died. And when the children saw it, they
all fled ; but Jesus remained on the house-top. And
when the parents of the boy that was dead, had come,
they said to Jesus, Truly thou didst make him fall.

And they laid wait for him. But Jesus going down
from the house, stood over the dead child, and called

with a loud voice the name of the child, Sinoo, Sinoo,

arise and say if I made thee fall. And suddenly he

arose and said, No, Lord. IN'ow when his parents
saw so great a miracle which Jesus did, they glorified
God and adored Jesus. .
' ^

CHAPTER VIII.

Sow Jesus healed the foot of a hoy.

Now after a few days a certain boy was splitting

wood in the same village, and wounded his foot.
And a great crowd came to him, and Jesus came
 —

THE GOSPEL OF THOMAS. 163

with, tliem. And he touched the foot which was

hurt, and it was immediately made well. And Jesus
said to him, Arise, chop wood, and remember me.
Now when the crowd saw the signs which were done
with him, they adored Jesus and said. Truly we be-
lieve most certainly that thou art God.^

CHAPTER IX.

Hoic Jesus brought water in his garment.

And when Jesus was six years old, his mother

directed him to draw some water. And when Jesus
came to the fountain or well, there were great mul-
titudes there and they broke his waterpot. But he
took his garment with which he was clothed, and
filled it with the water, and brought it to Mary his
mother. And when his mother saw the miracle
which Jesus did, she kissed him and said. Lord, hear
me, and save my son.^

CHAPTER X.

Hoiv Jesus sowed wheat.

Now^ when it was seed-time, Joseph went out to

sow wheat and Jesus followed him. But when Joseph

^ This shows plainly enough the writer's helief in the Deity of Jesus.
2 This shows with equal plainness that the writer distinguished
between the Deity and the humanity in Christ. The prayer is remark-
able, aalvajilium nieum !
164 APOCRYPHAL GOSPELS.

began to sow, Jesus put out his hand, and took of

the wheat as much as he could hold in his fist, and
scattered it. Then Joseph came in the time of reap-

ing, that he might reap his crop. Jesus also came,

and gathered the ears which he had scattered, and
they made a hundred bushels of the best corn. And
he called the poor, and widows, and orphans, and
bestowed on them the wheat which he had made. Of
the same corn Joseph took a little for a blessing from
Jesus to his house.^

CHAPTER XI.

How Jesus made a short piece of wood equal to a

longer.

And Jesus was eight years old. Joseph was a

carpenter, and made ploughs and yokes for oxen.

On a certain day a rich man said to Joseph, Master,

1 The phrase "took a little for a blessing," points to the belief in

what the whole system of relics rests upon. Pilgrims to the Holy Land
in the sixth century "took a little for a blessing," of many things
which the priests invited or allowed them to take. See for example
the pilgrimage of Antoninus of Placentia, chap, xviii., etc. (translated
by myself for the Journal of Sacred Literature, January, 1866), Anto-
ninus was shown, cir. a.d. 570, the field in which Jesus produced the
miraculous crop of corn. In chap, xiii., speaking of Jericho, he says,
" Before the Church is the sacred field of the Lord, in which our Lord
—
sowed corn with his own hand sowing as much as three bushels of
corn, which also is gathered twice a year ;first in the month of Feb-
ruary that it may be used at the communion at Easter where it has
;

been gathered it is ploughed, and gathered again with the rest of the
harvest. Then it is ploughed again." The reader will compare this
for himself with the version in the text. Certainly it puts a new face
on the transaction, and especially the miraculous part of it. It would
almost seem as if the miracle had not yet been invented and if so,
;
 THE GOSPEL OF THOMAS. 165

make me a coucli both useful and handsome. Now

Joseph was in trouble because the wood which he
had cut out for this work was too short. Jesus said
to him, Be not sad. Take this wood at one end, and
I at the other, and we will stretch it. Which also
was done. And immediately he found it fit for what
he wanted it. And he said to Joseph, Behold, make
what thou wilt. Now when Joseph saw what he had
done, he embraced him and said, Blessed am I, in
that God hath given me such a son.

CHAPTER XII.

How Jesus was sent to learn Letters.

And when Joseph saw that he had such grace,

and increased in stature, he thought he would send
him to learn letters; and he sent him to another
teacher to teach him. And the teacher said to
Joseph, What letters dost thou wish the boy to be
taught ? Joseph answered and said, First teach him
Gentile letters, and afterwards the Hebrew. Now
the teacher knew him to be of excellent understand-
ing, and received him willingly. And when he had
written for him the first lesson, which is A and B, he
was compiled, or at least translated, at a still later date.
this false Gospel
The phrase "to take or receive for a blessing" is a Hebraism for a gift
(John XV. 19 2 Kings v. 15)
; but the ecclesiastical application of it
;

must be understood in a wider sense, as something with which blessing

is connected, —
a kind of spiritual charm, etc.
166 APOCRYPHAL GOSPELS.

taught him for some hours. But Jesus was silent

and answered nothing. Jesus said to the teacher,

Tf thou art truly a teacher and truly knowest letters,
tell me the power of A, and I will tell thee the power
of B. Then, being filled with wrath, his master
smote him on the head, and Jesus being angry,
cursed him, and he fell suddenly and died.
And Jesus returned to his home. But Joseph
directed Mary his mother not to suffer him to go out
of the court of his house.

CHAPTER XIII.

How he ivas sent to another master.

After many other days, there came another

teacher, the friend of Joseph, and said to him, Send
him to me, and I will teach him his letters with

much kindness. And Joseph said to him. If thou

art very competent take and teach him. May
it be with joy ! When the teacher had received
him, he went with fear and great decision, and held
him with great exultation. And when he had come
to the teacher's house, he found a book lying in the
place, and he took hold of it and opened it, and did
not read what was written in the book, but opened
his mouth and spake by the Holy Spirit and taught
the law. And all who stood there heard him at-
tentively, and the master sat near him and heard
 THE GOSPEL OF THOMAS. 167

him gladly, and entreated him to teach more. When

a crowd had gathered they heard all the holy
doctrine which he taught, and the precious word,
which proceeded from His mouth, who, although so

young, said such things.

When Joseph heard this he was afraid, and rim-
ning . . . .^ the master where Jesus was said to
Joseph, Know, brother, that I took thy child to teach
or to instruct ; but he is filled with much gravity
and wisdom. Behold, now take him with joy to thy
house, brother; for the gravity which he hath is

given him of the Lord. When Jesus heard the

master saying thus, he was pleased, and said, ho,
now master, thou hast spoken truly. For thy sake
he must rise who was dead. And Joseph took him
to his home.

CHAPTER XIV.

Jffow Jesus delivered James from the bite of a Serpent,

Now Joseph sent James to gather stubble, and

Jesus followed him. But while James was gather-
ing stubble, a viper bit him, and he fell to the

ground as if dead through the venom. And when

Jesus saw it, he breathed on his wound, and imme-
diately James was made whole, and the viper died.

1 There is a gap in the construction which Dr. Tischendorf thus

supplies:
—
"Came to the school (or door) fearing the master might
die. But "
168 APOCRYPHAL GOSPELS.

CHAPTER XV.

How Jesus raised a Child.

After a few days, a cliild, his neighbour, died,

and liis mother greatly lamented him. Jesus hearing
this went and stood over the child, and smote on his
breast, and said, I say unto thee, infant, do not die,
but live ; and instantly the child arose. And Jesus
said to the child's mother, Take thy son and give
him the breast, and remember me. And the crowd
who saw this miracle said. In truth this is a heavenly
child, for he hath already freed many souls from

death, and saved all that hoped in him.^

The Scribes and Pharisees said to Mary, Art thou
the mother of this child ? And Mary said, Truly I
am. And they said to her, Blessed art thou among
women,2 for God hath blessed the fruit of thy womb,
in that he hath given thee such a glorious child and
such a gift of wisdom, as we never saw nor heard.
Jesus rose and followed his mother. But Mary kept
in her heart all the great signs which Jesus did
among the people, in that he healed many sick.
But Jesus increased in stature and wisdom, and all
who saw him glorified God the Father Almighty,
who is blessed for ever and ever. Amen.
^ Salvos fecit may here
mean 'cured' or 'healed/ as the like phrase
in the Gospels (Luke vii. 50 ; xviii. 42 ; and James v. 15, -where aal-
vabit has the same sense).
2 Luke i. 28.
 THE GOSPEL OF THOMAS. 169

After all these things, I, Thomas the Israelite,

have written what I saw and remembered for the

Gentiles and our brethren ; and many other things
which Jesus did, who was born in the land of Judah.
Behold the house of Israel hath seen all things from
the first even to the last : what great signs and
marvels Jesus did among them, very good and in-
visible to his father, as the Holy Scripture^ telleth;
and the prophets testified to his works among all the
people of Israel. And it is he who shall judge the
world according to the will of immortality,^ for he is

the Son of God in all the world. All glory and

honour for ever becometh him who liveth and
reigneth God through all ages for ever. Amen.

^ The writer seems careful to distinguish between his work and

Holy Scripture.
2 Acts xvii. 31. The phrase "the will of immortality" is perhaps
equivalent to " immortal will."
 170

YIII.

THE ARABIC GOSPEL OF THE INFANCY.

It has often been observed that tbis consists of three
parts, or has been drawn from, three sources. Chapters
i.-ix. comprise events commencing with the journey
of Joseph and Mary to Bethlehem to be enrolled,
and ending with the massacre of the infants by
Herod. This period corresponds with the record in
the Protevangelium, chapters xvii.-xxv., and the
source of the narrative must be similar. It will be

observed, however, that the correspondence we have

noticed is anything but literal.

The second part (chapters x.-xxxv.) relates at

length what is feigned to have happened during the
flight into Egypt, the sojourn there, and the return.
This division is the product of an extravagant imagi-
nation, and is most likely a heap of Egyptian fancies,

invented and compiled very much with the intention

of glorifying the Lord's mother, as the chief minister
of His divine power and favour. The superstitious
notions are so fully developed that the materials for
this section cannot be so ancient as the rest.

The third part of the Arabic Grospel of the

 THE ARABIC GOSPEL OF THE INFANCY. 171

Infancy (chapters xxxvi.-lv.) is somewliat con-

formed to the Gospel of Thomas. It records what
is said to have occurred from the time when Jesus
was seven years old until he was twelve, adding a
general intimation respecting his life thenceforward
to his thirtieth year and his baptism.
The Arabic Gospel is a compilation which must
be ascribed either to a Coptic or a Syriac origin, and
to the fifth or sixth century. One can hardly see

how it savours of Nestorianism however, as some

have thought, since this extravagantly exalts that

Mary whom the Nestorians were accused of not

exalting sufficiently.
Tischendorf's Latin text was revised after the

Arabic by Fleischer, and may, therefore, be relied on.

The book itself was first published in Arabic and
Latin by Dr. Sike in 1697.
The reader cannot fail to observe that the miracles
in the second part are of a benevolent character, un-
like those which breathe the malevolent spirit of the
Gospel of Thomas and its congeners.
 —

172 APOCRYPHAL GOSPELS.

THE ARABIC GOSPEL OF THE INFANCY.^

CHAPTER I.

We have found this in the book of Joseph the

high priest, who Kved in the time of Christ, and
some have said that he is Caiaphas.*^ He saith that

Jesus talked even when he was in the cradle, and

said to his mother Mary, I am Jesus the Son of God,
the Word, whom thou hast borne as the angel
Gabriel announced to thee; and my Father hath
sent me for the salvation of the world.

CHAPTER II.

Now in the 309th year of the era of Alexander,

Augustus decreed that every one should be enrolled
in his native place. Therefore Joseph arose and
having taken Mary his spouse departed from Jeru-
1 The Arabic text is preceded by the following :

In the name of the Father, and of the Soh, and of the Holy Spirit,
One God.
With the help and favour of the supreme God we begin to write the
book of the miracles of our Master and Lord and Saviour Jesus Christ,
which is called "The Gospel of the Infancy," in the peace of the Lord.
Amen.
2 This is confirmed by Josephus (Antiq. xviii. 2, 2), who writes the
name Joseph Caiphas.
 THE ARABIC GOSPEL OF THE INFANCY. 173

salem and came to BetUeliem tliafc he might be en-

rolled with his family in his native city. And when
they had come to a cave, Mary said to Joseph that

her time to bear was coming on her, and that she

could not go into the city: but, said she. Let us
enter this cave. This was done when the sun was
setting. Then Joseph departed hastily to fetch a
woman to attend on her. While, therefore, he was
thus occupied, he saw an old woman, a Hebrew,
who came from Jerusalem, and he said. Ho ! blessed
one, come hither and enter this cave wherein is a
woman nigh to childbirth.

CHAPTER III.

Therefore, after simset, the old woman and Joseph

with her came to the cave, and both entered it. And
lo, it was filled with lights more beautiful than the
glittering of lamps and candles and brighter than the
light of the sun. An infant wrapped in swaddling
bands was suckling at the breast of lady Mary
its mother, and laid in a manger. While they both
wondered at this light, the old woman asked lady
Mary, Art thou the mother of this child ? And when
lady Mary had assented, she said. Thou art not like
the daughters of Eve. Lady Mary said, As none
among children is equal to my Son, so his mother
hath no equal among women. The old woman re-
174 APOCRYPHAL GOSPELS.

plied, My lady, I am come to gain a reward ; I have

been a long while afflicted with paralysis. Our lady,

lady Mary, said to her. Place thy hands on the infant,

which the old woman did, and was straightway
restored. Then she went out saying. Henceforth
will I be the handmaid and servant of this infant
all the days of my life.

CHAPTER IV.

Then came shepherds, and when they had kindled

a fire and enjoyed themselves a little, heavenly hosts
appeared to them, praising and celebrating God most
high : and as the shepherds did the same, the cave at
that time was made like the temple of the world
above, for celestial and terrestrial mouths glorified
and magnified Gfod, for the nativity of the Lord
Christ. Now when the old Hebrew woman saw
those miracles displayed, she gave thanks to
God, saying, I give thanks unto thee, God, the
God of Israel, because mine eyes have seen the
nativity of the Saviour of the world.

CHAPTER V.

And when the time for circumcision came, that

is the eighth day, the child was to be circumcised
according to the law. Therefore they circumcised
him in the cave ; and the old Hebrew woman took
 THE ARABIC GOSPEL OF THE INFANCY. 175

the foreskin (but others say she took the umbilical

cord) and laid it up in a vase pf old oil of spikenard.
Now she had a son who was a perfumer, to whom she
committed it, saying, Take care not to sell this vase

of ointment of spikenard, even if 300 pence {dinars)

should be offered thee for it. And this is the vase

which Mary, the sinner, bought, and poured upon

the head and feet of our Lord Jesus Christ, and then
wiped them with the hair of her head.^ Ten days
after they took him to Jerusalem, and on the for-

tieth day from his birth, they brought him to the

temple, and set him before the Lord and offered

sacrifices for him, as is commanded in the law of

Moses : Every male that openeth the womb shall be

called holy to God.^

CHAPTER VI.

Then man Simeon saw him shining as a

the old
pillar of light,when lady Mary his virgin mother
rejoicing in him carried him in her arms but angels ;

surrounded him as a circle, praising him, as body

guards standing about a king. Then Simeon came
in haste to lady Mary, and spreading out his hands
before her, said to the Lord Christ, Now my Lord,

1 Luke vii. 37 John ii. 2.

; This Mary is often confounded with
Mary Magdalen, but wrongly. The price put upon the ointment is
borrowed from John xii. 3-5.
2 Ex. xiii. 2 Luke ii. 23.
;
176 APOCRYPHAL GOSPELS.

dismiss tliy servant in peace, according to wliat thou

hast said, for mine eyes have seen thy mercy which
thou hast prepared for the salvation of all peoples, a
light to all nations, and a glory to thy people Israel.
Hannah also, a prophetess, was present there, and
came, giving thanks to God, and declaring lady
Mary happy. ^

CHAPTER VII.

And it came to pass when the Lord Jesus was

born at Bethlehem of Judah, in the time of Herod
the King, behold Magi came from the east to Jeru-

salem, as Zerdusht had predicted: and they had with

them gifts, gold, incense, and myrrh and they wor- ;

shipped him and offered unto him their gifts. Then

lady Mary took one of his swaddling bands and gave
it them for a little reward and they received it from

her with great honour. And the same hour there

appeared unto them an angel in the form of the star

which had been the guide of their way before ; and

following the leading of its light they departed,

until they reached their own country .^

1 Luke ii. 25-38.
2 Matt. ii. 1-12. The mention of Zerdusht or Zoroaster in this
chapter accords with an old Christian notion in the East, that he was
the same as Balaam, and predicted the rising of the star. Some made
him a disciple of Elijah, but an old priest from Oroomiah mentioned
the other opinion to me as the true one. See the article Zerdascht in
D'Herbelot's Bibliotheque Orientale. Brunet refers to the Biographic
IJniverselle, vol. Hi., and Norberg's De Zoroastre Bactriano. See, too,
Hottinger's Historia Orientalis, ii. 6, 16; and also the note of Thilo,
Codex Apoc, p. 139.
 THE ARABIC GOSPEL OF THE INFANCY. 177

CHAPTER VIII.

And there came to tliem the kings and their

princes asking what they had seen or done, how
they had gone and returned, what they had brought
with them. And they showed them a swaddling
band which lady Mary had given them ; wherefore
they celebrated a festival, and kindled fire according
to their custom and worshipped it, and cast the
swaddling band into it, and the fire seized it and
absorbed it into But when the fire went out,
itself.

they drew forth the swaddling band just as it was at

first, as if the fire had not touched it. Therefore
they began to kiss it, and to place it on their heads
and eyes, saying, Yerily this is undoubted truth ; it

is indeed a great thing that the fire could not burn

or destroy it. They took it thence and with the
greatest honour deposited it among their treasures.

CHAPTER IX.

Now when Herod saw that the Magi had departed

and not returned to him, he sent for the priests and
wise men, and said to them. Tell me where Christ is

to be born. And when they had replied. At Beth-

lehem of Judah, he began to think of slaying the

Lord Jesus Then an angel of the Lord ap-

Christ.

peared to Joseph in a dream and said, Arise, take

12
178 APOCRYPHAL GOSPELS.

the child and his mother, and go into Egypt.^ There-

fore he arose at cock-crowing and departed.

CHAPTER X.

While he considered with himself how his journey

should be performed, morning overtook him after he
had made but very little way. And now he was ap-
proaching a great city wherein was an idol to which
the remaining idols and divinities of the Egyptians
offered gifts and vows ; and a priest attended on this

idol ministering to it, and as often as Satan spoke by.

it, he reported it to the inhabitants of Egypt and its

borders. This priest had a son of three years old,

possessed by certain demons, who said and told
much, and when the demons seized him, he rent his
garments and remained naked and threw stones at
men. And there was an hospital in that city, dedi-
cated to the idol ; and when Joseph and lady Mary
came thither, and tarried at the hospital, the citizens

were greatly afraid, and all the princes and priests

of idols came to the idol and said. What is this agi-

tation and commotion which hath arisen in our land ?

The idol answered them : There cometh hither a God

in secret, who truly is a God, neither is any God
beside him worthy of worship, because he is truly
the Son of God. When this land became aware of
1 Matt. ii. 13, 14.
 THE ARABIC GOSPEL OF THE INFANCY. 179

him it trembled, and was moved and shaken at his

coming, and we are much afraid of the greatness of

his power. And the same hour that idol fell, and at
its fall all the inhabitants of Egypt, and others, ran
together.

CHAFER XI.

But the son of the priest, when his customary

affliction overtook him, entered the hospital and
there met Joseph and lady Mary, from whom all the
resthad fled away. And our lady, lady Mary, had
washed the swaddling clothes of the Lord Christ,
and spread them upon some wood. Then the boy
that was a demoniac came and took one of these
wrappers, and put it on his head and the demons
;

began to come forth out mouth and depart in

of his
the form of crows and serpents. Suddenly, by com-
mand of the Lord Christ the boy was healed and
began to praise God, and then to give thanks to the
Lord who had healed him. When his father saw
him restored to health, he said. My son, what hath
befallen thee ? and by what means wast thou healed ?
The son answered, When the demons had cast me to
the ground, I went to the hospital, and there I found
a noble woman with a child, whose recently washed
wrappers she had laid on some wood ; having taken
one of them I placed it on my head, and the demons
 180 APOCRYPHAL GOSPELS.

left me and fled away. And his father, greatly re-

joicing because of him, said. My son, it may be that
this child is the Son of the living G-od who created
heaven and earth ; for when he came to us, the idol

was broken and all the gods fell, and perished

through the might of his magnificence.

CHAPTER XII.

Here was fulfilled the prophecy which saith. Out

of Egypt have I called my
But Joseph andson.^

Mary, when they heard that the idol had fallen and
perished, feared and trembled. Then they said,
"When we were in the land of Israel, Herod thought
to slay Jesus, and therefore he slew all the children

of Bethlehem and its borders ; and there is no doubt

but the Egyptians, as soon as they hear that this idol
is broken, will burn us with fire. i

CHAPTER XIII.

They departed thence and came to a place where

there were robbers, who had plundered many men of
their baggage and clothing, and bound them. Then
the robbers heard a great noise, like the wonted
noise of a magnificent king going forth from his
city with an army and horsemen and drums. Being
terrified thereby, the robbers abandoned all that they
1 Hos. xi. 1 ; Matt. ii. 15.
 THE ARABIC GOSPEL OF THE INFANCY. 181

had stolen. They that were captives arose, loosed the

bonds of one another, and took their baggage and
departed. When Joseph and Mary came thither and
saw it, they said to them. Where is the king, at
hearing the pompous noise of whose coming the
robbers left us, so that we were safe? Joseph
answered them. After us will he come.

CHAPTER XIV.

Then they came to another city where there was a

demoniac woman, whom, whenever she went out at

night to fetch water, the cursed and rebel Satan op-

pressed. She could neither endure clothing nor stay
in a house, and as often as she was bound with chains
and straps, she broke them and fled naked into de-
solate places ; and, standing in cross-roads and ceme-
teries, she threw stones at men, and did the worst of
mischiefs to her own friends. When, therefore, the

lady Mary saw her she pitied her ; whereupon Satan

forthwith left her, and fled in the form of a young
man and departed, saying. Woe unto me from thee
Mary, and from thy Son. So this woman was healed
of her torment, and becoming self-conscious, she was
ashamed of her nakedness, and, avoiding the sight of
men, went away to her friends. And after she had
put on clothing, she told her father and friends how
it was ; and being the chief people of the city they

entertained lady Mary and Joseph most honourably.

182 APOCRYPHAL GOSPELS.

CHAPTER XV.

The following day, being supplied witli provision

for the journey, they departed thence, and in the
evening they reached another town where a marriage
was being celebrated ; but, through the arts of cursed
Satan and the work of enchanters, the bride was
dumb, and could no longer speak. But when lady
Mary entered the town, carrying her son the Lord
Christ, the dumb bride saw her, and stretched out
him to
her hands towards the Lord Christ, and drew
her and took him in her arms, and embraced him
closely and kissed him, and bending over him she
rocked him to and fro. Forthwith the bond of her
tongue was loosed, and her ears were opened, and
she gave praise and thanks to God for that he had
restored her to health. And the inhabitants of that
town exulted with joy that night, and thought that
God and his angels had come down to them.

CHAPTER XVI.

There they stayed three days, held in honour, and

living in plenty. Afterwards, being suppKed with
provisions, they departed from them and came to
another city, whereiu, because it abounded in inha-
bitants, they thought to pass the night. JNTow there
was in that city an excellent woman, who, when she
 THE ARABIC GOSPEL OF THE INFANCY. 183

went to the river to wash, lo, cursed Satan in the

form of a serpent leaped upon her, and twined him-

self about her body ; and as often as night drew on,
he greatly vexed her. When this woman saw my
lady, lady Mary, and the Lord Christ the child in
her lap, being moved with desire for him, she said to
the lady Mary, lady, give me this child that I

may him and kiss him. So she gave him to

carry
the woman, but when he was moved towards her,
Satan left her and fled away and departed from her,
nor did the woman ever see him after that day.
Wherefore all who were there praised the supreme
God, and the woman showed them kindness liberally.

CHAPTER XVII.

The next day the same woman took perfumed

water to wash the Lord Jesus. When he was washed
she took the water she had used, and poured a part
of it on a girl who dwelt there (whose body was
white with leprosy), and washed her. Whereupon
the girl was instantly cleansed from her leprosy.
The townspeople said. There is no doubt but Joseph
and Mary and this child are gods and not men. But
when they made ready to depart from them, the girl
who had been a leper came to them and begged them
to take her in their company.
184 APOCRYPHAL GOSPELS.

CHAPTER XVIII.

When they had granted this to the girl she went

with them. Afterwards they came into a city in
which was the castle of a very famous prince, who
had a house for the reception of guests. Hither they
went to tarry; but the girl went and gained entrance
to the wife of the prince, and finding her weeping
and sad, she asked the cause of her weeping. "Wonder
not at my weeping, said she, for I am oppressed with
a great sorrow, which I have not yet ventured to tell

to anyone. Perhaps, said the girl, if you make it

known and reveal it to me, I shall have a remedy

for it. The wife of the prince answered. Hide it then,
and tell this secret to no one. I am married to this
prince, who is a king, and in whose dominion are
many cities ; I lived with him a long time, but
he never had a son by me. But when at last I bore
a son he was a leper, so he turned away from the
sight of him, and said to me. Either kill him, or give
him to a nurse to bring him up in some place whence
no tidings of him shall ever come. Now I am a
stranger to thee, and I shall never see thee again.
Hence am I perjDlexed and oppressed with sorrow.
Alas, my son ! Alas, my husband ! Have I not told
thee, said the girl, I have found a remedy for thy
affliction ? which I will show thee. For I was also
leprous, but God, which is Jesus, son of lady Mary,
 THE ARABIC GOSPEL OF THE INFANCY. 185

hath cured me. Now when the woman asked where

the God was whom she meant, the girl said, He is

with thee, he abides in the same house. But how

can this be, said she, where is he ? The girl replied,

Behold Joseph and Mary, but the child who is with

them is called Jesus, and he it is who healed me of
my disease and suflPering. But by what means, said
she, wast thou healed of thy leprosy ? Wilt thou not

tell it me ? Why not ? said the girl. I received

from his mother the water in which his body had
been washed, and poured it on me, and so I am
cleansed from my leprosy. Then the wife of the
prince arose, and invited them to use her hospitality^

and prepared a splendid feast for Joseph with a

great company of men. And on the next morning
she took the perfumed water in which she washed
the Lord Jesus, and then with the same water
washed her son whom she had brought with her,
and her son was immediately cleansed from his

leprosy. Therefore, giving thanks and praise to God,

she said. Blessed is the mother who bore thee, O
Jesus : dost thou thus purify, with the water where-
with thy body has been washed, men who are par-
takers of the same nature with thyself ? Moreover
she offered rich gifts to our lady, the lady Mary,
and sent her away with much honour.
186 APOCRYPHAL GOSPELS.

CHAPTER XIX.

Afterwards they came to another city and wished

to spend the night there. They went to abide there-

fore with a man who had been lately married, but

who through magic art could find no pleasure in his
wife; and when they had passed that night with
him, his bond was loosed. When daylight came and
they were preparing for their journey, the husband
prevented them, and made a great feast for them.

CHAPTER XX.

On the following day they departed, and as they drew

nigh to another city they saw three women coming,
with weeping, out of a cemetery. On seeing them
lady Mary said to the girl that accompanied them.
Ask them what is their condition and what calamity
has befallen them. And when they were asked by
the girl they did not answer, but asked in turn,
Whence are ye, and whither are ye going ? for the
dayis now past, and night is coming on. We are
travellers, said the girl, and seek a lodging wherein
to pass the night. They said. Go with us, and lodge
with us. They followed them therefore, and were
led into a house which was new, and adorned and
garnished with much furniture. Now it was winter-
time, and the girl having entered the chamber of
 THE ARABIC GOSPEL OF THE INFANCY. 187

these women found them again weeping and lament-

ing. There stood by them a mule covered with a
sumptuous cloth, sesame was placed before it, and
they kissed it and gave it food. And the girl said
O my ladies, What is the matter with this mule ?

They answered weeping and said. This mule whien

thou seest, was our brother, born of the same mother
with us. For when our father died leaving us
great wealth, we who had this only brother endea-

voured to secure his marriage, and arranged a wed-

ding for him after the manner of men. But the
women, being moved with envy of one another,
placed a charm upon him unknown to us, and one
night, a little before daylight, when the doors of our
house were shut, we saw that this our brother had
been changed into a mule, such as thou now seest

him. But we, in sorrow, as thou seest, having no

father by whom we may be comforted, have left un-
tried no learned magician or enchanter in the world,
without sending for him; but it has profited us
nothing. Now whenever our hearts are oppressed
with grief, we rise and go with our mother, and after

we have wept at the tomb of our father, we return.

CHAPTER XXI.

When the girl had heard this, she said, Be of

good cheer, and weep not : for a remedy for your

 ;

188 APOCRYPHAL GOSPELS.

trouble is at hand ;
yea, it is with, you and within
your house : for I also was a leper, but when I saw
that woman and with her this little child whose
name is Jesus, my mother poured upon me the water
in which she had washed him, and I was healed.
Now I know that he can heal your affliction also.
But arise, go to my lady Mary, and when she is

brought into your house reveal your secret to her,

suppliantly entreating her to have pity on you. And
when the women heard what the girl said, they went
in haste to my lady Mary, and brought her to them,
and sat down before her weeping and saying, our
lady, ;lady Mary, have pity on thy servants, for

there is no one older than ourselves, or head of the

family surviving, nor is there father or brother to
take care of us : but this mule which thou seest was
our brother, whom the women by a charm have
made what thou seest. We pray thee, therefore, have
pity on us. Then lamenting their lot, lady Mary
lifted up the Lord Jesus and put him on the back of

the mule, and herself wept along with the women

and to Jesus Christ she said, Alas, my son, heal this

mule by thy great power, and make him a man

endued with reason as he was formerly. When these
words proceeded from the mouth of my lady, lady
Mary, the mule changed its form, and became a
man; and the young man was whole without any
blemish. Then he and his mother and sisters adored
 THE ARABIC GOSPEL OF THE INFANCY. 189

my lady, lady Mary, and began to kiss tlie Child,

holding him above their heads, saying. Blessed is

thy mother, Jesus, Saviour of the world ; blessed

are the eyes which enjoy the happiness of beholding
thee.

CHAPTER XXII.

Then both the sisters said to their mother. Our

brother indeed, by the help of the Lord Jesus Christ
and the salutary intervention of
this girl, who made
known Mary and her son, is restored to human
to us

form. But now since our brother is unmarried, it is

meet that we should give him to marry this damsel
their servant. When they asked this of lady Mary,
and she had given them her consent, they prepared a
splendid wedding for the girl, and their sorrow being
turned into joy, and their mourning into dancing,
they began to be glad, to rejoice, to exult, and to
sing, for great joy adorning themselves in raiment
most splendid and pure. Then they began to rej)eat

hymns and praises, and to say, Jesus, son of David,

who changest sorrow into joy, and lamentations into
gladness ! And Joseph and Mary remained there ten
days. Then they departed, receiving great honours
from these people, who bade them farewell, and re-

turned weeping from bidding farewell, especially the

damsel.
190 APOCRYPHAL GOSPELS.

CHAPTER XXIII.

Having departed when they had come into

thence,
it was haunted by
a desert country, and heard that
robbers, Joseph and lady Mary thought to pass
through this region by night. But as they went,

behold they saw two robbers lying in the way, and

with them a multitude of robbers who were their

companions, asleep. Now the two robbers upon

whom they came were Titus and Dumachus. So
Titus said to Dumachus, I pray thee suffer these
persons to depart freely, and so that our companions
observe them not. But when Dumachus refused,

Titus said again, Take to thee from me forty drach-

mas, and hold this pledge. At the same time he held

out to him his girdle with which he was girded, that
he should not open his mouth nor speak. And when
my lady, lady Mary, saw that the robber showed
kindness to them, she said to him. The Lord God
shall sustain thee with his right hand, and give thee
remission of sins. And the Lord Jesus answered and
said to his mother. After thirty years, mother, the
Jews will crucify me at Jerusalem, and these two
robbers will be lifted on the cross with me, Titus ai^

my right hand and Dumachus at my left, and after

that day Titus shall go before me into Paradise.^ And

when she had said, Grod avert this from thee my son,
1 Luke xxiii. 39-43.
 THE ARABIC GOSPEL OF THE INFANCY. 191

they went thence to a city of idols which, when they

approached, was changed into heaps of sand.

CHAPTER XXIV.

Hence they proceeded to the sycamore tree which

is now called Matarea, and the Lord Jesus produced
a fountain in Matarea, wherein lady Mary washed
her garment. Now from the sweat of the Lord Jesus
which he there let drop the balsam came forth in
that region.^

CHAPTER XXV.

Thence they went down to Memphis, and having

seen Pharaoh,^ they staid three years in Egypt ; and
the Lord Jesus wrought very many miracles in
Egypt, which are not found written either in the
Gospel of the Infancy or in the Perfect Gospel.

CHAPTER XXVI.

But after three years he returned from Eg3rpt,

Matarea, or Matareeh, lies a few miles N.E. of Cairo, and is sup-
1

posed to be the ancient Heliopolis. Sir J. G. Wilkinson says the water

of the Fountain of the Sun is reported to have been salt until Joseph
and Mary made it fresh. A sycamore tree is shown there under which
they say the holy family rested. As for the balsam trees, Cleopatra is
reported to have had them transplanted here from Judea. The tra-
dition of the text only partially coincides Avith the many versions of it
reported by pilgrims and travellers.
2 Memphis may have been visited ; but who was Pharaoh ? Egypt
was then under Roman rule.
192 APOCRYPHAL GOSPELS.

and came back : and when they drew nigh to Judea,

Joseph was afraid to enter it, but hearing that Herod

was dead, and Archelaus his son had succeeded in his
stead, he was still afraid, but he went into Judea.

And an angel of God appeared to him and said,

Joseph, go into the city of Nazareth, and there abide.
It is truly wonderful that the Lord of regions was
thus borne and carried about through the regions.

CHAPTER XXVII.

After this, having entered the city of Bethlehem,

they saw there many and sore afflictions distressing
the eyes of infants, who died in consequence. There
was there a woman who had a sick son whom, being
already nigh unto death, she brought to my lady,

lady Mary, who saw her while she was washing

Then said the woman,
Jesus Christ. my lady Mary,
regard this my son who suffereth grievous pain.
And when lady Mary heard her she said. Take a
little of this water with which I have washed my
son, and sprinkle him with it. So she took a little

of the water, as lady Mary had said, and poured it

on her son ; and having done this his pain ceased,

and when he had slept a little, he afterwards awoke

from sleep safe and sound. His mother rejoicing at

this brought him to lady Mary. And she said to her.

Give thanks to God, that he hath healed thy son.
 THE ARABIC GOSPEL OF THE INFANCY. 193

CHAPTER XXYIII.

There was there another woman, the neighbour of

her whose son had just been healed. Her son being
afflicted with the same disease, and his eyes being
now almost blinded, she lamented night and day.
The mother of the child that was healed said to her,
Why dost thou not carry thy son to lady Mary, as I
carried my son to her, when he was nigh unto death ?
When the woman had heard this from her, she too
went, and having received some of the same water
washed her son with it, and his body and eyes im-
mediately became well. Her also, lady Mary, when
she had taken her son to her, and told her all that
had happened, commanded to give thanks to God for

the restoration of her son to health, and not ^o tell

the matter to anyone.

CHAPTER XXIX.

There were in the same city two women, the

wives of one man, and each of them had a son ill of
fever. One of these was called Mary and the name
of her son was Cleopas. This woman arose, and tak-
ing her son went to my lady, lady Mary, the mother
of Jesus, and offering her a beautiful cloak, said,
my lady Mary, receive from me this cloak, and give
me for it one swaddling band. This Mary did, and
13
 194 APOCRYPHAL GOSPELS.

the mother of Cleopas went away and dressed her

son in a shirt made out of it. Thus was his disease
healed ; but the son of her rival died. Hence enmity
arose between them, and since on alternate weeks
they managed the affairs of the household, and on
one occasion the turn of Mary the mother of Cleopas
came on, she heated the oven to bake bread, and
going away to fetch the dough she had kneaded, her
son Cleopas was left at the oven. Her rival seeing
him —the oven being hot with the that was
alone fire

burning— she took him and threw him into the oven,
and withdrew from the place. When Mary came
back and saw her son Cleopas lying in the middle of
the oven laughing, and the oven cold, as if no fire

had been put into it, she knew that her rival had
thrust him into the fire. She took him out therefore
and carried him to the lady, my lady Mary, and told
her what had happened. And she said. Keep silence,

and tell this to no one ; for I fear for thee if thou

divulge it. Afterwards her rival went to the well to
draw water, and seeing Cleopas near the well playing,
and no one nigh, she took him and thrust him into
the well, and went home. When men came to fetch
water from the well, they saw the boy sitting on the
surface of the water, so they went down and brought
him out. But great admiration of the child seized
them and they praised God. Then came his mother,
weeping, and brought him that had been taken out
 THE ARABIC GOSPEL OF THE INFANCY. 195

to my ladj, lady Mary, and said, my lady, see

what my rival hath done to my son, and how she

hath thrust him into the well ; it is impossible that

she should not sometime destroy him. Lady Mary
said to her, God will avenge thee upon her. After-
wards when her draw water at the well,
rival went to

her feet became entangled in the rope and she fell

into the well. Men came to draw her out indeed, but
they found her head bruised and her bones broken,
so she died a bad death, and that saying was fulfilled

in her, —They dug a well deep, but they fell into the

pit which they had prepared.^

CHAPTER XXX.

Another woman there had two sons who fell sick,

and one died but the other lived : so his mother took
him up and brought him weeping to my lady, lady

Mary, and said, my lady, help and succour me.

For I had two sons, one of whom I have now buried,
but the other is nigh unto death. See. how I am to

beg and pray to God. And she began to say, Lord,

thou art kind and merciful and good thou gavest ;

me two sons, but since thou hast taken one of them

away, leave me at least this one. Therefore lady
Mary, seeing the violence of her weeping pitied her,
and said. Put thy son in my son's bed and cover him
» Ps. vii. 15 ; Ivii. 6.
196 APOCRYPHAL GOSPELS.

with his clothes. And when she had put him in the
bed in which Christ was lying, and he was already
4ead and had closed his eyes, as soon as the smell of
the garments of the Lord Jesus Christ reached the
boy, he opened his eyes and, calling with a loud
voice, asked for bread, which he swallowed when he
received it. Then said his mother, O lady Mary,
now I know that the power of God dwelleth in thee,
so that thy Son healeth men who are partakers of
the same nature with himself, after they have touched
his garments. This boy that was healed is he who
in the Grospel is called Bartholomew.^

CHAPTER XXXI.

Moreover there was there a leprous woman who

came to my lady, lady Mary, the mother of Jesus,
and said, My lady, help me. But the lady Mary
answered, What kind of help dost thou seek ? is it

gold or silver ? or that thy body may be cleansed

from leprosy ? But the woman answered, "Who can
give me this ? Lady Mary said. Wait a little, until
I wash my son Jesus and lay him in bed. The
woman waited as Mary told her ; and when she had
put Jesus to bed, she held out the water with which
she had washed his body, saying. Take a little of this
water and pour it on thy body. When she had done
1 Matt. X. 3.
 THE ARABIC GOSPEL OF THE INFANCY. 107

this, she was straightway cleansed, and praised God,

and gave thanks to him.

CHAPTER XXXII.

Then after she had staid three days with her she
departed, and going into the city saw there a chief
man who had married the daughter of another chief
man; but when he saw the woman he perceived
between her eyes the mark of leprosy like a star ; so

the marriage had been dissolved and annulled. And

seeing them in that state, oppressed with sorrow and
weeping, she asked of them the cause of their weep-
ing. And they said. Inquire not after our condition,
for we cannot tell our trouble to any mortal, or reveal
it to any. But she was urgent, and begged them to
commit it to her, for perhaps she could show them
its remedy. When therefore they showed her the

girl and the sign of leprosy which appeared between

her eyes, as she saw it the woman said, I also, whom
you see here, suffered from the same disease, when
on some business, which I had, I went to Bethlehem.
There entering a cave I saw a woman named Marj^,
whose son was one called Jesus and when she saw;

that I was leprous she had pity on me, and gave me

the water with which she had washed the hodj of
her Son. I poured it on my body, and I became
clean. Therefore, the woman said to her, wilt thou.
198 APOCRYPHAL GOSPELS.

lady, arise and go with us and show us my lady,

lady Mary ? She assented, and they arose and went
to my lady, lady Mary, bearing splendid gifts with
them. And when they had entered and offered her
the gifts, they showed her the leprous girl whom
they had brought with them. Therefore, the lady
Mary said. The mercy of the Lord Jesus Christ des-
cend upon you. And giving to them also a little of
the water with which she had washed the body of
Jesus Christ, shecommanded this unfortunate one to
be washed with it. And when they had done this,
she was forthwith healed, and all they who stood by,
praised God. Therefore they returned to their own
city, rejoicing and praising the Lord for it. Now
when the chief man heard that his wife was healed,
he took her io his house and made a second wedding,
and gave thanks to God for the recovered health of
his wife.

CHAPTER XXXIII.

There was also there a damsel who was afflicted

by Satan ; for that cursed one, in the form of a huge

dragon, from time to time appeared to her, and pre-
pared to swallow her up ; he also sucked out all her
blood, so that she remained like a corpse. As often
as he approached her, she, with her hands clasped
above her head, would scream and say, Alas, Alas, for
me, that no one is here to deliver me from this most
 ;

THE ARABIC GOSPEL OF THE IISFAXCY. 199

wicked dragon ! Now her father and mother, and

allwho were about her, or saw her, pitied her lot
and men stood in confusion around her, and all wept
and lamented, especially when she herself wept and
said, my brethren and friends, is there no one to
deliver me from this murderer ? But the daughter
of the prince, who had been healed of her leprosy,
hearing the voice of the damsel, went up to the roof
of her castle and saw her with her hands clasped
above her head weeping, and all the groups of those
who stood around likewise weeping. Therefore she
asked the husband of this demoniac whether the
mother of his wife was Kving. When he had said
that both her parents were alive, she said. Call her
mother to me. When she saw her come, after being
called by him, she said. Is this distracted young
woman thy daughter? Yea, lady, said the sad

and weepmg woman, she is my daughter. The

prince's daughter answered. Hide my secret : for I
confess to thee that I was a leper, but now lady
Mary, the mother of Jesus Christ, hath healed me.
But if thou wouldst have thy daughter healed, take
her to Bethlehem and seek out Mary, the mother of
Jesus, and be sure thy daughter will be healed ; and
I am sure thou wilt return hither rejoicing with thy
daughter in good health. The woman as soon as she

heard the saying of the prince's daughter, imme-

diately took her daughter with her, and, proceeding
200 APOCRYPHAL GOSPELS.

to the place indicated, went to my lady, lady Mary,

and revealed to her her daughter's condition. Hav-
ing heard her statement lady Mary gave her a little

of the water in which she had washed the body of

her son Jesus, and commanded her to pour it on the
body of her daughter. She gave her also a strip of

the clothes of the Lord Jesus, and said, Take this

strip of cloth and show it to thy enemy as often as
thou seest him. And she dismissed them with a
salutation.

CHAPTER XXXTV.

When therefore they had departed thence and

returned to their own country, and the time came in
which Satan was wont to assail her, this very time
the accursed one appeared to her in the form of a
huge dragon, at the sight whereof the girl was
afraid. But her mother said. Fear not, daughter,
suffer him to approach thee, and then show to him
the strip of cloth which my lady Mary gave us, and
we shall see what will happen. When therefore
Satan like a terrible dragon came nigh, the body of
the girl shuddered for fear of him ; but as soon as
she took out the strip of cloth, and put it on her
head, and covered her eyes with it, flames and flashes
began to blaze out of the strip of cloth, and to dart
at the dragon. the great miracle which was
wrought as soon as the dragon saw the strip of cloth
 THE ARABIC GOSPEL OF THE INFANCY. 201

of the Lord Jesus, from which fire shone out, and

darted at his head and eyes ! With a loud voice he
cried out, What have I to do with thee, Jesus, son
of Mary ? Whither shall I flee from thee ? With
great dread, turning his back, he departed from the
girl, and never after appeared to her. And the girl
had rest from that time, and gave praise and thanks
to God, and with her all who were present at the
miracle.

CHAPTER XXXV.

In the same place there dwelt another woman

whose son was vexed by Satan. He, Judas by name,
whenever Satan seized him, who approached bit all

him and if he found no one near him he bit his

;

own hands and other members. Therefore, the

mother of this unfortunate youth, hearing the fame
of ladj^ Mary and her son Jesus, arose and took with
her her son Judas to my lady Mary. Meanwhile
James and Joses had taken away the child Lord
Jesus to play with other children ; and after leaving

home they had sat down and the Lord Jesus with
them. Judas the demoniac came nigh and sat down
at the right of Jesus ; and then being assaulted by
Satan as he was wont to be, he sought to bite the
Lord Jesus, but he could not, yet he struck the right

side of Jesus, who for this cause began to weep.

Forthwith Satan went forth out of the boy in form

202 APOCRYPHAL GOSPELS.

like a mad dog. !N'ow this boy, wlio struck Jesus,

and from whom Satan went out in the form of a dog,
was Judas Iscariot, who betrayed him to the Jews,
and that side of him on which Judas had smote him,
the Jews pierced with a spear.^

CHAPTER XXXVI.

Now when the Lord Jesus had accomplished seven

years from his nativity, on a certain day he was with
other boys of the same age. Now they were playing
with clay, out of which they made figures of asses,

oxen, birds, and other animals, and each one, glory-

ing in his skill, praised his own work. Then the
Lord Jesus said, the figures which I have made I
wiU command to walk. Being asked by the boys
whether then he was the son of the Creator, the Lord
Jesus commanded them to walk, and they straight-
way began to jump about then, when he gave them
:

leave, they stood still again. Now he had made

figures of birds and sparrows, which flew when he
bade them fly, and stood still when he bade them
stand, and ate and drank when he ofiered them food
and drink. After the boys went and told these things
to their parents, their fathers said to them. Beware,
sons, of keeping company with him again ; for he
is a sorcerer ; therefore flee him and avoid him, and
play no more with him again.
^ Matt. X. 4 ; John xix. 34.
 ;

THE ARABIC GOSPEL OF THE INFANCY. 203

CHAPTER XXXVII.

On a certain day, as the Lord Jesus was running

about and playing with the boys, he went by the
shoj) of a dyer, whose name was Salem ;
and he had
in his shop many cloths which he was going to dye.

The Lord Jesus therefore entering the shop of the

dyer took all these cloths and them into a
cast

vessel full of Indian blue. "When Salem came and

saw the cloths spoiled, he began to cry out with a
loud voice and to scold the Lord Jesus, saying, son

of Mary, what hast thou done to me ? Thou hast

rendered me dishonourable among all my townsmen
for every one wished for the colour that suited him,
but thou hast come and ruined all. The Lord Jesus
answered, Of whatever cloth thou wishest the colour
changed, I will change it for thee, and he began at

once to take the cloths out of the vessel, each of

them dyed the colour which the dyer desired, until
he had drawn them all out. The Jews who saw this
miracle and prodigy praised God.^

CHAPTER XXXVIII.

Now Joseph went about through all the city and

took with him the Lord Jesus, since men sent for

hiTYi on account of his craft, to make for them doors,

1 This tradition is still current in Persia and other Eastern countries.

204 APOCRYPHAL GOSPELS.

and milk-pails, and couclies, and boxes. And tlie

Lord Jesus was with, liini wherever he went. There-

fore as often as Joseph had to make any of his work
a cubit or a span longer or shorter, wider or nar-
rower, the Lord Jesus used to stretch out his hand
towards it, and when this was done it became such,

as Joseph wished ; and there was no need for him to

do anything with his own hand ; for Joseph was not
very skilful at his work.

CHAPTER XXXIX.

On a certain day the king of Jerusalem sent for

him and said, Joseph, I wish thee to make me a
throne of the measure of the place where I have
been used to sit. Joseph obeyed, and immediately
after he put his hand to the work ; lie remained two
years in the palace, until he had finished making
the throne. But when he had it removed into
its place, he perceived that on each, side it was two
spans shorter than the proper measure. On seeing
this the king was angry with. Joseph ; and Joseph,
being greatly afraid of the king, passed the night
supperless and tasting nothing whatever. Then he
was asked by the Lord Jesus why he was afraid ?
Because, said Joseph, I have lost all that I have
done for two years. The Lord Jesus said to him.
Fear not, nor lose heart, but take thou one side of the
 ;

THE ARABIC GOSPEL OF THE INFANCY. 205

throne, and I will take the other, to set it right.

And when Joseph had done as the Lord Jesus had

said, and each had pulled on his o^vn side, the throne

was made right, and brought to the exact measure

of the place. When this prodigy was seen, they who
were present were amazed, and praised God. ISow
the wood of the throne was of that kind which was
celebrated in the time of Solomon, the son of David
that is, variegated and diversified.

CHAPTER XL.

Another day the Lord Jesus went out into the

street, and seeing some boys who had met to play,

he followed them ; but the boys hid themselves from

him. Therefore when the Lord Jesus had come to
the door of a certain house, and saw the women who
stood there, he asked them whither the boys had
gone. And when they told him that there was no-
body there, the Lord Jesus said again. What are these
whom ye see in the vault? They answered that they
were kids of three years old. And the Lord Jesus
cried aloud and said, Come out, kids, to your shep-
herd. Then the boys came out, having the form of
kids, and began to skip about him. When they saw
it the women wondered greatly, and, being seized
with fear, they suppliantly and in haste besought the
Lord Jesus, saying, our Lord Jesus, son of Mary,
206 APOCRYPHAL GOSPELS.

tliou art indeed the Good Shepherd of Israel ; have

pity on thy handmaids who stand before thee and
never doubted ; for, our Lord, thou hast come to
heal, and not to destroy. But when the Lord Jesus
had answered, that the children of Israel were like
Ethiopians among the nations, the women said. Thou
Lord, knowest all things and nothing is hidden from
thee ; but now we pray thee, and from thy kindness
we ask, that thou wouldst restore these boys, thy
servants, to their former condition. The Lord Jesus
therefore said, Come, boys, let us go and play and ;

immediately, while the women stood there, the kids

were changed into boys.

CHAPTER XLI.

'Now in the month of Adar, Jesus assembled the

boys as if he were their king ; they strewed their
garments on the ground and he sat upon them.
Then they put on his head a crown wreathed of
flowers, and, like attendants waiting on a king, they
stood in order on his right hand and on his left.
And whoever passed that way, the boys took him by
force, saying. Come hither and adore the king, and
then proceed on thy way.

CHAPTER XLII.

Meanwhile, as these things were going on, there

 :

THE ARABIC GOSPEL OF THE INFANCY. 207

came up men who were carrying a boy. For this

boy had gone to the mountain, with others of his age,

to seek for wood ; and when he had found there a
partridge's nest, and put out his hand to take the

eggs from it, a poisonous serpent from the middle of

the nest wounded him, so that he cried out for help.
When his companions came near in haste, they found

him lying on the ground like one dead, and then his
relatives lifted him up to carry him into
came and
the town. But when they had come to the place in
which the Lord Jesus was sitting as the king, and
the other boys standing round as his attendants, the
boys went in haste to meet him who was bitten by
the serpent, and said to his friends. Come and salute
the king. But when they would not come, because
of the sorrow in which they were, the boys took
them by force against their will. And when they
had come to the Lord Jesus, he asked them why
they were carying this boy. And when they replied
that a serpent had bitten him, the Lord Jesus said,
Let us go and kill the serpent. And when the parents
of the boy asked that they would let them depart, for

their son was at the point of death, the boys answered

and said. Have ye not heard what the king hath said
Let us go and kiU the serpent ? And do ye not obey
him ? and so against their will they took the litter

back. And when they had come to the nest, the

Lord Jesus said, Is this the serpent's place ? And
 :

208 APOCRYPHAL GOSPELS.

wlieii they said it was, the serpent, being called by

the Lord, came forth without delay, submitting him-
self to him. And he said. Go and suck out all the
venom which thou hast infused into this boy. The
serpent therefore crawled to the boy and sucked out
all the venom. Then the Lord Jesus cursed him
whereupon he was instantly rent asunder, but the boy,
being stroked by the hand of the Lord Jesus, became
well again. And when he began to weep, the Lord
Jesus said to him, "Weep not, for hereafter thou shalt
be my disciple. And this was Simon the Cananite,^
of whom mention is made in the Gospel.^

CHAPTER XLIIT.

On another day, Joseph had sent his son James

to gather wood, and the Lord Jesus had joined him
and when they came to the place in
as a companion,
which the wood was, and James began to gather it,
behold a noxious viper bit his hand, so that he began
to cry out and weep. The Lord Jesus, therefore,
seeing him in this condition, came to him and
breathed on the place where the viper had bitten
him ; whereupon he was instantly healed.

CHAPTER XLIV.
One day when the Lord Jesus was again among
^ Cananite, a Syriac "word synonymous with Zelotes.
2 Matt. X. 4.
 THE ARABIC GOSPEL OF THE INFANCY. 209

the boys who were playing on a housetop, one of the

boys fell down from above and immediately died.
Now the other boys fled, and the Lord Jesus alone
remained on the housetop. And when the kindred
of the boy had come, they said to the Lord Jesus,

Thou hast pushed our son headlong from the house-

top; and as he denied it, they called out, saying.
Our son is dead, and this is he who killed him.
The Lord Jesus said to them, Do not blame me but :

if ye believe not me, come and let us ask the boy

himself, and let him bring the truth to light. Then

the Lord Jesus came down, and, standing over him
that was dead, he said in a loud voice, Zeno, Zeno,
who cast thee down from the housetop ? Then he
that was dead answered, saying. Lord, thou didst

not cast me down ; but such a one pushed me off.

And when the Lord Jesus had bidden those who

stood there to observe his words, all who were present
praised God for this miracle.

CHAPTER XLV.

My lady, Lady Mary, once commanded the Lord

Jesus to go and fetch her some water from the well.
But when he went to bring the water, his water^Dot,

which was already filled, was shattered and broken.

But the Lord Jesus, spreading out his garment, took

the water he had drawn to his mother, who marvelled

u
210 APOCRYPHAL GOSPELS.

at the act. But slie laid up and stored in lier heart

all that she saw.

CHAPTER XLVI.

Again, another day, the Lord Jesus was at the

water-side with some boys, and they made little

pools again. Now the Lord Jesus had made twelve

sparrows and ranged them three on each side

about his pool; and it was the Sabbath day. So

the son of Ananias, a Jew, coming up and seeing
them doing such things, was angry and indignant.
Do you, then, said he, make figures of clay on the
Sabbath day ? and, running up in haste, he de-
stroyed their pools. Now when the Lord Jesus had
clapped his hands over the sparrows he had made,
they flew away chirping. Then the son of Ananias
came also to the pool of Jesus, and kicking it down
with his shoes, spilled the water from it. And the
Lord Jesus said to him. As that water hath dis-
appeared, so also thy life shall disappear; and im-
mediately the boy withered away.

CHAPTER XLVIT.

At another time when the Lord Jesus was return-

ing home with Joseph in the evening, he met a boy,
who ran and thrust him so violently that he fell
down. The Lord Jesus said to him. As thou hast
 ; ;

THE ARABIC GOSPEL OF THE INFANCY. 211

thrown me down, so shalt thou fall and not rise

and the same hour the boy fell down and breathed
his last.

CHAPTER XLVIII.

And there was at Jerusalem a certain man named

Zacchgeus, who was a teacher of boj^s. He said to
Joseph, Joseph, why dost thou not bring me Jesus to
learn letters ? Joseph gave him his consent, and
reported this to lady Mary. So they brought him to
the master, and as soon as he saw him he wrote the
alphabet for him and bade him say Aleph and when ;

he had said Aleph, the master ordered him to say

Beth and the Lord Jesus said to him. Tell me first
;

the meaning of the letter Aleph and then I will say

Beth. And when the master went to flog him, the
Lord Jesus explained to him the meanings of the
letters Aleph and Beth also which forms of the
;

letters were straight, which crooked, which' drawn

spirally, which marked with points, which were with-
out them, and why one letter came before another
and he began to tell and explain many other things
which the master himself had never heard, nor had
read in any book. Moreover, the Lord Jesus said to
the master, Attend, that I may teU thee. And he
began clearly and distinctly to repeat Aleph, Beth,

Gimel, and Daleth, as far as Tau. The master, wonder-

ing at this, said, I think this boy was born before
212 APOCRYPHAL GOSPELS.

Noah; and, turning to Joseph, lie said, Thou 'hast

brought to me to be taught a boy that is wiser than
all teachers. To lady Mary also he said, There is no
need of instruction for this thy son.

CHAPTER XLIX.

Then they brought him to another and more

learned master ; and when he saw him he said. Say
Aleph, and when he had said Aleph, the master
ordered him to say Beth. The Lord Jesus answered
and said to him. Tell me first the meaning of the letter
Aleph, and then I will say Beth. When the master
had lifted up his his hand im-
hand and struck him,
mediately withered, and he died. Then Joseph said
to lady Mary, Henceforth we will not let him go out
of the house, for whoever opposeth him is punished
with death.

CHAPTER L.

And when he was twelve years old they took him

to Jerusalem to the feast. But when the feast was
over they, indeed, returned, but the Lord Jesus re-
mained in the Temple among the doctors and elders
and learned men of the sons of Israel ; and he asked
them sundry questions about the sciences, and they
answered him in turn.^ Now he said to them. Whose

1 Luke ii. 42-47.

 THE ARABIC GOSPEL OF THE INFANCY. 213

son is Messiah. ? They answered him, The Son of

David. Wherefore then, said he, doth, he in spirit

call him his Lord, when he saith, The Lord said unto

my Lord, sit thou on my right hand, that I may

bring down thy enemies to the footprints of thy
feet ? ^ Again the chief of the doctors said to him,
Hast thou read the scriptures ? The Lord Jesus
said. Both the scriptures and the things which are
contained in them. And he explained the scriptures
and the law and the precepts, and the statutes and
the mysteries which are contained in the books of
the prophets —things which the understanding of no
creature attains unto. The doctor said, therefore.

Heretofore I have not acquired nor heard such wis-

dom ; what, thinkest thou, will that boy be ?

CHAPTER LI.

And since there was there a philosopher skilled in

astronomy, and he asked the Lord Jesus whether he
had studied astronomy, the Lord Jesus answered him
and expounded the number of the spheres and
celestial bodies, and their natures and operations,

their opposition, trine, quartile, and sextile aspect,

their direct course and retrogression, degrees and the

sixtieths of degrees, and other things which reason
does not attain unto.
» Matt. xxii. 42-46 ; Ps. ex. 1.
 ;

214 APOCRYPHAL GOSPELS.

CHAPTER LII.

There was also among those philosophers one

who was excellently skilled in the handling of
natural things and when he asked the Lord Jesus
;

whether he had studied medicine, he answered and

explained to him physics and metaphysics, hyper-
physics and hypophysics ; the virtues of the body ;

also the humours and their effects ; also the number

of the members and bones, veins, arteries, and nerves
also the effect of heat and dryness, of cold and
moisture, and what might arise out of them ; what
the operation of the soul upon the body, and its

senses and virtues ; and the operation of the faculty

of speaking, of anger, and of desire ; finally, con-
junction and disjunction, and other things which the
intellect of no creature attains unto. Then the
philosopher arose and adored the Lord Jesus, and
said, Lord, from this time I will be thy disciple
and servant.

chapter liii.

While they were conversing together of these

and other things, my lady, lady Mary, came in after

she had gone about with Joseph seeking him for three
days. Therefore seeing him sitting among the
doctors, and asking and answering them by turns,
she said to him. My son, why hast thou dealt so with
 THE ARABIC GOSPEL OF THE INFANCY. 215

US ? Lo, I and thy father have sought thee with

much trouble. And he said, Why do ye seek me ?
Ejiow ye not that I must be occupied in the house of
my Father ! But they understood not the words
which he said to them. Then the doctors asked
Mary whether this was her son, and on her assenting,
they said, How happy thou art, who hast given birth
to one like him ! But he returned with them to
Nazareth, and obeyed them in all things; and his
mother laid up all these things in her heart. But
the Lord Jesus advanced in stature and wisdom, and
in favour with God and men.^

CHAPTER LIV.

And from that day he began to hide his concealed

and secret miracles^ and to study the law, until he ac-

complished his thirtieth year, when the Father

publicly declared him at the Jordan by this voice
sent down from heaven :
" This is my beloved Son
in whom I am well pleased ;" the Holy Spirit being

present in the form of a white dove.^

CHAPTER LV.

This is He whom we suppliantly adore, who gave

to us being and life, and took us from our mothers'

1 Luke ii. 46-52. 2 Cf. John ii. 11.

3 Matt. iii. 13-17; Luke ii. 21-23.
216 APOCRYPHAL GOSPELS.

wombs ; who, for our sake, took upon him a human

body and redeemed us, that eternal mercy might em-
brace us, and that he might show us his clemency in
liberality and beneficence, and generosity and bene-
volence. To him be the glory and goodness and
power and dominion from henceforth unto eternal
ages. Amen.

Here ends the whole of the Gospel of the Infancy,

with the help of God most high, according to what
we found in the original.
 217

THE COEEESPONDENCE BETWEEN ABGAE

AND JESUS, ETC.

It seems proper to insert in this place a few minor

compositions, which belong, chronologically, to the
period of our Saviour's ministry.

The Correspondence behveen Abgar, King of

1.

Eclessa, and Jesus. —

This is inserted by Eusebius at
the end of Book I. of his Ecclesiastical History, as
derived from the original Syriac in the archives of
Edessa. Eecent discoveries of what seems to be a
further portion of the same document, have led me to

believe that the correspondence was forged about the

middle of the third century.
2. I'he Epistle of Lentulus. —I consider this not
very ancient. It first appears attached to a printed
edition of the works of Anselm and may be regarded
as a modification of preceding attempts to determine
the personal appearance of Jesus. The composition
of it almost certainly falls between the age of Nice-
phorus (14th cent.), and the year 1500. No such
person as Lentulus occupied the position indicated
218 APOCRYPHAL GOSPELS.

by this letter at the time to which it refers. Yet the

name is common in the consular lists of the ages
preceding and following the birth of Christ, and
probably this is the reason of its adoption by the
writer, who composed it in Latin.
3. The Prayer of Jesus, the Son of Mary. —Selden
first published this in Arabic and Latin ; and it was
reprinted with an English version by Jeremiah Jones.
It is a purely Mohammedan fiction, and but for its
brevity I would scarcely have admitted it.

4. The Story of Veronica. —Under this head I give

an extract from the chronicle of John Malela, who
wrote about 600 a.d. The passage is chiefly remark-
able for a pretended petition addressed to Herod by
Veronica. The monument which she is said to have
erected is described by Eusebius (Hist. Eccles. 7, 18).
Its later history is narrated by Sozomen (Hist.
Eccles. 5, 20). Upon the character of the story told
by Malela, no observation is required, as it is so
palpably apocryphal. I may add that while Euse-
bius describes the monument as consisting of two
figures, said to represent Christ and the woman, he
regards it as a heathenish afiair, and is careful not
to identify such things with Christianity.
 219

THE LETTEE OF ABGAR TO JESUS.

Copij of a letter that tvas tvritten by Abgar the King to

Jesus, and ivas sent to him hy the hand of Ananias

the tahellariiis to Jerusalem.

Abgar IJchomo, chief of tlie land, to Jesus, the

good Redeemer, that hath appeared in the land of

Jerusalem : Greeting.
I have heard of thee and of the healing which is

performed by thy hands without medicines and herbs.

For, as it is said, thou makest the blind to see, and
the lame to walk, and thou cleansest the lepers, and
thou castest out unclean spirits and demons, and
those that are tormented with lingering diseases thou
healest, and the dead thou raisest up.^ And when I
heard all these things of thee, I settled in my mind one
of two things : either that thou art God who earnest

down from heaven and dost these things, or that thou

art the Son of God and dost these things. For this
cause, therefore, I have written to ask of thee that
thou wouldest trouble thyself to come to me, and
heal this sickness which I have.^ For I have also

heard that the Jews murmur against thee, and wish

to injure thee. Now I have a small and beautiful
city which is sufficient for both.

1 Matt. xi. 5. 2 cf. Luke vii. 6.

220 APOCRYPHAL GOSPELS.

THE LETTEE OE JESTJS TO ABGAE.

Copy of the things which were ivritten by Jesus, by

the hand of Ananias the tabellarius to Abgar,

chief of the land.

Blessed is lie that believeth in me when he hath

not seen me.^ For it is written concerning me that
they who see me would not believe in me, and
they who see me not would believe and be saved.^
l^ow as for this that thou hast written to me, that I
would come to thee, it behoveth that I should ac-
complish here everything because whereof I have
been sent.^ And after I have accomplished it, then
I shall be taken up to Him that sent me. And when
I am taken up I will send thee one of my disciples

to heal thy sickness ; he shall also give salvation

unto thee and to them that are,with thee.^

1 John XX. 29.

2 Is. vi. 10 ; lii, 15 ; John ix« 39.
3 Matt. iii. 15 ; John v. 36 ; ix. 4.
* Lukei. 77 ; xix. 9 ; Acts xi. 14 ; xvi. 31.
 221

THE LETTER OF LENTULUS.

Lentulus, president of the people of Jesrusalem, to the

Roman Senate and People : Greeting.

There has appeared in our times, and still is, a

man of great virtue named Christ Jesus, who is

called by the Gentiles a prophet of truth, whom his

disciples call the Son of God, raising the dead and
healing diseases. He is a man of lofty stature,
handsome, having a venerable countenance which the
beholders can both love and fear. He has wavy
hair, rather crisp, of a bluish tinge, and glossy,
flowing down from his shoulders, with a parting in

the middle of the head after the manner of the

Nazarenes.^ His forehead is even and very serene,
and his face without any wrinkle or spot, and beauti-
ful with a slight blush. His nose and mouth are
without fault ; he has*a beard abundant and reddish,
of the colour of his hair, not long but forked. His
eyes are sparkling and bright. He is terrible in re-

buke, calm and loving in admonition, cheerful but

preserving gravity, has never been seen to laugh

^ The writer has here evidently confounded Nazarenes with Naza-

rites.
 ;

222 APOCRYPHAL GOSPELS.

but often to weep. Thus, in stature of body, he is

tall ; and his hands and limbs are beautiful to look

upon. In speech he is grave, reserved, and modest
and he is fair among the children of men.^ Farewell.

PEAYER OF JESUS, SOK OF MARY :

Peace be upon them !

He said, — God, I am not able to extirpate (or

overcome) that which I abhor, nor have I attained
the good which I desired ; but others, and not I,

have their reward in. their hands. But my glory

abideth in my work; nor is any poor man poorer
than I am. God most high, grant me pardon.
God, suffer not mine enemy to reproach me nor ;

let my friend contemn me ; nor add affliction to my

religion; nor let the world be my chief aim; nor
set him over me who shall not pity me, for thy
mercy's sake, most mercifiJl of the merciful.

1 Ps. xlv. 2.
 223

THE STORY OE VERONICA.

In the fifteentli year of the reign of Tiberius, in

the consulate of Albanus and Nerva, St. John the
Forerunner began to preach the baptism of repent-
ance, and to baptize, according to the prophetic
utterance, and there went forth to him all the Jewish
region. And, moreover, our Lord Jesus Christ
wrought the beginning of salvation ; being baptized
by the same John the Forerunner when he came to

be about thirty years old, and doing miracles. He

was baptized in the Jordan, a river of Palestine, on
the 6th of the month Audynaeus or January, at the
tenth hour of the night, in the consulship of Rufus and
Rubellio. From that time also John the Baptist
was manifest to men. And Herod the king, the
brother of Philip, who was tetrarch or king of the
region of Trachonitis, beheaded him in the city of
Sebaste, on the 8th before the calends of June, in
the consulship of Flacco and Hufinus, because of
Herodias his wife ; for John said to him, "It is not
lawful for thee to have the wife of thy brother,"
as in the divine Scriptures these things are recorded.
This same king Herod, the second brother of Philip,
being grieved because of John, went away from the
224 APOCRYPHAL GOSPELS.

city of Sebaste to Paneas, a city of Judea. And there

came to him a certain very wealthy woman, Veronica

by name, who dwelt in the same city of Paneas, who
wished, as having been healed by Jesus, to erect a
monument to him, and not daring to do this without
royal order, she offered a petition to the said king
Herod, asking to erect a monument to the Saviour
Christ in the same city, —which petition runs thus :

To the august Herod, tetrarch and legislator both

of Jews and Greeks, king of the region of Tracho-

nitis, humble petitions from Veronica, an honourable
woman of the city of Paneas.
Justice and kindness, and all other virtues sur-
round thy divine forehead. Wherefore, I also,

knowing this, come with good hope to obtain alto-

gether [my requests.^ But what is the aim of the

present preface, the following account will inform
thee.

Having from my childhood been afflicted with an

issue of blood, I went to the physicians and expended
my living and wealth, and found no cure ; but hear-
ing of the cures of the wonderful Christ, who raises

the dead, restores sight to the blind, casts out

demons from mortals, and heals with a word allwho
pine away in sickness, therefore I too ran to him as
to a God. Observing the multitude which sur-
rounded him, and fearing to tell him my incurable
1 Cf. Acts xxiv. 2-4, 10.
 ;

THE STORY OF VERONICA. 225

disease, lest turning away from tlie loathsomeness of

my affliction, lie should be angry with me, and
the stroke of my disease come worse upon me, I
thought with myself that if I could take hold of the
hem of his garment I should be altogether healed
and secretly entering the multitude around him, I
stole a cure by touching his hem, —the fountain of
my blood stayed, and suddenly I became well. But
he the more, as foreknowing the purpose of my
heart, cried out, " Who hath touched me ? for power
is gone out of me ;" and I, turning pale, and groan-
ing, supposLQg the disease would return upon me
more violently, falling before him flooded the ground
with tears, confessing my daring. But he, being

good, had compassion on me, and confirmed my cure,

saying, "Daughter, take heart, thy faith hath de-
livered thee; go in peace."^ So also do thou,
august one, grant her earnest petition to the peti-
tioner.

And king Herod, hearing these things from the

petition, was astonished and being
at the miracle ;

afraid at the mystery of the healing, said, "This

cure which hath befallen thee, woman, is worthy
of a very great monument. Therefore, go and erect
unto him such a monument as thou wilt, honouring
by thy zeal him that healed thee."
And immediately after this, Yeronica, who before
1 Matt, ix., 20-22. Mark v., 25-34. Luke viii., 43-48.

15
 '

226 APOCRYPHAL GOSPELS.

had the issue of blood, erected in the midst of her own

city, Paneas, unto our Lord and God, Jesus Christ,
a monument of molten brass, mingling therewith a
certain portion of gold and silver, —which monument
remains in the city of Paneas until now, having been
removed a long time ago from the place where it

stood in the middle of the city into the holy house

of prayer.
This document I found in the same city of Paneas
in the possession of a certain Bassus, who had be-
come a Christian from among the Jews. There was
also together with it, a life of all the kings who
formerly reigned in the Jewish region.^

Chronographia, lib. x. pp. 304-308. Ed. Hod. Ox. 1691. Addi-

^

tional notices of Veronica will be found in the Latin Gospel of

Nicodemus, and also " The Death
~' towards the end of this volume in
of Pilate " and
 ;

227

IX.

THE GOSPEL OF NICODEMUS, OR ACTS

OF PILATE.

This may be designated a supplementary gospel.

Those which precede are mainly preliminary to the
Evangelical narratives, of which the last scenes are
here the starting point. The book professes to re-
cord the trial, crucifixion, burial, resurrection, and
ascension of Christ ; the miraculous and wonderful
incidents which attended those events, and the con-
duct pursued by the friends and enemies of the
Saviour. Inasmuch as the Gospels lie at the basis,
and the writer was a person generally well informed,
the truthful element in this composition is more

marked than in any of the preceding. Whether the

writer had any authentic documents of an official

character to assist him is more than can be affirmed

it seems more likely that he used current traditions
and with the help of the Gospels, reduced them as
far as possible to an appearance of truth. We know
that as early as the time of Justin Martyr there were
228 APOCRYPHAL GOSPELS.

extant Acts of Pilate, which that father regarded

as genuine, and which may have been so for any-

thing we can tell. But the Greek text here trans-

lated is avowedly not earlier than the time of
Yalentinian, asPrologue.^ The
appears in the
phraseology is unknown in what
barbarous. It is

language it was primarily written. The author may

have been a converted Jew who wrote in Greek.
The book has been often printed both in Latin and
in Greek, and Tischendorf gives three recensions of
it. The one which immediately follows is often con-
nected with a supplement of later date, which I have
called Part II.
It is perhaps the most famous of the 'New Testa-
ment Apocrjrpha, and its merits, such as they are,
have attracted to it much attention. Although it

largely uses the genuine Gospels, it omits important

details which they exhibit, and in many other ways
it departs widely from them. The marvellous in-

cidents in it are partly pure fictions, and apparently

imitations from the Apocalypse and other portions
of Scripture. Tischendorf would ascribe its origin
to the second century.

^ The Prologue varies in the copies ; some want it altogether, and

some have it at the end of the book.
 229

THE GOSPEL OE OTCODEMUS, OR ACTS OE

PILATE (I.)

Acts of our Lord Jesus Christ wrought in the time

of Pontius Pilate.

Prologue.

I Ananias, a provincial warden, being a disciple

of the law, from the divine Scriptures recognised our
Lord Jesus Christ, and came to him by faith, and
was also accounted worthy of holy baptism. Now
when searching the records of what was wrought in
the time of our Lord Jesus Christ, which the Jews laid
up imder Pontius Pilate, I found that these acts were
written in Hebrew, and by the good pleasure of God I
translated them into Greek for the information of all
who call on the name of our Lord Jesus Christ, under
the government of our lord Flavins Theodosius, the
17th year, and in the 6th consulate of Flavins Ya-
lentinianus, in the 9th indiction.^

1 Most likely the writer should have said the seventeenth consulate of
Fl. Theodosius, and the sixth of Fl. Valentinianus, indiction the ninth.
Theodosius was consul the seventeenth time in A.D. 439 and Valenti-
;

nianus consul the fifth time in A.D. 440. The eighteenth consulate of
Theodosius was in 444, and the sixth of Valentinianus in 445. As the
ninth indiction was in 441, the date intended maybe between 439 and
441 though in any case there is an error.
;
 ;

230 APOCRYPHAL GOSPELS.

All therefore wlio read and copy into other books

remember me and pray for me, that God may be
propitious to me, and be gracious to my sins which
I have committed against him.^
Peace to those who read and those who hear, and
to their servants. Amen.
In the 15th year of the government of Tiberius
Caesar,king of the Romans and of Herod, king of ;

Galilee, the 19th year of his reign, on the 8th before

the calends of April, which is the 25th of March
in the consulship of Rufus^ and E-ubellio ; in the
4th year of the 202nd Olympiad, when Joseph
Caiaphas was high priest of the Jews.*
Whatsoever, after the cross and passion of our
Lord Jesus Christ, the Saviour God, Nicodemus re-

corded and wrote in Hebrew, and left to posterity,

is after this fashion.^

1
Ancient scribes were very much in the habit of putting in requests
for the prayers of their readers.
2 The of Tiberius is the date of our Lord's baptism
fifteenth
(Luke iii, but some ancient writers also give it as the date of the
1),
crucifixion, which is an error. For the nineteenth of Herod we must
substitute the thirty-second, [Lewin's Fasti, p. 173]. Rufus and
Rubellio may have been the consuls in the fifteenth of Tiberius, but
were not when our Lord suffered. The fourth year of Olympiad 202
answers to the nineteenth of Tiberius. The phrase Joseph Caiaphas
is justified in the note at p. 172. The placing of our Lord's arrest on
March 25, is in harmony with several early authorities, but Clement of
Alexandria mentions some who referred it to three or four months later
in the year. The paragraph which contains these indications of time
is found in many copies, but not in all.
3 The ascription of this book to Nicodemus and a Hebrew original is
evidence that it was not called the Acts of Pilate because he was sup-
posed to have written it.
 THE GOSPEL OF NICODEMUS. 231

CHAPTER I.

For the cliief priests and scribes having taken

counsel, Annas, and Caiaphas, and Semes, and Dathaes,
and Gamaliel, Judas, Levi, and Nephthalim, Alexander
and Jaeirus,^ and the rest of the Jews, came to Pilate,
accusing Jesus of many deeds, saying, We know this
man that he is the son of Joseph the carpenter, born
of Mary, and he saith that he is the Son of God and
a king: moreover he profaneth the Sabbaths, and
wisheth to abolish the law of our fathers. Pilate
saith. And what is it that he doeth and wisheth to
abolish ? The Jews say. We have a law that no one
shall heal on the Sabbath ; but he by evil arts hath
healed on the Sabbath the lame, and mutilated, and
withered, and blind, and paralytic, deaf and demoniacs.
Pilate saith to them, By what evil arts ? They say to

him. He is a magician, and by Beelzebub, prince of

the demons, he casteth out demons and they are all
;

subject to him. Pilate saith to them, It is not pos-

sible to cast out demons by an unclean spirit, but by
the God Esculapius.
The Jews say unto Pilate, We request thy majesty
that he may be set before thy judgment seat and be
heard. And Pilate calling them saith, Tell me, how
can I who am a governor try a king ? They say to
^ The copies and Tersions differ exceedingly about these names.
232 APOCRYPHAL GOSPELS.

him, We do not say that he is a king, but he saith

it himself. And Pilate having called the officer^
saith to him, Let Jesus be brought with gentleness.
And the officer went out and having recognised him
worshipped him, and taking a scarfs in his hand
spread it on the ground, and said to him, Lord, walk
here, and come in, for the governor calleth thee.
And the Jews seeing what the officer did cried out
against Pilate, saying. Why didst thou not order him
by a crier to come in, rather than by an officer ?^ For

when the officer saw him he worshipped him, and

spread his scarf on the ground and made him walk
on it like a king.

And Pilate called the officer and said to him. Why

hast thou done this, and spread thy scarf on the
ground and made Jesus walk upon it ? The officer

saith to him. My lord governor, When thou sentest

me to Jerusalem to Alexander,* I saw Him sitting on
an ass, and the children of the Hebrews held boughs
in their hands and cried out, and others spread out
their garments, saying. Save now, thou who art in
the highest : blessed is he that cometh in the name
of the Lord.^
The Jews cried out, and said to the officer. The

^ The word is here the latin cursor, a messenger.

2 The copies differ about the words I render scarf*, but
'
it seems to
have been a loose wrapper.
3 A prceco rather than a cursor.
* I do not know what Alexander is meant.
5 Matt., xxi, 8, 9.
 !

THE GOSPEL OF NICODEMUS. 233

children of the Hebrews cried out in Hebrew; whence

hast thou the Greek ? The officer saith to them, I
asked one of the Jews and said, "What is it that they
cry out inHebrew ? And he explained to me. Pilate
saith to them. How do they cry out in Hebrew ? The
Jews said to him, Hosanna memhrome, harouchamma
Adonai} Pilate saith to them, And how is Hosanna
and the rest interpreted? The Jews say unto him,
Save now, thou that art in the highest : Blessed is he
that Cometh in the name of the Lord. Pilate saith
to them. If ye bear witness that these words were
spoken by the children, how hath the officer done
wrong? 2 And they were The governor saith
silent.

to the officer, Go and bring him in what manner thou

wilt. And the officer went out and did the same as
before, and said to Jesus, Lord, enter, the governor
calleth thee.
And when Jesus entered, and the standard-bearers
holding the standards, the tops of the standards
bowed down and worshipped Jesus. And when the
Jews saw the manner of the standards, how they
bowed down and worshipped Jesus, they cried out
exceedingly against the standard-bearers. And Pilate
said to the Jews, Do ye not marvel how the banners
bowed down and worshipped Jesus. The Jews said
to Pilate, "We saw how the standard-bearers bowed

^ Hoshia na bamromvn : baruch habba (b'shemj Adonai. Ps. cxviii. 26.

2 The preceding story does not savour much of a Hebrew original
234 APOCRYPHAL GOSPELS.

down and worsliipped him. And the governor called

the standard-bearers and said to them, Why did ye
do so? They said to Pilate, We are Greeks and
wait upon the gods, how could we worship him?
but as we were holding the banners they bowed down
of themselves and worshipped him.
Pilate saith to the chiefs of the synagogues and
the elders, Choose ye strong and powerful men, and
let them hold the standards, and let us see if they
bow down of themselves. And the elders of the
Jews took twelve strong and powerful men, and
made six at a time hold the standards, and they
stood before the judgment- seat of the governor.
And Pilate saith to the officer, Take him out of the
praetorium, and bring him in again in what manner
thou And Jesus and the officer went out of the
wilt.

praetorium. And Pilate called those who before held

the banners, and saith to them, I have sworn by the
salvation of Caesar that if the standards do not bow
down when Jesus entereth I will cut off your heads.
And the governor gave order the second time that
Jesus should come in. And the officer did the same
as before, and earnestly entreated Jesus to tread upon
his wrapper. And he trod on it, and came in. And
as he entered the standards bowed down again and
worshipped Jesus.
 THE GOSPEL OF NICODEMUS. 235

CHAPTER II.

And when Pilate saw it lie was afraid and souglit

to rise up from the judgment seat. And while it was

yet in hismind to rise, his wife sent to him, saying,
Have nothing to do with this just man, for I have
suffered very much because of him in the night.
And Pilate, having called the Jews, said to them,
Ye know that my wife is religious, and inclined to
practise Judaism with you. They said unto him.

Yea, we know it. Pilate saith to them. Behold, my

wife hath sent to me, saying. Have nothing to do
with this just man, for I have suffered very much
because of him in the night. But the Jews answered
and said to Pilate, Did we not tell thee that he is a
magician? Behold he hath sent a dream to thy
wife.

And Pilate called Jesus and said to him. What do

these testify against thee ? Dost thou say nothing ?

And Jesus said. Except they had power they would

say nothing. For every one of them hath power
over his own mouth to speak both good and evil.
They will see.
And the elders of the Jews answered and said to
Jesus, What shall we see ? first, that thou wast born

^Matt, xxvii. 19. This message is hinted at in the letter of Pilate

to Herod, which will be found lower down.
236 APOCRYPHAL GOSPELS.

of fornication; secondly, tliat thy birth in BetUeliem

became the slaughter of babes; thirdly, that thy
father Joseph and thy mother Mary fled into Egypt
because they had no confidence with the people.
Some of the pious among the Jews who stood by
said, We do not say that he was born of fornication,
but we know that Joseph was espoused to Mary, and
he was not born of fornication. Pilate said to the
Jews who said he was born of fornication. This
saying of yours is not true ; because the betrothal
had taken place, as also your fellow countrymen say.
Annas and Caiaphas say to Pilate, All the multitude
of us cry out and do not believe that he was born of
fornication :
^ these are proselytes and his disciples.
And Pilate called Annas and Caiaphas and said to
them. What are proselytes ? They said to him, They
were born the children of Greeks, and have now be-
come Jews. Those who said he was not born of for-

nication, Lazarus, Asterius, Antonius, James, Amnes,

Zera, Samuel, Isaac, [Phinehas, Crispus, Agrippa, and
Judas,^ said. We have not become proselytes, but are
children of Jews, and speak truth. And at the
espousals of Joseph and Mary we were present.
And Pilate called these twelve men who said he
was not born of fornication, and said to them, I ad-

^ The context seems to require either, '

And we do believe ', or '
Do
we not believe ?'
2 The copies vary in this list of names.
 THE GOSPEL OF NICX)DEMUS. 237

jure you, by the salvation of Caesar, is that true which,

ye say, that he was not born of fornication ? They
say to Pilate, We have a law not to swear, because
it is sin; but they will swear that it is not aswe say,
and we are liable to death. Pilate saith to Annas and
Caiaphas, Answer ye nothing to these things? Annas
and Caiaphas say to Pilate, These twelve believe that
he was not born of fornication ; all the multitude of
us proclaim that he was born of fornication, and is a
magician, and calleth himself the Son of Grod and a
king, and we him not.
believe
And commanded all the multitude to go
Pilate
out, except the twelve men who said that he was not

born of fornication, and commanded Jesus to be

taken out. And Pilate saith to them, On what ac-

count wish they to slay him ? They say unto him,

They are jealous because he healeth on the sabbath.
Pilate saith. For a good work do they wish to slay

him ? They say unto him. Yea.

CHAPTER III.

And Pilate was filled with anger, and went out of

the praetorium and saith to them, I call the sun to
witness that I find no fault in this man. The Jews
answered and said to the governor. If this man was
not an evil doer, we should not have delivered him
to thee. And Pilate said,Take ye him and judge
 ;

238 APOCRYPHAX GOSPELS.

Mm according to your law. The Jews said to Pilate,

It is not lawful for us to put any one to death.

Pilate said, Did God command you not to kill, but

me to kill ?
And Pilate went in again to the prsetorium, and
called Jesus aside, and said to him, Art thou the
king of the Jews ? Jesus answered Pilate, Dost
thou speak this of thyself, or have others said it to

thee of me ? Pilate answered Jesus, Am I also a

Jew ? Thine own nation and the chief priests have
delivered thee to me. What hast thou done ? Jesus
answered, My kingdom is not of this world : for if

my kingdom was of this world, my servants would

strive that I should not be delivered to the Jews
but now my kingdom is not from hence. Pilate
said to him. Art thou then a king ? Jesus answered
him. Thou sayest for I am a king
; for this was I
:

born, and I am come that every one who is of the truth

should hear my voice. Pilate saith unto him. What
is truth ? Jesus saith to him, Truth is from heaven.
Pilate saith. Is truth not upon earth ? Jesus saith to
Pilate,Thou seest how they who say the truth are
judged by those who have power upon earth.

CHAPTER IV.

And leaving Jesus within the praetorium, Pilate

went out to the Jews, and saith unto them, I find no
 THE GOSPEL OF NICODEMUS. 239

fault in him. The Jews say unto him, this man said,
I can destroy this temple, and build it in three days.
Pilate saith. What temple? The Jews say. That
which Solomon^ built in forty and six years, but he
speaketh of destroying and building it in three days-

Pilate saith to them, I am guiltless of the blood of

this just man : ye will see. The Jews say, His

blood be upon us, and upon our children.
Aad Pilate having called the elders and priests')

and Levites, said to them privately, Do not thus, for

ye have accused him of nothing worthy of death; for
your accusation is for healing, and the profanation of
the sabbath. The elders and priests and Levites say, \

If any one speaks evil against Caesar, is he worthy of

death or no? Pilate saith, He is worthy of death.
The Jews say to Pilate, If any one speaketh evil

against Caesar, he is worthy of death; but this man

hath spoken blasphemy against God.
And the governor commanded the Jews to go out

from the praetorium, and calling Jesus, he saith to him.

What shall I do to thee? Jesus saith to Pilate, As it

hath been given thee. Pilate saith. How has it been

given? Jesus saith, Moses and the Prophets spake
beforehand of my death and resurrection. And the
Jews who observed and heard said to Pilate, What
morewouldst thou hear than this blasphemy? Pilate
saith to the Jews, If this saying is blasphemous,
* This is of course a blundering paraphrase of John ii. 20.
240 APOCRYPHAL GOSPELS.

take ye him for blasphemy, and lead him away to

your synagogue, and judge him according to your
law. The Jews say to Pilate, Our law maintains that
if a man sin against a man, he is worthy to receive

forty stripes save one; but he that blasphemeth

against God, is to be stoned with stones.^
Pilate saith to them, Take ye him and be avenged
upon him in what manner ye will. The Jews say to

Pilate, We wish that he should be crucified. Pilate

saith. He doth not deserve to be crucified.
And as the governor looked round at the multi-
tudes of Jews who stood about, he saw many of the
Jews weeping, and he said. All the multitude doth
not wish him to die. The elders of the Jews said, For
this cause all the multitude of us have come, that he
may die. Pilate saith to the Jews, Wherefore should
he die? The Jews say. Because he said that he was
the Son of God and a King.

CHAPTER V.

And a certain man named Nicodemus, a Jew,^ stood

before the governor and said, I entreat thee, worship-
ful one, bidme say a few words. And Pilate said,
Speak. Mcodemus saith, I said to the elders and the

Deut. XXV. 3; 2 Cor. xi. 24

1 Lev. xxiv. 10-16.
;

2 It is hardly to be imagined that Nicodemus would have introduced

_

himself in this way, had he been the author of the book. John iii. 1 ;

vii. 50; xix. 39.

 THE GOSPEL OF NICODEMUS. 241

priests and Levites and all tlie multitude of the Jews

in the synagogue, What seek ye with this man ? This
man doth many signs and wonders, such as no other
did or will do. Release him, and wish no evil against
him. If the miracles which he doth are of God, they
will standbut if of men, they will come to nought.^
;

For Moses also, when sent from God into Egypt,

wrought many signs which God commanded him to
do before Pharoah, King of Egypt. And there were
men there, Jannes and Jambres, physicians of Pha-
raoh, and they also did not a few signs such as Moses
did, and the Egyptians esteemed them as gods, that

is Jannes and Jambres.^ And since the signs which

they did were not of God, they perished, both they
and those who believed in them. Now, therefore,

release this man, for he is not deserving of death.

The Jews Mcodemus, Thou art his
said to disciple,

and makest a defence for him. Nicodemus saith to

them, Is the governor also his disciple, and is he

making a defence for him? Hath not Caesar ap-
pointed him to this dignity? And the Jews were
very angry, and gnashed their teeth against Mcode-
mus. Pilate saith to them, Why do ye gnash your
teeth against him, when ye hear the truth? The
Jews say to Mcodemus, Mayest thou receive his truth

1 Cf. Acts V. 35.

2 2 Tim. iii. 8. The names cf Jannes and Jambres are introduced
into the Targum of Palestine at Exod. vii. 11.

16
242 APOCRYPHAL GOSPELS.

and his portion ! Mcodemus saith, Verily, verily,

may I receive as ye have said !

CHAPTER VI.

And one of the Jews starting up, asked the governor

that he might say a word. The governor saith. If
thou wilt speak, speak. And the Jew said, I lay
thirty-eight years on my bed in pain and affliction.

And when Jesus came, many demoniacs and persons

suffering various diseases were healed by him, and ,

some young men had pity on me, and carried me with

my bed, and took me to him, and when Jesus saw me,
he had compassion, and said the word to me. Take up
thy bed and walk : and I took up my bed and walked.
The Jews said to Pilate, Ask him what day it was
when he was healed. He that was healed said. On
the sabbath.^ The Jews said. Did we not tell thee
so, that on the sabbath he healeth and casteth out
demons ?
And another Jew starting up, said, I was born
blind ; I heard a voice, but saw no person ; and as
Jesus passed by, I cried with a loud voice, Have pity
on me. Son of David, and he had pity on me, and
placed his hands upon my eyes, and immediately I
saw. And another Jew leaping up, said, I was a
cripple, and he made me straight with a word.^ And
1 John V. 5-9. 2 John ix. 1-12; Mark viii. 22-26.
 THE GOSPEL OF NICODEMTJS. 243

anotlier said, I was a leper, and lie healed me with a

word.^

CHAPTER VII.

And a certain woman cried out from a distance

and said, I had an issue of blood, and I touched the
hem of his garment, and my issue of blood, which
had been for twelve years, was stayed.^ The Jews
said, We have a law not to admit a woman to
witness.^

CHAPTER VIII.

And others, a multitude both of men and of women,

cried and said. This man is a prophet, and demons
are subject unto him. Pilate said to those who said
that demons were subject to him, Why were your
teachers not also subject to him? They say unto
Pilate, We know not. And others said. That he
raised up Lazarus from the sepulchre when he had
been dead four days.* And the governor, becoming
afraid, said to all the multitude of the Jews, Why
will ye shed innocent blood ?

1 Matt. 1-4
viii. Mark i. 40-45.
;

2 Matt. 20-26 Luke viii. 43-48.

ix. ;

' The Jews did not allow a woman as a witness. Otho's Lex. Rab.
5.V. Testitnonium.
4 John xi. 1-16.
244 APOCRYPHAL GOSPELS.

CHAPTER IX.

And calling Mcodemus and the twelve men who

said that he was not born of fornication, he said to
them, What shall I do ? for there is a sedition among
the people. They said to him, "We know not they ;

will see. Pilate called again all the multitude of the

Jews, and said, Ye know that it is a custom with you
at the feast of unleavened bread, to deKver up to you
a prisoner ; I have a condemned prisoner in the gaol,
a murderer called Barabbas, and this Jesus who
stands before you, in regard to whom I find no fault
in him.^ Which will ye that I deliver to you ? And
they cry out, Barabbas. Pilate saith, what then
shall I do with Jesus, who is called Christ? The
Jews say. Let him be crucified. Others said, Thou
art not Caesar's friend, if thou discharge him ; for he
said. He was the Son of God and a king : thou
wishest him to be king therefore, and not Caesar.
And Pilate was angry, and said to the Jews, Your
nation is always seditious, and ye speak against your
benefactors. The Jews say. What benefactors ? He
saith to them. Your God led you out of Egypt from
hard bondage, and delivered you through the sea as
through dry land, and fed you in the wilderness with

I
Mark xv. 6-15.
 THE GOSPEL OF NICODEMUS. 245

manna, and gave you quails, and made you drink

water from a rock, and gave you a law and amid all
;

these things, ye provoked your God to anger, and

sought after a molten calf : and Moses made suppli-
cation for you, and ye died not.^ And now ye exclaim
against me, that I hate the king.
And he rose from the judgment seat and sought to
go out. And the Jews cried out, saying. We know
that Caesar is king and not Jesus. For the Magi
also offered gifts to him as to a king. And when
Herod heard from the Magi that a king was born, he
sought to put him to death. And when his father
Joseph knew it he took him and his mother, and they

fled into Egypt. And when Herod heard it, he

destroyed the Hebrew children that were born in
Bethlehem.
And when Pilate heard these words he was afraid.
And Pilate caused the multitudes to keep silence, for
they cried out, and he said. So this is he whom Herod
sought? The Jews said. Yea, this is he. And
Pilate took water, and washed his hands before the
sun, saying, I am innocent of the blood of this just
man : see ye to it. The Jews cried out again. His
blood be upon us, and upon our children.
Then Pilate commanded the curtain of the judg-
ment seat where he sat to be drawn, and said to
1 Pilate's knowledge of the Old Testament has much increased since

he asked about Hosanna etc., earlier in the book

*
' !
246 APOCRYPHAL GOSPELS.

Jesus, Thine own nation liath convicted thee as a

king ; therefore I have declared that thou shalt first

be scourged after the custom of the pious kings, and

then be fastened upon the cross in the garden where
thou wast taken : and let Dysmas and Gestas the
two malefactors be crucified with thee.

CHAPTER X.

And Jesus went out of the praetorium, and the two

malefactors with him and when they came to the
;

place they stripped him of his garments, and put

about him a linen cloth, and they put a crown of
thorns on him about his head. And they crucified
him: and at the same time they hanged the two
malefactors with him. And Jesus said, Father,
forgive them, for they know not what they do.
And the soldiers parted his garments. And the
people stood beholding him. And the chief priests
and the rulers with them derided him, saying. He
saved others, let him save himself : if he is the Son
him come down from the cross. And the
of God, let
mocked him, coming and ofiering him vine-
soldiers

gar and gall, and said. Thou art the King of the
Jews; save thyself.
And after the sentence, Pilate commanded that for
a title his accusation should be written up, in Greek,
Roman, and Hebrew letters, as the Jews said, He is

King of the Jews.

 ;

THE GOSPEL OF NICODEMUS. 247

And one of tlie malefactors tliat were hanged,

spake to him, saying, If thou art the Christ, save
thyself and us. And Dysmas answered and rebuked
him, saying. Dost thou not fear God, because thou
art in the same condemnation ? and we, indeed, just-
ly, for we what we have done
receive our deserts for
but he hath done no evil. And he said to Jesus,
Lord, remember me in thy kingdom. And Jesus said
to him. Verily, verily, I say unto thee, That to day

thou art with me in Paradise.

CHAPTER XI.

And was about the sixth hour, and darkness was

it

upon the earth until the ninth hour, for the sun was
darkened, and the veil of the temple was rent in the
midst. And calling with a loud voice, Jesus said.

Father, Baddakh ephhid rouel} which is interpreted.

Into thy hands I commend my spirit. And having

said this he gave up the ghost. And when the
centurion saw what had happened, he glorified God,
saying. This man was just. And all the multitudes

who were present at that sight, seeing what had

happened, returned, smiting their breasts.
And the centurion reported to the governor what
was done. And when the governor heard, and his
wife, they were very sorrowful, and neither ate nor

1
More correctly Beyadka aphkid ruchi. Luke xxiii. 46 ; Ps. xxxi. 5.
248 APOCRYPHAL GOSPELS.

drank that day. And Pilate sent for tlie Jews and
said to them, Have ye seen what has been done?
And they said, An eclipse of the sun has happened in
the usual manner.
And his acquaintance stood afar off, and the women
who came with him out of Galilee were beholding
these things. And a certain man, Joseph by name,
a councillor, who was of Arimathea, and himself also
expected the Kingdom of God the same came to
;

Pilate and asked for the body of Jesus. And he took

it down and wrapped it in a clean linen cloth, and
placed it in a sepulchre hewn in stone, wherein no
one was yet lying.

CHAPTER XII.

And when the Jews heard that Joseph had asked

the body of Jesus, they sought for him, and for the'
twelve who said that Jesus was not born of fornication,
and Nicodemus, and many others besides, who had
risen up before Pilate, and made known his good
works. And whereas they were all hidden, Nicode-
mus alone was seen by them, because he was a ruler
of the Jews. And Nicodemus said to them. How
came ye into the synagogue ? The Jews say unto
him. How camest thou into the synagogue ? for thou
art a witness for him; and be his lot with thee in the
world to come. Nicodemus saith. Amen, amen.
 THE GOSPEL OF NIC0DEMT7S. 249

And in like manner also Joseph came forth, and said

to them, Why were ye offended at me, because I
asked for the body of Jesus ? behold I have placed
him in my new sepulchre, have wrapped him in clean
linen, and have rolled a stone to the door of the
sepulchre. And ye have not done right against that
just one, because ye repented not of crucifying him,
but even pierced him with a spear. And the Jews
took hold of Joseph, and commanded him to be kept
safely until the first day of the week, and said to him.

Know that the time doth not permit us to do any-

thing against thee, because the Sabbath is dawning :

and know that thou shalt not be counted worthy of

burial, but we will give thy flesh to the birds of

heaven. Joseph saith to them, This is the saying of

the boasting Goliath, who reproached the living God
and the holy David.^ For God said by the prophet.
Vengeance is mine, and I will repay saith the Lord.^
And now he that is uncircumcised in the flesh, but
circumcised in his heart, hath taken water and washed
his hands before the sun, saying, I am innocent of
the blood of this just man ;
ye will see. And ye
answering Pilate said. His blood be upon us and upon
our children ; and now I fear lest the anger of the

Lord should come upon you and your children, as ye

said. And when the Jews heard these words they
were vexed in soul, and taking hold of Joseph they
1 1 Sam. xvii. 4-43. 2 peut. xxxii. 35 ; Eom. xii. 19.
 250 APOCRYPHAL GOSPELS.

arrested him and shut him in a house where there

was no window, and guards were stationed at the

door, and they sealed the door where Joseph was shut
up.
And on the Sabbath the rulers of the synagogue
and the priests and the Levites made a decree, that
all should be present in the synagogue on the first

•
day of the week. And rising early in the morning,
all the multitude took counsel in the synagogue by
what death they should kill him. And when the
council was seated, they commanded him to be
brought with much dishonour. And they opened the
door and found him not. And all the people was
astonished ; and they were amazed because they found
the seals sealed, and because Caiaphas had the key.
And they no more dared to lay hands on them who
spake for Jesus before Pilate.

CHAPTER XTIT.

And while they were still sitting in the synagogue,

and wondering about Joseph, certain of the guard
came, whom the Jews had asked of Pilate to keep the
tomb of Jesus, that his disciples might not come and
steal him. And they reported and told to the rulers
( of the synagogue and the priests and the Levites,
what had happened how there was a great earth-
:

quake, and we saw an angel coming down from

 THE GOSPEL OF NICODEMUS. 251

heaven, and he rolled away the stone from the mouth

of the sepulchre, and sat upon it ; and he shone like
snow and like lightning; and we, being greatly
afraid, lay as if we were dead. And we heard the
voice of the angel talking with the women who
waited by the tomb, —Fear ye not ; for I know that
ye seek Jesus who was crucified. He is not here : he
is risen, as he said. Come, see the place were the
Lord lay; and go forth quickly, and tell his disciples

that he is risen from the dead, and is in Galilee.

The Jews said. With what women did he talk ?
The men of the guard said, We know not who they
were. The Jews said, At what hour was it ? The
men of the guard said. At midnight. The Jews said,
And why did ye not lay hold upon them ? The men
of the guard said, We were men for fear,
like dead
how could
not expecting to see the light of day, and
we lay hold upon them? The Jews said. As the
Lord liveth, we do not believe you. The men of the
guard said to the Jews, Ye have seen so great signs
in that man, and have not believed, and how can ye
believe in us ? For ye have well sworn, that the Lord
liveth, for also he liveth. They of the guard said
again, We have heard that ye shut up him that asked
for the body of Jesus, and sealed the door, and when
ye opened it found him not, therefore produce him
that ye kept, and we will give up Jesus. The Jews
said, Joseph went away to his own city. They of the
252 APOCRYPHAL GOSPELS.

guard said to tlie Jews, And Jesus arose as we heard

from tlie angel, and is in Galilee.
And tlie Jews hearing these words were greatly
afraid, saying. Lest this report should be heard, and
all men should incline to Jesus. And the Jews, call-
ing a council, put down much money and gave to the
soldiers, saying. Say, While we slept his disciples
came by night and stole him. And if this should be
heard by the governor, we will persuade him and
keep you from trouble. And they took it and said as
they were taught.

CHAPTER XIV

And Phinehas a priest, and Ada a teacher, and

Aggaeus a Levite, coming from Galilee to Jerusalem,
declared to the rulers of the synagogue, and the
priests and the Levites, "We saw Jesus with his dis-

ciples, sitting on the mount which is called Mamilk,^

and he said to his disciples. Go into all the world and

preach to every creature ; he that belie veth and is

baptised shall be saved, and he that believeth not

shall be condemned. And these signs shall follow
them that believe : in my name they shall cast out

ifThe explanation of Mamilk is to be sought for from Jewish

writers. The word seems to he a corruption of Malek or Melek, a
king. The name Mount Melek was applied hy the Rabbins to the hill
country of Judah but our author has not only identified the Mount of
;

Olives with Mount Melek, but located it in Galilee.

 THE GOSPEL OF NICODEMUS. 253

demons, they shall speak with new tongues, they

shall take up serpents, and if they drink any deadly
thing it shall not hurt them; upon the sick they

shall lay hands and they shall be well.^ While Jesus

was yet speaking to his disciples, we saw him taken
up into heaven.
The elders and priests and Levites said, Give glory
to the God of Israel ; and make acknowledgment to

him if ye have heard and seen these things which ye

relate. Those who reported them said. As the Lord
God of our fathers Abraham, Isaac, and Jacob liveth,
we heard these things, and saw him taken up into
heaven. The elders and priests and Levites said
unto them. Have ye come to proclaim this to us, or

have ye come to pay a vow to God ? And they said.

To pay a vow to God. The elders and chief priests

and Levites said to them, If ye have come to pay a

vow to God, why these trifles with which ye trifle
before all the people ?
And Phinehas the priest, and Ada the teacher, and
Aggseus the Levite, said to the rulers of the syna-

gogue and priests and Levites, If these things which

we have told and seen are sin, behold we are before
you ; do to us according to what is good in your eyes.
And taking the law they made them swear that they
would tell no one these words any more. And they
gave them to eat and drink, and sent them out of the

1 Mark xvi. 15.

254 APOCRYPHAL GOSPELS,

city, after bestowing money upon them, and three

men with them, and they removed them back to
Galilee.

And when those men were gone into Galilee, the

chief priests and rulers of the synagogue, and elders,

assembled in the synagogue, shutting the gate, and

they lamented with a great lamentation, saying,
Hath this sign come to pass in Israel ? And Annas
and Caiaphas said. Why are ye troubled ? Why do
ye weep ? Know ye not that his disciples gave much
gold to the guards of the tomb, and taught them to
say that an angel came down and rolled away the
stone from the door of the sepulchre? And the
priests and elders said. Be it that his disciples stole
the body ; but how did the soid enter the body, and
how abideth he in Galilee ? And they, being scarcely
able to give an answer to these things, said, It is not
lawful for us to believe the uncircumcised.

CHAPTER XV.

And Nicodemus arose and stood before the council,

saying. Ye speak aright. Ye know not, people of the
Lord, that the men who came down from Galilee fear
God, are men of substance, hating covetousness, men
of peace. And they spake with an oath, saying. We
saw Jesus at Mount Mamilk,i with his disciples, and he
1 See note to chap. xiv.
 ;

THE GOSPEL OF NICODEMUS. 255

taught what we heard from him, and we saw him

taken up into heaven. And no one asked them in
what manner he was taken up. For as the Book of
the Holy Scriptures hath taught us Elijah also
was taken up into heaven; and EKsha called with a
loud voice, and Elijah cast his sheepskin upon Elisha
and Elisha cast his sheepskin upon the Jordan, and
passed over, and came to Jericho. And the children
of the prophets met him, and said, Elisha, where is thy
master Elijah ? and he said. He was taken up into
heaven. And they said to Elisha, Hath a spirit

seized him and him upon one of the mountains ?

cast
Let us take our young men with us and seek him.
And they persuaded Elisha, and he went with them.
And they sought him three days, and found him not,
and knew that he was taken up.^ And now hear me,
And let us send through all the border of Israel, and
see whether the Christ hath been taken up by a spirit,

and cast upon one of the mountains. And this saying

pleased them all. And they sent through all the
border of Israel, and sought for Jesus, and found him
not. But they found Joseph at Arimathea: and no
one dared lay hold upon him.
And they brought word to the elders and the
priests and the Levites, saying, We went through all
the border of Israel, and found not Jesus : but we
found Joseph at Arimathea. And when they heard
1 2 Kings ii. 1-18
 —

256 APOCRYPHAL GOSPELS.

of Josepli they rejoiced, and gave glory to the God of

Israel. And the rulers of the synagogue, and the
priestsand the Levites took counsel in what man-
ner they might meet with Joseph, and took a sheet
of paper, and wrote to Joseph, thus :

"Peace be unto thee. We know that we have

sinned against God, and against thee, and we have
prayed to the God of Israel that thou wouldest deign
to come to thy fathers, and to thy children, because
we are all troubled ; for when we opened the door, we
found thee not. And we know that we devised an
evil counsel against thee, but the Lord undertook for
thee, and the Lord himself scattered our counsel
which was against thee, honoured father Joseph."
And they chose out of all Israel, seven men, friends
to Joseph, with whom Joseph also was acquainted.

And the rulers of the synagogue, and the priests and

the Levites, said to them. See ye ; if he receiveth and
readeth our epistle, know that he will come to us

along with you : but if he doth not read it, know

that he is offended with us, and ye shall salute him,
and return in peace to us.And they blessed the men
and sent them away. And the men came to Joseph,
and bowed down to him, and said to him. Peace be
unto thee. And he said, Peace to you, and to all the
people of Israel. And they gave to him the roU of
the epistle. And Joseph received, and read, and
folded the epistle, and blessed God, and said. Blessed
 THE GOSrEL OF NICODEMUS. 257

be tlie Lord God, who delivered Israel from shedding

innocent blood ; and blessed be the Lord, who sent
his angel, and protected me under his wings. And
he set a table before them, and they ate, and drank,
and slept there.

And they rose early and prayed. And Joseph

saddled his ass, and went with the men, and they
came to the holy city, Jerusalem. And all the people
met Joseph, and cried. Peace be unto thee at thy
coming in. And he said to all the people. Peace be
unto you. And he kissed them. And the people
prayed with Joseph, and were astonished at the sight
of him. And Mcodemus received him into his house,
and made a great supper, and invited Annas, and
Caiaphas, and the elders, and the priests, and the
Levites, to his house. And they rejoiced while eating
and drinking with Joseph. And when they had
sung hymns, every one went to his own home. But
Joseph abode at the house of Nicodemus.
And on the morrow, which was the preparation,
the rulers of the synagogue, and the priests and the
Levites, came early to the house of Nicodemus, and
Mcodemus met them, and said, Peace be unto you.
And they said, Peace be unto thee, and unto Joseph,
and to all thy house, and to all the house of Joseph.
And he took them into his house. And all the
assembly sat, and Joseph sat between Annas and
Caiaphas. And no one dared to speak to him a
17
258 APOCRYPHAL GOSPELS.

word. And Joseph said, "Wherefore have ye called for

me ? And they signified to Mcodemus to tell Joseph,
And Nicodemus opened his mouth, and said to
Joseph, Father, thou knowest that the honourable
teachers, and priests and Levites seek to learn some-
thing from thee. And Joseph said. Ask. And
Annas and Caiaphas took the law, and made Joseph
swear, saying, Give glory to the God of Israel, and
giv« confession to him. Because when Achan^ was
sworn by the prophet Joshua,^ he did not forswear him-
self, but told him all, and hid nothing from him. Thou,
therefore, hide not anything from us. And Joseph
said, I will not hide from you one word. And they
said to him. We were exceedingly grieved that thou
didst ask for the body of Jesus, and didst wrap it in
clean Knen, and didst lay it in a sepulchre. And for
this cause we secured thee in a house wherein there
was no window, and we put locks and seals upon the
doors, and guards watched where thou wast confined.
And when we opened it on the first day of the week,
we found thee not, and were greatly troubled. And
astonishment fell upon all the people of the Lord until
yesterday. And now tell us what became of thee.
And Joseph said. On the preparation, about the
tenth hour, ye put me in prison, and I remained so
all the sabbath. And about midnight, as I stood
and prayed, the house wherein ye shut me was sus-
1 Gr. Achar. 2 Gr. Jesus ; Josh. vii. 19-20.
 THE GOSPEL OF NICODEMUS. 259

pended^ by the four corners, and I saw, as ft were, a

flash of light in my eyes. And being afraid, I fell

to the ground.And some one took me by the hand,

and removed me from the place where I had fallen,
and a quantity of water was poured out (upon me)
from my head to my feet and a smell of myrrh;

came to my nostrils. And he wiped my face, and

kissed me, and said to me, Fear not Joseph ; open thy
eyes, and see who it is that talketh with thee. And
looking up, I saw Jesus. And being afraid, I
thought it was an apparition, and said the command-
ments.2 And he spake to me. And now know ye not
that if an apparition meeteth a man, and heareth
the commandments, it And seeing
taketh to flight?
that he spake to me, I said, Eabbi Elias. And he
said to me, I am not Elias. And I said to him. Who
art thou. Lord ? And he said to me, I am Jesus,
whose body thou didst beg from Pilate; and thou
didst wrap me in clean linen, and didst put a napkin
about my head, and didst put me in thy new tomb,
and didst roll a great stone to the door of the sepul-
chre. And I said to him that talked with me. Show
me the place where I laid thee. And he took me,
and showed me the place where I laid him, and the

^ Comp. Acts X. 11 This idea reached its fullest development in the

;

legend of the Virgin's house removed by angels from Nazareth to Lo-

retto : a fiction of which we first read in the fifteenth century.
2 Some formula was probably enjoined to be repeated on such occa-

sions, as a kind of charm, another trace of Jewish authorship perhaps.

260 APOCRYPHAL GOSFELS,

linen cloth laid therein, and the napkin which was

about his head ; and I knew that it was Jesus. And
he took me by the hand, and set me, the doors being
shut, inside my house, and he led me to my bed, and
said to me, Peace be to thee. And he kissed me, and
said to me. Go not out of thine house for forty days ;

for behold, I go into Galilee, unto my brethren.

CHAPTER XTI.

And when the rulers of the synagogue, and the

priests and the Levites heard these words from
Joseph, they became as dead men, and fell to the
ground, and fasted until the ninth hour. And
Nicodemus and Joseph comforted Annas and Caia-
phas, the priests and the Levites^ saying. Arise and
stand upon your feet, and taste bread, and strengthen
your souls, for to-morrow is the sabbath of the Lord.
And they arose and prayed to God, and ate and
drank, and went e^ery man to his house.

And on the sabbath, our teachers, and the priests

and Levites, sat and questioned one another, and
said. What is this wrath which has come upon us ?

for we know his father and his mother. Levi a

teacher, saith, I know his parents fear God, and neg-
lect not prayer, and give tithes thrice a year. And
when Jesus was born, his parents brought him to
this place, and offered sacrifices and whole burnt
 ;

THE GOSPEL OF NICODEMUS. 261

offerings to God. And the great teacher Simeon

took him into his arms, and said, Now Lord, lettest
thou thy servant depart, according to thy word, in
peace ; because mine eyes have seen thy salvation,
which thou hast prepared before the face of all people
a light to lighten the Gentiles, and the glory of thy
people Israel. And Simeon blessed them, and said
to Mary, his mother, I tell thee good tidings con-
cerning this child. And Mary said, Good, my lord.
And Simeon said to her, Good : behold he is set for
the fall and rising again of many in Israel, and for a
sign which shall be spoken against ; and a sword
shall pierce through thy own soul also, that the
thoughts of many hearts may be revealed .^
They say unto Levi the teacher. How knowest
thoa these things? Levi saith to them, Know ye
not that from him I learned the law ? The assembly
say to him. We would see thy father. And they sent
for his father. And they asked him ; and he said to
them. Why did ye not believe my
The blessed son ?

and righteous Simeon himself taught him the law.

The assembly saith to Rabbi Levi, Is the word true
which thou hast spoken ? And he said, It is true.

And the rulers of the synagogue, and the priests, and

the Levites, said among themselves, Come, let us send
into Galilee, to the three men who came and told us
about his teaching, and his ascension, and let them
1 Luke ii. 25-35.
262 APOCRYPHAL GOSPELS.

tell US Ilow they saw him taken up. And this word
pleased them all. And they sent the three men
who had already gone into Galilee with them, and
said to them, Say to Rabbi Adas, and Rabbi Phine-
has, and Rabbi Aggaeus, Peace be to you, and all that
are with you. Because there is much enquiry in the
Sanhedrim, we have sent to you, to call you to this

holy place, Jerusalem.

And the men went into Galilee, and found them
sitting, and meditating upon the law, and they
greeted them in peace. And the men who were in
Galilee, said to them that had come to them. Peace

be upon all Israel. And they said. Peace to you.

And again they said to them, Wherefore are ye
come ? And they who were sent said. The Sanhed-
rim call you to the holy city Jerusalem. And when
the men heard that they were asked by the Sanhedrim,
they prayed to God, and sat down with the men, and
ate, and drank, and arose and went in peace to
Jerusalem.
And on the morrow the Sanhedrim sat in the
synagogue, and asked them, saying, Did ye truly see
Jesus sitting on themount Mamilk, as he taught his
him taken up ? And
eleven disciples, and did ye see
the men answered them, and said. As we saw him
taken up, so also we said.
Annas saith. Take them apart, and let us see if
their report agreeth. And they took them apart.
 THE GOSPEL OF NICODEMUS. 263

And they called Adas first, and said to him, How

sawest thou Jesus taken up ? Adas saith. While he
was sitting on the mount Mamilk, and teaching his
disciples, we saw a cloud overshadowing him, and his
disciples ; and the cloud bore him up into heaven,
and his disciples lay on their faces upon the ground.
And they called Phinehas the priest, and asked him
also, sajdng. How sawest thou Jesus taken up ?
And he said the same. And again they asked
Aggseus, and he said the same. And the Sanhedrim
said. The law of Moses, declareth. By the mouth of
two or three, every word shall be established.
Buthem, a teacher, said. It is written in the law, and
Enoch walked with God, and was not, because God
took him.^ Jairus, a teacher, said. And we have
heard of the death of holy Moses, and we saw it not.
For it is written in the law of the Lord, and Moses
died, by the word of the Lord, and no man knoweth
his sepulchre, unto this day.^ And Rabbi Levi said.
What did Rabbi Simeon say, when he saw Jesus?
Behold he is set for the fall and rising again of many
in Israel, and for a sign which shall be spoken against.^
And Rabbi Isaac said. It is written in the law. Be-
hold, I send my angel before thy face, who shall go
before thee, to preserve thee in every good way,
because my name is called upon it."^

1 Gen. V. 24 ; Heb. xi. 5. 3 Deut. xxxiv. 5, 6.

3 Luke ii. 34. * Ex. xxiii. 20, 21 ;Mai. iii, 1.
264 APOCRYPHAL GOSPELS.

Then Annas and Caiaplias said, Ye liave rightly

said, What is written in the law of Moses, that no

man saw the death of Enoch, and no man mentioned
the death of Moses. But Jesus gave account to

Pilate, and we saw him receiving blows, and spit-

tings in his face ; and the soldiers put a crown of

thorns upon him, and he was scourged, and received
sentence from Pilate, and was crucified on Calvary,
and two robbers with him, and they gave him to

drink vinegar and gall ; and Longinus, the soldier,

pierced his side with a spear, and Joseph our honour-

able father, begged 'his body; and as he saith, he
arose ; and as the three teachers say. We saw him
taken up to heaven. And Eabbi Levi spake, attesting
what was spoken by E-abbi Simeon, and that he said,

Behold he is set for the fall and rising again of many

in Israel, and for a sign to be spoken against.^ And
all the teachers said to all the people of the Lord, If
this is from the Lord, and it is marvellous in your eyes,^
ye shall know assuredly, house of Jacob, that it is

written. Cursed is everyone that hangeth on a tree.^

And another Scripture teacheth, The gods which

made not heaven and earth, shall perish.* If his
memorial is unto the year,^ which is called Jobel,

» Luke ii. 34. 2 pg, cxviii. 23.

3 Deut. xxi. 23 ; Gal.iii. 13. ^ jgr. x. 11.
5 The Greek text is ecos tov (Twfiixov which Dr. Tischendorf confesses

he does not understand. It is a barbarous representation of the phrase

" until the year oi jubilee" which frequently occurs in Lev. xxv. By
 ;

THE GOSPEL OF NICODEMUS. 265

know ye that lie will prevail for ever, and hath,

raised up for himself a new people. Then the rulers

of the synagogue, and the priests, and the Levites,
made declaration to all Israel, saying, Cursed is that
man, who shall worship the work of man's hands, and
cursed is the man, who shall worship the creatures,
more than the Creator. And all the people said,
Amen^ amen.^
And all the people sang hymns to the Lord, and
said. Blessed be the Lord, who hath given rest to his
people Israel, according to all that he spake. Not
one word hath failed of all his g<5od words, which he
spake to Moses his servant. May the Lord our God
be with us, as he was with our fathers. May he not
suffer us to perish. And may he not suffer us to fall

away from inclining our hearts towards him, from

walking in all his ways, from keeping his command-
ments, and his ordinances, which he commanded to

our fathers. And the Lord shall be king over all the
earth in that day. And there shall be one Lord, and
his name one. The Lord is our king: He shall
save us. There is none like unto thee, Lord
great art thou, Lord, and great is thy name. In

(Tunfiov the writer meant n3K^ (shanah), a year. Jobel is merely the
Hebrew word ioxjubilee in Greek letters. The copies vary considerably
about the reading, but I ascribe this to the inability of the scribes to
solve the difficulty, and do not hesitate to prefer the reading of Dr.
Tischendorf.
^ Deut. xxvii. 15 ; Eom. i. 25.
266 APOCRYPHAL GOSPELS.

thy power heal us, Lord, and we shall be healed.

Save us, Lord, and we shall be saved. For we are

thy portion, and thine heritage. And the Lord shall
not cast off his people, for his great name's sake, for
the Lord hath begun to make us his people.^
And having sung hymns, they went every man to

his house, glorifying God, for his is the glory, for

ever and ever.^ Amen. . \

1 Chr. xxiii. 25 ; Josh. xxi. 45

1 1 Kings viii. 56, 57, 58
; Ex. xii.
;

23 Zech. xiv. 9
; Is. xxxiii. 22
; Ps. Ixxxvi. 8
; Jer. xvii. 14
; Deut. ;

xxxii. 9 Ps. xciv. 14

; 1 Sam. xii. 22.
;

2 2 Peter iii. 18.

 267

THE GOSPEL OE NICODEMUS, OE ACTS OF

PILATE (II.)

Relation of the Passion of our Lord Jesus Christ,

and of his holy resurrection.

COMPILED Br A JEW, NAMED ^NEAS TRAl!fSLATED FEOM THE

;

HEBEEW TONGUE INTO THE GEEEK, BY NICODEMUS, A

EOMAN TOPAECH.^

After tlie kingdom of the Hebrews was aboHslied,

four hundred years having passed away, and when

the Hebrews lived under the Government of the
Romans, the king of the Romans appointed for them
a king. When at length Tiberius Caesar wielded the

Roman sceptre, in the eighteenth year of his reign,

he appointed as king in Judea, Herod, the son of

that Herod who slew the infants in Bethlehem, and
he made Pilate governor in Jerusalem. When
1 It -will be observed that here Nicodemus is a Roman, and only the
translator of a book written by ^neas. Part of the preface seems to
indicate that it was the work of a contemporary, but part of it sug-
gests more truly that it was done in after times. The Greek text, from
which this second version of Nicodemus is made, seems to be less ancient
than the first, and to have been revised and polished by its editor. I
suppose the name of iEneas not to be older than the account of the
Journey to the Underworld, which has been added to the original com-
position,- and follows the present recension of Nicodemus as Part II.
 —

268 APOCRYPHAL GOSPELS.

Annas and Caiaphas held tlie chief-priesthood of

Jerusalem, Nicodemus, a Eoman toparch, called to

him a Jew, named ^neas, and asked him to write

what was done in Jerusalem, concerning Christ, in

the times of Annas and Caiaphas which also the:

Jew did, and delivered it to Nicodemus, who straight-

way translated it, from the Hebrew copy, into the

Greek tongue. Now the matter of the history is

this :

CHAPTER I.

Our Lord Jesus Christ wrought many, and great,

and extraordinary miracles in Judea, and was there-
fore viewed with jealousy by the Hebrews, when
Pilate was governor at Jerusalem, and Annas and
Caiaphas were chief priests. So Judas, Levi, Neph-
thalim, Alexander, Syrus, and many other of the
Jews came to the chief priests, speaking against
Christ. And the chief priests sent them to tell

these things to Pilate. And they went away, and

said to him, A man who hath a father called Joseph,
and a mother Mary, goeth about in this city, and
calleth himself a king, ^nd the son of God, and
although a Jew, overthroweth the scriptures, and
breaketh the sabbaths. Pilate therefore enquired of
them, in what manner he broke the sabbaths. And
they answered, saying. He healeth the sick on the
 THE GOSPEL OF NICODEMUS. 269

sabbatli. Pilate saith, If he maketli tlie sick whole,

he doeth no evil. They say to him, If he wrought
his cures aright, the evil would be small ; but he
performeth them by using magic, and having demons
with him. Pilate saith. To heal the sick is not a

diaboKcal work, but a gift from God.

The Hebrews said. We pray thy majesty to sum-
mon him, that thou mayest examine thoroughly what
we say. Pilate therefore, throwing off his robe, gave
it to one of his servants, sapng. Go and show this to

Jesus, and say to him, Pilate the governor calleth

thee to come to him. So the servant departed, and
finding Jesus, he called to him, spreading upon the
ground the robe ofPilate, and inviting him to walk

upon The Hebrews seeing this, and being greatly

it.

offended, came to Pilate, murmuring against him,

how that he had counted Jesus worthy of so great

honour.
And he enquired of the servant that was sent, why
he had done so. And the servant answered. When
thou sentest me to Alexander the Jew, I met with
Jesus, as he entered the gate of the city, sitting upon
an ass ; and I saw the Hebrews that they strewed
their garments in the way, and the ass walked upon
the garments ; and others cut down branches ; and
they came to meet him, and cried, Hosanna in the
highest ! Thus, therefore, it became me also to do.

On hearing these words, the Jews said to him.

270 APOCRYPHAL GOSPELS.

Thou wlio art a E/Oman, how knewest thou what was

said by the Hebrews ? The servant answered, I
asked one of the Hebrews, and he told it to me.
Pilate said. What meaneth Hosanna ? The Jews
said. Save us. Lord. Pilate answered. Seeing ye con-
fess that your children spake thus, how do ye now
accuse, and say against Jesus that which ye say?
And the Jews were silent, and could answer nothing.
Now when Jesus came to Pilate, the soldiers of
Pilate worshipped him. And there stood also others
before Pilate, holding the standards. And when
Jesus came, the standards also bowed down and
worshipped him. As Pilate therefore wondered at
what had happened, the Jews said to him. Lord, the
standards did not worship Jesus, but the soldiers who
hold them carelessly.
Pilate saith to the ruler of the synagogue. Choose
ye twelve strong men, and give them the standards
to hold them firmly. And when this was done,
Pilate commanded the servant to take Jesus out, and
bring him in again. And as he came in, the
standards again bowed down, and worshipped him.
Therefore, Pilate wondered greatly. And the Jews
said. He is a magician, and therefore he doeth these

things.

CHAPTER II.

Pilate saith to Jesus, Hearest thou what these

 ;

THE GOSPEL OF NICODEMUS. 271

testify against thee, and answerest not ? Jesus

answered and said, Every man hath power to speak

what he will, whether good or evil ; therefore these

having the power, say what they will.

The Jews said to him, What have we to say con-

cerning thee ? first, that thou wast born of sin
secondly, that on accoimt of thee, when thou wast
born, they slew the infants ; thirdly, that thy father
and thy mother fled into Egypt, wherefore they had
no boldness before the people.
To these things, the Jews who were there present,
and were pious men, answered and said. We say that
his birth was not of sin, for we know that Joseph
received his mother Mary, according to the rule of
espousals, to keep her. Pilate said. Therefore ye lie
who say that his birth was of sin. They say again to
Pilate, All the people testify that he is a magician.
The pious Jews answered, and said. We were present
we are Jews, and we
at the espousal of his mother, and

know his whole conduct but that he is a magician,

;

this we do not know. Now the Jews who said this,

were these: Lazarus, Astharius, Antonius, James,
Zarah, Samuel, Isaiah, Phinehas, Crispus, Dagriphus,
A mesa, and Judas.
Therefore, Pilate saith to them, I will that ye
swear by the life of Caesar, whether the birth of this
man was without sin. They answered. Our law or-
daineth that we should swear nothing, because an oath
272 APOCRYPHAL GOSPELS.

is a great sin. Yet by the life we swear that

of Caesar,
his birth was without sin ; and we lie, command
if

that we all be cut in pieces. And when they said

these things, the Jews who accused him, answered
Pilate, and said. And dost thou believe these twelve
Jews more than the whole multitude, and us,
alone,
who know well that he is a magician, and a blas-
phemer, and calleth himself the Son of Gfod.
Then Pilate commanded all to go out of the prae-

torium, except only the twelve spoken of, and when

this was done, Pilate saith to them privately. As for
this man, it appeareth that, for envy and madness,

the Jews wish to slay him. For they accuse him of

one thing, that he breaketh the sabbath. But he
then doeth a good work, because he healeth the sick.

This is no cause for condemning the man to death.

And the twelve said to him, Yea, lord, thus it is.

CHAPTER III.

Therefore, Pilate went out in anger and wrath,

and he said to Annas and Caiaphas, and the multi-
tude who brought Jesus, I hold the sun to witness
that I find no fault in this man. The multitude
answered, If he were not a sorcerer, and a magician,
and a blasphemer, we should not have brought him
to thy majesty. Pilate said. Try him yourselves ; and
since ye have a law, as your law saith, so do. The
 !! ;

THE GOSPEL OF NICODEMTJS. 273

Jews said, Our law doth not permit us to put any

man to death. Pilate saith, If ye are unwilling to
put him to death, how much more am I
Then Pilate returned into the palace, and said to
Jesus, Tell me, art thou the king of the Jews ? Jesus
answered, Dost thou say this, or did the other Jews
say this to thee, that thou shouldst ask me ? Pilate
said. And am I a Hebrew ? I am not a Hebrew
thine own people, and the chief priests, delivered thee
into my hands ; tell me then, if thou art king of the
Jews. Jesus answered. My kingdom is not in this
world ; for if my kingdom was in this world, my sol-
diers would not be unconcerned, that I am arrested ;

therefore, my kingdom is not in this world.

Pilate saith, Art thou then a king? Jesus said,
Thou sayest : for this was I born, namely, to bear

witness to the truth, and if any one is a man of truth,

he believeth my word, and doeth it. Pilate saith,
What is truth ? Jesus answered, Truth is from
heaven. Pilate saith. Is not truth on earth ? Christ
saith, I am the truth ; and how is truth judged on
earth, by those who have earthly power

CHAPTER IV.

Therefore, Pilate leaving Jesus alone, went out,

and said to the Jews, I find no fault in this man.
The Jews answered, May we tell thy majesty what he
18
 274 APOCRYPHAL GOSPELS.

himself said ? He said, T am able to destroy the

temple of God, and to build it in three days. Pilate
saith, And what sort of temple did he say he would
destroy? The Hebrews said. The temple of Solomon,
which Solomon was forty-six years building.
Pilate saith priyately to the chief priests and
scribes and Pharisees, I entreat you, do nothing evil

to this man ; for if ye do evil to him, ye will deal

unjustly. For it is not just that such a man should
die, who hath done great good to many men. They
said to Pilate, If he who hath dishonoured Caesar is

worthy of death, my lord, how much rather is this

man who dishonoureth God ?

Then Pilate gave order, and they all went out.
Then saith he to Jesus, What wilt thou that I should
do to thee ? Jesus saith to Pilate, Do unto me as it

is ordained. Pilate saith, How is it ordained ?

Jesus answered, Moses and the prophets wrote that I

should be crucified and should rise again. The
Hebrews who heard him, said to Pilate, Why seek
ye to hear from him greater insult against God?
Pilate saith. This is no word of insult against God,
since it is written in the books of the prophets.^ The
Jews said, Our Scripture saith. If a man offend
against a man, as if he revile him, he is worthy to

^ Pilate's appeal to tlie Scriptures implies, either that he was ac-

quainted with them, or, that he believed Christ's affirmation. The

Jews do not refute, but evade the point.
 THE GOSPEL OF NICODEMUS. 275

receive forty strokes with a stick ; but if lie revile

God, to be stoned.^
Then came a messenger from Procla the wife of
Pilate mito bim, and the message said, Take beed
tbat tbou suffer not any evil to happen to the good
man Jesus ; for this night I have seen terrible
dreams on account of him. And Pilate gave an
answer to the Hebrews, saying, If ye regard as an
insult to God, the words which ye say Jesus said,

take him, and judge ye according to your law. The

Jews said to Pilate, We will that thou shouldst
crucify him. Pilate saith, This is not good.
And Pilate, turning towards the people, saw many
weeping, and he said. It seemeth to me that it is not
the will of all the people that this man should die.
The priests and scribes said, For this cause have we
brought all the people, that thou mightest receive
full assurance that they all wish for his death. Pilate
saith. What evil hath he done The Hebrews
? said.

He saith that he is a king and the Son of God.

CHAPTER v.

Then a pious Jew, named Nicodemus, standing in

the midst, said, I pray thy majesty to suffer me to
say some few words unto thee. Speak, said Pilate.
Nicodemus said, I said to the priests and Levites
1 Deut. XXV. 3 : Lev. xxiv. 16.
 ;

276 APOCRYPHAL GOSPELS.

and scribes, and the people when I was in the

synagogue, What matter have ye against this man ?
This man doeth many miracles, such as man never
did, nor will do. Therefore, let him go, and if what
he doeth is from God, they will stand ; but if it is of
men, they will be destroyed.^ As it came to pass, also,

when God sent Moses into Egypt, and Pharaoh king

of Egypt, said to him, that he should do a miracle,
and he did it. Then Pharaoh also had two magicians,
Jannes and Jambres, and they too did miracles, using
magic art, but not such as Moses did. And the
Egyptians esteemed these two magicians as gods
but, because they were not of God, what they did
came to nought. This Jesus, therefore, hath raised
Lazarus, and he is alive. For this cause I pray thee,
my lord, not to suffer this man to be put to death.
The Hebrews were angry against Nicodemus, and
said to him, Receive the truth of Jesus and have thy
part with him. Nicodemus saith. Amen, Amen, be
it unto me as ye say.

CHAPTER VI.

"When Nicodemus had said these things, another

Hebrew arose, and saith to Pilate, I pray thee my
lord Pilate, hear me also. Pilate answered. Say
what thou wilt. The Hebrew saith, I lay sick upon

^ Acts V. 38. These words were Gamaliel's, about the apostles.

 THE GOSPEL OF NICODEMUS. 277

my bed thirty-eight years, and seeing me he was

grieved, and up thy bed and depart
said. Arise, take
to thine house, and as he said to me the word I
arose and walked. The Hebrews said, Ask him on
what day of the week this was done. He saith to
them. On the sabbath.^ The Jews said, And therefore
we say truly that he keepeth not the sabbath.
Again, another standing in the midst said, I was
born blind, and as Jesus went along the way I called
to him, saying. Have mercy on me, Lord, Son of
David, and he took clay and anointed mine eyes, and
immediately I saw.^ Another said, I was a cripple,
and seeing him I cried. Have mercy on me. Lord,
and he took me by the hand, and immediately I
arose.^ Another said, I was a leper, and he healed me
by a word alone.*

CHAPTER VII.

There was found there also, a woman named

Veronica.^ And she said, I was twelve years with an

1 John V. 5-9. 2 John ix. 6.

» Matt. 1-7 ; cf. Acts iii. 7.
ix. * Luke xvii. 13.
5 The Greek is Bcronice, but the Latin Veronica seems to be the

original. The name has reference to a supposed likeness of Christ, and

was often applied to the likeness itself. ' The likeness of the Lord,
—
which is called Veronica Veronica is the trtie picture of the Lord,'
says Gervase of Tilbury. The word is said not to be a corruption of
Beronice, but of Vera Icon, 'a true likeness.' According to one
story, Veronica is the name of a woman who received from Jesus his
portrait, upon a handkerchief or napkin. They still pretend to exhibit
this at Rome and elsewhere, for like many relics, it has ' increased and
278 APOCRYPHAL GOSPELS.

issue of blood, and I only took hold of the edge of

his garment, and was immediately healed.^ The Jews
said,The law doth not admit the testimony of a
woman.

CHAPTER VIIT.

Other men cried, This man is a prophet, and the

demons fear him. Pilate saith, And how is it that
the demons did not thus fear your parents also?
They say, "We know not. Others again said. By a
word only he raised up Lazarus, who had been four
days in his sepulchre. Pilate, therefore, hearing of

the resurrection of Lazarus was afraid, and saith to

the people, Wherefore will ye shed the blood of a
just man ?

CHAPTER IX.

Then he called Nicodemus and the twelve pious

Jews, and said to them, What say ye that I should
do, for the people are in a commotion ? They say,
We know not: do what thou wilt. But whatever
the people do, they do unrighteously, in order to
destroy him. Pilate went out again, and saith to the

multiplied.' According to another legend, the woman mentioned in

our text made an image or representation of Jesus at Paneas. See the
Story of Veronica, pp, 218, 223. Also, the Death of Pilate; and the
Saviour's Eevenge, near the end of this volume.
» Matt. ix. 20-22.
 THE GOSPEL OF NICODEMUS. 279

people, Ye know that at the feast of unleavened

bread it is customary for me to liberate for your sake
one of the criminals confined in prison. Now I have
a malefactor in gaol, a robber, called Barabbas, and
I have Jesus, who hath never done evil. "Which
therefore of these two will ye that I should release
to you ? The people answered, Release unto us
Barabbas. Pilate saith. What then shall I do with.

Jesus ? They say. Let him be crucified. Again,

others of them cried out. If thou dost release Jesus,
thou art not the friend of Caesar, because he calleth
himself the Son of God and a king ; and if thou
settest him at liberty, he becometh a king, and will
take Caesar's kingdom.
Therefore, Pilate was angry, and said. Your race
was always slanderous and unbelieving, and ye have
been always the adversaries of your benefactors.
The Hebrews said. And who were our benefactors ?

Pilate saith, God, who delivered you from the hands

of Pharaoh, and led you over the Red Sea, as on dry
ground, and fed you with quails, gave you water to
drink from the dry rock, and gave you a law, which
ye broke by denying God, and if Moses had not stood
to plead with God ye would have perished with a bitter
death. Therefore, ye have forgotten all these things.
And so, also, now ye say that I love not Caesar at all,

but have hatred towards him, and wish to plot against

his government.
280 APOCRYPHAL GOSPELS.

And having said these things Pilate arose from

his seat with anger, wishing to escape from them.
Therefore the Jews cried out saying, We wish Caesar
to govern us, not Jesus, because Jesus received gifts
from the magi.^ And Herod also heard this, that

he would be a king, and wished to put him to death,

and on this accoimt, sent and slew all the infants

in Bethlehem. And for this cause also, Joseph
his father, and his mother, through fear of him
fled into Egypt.
Pilate therefore, having heard this, commanded all
the people to keep silence, and said, So then this is the
Jesus whom Herod sought to slay ? They say unto
him. Yea. Pilate, therefore, having learned that he
was of the jurisdiction of Herod, as though descended
from the race of the Jews, sent Jesus to him. And
when Herod saw him, he rejoiced greatly, for of a
long time he had desired to see him, having heard of
the miracles which he did. Therefore, he arrayed
him with white garments ; then he began to question
him. But Jesus gave him no answer. And Herod,
who wished to see a miracle of some kind wrought
by and not seeing one, but that he gave him
Jesus,
no answer to what was said, sent him back at once to

^ An ingenious distortion, or application of Matt. ii. 11, where, how-

ever, the —
Greek has 5wpo, and not xap^fr/Aara as here, an important
difference. What follows ahout Christ's being sent to Herod is mainly
an addition to the older form of the book.
 THE GOSPEL OF NICODEMUS. 281

Pilate.^ Seeing this, Pilate commanded his servants

to bring water. Therefore, washing his hands with
the water, he said to the people, I am innocent of the
blood of this good man. Ye will see that he is

unjustly put to death, for neither have I found fault

in him, nor yet Herod ; for which cause he sent him
back immediately to me. The Jews said, His blood
^
be upon us and upon our children !

Then Pilate sat on his seat to pronounce sentence.

He gave order therefore," and Jesus came before him.
And they brought a crown of thorns and put it on
his head, and a reed in his right hand. Then he
pronounced sentence, and said to him, Thy nation
saith and witnesseth of thee, that thou desirest to be
a king. Therefore I ordain that they first smite thee
with a rod forty stripes, as the laws of the kings
ordain: and that they mock thee; and lastly, that
they crucify thee.

CHAPTER X.

"When, therefore, sentence was declared by Pilate

to this effect, the Jews began to smite Jesus, some
with sticks, some with their hands, and some with
their feet ; and some also spat in his face. Then,
straightway, having prepared the cross and given it

to him, they made haste to set out. And going thus,

1 Luke xxiii. 6-11. ' Matt, xxvii. 25.
 :

282 APOCRYPHAL GOSPELS.

and bearing the cross, he came unto the gate of

the city of Jerusalem. When, therefore, because of
the many blows and the weight of the cross, he could
not walk, the Jews through the desire which they
had to crucify him as soon as possible, took the cross
from him and gave it to one who met them, named
Simon, who also had two sons, Alexander and Eufus
and he was of the city of Cyrene. Therefore they
gave the cross to him, not as pitying Jesus and
lightening his burden, but as desiring to put him to
death more speedily.
And John, one of his disciples, followed him there.
Then he fled, and went to the mother of God,i and
said to her, AYhere wast thou, that thou didst not
come and see what was done ? She answered, What
is it that was done ? John said, Know that the Jews
have taken my master by force and now lead him away
to crucify him. When his mother heard this she cried
with a loud voice, saying, My son, my son, what evil

hast thou done, that they lead thee away to crucify

thee ?• She arose, as one benighted, and went weep-
ing along the road. The women also followed her,
Martha, and Mary Magdalene, and Salome, and other
virgins. And John also was with her. When
therefore they overtook the multitude, the mother of

^ Gk. T^v OeoTOKop. jTlie use of this expression is

a strong indication
of the late date of this part of the composition. The whole paragraph
is wanting in other copies, and is an interpolation.
 ;

THE GOSPEL OF NICODEMUS. 283

God said to John, WTiere is my son ? Jolin saith,

Dost thou see him bearing the crown of thorns, and
with his hands bound ? When the mother of God
heard this, and saw him, she fainted, and fell back-
ward to the earth, and lay a considerable time. And
the women who followed her stood around her and
wept. And when she revived and arose, she cried
with a loud voice, saying. My Lord, my son, whither
is the beauty of thy form departed ? How shall I
bear to see thee suffering such things ? And saying
this, she tore her face with her nails and smote her
breast. Whither have passed, said she, the good
deeds which thou didst in the land of Judea ? What
evil hast thou done to the Jews. Thus then the
Jews who saw her weeping and crying out came and
drove her out of the way. But she was not per-
suaded to flee, but continued sajdng, Slay me first,

lawless Jews.
Then they retired to the 'place called Cranium,

which was paved with stones, and there the Jews set

up the cross. Then the soldiers stripped Jesus,

and took his garments and divided them among
themselves, and they put upon him a scarlet cloth

and raised him up and fastened him on the cross at

the sixth hour of the day. After this they also
lifted up two robbers, one on his right hand and one
on his left.

Then the mother of God, standing and beholding,

284 APOCRYPHAL GOSPELS.

cried with a loud voice, saying, My son, my son. And

Jesus turning to her and seeing John near her, and
weeping with the rest of the women, said, Behold,
thy son. Then saith he also to John, Behold, thy
mother. And she wept exceedingly, saying. There-
fore do I weep for thee, my son, because thou art
suffering unjustly ; for the lawless Jews have delivered
thee to a bitter death. Without thee, my son, what
will become of me ? How shall I live without thee ?

What life shall I lead? Where are thy disciples

who boasted they would die with thee ? Where are
those who were healed by thee ? How is it that no
one is found to And looking at the cross
help thee ?
she said. Bow down cross, that I may embrace my

son, and kiss my son, whom at this breast strangely

I nourished as one who knew not man. Bow down

cross, I wish to embrace my son. Bow down
cross, that as a mother I may converse with my son.

When the Jews heard these things they came and

drove away both her and the women and John to a
distance.^

Then Jesus cried with a loud voice. Father, reckon

not this sin unto them ; for they know not what they
do. Then saith he, I thirst. And straightway one
of the soldiers ran and took a sponge and filled it

with gall and vinegar mingled, and putting it upon

*
1 The preceding paragrapli is another interpolation. It is much
longer in some copies.
 THE GOSPEL OF NICODEMUS. 285

a reed, lie gave it to Jesus to drink. And when he

had tasted it he would not drink. And the Jews who
stood and saw, ridiculed him and said, If thou saidst
truly that thou art the Son of God, come down from
the cross, and immediately, that we may believe in
thee. Others said in ridicule. He saved others, he
helped others, and he healed the sick, the paralytic,
lepers, demoniacs, blind, lame, dead, and he cannot
help himself.
So also the robber who was crucified at his left side

said to him. If thou art the Son of God, come down

and save both thyself and us. His name was Gistas.
But he that was crucified at his Dysmas by
right side,
name, reproached the other robber, saying, Wretched
and miserable one, dost thou not fear God ? We
sufier what we deserve for what we have done but ;

he hath done no evil at all. And turning to Jesus,

he saith to him. Lord, when thou shalt reign, forget
me not. And he said unto him. To day, I teU thee in
truth, I have thee with me in paradise.

CHAPTER XI.

Then Jesus, having cried with a loud voice. Father,

into thine hands will I commit my spirit, expired.
And immediately the rocks were to be seen rent, for
there was an earthquake in all the land, and the
earthquake which occurred was violent and great, and
286 APOCRYPHAL GOSPELS.

the rocks were rent : and the tombs of the dead were
opened; and the yeil of the temple was rent; and
darkness was from the sixth hour until the ninth.
And when all these things came to pass the Jews
were afraid, and said, Truly this man was righteous,

and Longinus, the centurion, stood and said. Truly,

he was the Son of Grod.^ Others who came and saw
him, smote upon their breasts for fear, and returned
immediately.
Now the centurion, observing all these marvels,
went away to Pilate and related them. And when he
heard he wondered and was amazed, and through his
fear and sorrow he would neither eat nor drink that
day. And he gave notice, and there came to him all

the council, after the darkness was passed away, and

he said to the people, Ye saw how the sun was
darkened, ye saw how the veil was rent. Truly, I did
well in that I was not at all eager to put this good
man to death. But the evil doers said to Pilate,

Such a darkness is an eclipse of the sun, as it hath

happened also at other times. Then say they to him,
We hold the feast of unleavened bread to-morrow,
and we intreat thee, since they who have been cruci-
fied still breathe, that their bones may be broken,

^ The name Longinus, given to the centurion, is an addition to the

earlier text, which has been altered throughout, df)oth by additions and
by omissions. This chapter especially has received all^ sorts of
developments.
 THE GOSPEL OF NICODEMUS. 287

and that they may be taken down. Pilate said, This

shall be done. Therefore he sent soldiers, and they
found the two robbers still breathing, and they brake
their legs ; but finding Jesus dead, they did not touch
hini, save that a soldier speared him in the right side,
and immediately there came out blood and water.
Now towards evening, when the preparation was
come, Joseph, a high-born and wealthy man, a pious
Jew, finding Nicodemus, whose speech had already
betrayed him, saith to him, I know that thou lovedst
Jesus when he was living, and didst gladly hear his
words, and I saw thee contending with the Jews for
him. Therefore, if it seemeth good to thee, let us
go to Pilate and beg the body of Jesus for burial, for

it is a great sin that he should lie unburied. I am

afraid, saith Nicodemus, lest if Pilate be angry, I
should sufier some mischief. But if thou shouldst go
alone and ask, and shouldst receive the dead one, then
I too will accompany thee, and will perform all that

is necessary for the funeral. When Mcodemus had

said this, Joseph lifted up his eyes to heaven, and
prayed that he might not fail in his request, and went
to Pilate, and having saluted him, sat down. Then
he saith to him, I pray thee, my lord, if I ask any-
thing which seemeth to thy majesty unreasonable,
not to be angry with me. And he said. And what is
it that thou askest ? Joseph saith, Jesus, the good
man whom through envy the Jews have carried away
288 APOCRYPHAL GOSPELS.

to crucifixion, I beseech thee to give me him for

burial. Pilate saith, And what hath happened, that

when he hath been witnessed against by his own
nation for magic arts, and hath been suspected of

seizing the kingdom of Caesar, and hath therefore

been given up to death by us, we should give order
for him to be honoured as soon as he is dead ? And
Joseph, being very sorrowful and weeping, fell at the
feet of Pilate, saying. My lord, let no jealousy of the
dead possess thee. For, in death, every fault must
perish from a man. But I know thy majesty, how
anxious thou wast not to crucify Jesus, and what thou
saidst to the Jews for him, at one time persuading,

and at another time angry, and afterwards how thou

didst wash thy hands, and didst declare thou hadst no
part at all with those who wished him to be put to
death : On all which accounts I entreat thee that my
request may not be rejected. Pilate, therefore, seeing
Joseph thus urgent and entreating, and weeping,
raised him up, saying. Go, I grant thee him that

is dead ; take him and do what thou wilt.

And then Joseph, having given thanks to Pilate,

and kissed his hands a ad his robes, went out rejoicing
in heart, because he had obtained what was desired,

but having his eyes yet filled with tears : thus, while

sorrowing, he had joy. He went away to Nicodemus,

therefore, and told him all that had happened. Then,
when they had bought a hundred poimds of myrrh
 THE GOSPEL OF NICODEMUS. 289

and aloes, and a new sepulchre/ with the mother of

God, and Mary Magdalene, and Salome, with John
and the other women, they wrapped him in a white
linen cloth, according to the custom, and laid him in
the tomb.
And the mother of God said, weeping, How shall

I not bewail thee, my son ? how shall I not tear my

face with my nails ? This, my son, is that^ which the

old man Simeon foretold to me, when I took thee into

the temple, a babe of forty days old. This is the
sword which now pierceth through my soul. My
sweetest son, who shall stay my tears ? None at all,

but only thou, if, as* thou saidst, thou shalt rise the

third day.
Mary Magdalene said, weeping, Hearken peoples,

tribes, and tongues, and learn to what a death the

lawless Jews have delivered him that had wrought
for them countless benefits. Hearken and wonder.
"Who will make these things heard throughout all
the world ? I will go alone to Caesar in Rome ; I
will make known to him what evil Pilate hath done
by yielding to the lawless Jews. Thus also Joseph
lamented, saying, Alas for me! sweetest Jesus, dear
and most imfortunate of men, if one may call thee a

^ They bought a new sepulchre, says this writer, in direct contradic-

tion to the Gospels, which teach us that the sepulchre was already
Joseph's own. Matt, xxvii. 57-60. Most of the particulars in this
account of the burial are fictitious, and were added not earlier than the
second part about the Descent into the Underworld.

19
 ;

290 APOCRYPHAL GOSPELS.

man, wlio liast done such marvels as man never did.

How shall I perform thy obsequies? how shall I
bury thee ? Now ought they to be present whom
thou didst feed with a few loaves : for thus I should

not have seemed to be wanting in honour.

Then Joseph with Mcodemus went home : like-

wise also the mother of God, with the women, John

also accompanying them.^

CHAPTER XII.

When the Jews learned that these things had

been done by Joseph and Nicodemus they were
greatly moved against them and the chief priests,
;

Annas and Caiaphas, admonished Joseph, and said to

him. Wherefore hast thou performed these obsequies'
for Jesus ? Joseph saith, I know that Jesus was a
just and true and good man in all respects, and I
know also, that, ye through envy devised his murder
and for this cause I performed his funeral. Then
the chief priests were angry and seized Joseph and
cast him in prison, and said unto him. If we did not
keep the feast of unleavened bread to-morrow, we
would have put thee to death to-morrow, as we did
him ; but for the present, being kept in confinement,
^ The mention of John in this story of the burial seems to have a
motive, but I cannot say what it is probably, John was pre-eminent
:

among the saints, honoured where this adaptation of Nicodemus was

produced. Peter on the contrary, is studiously kept out of sight, if we
except the allusion at page 284, lines 10, 11.
 THE GOSPEL OF NICODEMUS. 291

early on the Lord's day^ thou shalt be delivered to

death. Thus they said, and sealed with a seal the

prison, which was fastened with all manner of bolts

and locks.

Thus, then, when the preparation was finished,

early on the Sabbath the Jews went to Pilate, and
said to him. Lord, that deceiver said that after three
days he would rise again. Lest therefore his disciples
should steal him by night and deceive the people by
such a falsehood, command that his sepulchre should
be guarded. Pilate therefore, for this, gave them
five hundred soldiers,^ who also were set about the

sepulchre to guard it, and they put seals upon the

stone of the sepulchre.
Therefore, when the day began to break on the
Lord's day, the chief priests and the Jews held a
council, and sent to bring Joseph out of prison in
order to put him to death ; but on opening it they
found him not. And they wondered at this, how
when the doors were shut and the locks secure, and
the seals remained, Joseph was not to be seen.

'
That the Jews should speak of the Lord's day before it was insti-
tuted is an amusing anachronism, but worthy of notice, as a fresh
evidence of the utter disregard of truth and consistency with which
these apocrypha have been made up.
2 Pilate, most likely, did not appoint a guard of more than four or

—
five soldiers hundreds are easily written. The paragraph is one of
the interpolations.
292 APOCRYPHAL GOSPELS.

CHAPTER XIII.

Hereupon, one of the soldiers wlio guarded the

tomb, came and said in the synagogue, Know that
Jesus is risen ! The Jews said, How ? And he said,
First there was an earthquake ; then an angel of the
Lord bearing lightning came from heaven and rolled
away the stone from the sepulchre, and sat upon it.
And through fear of him all we soldiers became as

dead men, and could neither flee nor speak. And we

heard the angel saying to the women who came there
to see the sepulchre. Fear not for I know that ye
;

seek Jesus. He is not here, but is risen, as he fore-

told you. Stoop down and see the sepulchre where

his body lay. But go and tell his disciples that he is

risen from the dead : and let them go into Galilee,

for there shall they find him. Therefore, I tell you

beforehand.
The Jews said to the soldiers. Who were the
women who came to the sepulchre, and why did ye
not lay hold of them ? The soldiers said. Because of
fear, and the sight alone of the angel, we could neither
speak nor move. The Jews said. As the God of
Israel liveth, we believe nothing that ye say. The
soldiers said, Jesus performed so great miracles and
ye believed not, and will ye now believe us ? Ye
say trulj^ that God liveth, and in very truth He liveth
 THE GOSPEL OF NICODEMUS. 293

whom ye crucified. We have heard moreover that

ye had Joseph shut in the prison, and that ye after-

wards opened the doors and found him not. Do ye

then give up Joseph, and then we will also give you
Jesus. The Jews said, Joseph who escaped from
prison ye will find at Arimathea, his own place.
And the soldiers said, Go ye also into Galilee, and
ye will find Jesus, as the angel said to the women.
Hereupon the Jews were afraid, and said to the
soldiers. See that ye tell this to no one, or all will

On which account, also, they gave

believe in Jesus.
them much money. And the soldiers said, We are
afraid lest Pilate should hear that we have received
money, and should put us to death. But the Jews
said, Take it, and we pledge ourselves to give to Pilate

an answer for you ; only, say that ye slept, and that

in your sleep the disciples of Jesus came and stole

him out of the sepulchre. Therefore the soldiers

took the money, and said as they were told. And
until this day the same false report is spoken among
the Jews.

CHAPTER XIV.

And after a few days, three men came from Galilee

to Jerusalem. One of them was a priest, Phinehas
by name, another was a Levite, by name Aggaeus,
294 APOCRYPHAI. GOSPELS.

and tlie other was a soldier,^ by name Adas. These

came to the chief priests, and said to them, and to

the people, Jesus, whom we have seen in

ye crucified,

G-alilee, with his eleven disciples, at the mount of

Olives, teaching them, and saying, Go ye into all the

world, and preach the Gospel ; and whoso believeth

and is baptised, shall be saved, but whoso believeth
not, shall be condemned. And having said this, he
ascended to heaven.^ And we saw, both we and many
others of the five hundred who were there.^

And when the chief priests and Jews heard these

things they said to the three men, Give glory to the
God of Israel, and repent of the falsehoods ye tell.

They answered. As the God of our fathers liveth, of

Abraham, Isaac, and Jacob, we lie not, but tell you
the truth. Then spake the chief priest, and they
brought the Old Testament of the Hebrews from the
temple, and he made them swear, and giving them
also money, he sent them to another place that they
might not proclaim the resurrection of Christ in
Jerusalem.
When, therefore, such sayings had been heard by all
the people, the multitude assembled in the temple,
and there was a great tumult. For many said, Jesus
is risen from the dead, as we hear, and why did ye
crucify him ? But Annas and Caiaphas said. Believe

1 In the earlier version of the hook Adas is called a teacher.

2 Mark xvi. 16. 3 1 Cor. xv. 6.
 :;

THE GOSPEL OF NICODEMUS. 295

not, Jews, what the soldiers say ; nor believe that

they saw an angel descending from heaven. For we
gave money to the soldiers not to tell this to any one
and so also, the disciples of Jesus gave them money,
to say that Jesus is risen from the dead.

CHAPTER XV.

NicoDEMUS said, children of the people of

Jerusalem, the prophet Elijah ascended to the height
of heaven with a fiery chariot, and it is not incredible
if Jesus also is risen ; for the prophet Elijah was a
pre-figuration of Jesus, in order that ye should not
disbelieve when ye heard that Jesus was risen. I
therefore say and advise that we ought to send
soldiers into Galilee, where the men testify that

they saw him with his disciples, in order that they

jnay go about and find him, and so that we may seek
from him forgiveness for the evil which ye did to

him. This saying pleased them, and they chose out

soldiers, and sent them into Galilee : and Jesus they
found not ; but they found Joseph at Arimathea.
When, therefore, the soldiers returned, and the
chief priests learned that Joseph was found, they
assembled the people, and said. What shall we do to
Joseph, that he may come to us ? So when they had
taken counsel, they wrote him a letter to this efiect
 ;

296 APOCRYPHAL GOSPELS.

Father Joseph : Peace to thee, and to all thine house,

and to thy friends. We know that we have offended
against God, and against thee, his servant. There-
forewe entreat thee to come hither to us thy children,
forwe have wondered much how thou didst escape
from prison, and we truly say that we took evil
counsel against thee. But God, who saw that we
took unjust counsel against thee, delivered thee out
of our hands. Nevertheless, come to us ; for thou

art the honour of our people.

The Jews sent this letter to Arimathea with seven
soldiers, friends of Joseph, who went and found him»
and addressed him respectfully, as they were bidden,
and gave him the letter. And when he had received
and read this, he glorified God, and bade the soldiers
welcome, and when the table was set, he ate and
drank with them all day and night.
And on the morrow he went with them to Jerusalem.
And the people came to meet him, and bade him wel-
come. And Nicodemus received him into his house.
And on the day following, both Annas and Caiaphas,
the chief priests, invited him to the temple, and said
to him. Give glory to the God of Israel, and tell us
the truth. For we know that thou didst bury Jesus,
and we apprehended thee, and shut thee in
for this
prison. Afterwards, when
we sought to bring thee out
in order that thou mightest be put to death, we found
thee not, and we marvelled, and were greatly afraid
 THE GOSPEL OF NICODEMUS. 297

nevertheless, we prayed to God that we might find

and ask thee. Therefore, tell us the truth.
Joseph said to them. On the evening of the prepa-
ration, when ye secured me in prison, I betook myself
to prayer all the night, and all the day of the sabbath.
And at midnight I saw the prison house, that four
angels lifted it up, holding it by the four corners.
And Jesus entered like lightning, and through fear
of him I fell to the ground. Therefore, taking me
by the hand, he raised me, saying, Fear not, Joseph.
Then he embraced and kissed me, and said. Turn and
see who I am. Therefore, I turned and looked and
said. Lord, I know not who thou art. He saith, I
am Jesus, whom thou didst bury the day before
yesterday. I said to him. Show me the sepulchre,
and then I will believe. Therefore he took me by
the hand, and led me away to the sepulchre, which
was open. And when I saw the linen clothes and
the napkin, and knew, I said. Blessed is he that
cometh in the name of the Lord, and worshipped him.
Then he took me by the hand, the angels also follow-

ing, and led me to Arimathea, to my house, and

saith unto me. Abide here for forty days. For I go
unto my disciples, that I may instruct them to preach
my resurrection.

CHAPTER XVT.

When Joseph had said these things, the chief

298 APOCRYPHAL GOSPELS.

priests cried unto the people, "We know that Jesus

had both father and mother how shall we believe;

that he is the Christ ? One of the Levites answered

and said, I know the family of Jesus, pious men,
greatly addicted to the service of God, and receiving
tithes of the people of the Jews.^ And I also know
Simeon, the old man, that he took him when he was
a babe, and said to him, Now lettest thou thy servant
depart, Lord.
The Jews said, Let us find the three men who saw
him at the mount of Olives, that we may ask them
and learn the truth more accurately. And they
found and brought them before all, and made them
swear to tell the truth. And they said. As the God
of Israel liveth, we saw Jesus at the mount of Olives,
alive, and ascending into heaven.
Then Annas and Caiaphas separated the three
from one another, and asked them privately and
singly. They agreed therefore in their speech, and
the three spoke the same thing. The chief priests
answered and said, Our scripture saith that every
word shall be established with two or three witnesses.^
Joseph therefore hath confessed that he performed his
funeral rites, and buried him, along with Nicodemus,
and how it is the truth that he hath risen.

1 This receiving of tithes by the family of Jesus is a fiction with no

possible foundation.
2 Deut. xvii. 6 ; Matt, xviii. 16.
 299

THE GOSPEL OF NICODEMUS.

THE SECOND PART : OR,

THE DESCENT OF CHRIST TO THE UNDERWORLD.

CHAPTER I. (XVII.)I

Joseph saitli, And why marvel ye that Jesus hath

risen ? This is not wonderful ; but it is wonderful
that he arose not alone, but that he also raised many
other dead, who appeared unto many in Jerusalem.
And if ye know not the others, Simeon at least, who
took Jesus (in his arms), and his two sons, whom he
raised again, them at least ye know. For we buried
them a short time ago, but now their tombs are seen
open and empty, and they are living, and abiding
in Arimathea. Therefore they sent men and found
their sepulchres open and empty. Joseph saith. Let
us go to Arimathea, and let us find them.
Then the chief priests, Annas and Caiaphas, arose,

1 Two sets of numbers arc prefixed to the chapters of this second

part, because it is written merely as a continuation of the former in the
copies which contain it.
 —

300 APOCRYPHAL GOSPELS.

and Josepli, and Nicodemus, and Gamaliel, and

others with them, and went to Arimathea, and found
those whom Joseph said. Therefore they offered
prayer, and saluted one another. Then they came
with them to Jerusalem, and brought them into the
synagogue, and shut the doors, and placed in the
midst the Old Testament of the Jews, and the chief
priests said unto them. We wish you to swear by the
God of Israel and Adonai, and thus that ye may tell

the truth, how ye arose, and who raised you from

the dead.
When the men who had risen heard this, they

made upon their faces the sign of the cross,^ and said

to the chief priests. Give us paper and ink and a pen.

They brought them therefore ; and they sat down
and wrote thus

CHAPTER II. (xviii.)

Lord Jesus Christ, the resurrection and the life

of the world, give us grace that we may rehearse thy

resurrection, and thy wonderful works which thou
didst in Hades. We, therefore, were in Hades with
all those who fell asleep from the beginning. Kow
at the hour of midnight, upon those dark places,
there arose as it were the light of the sun,, and

^ This notion of the sons of Simeon crossing themselves, refers to a

practice at least as old as the time of Tertullian (De Corona Milit. 2).
 THE GOSPEL OF NICODEMUS. 301

shone, and we were up and saw one

all lighted
another. And immediately our father Abraham was
united with the patriarchs and the prophets, and they
were together filled with jby, and said to one another.
This light is from a great illumination. The prophet
Isaiah, who was there, said. This light is from the
Father, and the Son, and the Holy Spirit, concerning
whom I prophesied while I was yet alive, saying.
The land of Zebulun, and the land of Nephthalim, the
people which sitteth in darkness hath seen a great
light.i

Then came into the midst another, an ascetic from

the desert, and the patriarchs said to him. Who art
thou? And he said, I am John, the last of the

prophets, who made straight the ways of the Son of

God, and preached to the people repentance for
remission of sins. And the Son of God came
unto me ; and when I saw him from afar I said to

the people. Behold, the Lamb of God, who taketh

away the sin of the world.- And with my hand I
baptised him in the river Jordan, and I saw, as it

were, a dove, and the Holy Spirit coming upon him;

and I heard also the voice of the God and Father
saying thus. This is my beloved Son in whom I am
well pleased. And for this cause he sent me also to
you, that I might preach how the only begotten Son
of God Cometh hither, that whoever believeth in him
1 Is. ix. 1, 2. 2 Matt. iii. 3, 11 ; Mark i. 4 ; John i. 36
302 APOCRYPHAL GOSPELS.

shall be saved, but wboso shall not believe in him

will be condemned.^ Therefore, I say to all of you :

when ye see him, that ye should all worship him,

because, now only have y§ time of repentance for

your worship of idols in the vain world above, and
for the sins ye have committed : but at another time
this cannot be.

CHAPTER III. (XTX.)

Therefore, while John was thus teaching those

who were in Hades, and the first made and first father
Adam heard it, he saith to his son Seth, My son, I

wish thee to tell the forefathers of the race of men,

and to the prophets, whither I sent thee when I was
about to die. And Seth said. Prophets and patriarchs,
hearken. When my father Adam, the first made,
was about to die, he sent me to ofier prayer to

God very near the gate of Paradise, that he would

guide me by an angel to the tree of mercy, and let
me take oil and anoint my father, and that he might
recover from his sickness. Which also I did. And
after my prayer the angel of the Lord came and said
to me, Seth, what dost thou ask ? dost thou ask the
oil which restoreth the sick, or the tree which poureth
forth such oil, because of the sickness of thy father?
This is not now to be found. Gfo, therefore, and tell

1 Mark xvi, 16.

 THE GOSPEL OF NICODEMUS. 303

thy father that, after 5500 years are accomplislied

from the creation of the world, then shall descend

upon earth, the only begotten Son of God, being

made man, and He him with such oil,
shall anoint

and he shall arise, and with water and with the Holy
Spirit shall wash both himself and his descendants,
and then shall he be healed of all sickness : but
now this cannot be.^

When the patriarchs and the prophets heard this

they rejoiced greatly.

CHAPTER IV. (XX.)

'
Now while they were all in so great joy, Satan, the
inheritor of darkness, came and said to Hades, All-

devouring and insatiate one, hear my words. From

the race of the Jews, there is one called Jesus, naming
himself the Son of God, but being a man, the Jews
have crucified him through our joint exertions.
And now that he is dead, be ready that we may bind
him safely here. For I know that he is a man, and
I also heard him saying My soul is very sorrowful,
unto death.2 He wrought me many evils also, while
in the world above he conversed with mortals. For

This legend of Seth seems to have heen borrowed from a Jewish

^

source,and adapted to Christian uses. The reader will find something

more about it in the preliminary essay.
3 Mark xiv. 34.
304 APOCRYPHAL GOSPELS.

where lie found my servants lie persecuted them, and

the men whom I made halt, blind, lame, lepers, and
the like, he healed by his word alone. And when I
had made many ready for burial, even them, by a
word alone, he made alive again.
Hades saith, And is he so mighty as to be able to
do such things by a word alone ? or canst thou resist
him who is such ? It seemeth to me no one will be
able to resist him who is such. But if thou sayest
thou heardest him fearing death, he said this mock-
ing and laughing at thee, wishing to seize thee with
a mighty hand ; and woe, woe, unto thee for ever-

more.
Satan saith. All- devouring and insatiate Hade's,

wast thou so afraid when thou heardest of our common

foe? I feared him not, but I wrought upon the
Jews, and they crucified him, and gave him gall and
vinegar to drink. Be ready, therefore, to hold him
firmly when he cometh.
Hades answered. Inheritor of darkness, son of
perdition. Devil, thou hast but now told me that
many whom thou preparedst for burial he by a word
alone did make alive and if he delivered others
:

from burial, how and by what power shall he be

held by us ? Now a short time ago I swallowed a
certain dead man, Lazarus by name, and a little

after, one of the living, by a word alone, forcibly

drew him out of my bowels. Now I think it was he
 THE GOSPEL OF NICODEMUS. 305

of whom thou speakest. Therefore, if we receive

him here, I fear we may run a risk even in regard to
•the rest ; for lo ! I see that all whom I have ever swal-
lowed are in commotion, and my belly ^ is in pain.
And who was snatched beforehand from me,
Lazarus,
seemeth to me no good sign because he flew away ;

from me like an eagle, not like a dead man; so

quickly did the earth cast him forth. Wherefore, I
conjure thee, both for thy benefit and for mine, not
to bring him hither ; for I think that he is coming
here, in order to raise up all the dead. And this I
say to thee, By the darkness which we keep, if thou
dost bring him hither, none of the dead will be left

tome.

CHAPTER V. (XXI.)

While Satan and Hades were talking thus with

each other, there came a great voice like thunder,
saying. Lift up your gates, ye rulers, and be ye
lifted up, eternal gates, and the King of Glory shall
come in.2 And when Hades heard, he said to Satan,
Go forth, if thou art able, and resist him. Therefore
Satan went forth. Then saith Hades to his demons,
Secure well and firmly the brazen gates, and the iron
bars, and hold down my bolts, and stand upright and

1 Jonah ii. 2. » Ts. xxiv. 7.

20
306 APOC?RTPHAL GOSPELS.

watch everything : for if lie should enter here, woe

will seize us.

On hearing these things, the forefathers all began

to reproach him, saying. All-devouring and insatiate,

open, that the King of Glory may come in. David

the prophet saith, Khowest thou not, blind one,
that when I was living in the world, I prophesied
this word. Lift up your gates, ye rulers ? Isaiah
said, Through the Holy Spirit, when I foresaw this,
I wrote. The dead shall arise, and they that are in the
tombs shall be raised, and those who are in the earth
shall be glad. And, "Where is thy sting, death ?
where is thy victory, Hades ?^

The voice, therefore, came again, saying. Lift up

the gates. Hades, hearing the voice a second time,
answered, as forsooth not knowing, and said. Who is
this King of Glory ? The angels of the Lord said,

The Lord strong and mighty, the Lord mighty in

battle. And immediately, at this word, the brazen
gates were broken, and the iron bars were crushed,
and all the dead that were bound were loosed from
their bonds, and we^ with them. And the King of
Glory entered as a man, and all the dark places of
Hades were lighted up.

^ Is. xxvi. 19 ; Hos. xiii. 14.

2 That is, the two sons of Simeon, who are supposed to write the
story.
 THE GOSPEL OF NICODEMUS. 307

CHAPTER VI. (XXII.)

Hades straightway cried, We are conquered ; woe

unto us. But who art thou that hast so great
authority and power ? And what art thou, who
comest hither without sin —^seeming small, and able to

do great things, humble and high, servant and Lord,

soldier and king, who hast authority over the dead
and the living ? Thou wast nailed to the cross, and
wast laid in the tomb, and now thou art free, and
hast dissolved all our power. Art thou Jesus, of
whom the chief ruler Satan said to us, That through
the cross and death thou art about to inherit all the
world ?

Then the King of Glory seized the chief ruler

Satan by the head, and delivered him to the angels,
and said, Bind with irons his hands and feet and
neck and mouth. Then he delivered him to Hades,

and said. Take him and keep him safely until my

second coming.

chapter VII. (xxiii.)

And Hades took Satan, and said to him, Beelzebub,

inheritor of fire and punishment, enemy of the
saints, by what necessity hast thou contrived that
308 APOCRYPHAL GOSPELS.

the King of Glory should be crucified, that he should

come hither and spoil us ? Turn and see that none
of the dead is left in me ; but all that thou didst

gain by the tree of knowledge, thou hast lost it all

by the tree of the cross ; and all thy joy is changed

into grief ; and thou, that didst wish to put to death
the King of Glory, hast put thyself to death. For
since I have received thee to keep thee safely, thou
wilt learn by experience what evils I shall do to
thee. chief devil, the beginning of death, the
root of sin, the end of all evil ! what evil didst thou
find in Jesus, to procure his destruction? How didst
thou dare to do so great evil ? How didst thou

study to bring down to this darkness such a man,

through whom thou art deprived of all that ever
died?

CHAPTER VIII. (XXIV.)

While Hades thus discoursed with Satan, the

King of Glory opened his right hand, and took hold
of the first father Adam, and raised him. Then he
turned and said to the rest. Come with me all ye who
have died through the tree which he touched. For
behold, I raise you up again through the tree of
all

the cross. Moreover, he sent them all out and the ;

first father Adam appeared filled with satisfaction,

and said, I give thanks unto thy majesty, Lord,
 THE GOSPEL OF NICODEMUS. 309

because thou hast brought me from the lowest Hades.^

So also all the prophets and the saints said, We give
thee thanks, Christ, Saviour of the world, because
thou hast brought back our life from destruction.^
And when they had said these things, the Saviour
blessed Adam on the forehead with the sign of the
cross ; and he did this also to the patriarchs and the
•
prophets, and martyrs and forefathers, and took them
and sprang up out of Hades. And as he went, the
holy fathers followed him, chanting, and saying,
Blessed is He that cometh in the name of the Lord,^
Alleluia : to him be glory from all the saints.

CHAPTER IX. (XXV.)

Then He went to Paradise, holding the forefather

Adam by the hand, and delivered him, and all the

righteous, to the archangel Michael. When, there-
fore, they entered the gate of Paradise, two aged
men met them, to whom the holy fathers said, Who
are ye, who have not seen death, and have not
descended into Hades, but inhabit Paradise in body
and One of them answering, said, I am
soul ?
Enoch, who pleased God, and was translated hither
by him and this is Elijah the Tishbite and we
; ;

are to live until the end of the world and then we :

are to be sent by God to resist Antichrist, and

» Ps. Ixxxvi. 13. » Ps. ciii. 4. » Ps. cxviii. 26

310 APOCRYPHAL GOSPELS.

shall be slain by him, and after three days shall

rise again, and be caught up in clouds to meet the
Lord.i

CHAPTER X. (XXVI.)

While they were saying these things, there came

another lowly man, and bearing a cross upon his
shoulders ; and the holy fathers said to him. Who
art thou, having the appearance of a robber, and what
is the cross which thou bearest upon thy shoulders ?
He answered, As ye say, I was a robber and a thief
in the world, and therefore the Jews seized me and
delivered me to the death of the cross, with our
Lord Jesus Christ. As he was hanging upon the
cross I believed in him, seeing the miracles which
were done ; and I called upon him, and said, Lord^
when thou reignest, forget not me. And straightway
he said to me, Yerily, verily, I say unto thee, to day
thou shalt be with me in Paradise. Therefore, bear-
ing my cross I came to Paradise, and finding the
archangel Michael, I said to him. Our Lord Jesus,
who was crucified, hath sent me hither ; lead me,
therefore, into the gate of Eden. And the flaming
sword, seeing the sign of the cross, opened im.to me,
and I came in. Then saith the archangel to me, Wait

a little, for Adam, the forefather of the race of men,

1 1 Thess. iv. 17; Rev, xi. 3-12 ; 1 John ii. 18; iv. 3.
 THE GOSPEL OF NICODEMUS. 311

is coming with, tke rigliteoiis, that they also may

enter in. And now seeing you, I am come to meet you.

On hearing these things, the saints all cried with
a loud voice. Great is our Lord, and great is his

power.i

CHAPTER XI. (XXVII.)

All these things we two brothers saw and heard ;

and we were sent by Michael the archangel, and

were appointed to preach the resurrection of the
Lord, but first to go to Jordan and be baptised;
whither also we went, and were baptised along with
other dead who had risen ; and afterwards we came
to Jerusalem, and celebrated the Passover of the
resurrection. 2 But now, not being able to remain

here, we are going away. And may the love of God

and the Father, and the grace of our Lord Jesus
Christ, and the communion of the Holy Spirit be
with you all.2

When they had written these things, and closed

the books, they gave half to the chief priests, and
half to Joseph and Nicodemus. And immediately
they vanished: unto the glory of our Lord Jesus
Christ. Amen.
' Ps. cxlvii. 5.
2 brothers do not say who baptised them at the Jordan.
The Their
keeping the Passover of the resurrection at Jerusalem raises a difficulty
which I do not care to discuss.
3 2 Cor. xiii. 14
312 APOCRYPHAL GOSPELS.

THE LATIN GOSPEL OF NICODEMUS,

Part L,

or, acts of pilate.

I, JEneas, was at first a protector of the Hebrews,

and a follower of the law ; tlien the Saviour's grace

and his great gift apprehended me, and I knew

Christ Jesus in Holy Scripture, I came to him, and
embraced his faith, that I might become worthy of
his holy baptism. First of all I sought for the
records, written in those times, concerning our Lord
Jesus Christ, which the Jews published in the age of
Pontius Pilate, and we found them in Hebrew
writings, drawn up in the age of our Lord Jesus
Christ ; but I translated them into Greek during
the reign of the eminent Theodosius, in his seven-
teenth consulship, and Yalentinian, the fifth time
consul, in the ninth indiction.^ All ye who read
this book, and copy into other documents, be mindful

of me, and pray for me, JEneas, the least of the

servants of the Lord, that he may be merciful to

^ See note, p. 229.
 LATIN GOSPEL OF NICODEMUS. 313

me, and forgive my sins whicli I have committed

against him. Peace be to who read
all these things,
and to all their house for ever. Amen.
Now it came to pass in the nineteenth year of the
reign of Tiberius Caesar, emperor of the Romans,
and of Herod, the son of Herod king of Galilee, the
nineteenth year of his dominion, on the eighth of
the kalends of April, which is the twenty-fifth day
of the month of March, in the consulate of Rufinus
and Eubellio, in the fourth year of the 202nd 01}Tn-
piad, under the chief priests of the Jews, Joseph and
Caiaphas : by the chief priests
the great things done
and the other Jews, which Nicodemus recorded after
the cross and passion of the Lord, and which Nico-
demus himself committed to Hebrew writing.

CHAPTER I.

Annas and Caiaphas, Summas and Datam, Gama-

liel, Judas, Levi, Naphthalim, Alexander and Jairus,
and the rest of the Jews came to Pilate, accusing the

Lord Jesus Christ of many things, and saying, We

know that he was born the son of Joseph the carpen-
ter by Mary, and he saith he is the Son of God and
a king : not only this, but he also breaketh the
sabbath, and wisheth to abolish the law of our
fathers. Pilate saith, "What are the things which he
doth, and would thereby abolish the law ? The Jews
314 APOCRYPHAL GOSPELS.

say, We have a law that no one should heal on the

sabbath ; but he on the sabbath, by evil arts, healeth
the lame and the humpbacked, the blind, the paraly-
tic, the leprous, and demoniacs. Pilate saith to them,
By what evil arts ? They say to him. He is an evil
doer, and casteth out demons by Beelzebub, the
prince of the demons, and they all are subject to
him. Pilate saith to them. It is not for an unclean
spirit to cast out demons, but for the god Scolapius.^
The Jews said. We pray thy majesty to decree that
he should be heard before thy judgment seat. Pilate
called the Jews to him and said unto them. Tell me,
how can I, who am a procurator, examine a king ?

They say unto him. We do not say that he is a king,

but he saith it. Therefore, Pilate called a messenger,
and said to him. Let Jesus be brought with gentle-
ness. And the messenger went out and adored him,
when he recognised him, and spread upon the ground
the vestment which he carried in his hand, saying,
Lord, walk upon this and enter, for the procurator
calleth for thee. But the Jews, seeing what the
messenger did, cried out against Pilate saying. Why
didst thou not causehim to enter by the summons of
a herald, and not by a messenger ? For when the
messenger saw him he adored him, and the vestment
which he held in his hand he spread before him on
^ Literally 'the god of Scolapius,' but 'in deo Scolapii' are to be

understood as if in apposition. Thus, for Urbs Eoma,' ' the city

Rome,' we say the city of Eome.' Scolapius is of course ^sculapius.
'
 LATIN GOSPEL OF NICODEMUS. 315

the ground, and said to him, Lord, the procurator

calleth for thee.
Now Pilate, summoning the messenger, said to
him, Why hast thou done this, and honoured Jesus
who is called Christ ? The messenger said to him.
When thou sentest me to Jerusalem to Alexander, I
saw him sitting on an ass, and the children of the
Hebrews broke off branches from the trees and strewed
them in the way and some held branches in their
;

hands ; and some strewed their garments in the way,

crying and saying, Save, then, thou who art in the
highest ; blessed is he that cometh in the name of
the Lord.
The Jews cried out and said against the messenger,
The children of the Hebrews cried out in Hebrew ;

how is it for thee, a Gentile, to know this? The

messenger said to them, I asked one of the Jews and
said. What is that which they cry out in Hebrew ?

and he explained it to me. Pilate said to them,

How did they cry out in Hebrew ? The Jews said,

Hosanna in the highest. Pilate saith to them. How

is Hosanna in the highest interpreted ? They say
unto him. Save us, thou who art in the highest.
Pilate saith to them. If ye confirm the words and
sayings with which the children cried out, what sin
hath the messenger committed ? And they were
silent. The procurator, therefore, said to the messen-
ger, Go out and bring him in as thou wilt. And the
316 APOCRYPHAL GOSPELS.

messenger went out and did as before, and said to

Jesus, Lord, come in, for the procurator calleth for
thee.
Now when Jesus entered, and the standard-bearers
were bearing the standards, the tops of the standards
bowed down of themselves and worshipped Jesus.
But the Jews, seeing how the standards bowed them-
selves and worshipped Jesus, cried out still more
against those who bore the standards. So Pilate
said to the Jews, Marvel ye not how the standards
bowed themselves and worshipped Jesus ? The Jews
said to Pilate, We saw how the men who bear the
standards bowed and worshipped Jesus. And the
procurator called the standard-bearers, and said unto
them. Why have ye done thus? They said unto
Pilate, We are Gentiles, and servants of the temples ;

how should we worship him ? we were holding

for as
them, the ensigns themselves bowed of their own
accord, and worshipped him.
Pilate said unto the rulers of the synagogue, and
the elders of the people. Choose ye strong and power-
ful men, and let them hold the standards, and let us
see if they bow of themselves. So the elders of the
Jews took twelve most strong and powerful men, and
made them hold the standards by six and six, and
they stood before the judgment seat of the procurator.
Pilate saith to the messenger. Take out Jesus from
the praetorium, and bring him in again in any way
 LATIN GOSPEL OF NICODEMUS. 317

thou wilt. And Jesus and the messenger went out-

side the proetorium. And Pilate called those who held
the standards before, and said to them, By the safety
of Caesar, if the standards do not bow themselves
when Jesus entereth, I will cut off your heads. And
the procurator commanded Jesus to enter the second
time. And the messenger did the same as before,
and greatly entreated Jesus to go up, and walk upon
his vestment. And He walked upon it and came in.

But as Jesus entered, immediately the standards

bowed themselves and worshipped Jesus.

CHAPTER II.

Now when Pilate saw it, fear took hold of him,

and he forthwith wished to rise up from the judgment
seat. And while he thought thus, to rise up and
depart, his wife sent unto him, saying. Have nothing
to do with that just man; for I have this night
suffered many things because of him. And Pilate
called the Jews, and said to them. Ye know that my
wife is a worshipper of God, and rather accordeth
with you in Judaism. The Jews say unto him. It is

so, and we know it. Pilate saith to them. Behold,

my wife hath sent to me saying, Have nothing to do
with that just man ; for I have this night suffered
many things because of him. The Jews answered
and said unto Pilate, Have we not told thee that he
318 APOCRYPHAL GOSPELS.

is a magician ? behold, lie hath sent a phantom of

dreams to thy wife.
Pilate called Jesus and said to him, What is it

that these testify against thee ? and sayest thou

nothing to them ? And Jesus answered. If they
had not power they would not speak. Every one
hath power over his own mouth, to speak good and
bad : they will see. •

So the elders of the Jews answered and said to

Jesus, What shall we see ? First, that thou art
born of fornication; secondly, that at thy nativity
at Bethlehem there was made a slaughter of infants;

thirdly, that thy father Joseph, and thy mother

Mary fled into Egypt, because they had no con-
fidence in the people.
Certain of t?Le Jews who stood by, being well
disposed, said. We say that he was not born of forni-
cation, but we know that Mary was espoused to
Joseph, and he was not born of fornication. Pilate
said to the Jews who said he was born of fornication.
This your speech is not true, because the espousals were
celebrated, as these men of your nation say. Annas
and Caiaphas say unto Pilate, We say with all the
multitude that he was born of fornication and is a
malefactor ; but these are proselytes and his disciples.
And Pilate calling to Annas and Caiaphas saith to
them, What are proselytes ? They say unto him,
They were born children of the Gentiles, and are
 LATIN GOSPEL OF NICODEMUS. 319

now become Jews. Those who bore witness that

Jesus was not born of fornication, Lazarus and As-
terius, Antonius and Jacob, Annes and Azaras, Sa-
muel and Isaac, Phinehas and Crispus, Agrippa and
Judas, answered. We are not proselytes, but were
born children of the Jews, and speak the truth ; for
we were present at the espousals of Mary.
So Pilate called unto him these twelve men who
proved that Jesus was not born of fornication, and he
said unto them, I adjure you by the safety of Caesar,
tell me if it is true that Jesus was not born of forni-
cation. They say unto Pilate, We have a law not to
swear, because it is sin ; but let them swear by the
safety of Caesar that it is not as we say, and we are
deserving of death. Then said Pilate to Annas and
Caiaphas, Answer ye nothing to those things which
these men testify ? Annas and Caiaphas say unto
Pilate, These twelve believe that he was not born of
fornication : AU we people cry that he was born of
fornication, and is a malefactor, and saith that he
is the son of God and a king, and we are not
believed.

And Pilate commanded all the multitude to go out,

except the twelve men who said that he was not born
of fornication, and he commanded Jesus to go apart
from them. And Pilate said to them. Wherefore
wish the Jews to slay Jesus ? They say unto him,
They are jealous bcause he healeth on the sabbath.
 320 APOCRYPHAL GOSPELS.

Pilate said, For a good work do they wish, to slay

him ? They say unto him, Yea, lord.

CHAPTER ITT.

Pilate heing filled with fury went out of the prae-

• torium and said to them, T take the sun to witness
that I find not one fault in this man. The Jews
answered and said to the governor. If he had not
been a malefactor we should never have delivered
him unto thee. Pilate saith to them, Take ye him
and judge him according to your law. The Jews
answered. It is not lawful for us to put any one to
death. Pilate saith to them, God hath said to you
that ye should not put any one to death ; hath he
then said to me that I should kill ?
Having entered the prsetorium again, Pilate called
Jesus unto himself secretly and said to him, Art thou
king of the Jews ? Jesus answered Pilate, Dost thou
speak this of thyself .^^
or have others said it to thee

concerning me? Pilate answered, Am I a Jew?

thine own nation and the chief priests have delivered
thee unto me what
: hast thou done ? Jesus answered
and said. My kingdom is not of this world. If my
kingdom had been of this world, my servants would
by all means have contended that I should not
be delivered to the Jews. But now my kingdom
is not from hence. Pilate said to him, Art thou
 ;

LATIN GOSPEL OF NICODEMUS. 321

therefore a king ? Jesus saith to him, Thou sayest

for I am a king. For on this account was I born,
and for this I came, that I should bear witness for
the truth, and every one who is of the truth heareth
my voice. Pilate saith unto him, What is truth ?
Jesus saith. Truth is from heaven. Pilate saith, Is
truth not on earth ? Jesus saith' to Pilate, Observe
how they who say the truth are judged by those who
have power on earth.

CHAPTER IV.

Pilate therefore, leaving Jesus within the praeto-

rium, went out to the Jews and said to them, I find
not one fault in him. The Jews say to him. He said,

I can destroy this temple, and raise it up again in

three days. Pilate said to them, What temple ? The
Jews say to him. That which Solomon built in forty-
six years ; and he speaketh of destroying and build-
ing it in three days. Pilate saith to them, I am in-
nocent of the blood of this man : Ye shall see to it
The Jews say to him. His blood be on us and on our
children.
But Pilate called the elders and priests and Levites
and said them privately. Do not so for though
to :

ye accuse him I have found him in no wise worthy

of death, not even for healing and the violation of
the Sabbath. The priests and Levites and elders say,

21
322 APOCRYPHAL GOSPELS.

Tell us, if one hath blasphemed Caesar, is he worthy

of death or no ? Pilate saith to them. He is worthy
to die. The Jews answered him, How much more is
he worthy to die who hath blasphemed God ?
Now the governor commanded the Jews to go out
of the praetorium, and calling Jesus he said to him*
What shall I do to thee ? Jesus saith to Pilate, As
it is allowed. Pilate saith. How is it allowed ? Jesus
saith, Moses and the prophets preached beforehand
of my death and resurrection. Now when the Jews
heard this they said to Pilate, Why further desirest
thou to hear the blasphemy? And Pilate said. If

this saying is blasphemous, take ye him, and lead

him to your synagogue, and judge him according to
your law. The Jews say to Pilate, Our law con-
taineth this. If a man sinneth against man, he is

worthy to receive forty stripes save one, but he that

blasphemeth against God is to be stoned.
Pilate saith to them. Therefore judge him accord-
ing to your law. The Jews say to Pilate, We wish
him to be crucified. Pilate saith to them, He de-
serveth not to be crucified.
Now the governor looking at the people of the
Jews standing round, saw very many of the Jews
weeping, and he said. All the multitude doth not
wish him to die. The elders say to Pilate, The whole
multitude of us have come for this that he may die.

Pilate saith to the Jews, What hath he done that he

 LATIN GOSPEL OF NICODEMIJS. 323

sliould die ? They say to him, Because he said that

he is the Son of God and a King.

CHAPTER V.

Bdt a certain man named Nicodemus, who was a

Jew, stood before the governor and said, I beseech
thee mercifully to bid me say a few words. Pilate
saith to him, Say on. Nicodemus saith, I have said
to the elders and priests and Levites and all the mul-
titude of the Jews in the synagogue. What have ye
to do with this man ? This man doth many miracles
and signs which no man hath done or can do. Dis-
miss him and do nothing evil against him. If the
signs which he doeth are of God, they will stand, but
if of men they will be brought to nought. For Moses
when sent of God into Egypt, did many signs,
also,

which God commanded him to do before Pharaoh

king of Egypt. And the evil-doers Jamnes and
Mambres were there healing, and they also did the
signs which Moses did, and the Egyptians esteemed
them as gods, both Jamnes and Mambres. And be-
cause the signs which they did were not of God,
both they themselves perished, and those who be-
lieved them. And now dismiss this man, for he is

not worthy of death.

The Jews say to Mcodemus, Thou art become his
disciple, and makest a plea for him. Nicodemus
324 APOCRYPHAL GOSPELS.

saitli unto them, Is the governor also become Hs

disciple, and doth make
lie a plea for him ? Hath
not Caesar appointed him to this dignity? Now
the Jews were groaning and gnashing their teeth
against Nicodemus. Pilate saith to them. Why do
ye gnash your teeth against him when ye hear the
truth ? The Jews say to Nicodemus, Eeceive his

truth and a portion with him. Nicodemus saith.

Amen, amen, amen, may I receive as ye have said.

CHAPTER VI.

Now a certain person of the Jews, starting up,

asked the governor that he might say a word. The
governor saith. What thou wilt say, say. He said, I

lay eight-and-thirty years infirm in my bed in the

greatest pain. And when Jesus came, many de-

moniacs and persons seized with divers infirmities

were healed by him. And a certain young men
pitied me and carried me in my bed and placed me
before him. And when Jesus saw, he had pity on me
and said this word to me. Take up thy bed and walk.
And immediately I was made whole, and took up my
bed and walked. The Jews say unto Pilate, Ask
him what day it was when he was healed. He said.
The Sabbath. The Jews said, Have we not thus de-
clared, that on the Sabbath he healeth and casteth
out demons ?
 LATIN GOSPEL OF NICODEMUS. 325

And a certain otlier Jew starting up said, I was

bom blind, I beard a voice and saw nobody. And
as Jesus passed by, I cried with a loud voice. Son of
David, bave mercy on me. And be bad mercy on
me, and put bis 'bands upon my eyes, and imme-
diately I saw.
And anotber Jew, starting up, said, I was bowed
down and be made me uprigbt witb a word.
And anotber said, I was leprous, and be bealed me
witb a word.

CHAPTER VII.

Also a woman, named Veronica, called out from a

distance to tbe governor, I bad an issue of blood

twelve years, and I toucbed tbe bem of bis garment,

and immediately tbe issue of my blood stayed. Tbe
Jews say, We bave a law tbat a woman sball not
come to bear witness.

CHAPTER VIII.

And certain otbers, a multitude of men and

women, cried out, saying, Tbis man is a propbet,
and tbe demons are subject unto bim. Pilate saitb
to tbose wbo said, Tbe demons are subject unto bim.
And wby are your teacbers not subject unto bim ?
Tbey say to Pilate, We do not know. And otbers
326 APOCRYPHAL GOSPELS.

said to Pilate that lie raised up Lazarus from the

tomb after he had been dead four days. When the
governor heard this, he trembled, and said to all the
multitude of Jews, Why do ye wish to shed innocent
blood?

CHAPTER IX.

And Pilate called Nicodemus and the twelve men

who said he was not born of fornication, and said to
them. What shall I do? for there is a sedition
among the people. They say unto him, We know
not : let them see to it. Pilate again called all the
multitude of the Jews and said. Ye know that it is

a custom with you on the day of unleavened bread

that I should release unto you one that is bound. I
have a notable criminal in prison, a murderer called
Barabbas, and Jesus who is called Christ, in whom
I find no cause of death. Which will ye that I re-

lease unto you ? And they all cried, saying. Release

Barabbas unto us. Pilate saith unto them, What
then shall I do with Jesus who is . called Christ ?
They all say, Let him be crucified. The Jews said
again, Thou art not the friend of Caesar if thou dost
release him, for he said he was the Son of God and a
king ; except thou wishest him to be king, and not
Caesar.

Then Pilate, filled with anger, said to them. Your

 LATIN GOSPEL OF NICODEMUS. 327

race hatli always been seditious, and ye have been

opposed to them that have been for you. The Jews
answered, Who are for us ? Pilate saith to them,
Your God who snatched you from the hard servitude
of the Egyptians, and led you out ofEgypt through
the sea, as by dry land, and fed you in the desert
with manna and quails, and brought forth water
from the rock for you and gave you drink, and gave
a law unto you : And amid all these things ye pro-
voked your Grod, and sought for you a molten calf
as your God. And ye did anger your God, and
he meant to slay you ; and Moses prayed for you
that ye might not die. And now ye say that I hate
the king.
A.nd rising from the tribunal he sought to go out.
But the Jews cried and said to him. We know that
Caesar and not Jesus is king. For the magi also

offered him gifts as a king, and when Herod heard

from the magi that a king was born, he wished to
slay him. But this becoming known, Joseph, his
father, took him and his mother, and they fled into

Egypt; and on hearing it, Herod slew all the infants

of the Jews born in Bethlehem.
Pilate was afraid when he heard these words : and
when silence was made among the people, who were
shouting, Pilate said. Is this he whom Herod sought
after ? They say to him. It is he. And Pilate took
water and washed his hands before the people, say-
328 APOCRYPHAL GOSPELS.

ing, I am iimocent of the blood of this just man : ye

will see. The Jews shouted again, His blood be
upon us and upon our children.

Then Pilate commanded him to be loosed, and said

to Jesus, Thine own nation complain of thee as a

kino: : therefore I haye decreed that thou shalt first

be scourged according to the statutes of the emperors,

and then be crucified upon a cross.

CHAPTER X. '

And when Jesus had been scourged he delivered

him to the Jews to be crucified, and two robbers
with him, one named Dismas and another named
Gestas. And when they came to the place, they
stripped him of his garments, and girded him with
a linen cloth, and put a crown of thorns upon his

head. Likewise also they hung up the two robbers

with him, Dismas on the right, and Gestas on the
left. And Jesus said, Father, forgive them, for they
know not what they do. And the soldiers parted
his garments amongst them. And the people stood
waiting. And the chief priests and their judges
derided him, saying among themselves, He saved
others, now let him save himself if he is the Son of
;

God, let him come down from the cross. And the
soldiers mocked him, falling down before him, and

ofiering him vinegar with gall, and saying. If thou

art king of the Jews, deliver thyself.

 —

LATIN GOSPEL OF NICODEMUS. 329

Now after the sentence Pilate commanded a title

to be written in Hebrew, Greek, and Latin letters

according to what the Jews had said This is the
:

King of the Jews.

Now one of the robbers that were hanging, Gestas
by name, said to him, If thou art Christ, deliver
thyself and us. But Dismas, answering, rebuked him
saying, Dost thou not even fear God, who art in this

condemnation ? for we, indeed, justly and worthily

receive the things we have done ; but he hath done
no evil. And he said to Jesus, Lord, remember me
in thy kingdom. And Jesus said to him, Yerily I
say unto thee, that to-day thou shalt be with me in
Paradise.

CHAPTER XI.

Now it was about the sixth hour, and darkness

came upon all the earth and the sun was obscured,
and the veil of the temple was rent in the midst ;

and he cried with a loud voice and said. Father, into

thy hands I commend my spirit. And, having said

this, he expired. And the centurion, seeing what was

done, glorified God, saying. This man was just. And
all the people, who were present at that sight, seeing
what was done, smote their breasts and returned.
Then the centurion reported to the governor what
was done. And the governor and his wife, on hear-
330 APOCRYPHAL GOSPELS.

ing it, were greatly grieved, and neither ate nor

drank that day. And Pilate, calling the Jews, said
to them. Have ye seen what was done ? And they
said to the governor. There has been an eclipse of
the sun, as is usual.

Now his acquaintance and the women who had fol-

lowed him out of Galilee, stood afar off beholding

these things. And behold, a certain man, Joseph by
name, a counsellor, of Arimathea a city of the Jews,
a good and just man, who did not consent to their
counsels nor deeds, and who himself expected the
kingdom of God, went away to Pilate and begged
the body of Jesus. And taking it down from the
cross, he wrapped it in a clean linen cloth, and
placed it in his own new tomb wherein no one had
been laid.

CHAPTER XII.

Now the Jews having heard that Joseph had

begged the body of Jesus, sought for him and the
twelve men who had said that he was not born of
fornication, and for Nicodemus, and for many others
who had stood before Pilate and made known his
good works. But they were all hidden, and Nico-
demus alone appeared to them, because he was a
chief man of the Jews, and he said to them. How did
ye come into the synagogue? The Jews say unto
 LATIN GOSPEL OF NICODEMUS. 331

him, And how didst thou come into the synagogue,

for thou dost consent with him? His portion be
with thee in the world to come ! Nicodemus said,

Amen, Amen, Amen ! Likewise also Joseph, coming

forth, saith to them, Why are ye aggrieved against
me because I begged the body of Jesus ? Behold, I
have placed him in my own new tomb, wrapping him
in a clean linen cloth, and I have rolled a stone to the
door of the cave. And ye have not acted well towards
the Just One, because ye have not laid it to heart that

ye crucified him and pierced him with a spear. The

Jews therefore, seizing Joseph commanded him to be
guarded because of the sabbath day, and they said
imto him. Know that the time doth not demand any-
thing to be done with thee because the sabbath be-
ginneth to dawn. But know that thou art not
worthy of burial, but we will give thy flesh to the
fowls of heaven and the beasts of earth.
Joseph saith unto them. That is the speech of
haughty Goliath, who reproached the living God
(speaking) against holy David. But God hath said,

Yengeance is mine, I will repay, saith the Lord.

And Pilate, being convinced in heart, took water and
washed his hands before the sun, saying, I am inno-
cent of the blood of this just man : Ye will see. And
ye answered Pilate and said, His blood be upon us
and upon our children. And now I fear lest the
wrath of God should come upon you and upon your
332 APOCKYPHAL GOSPELS.

children as ye have said. But when the Jews heard

this they were embittered in their heart, and took
Joseph and shut him in a house where there was no
window, and put keepers at the doors, and sealed up
the door where Joseph was shut in.

Now on the Sabbath in the morning they took

counsel with the priests and Levites that all should
be assembled after the sabbath day. And, rising
at daylight, all the multitude took counsel in the
synagogue, by what death they should kill him.
And while the congregation was sitting, they com-
manded him to be brought with much insult ; and
on opening the door they found him not. Therefore
all the people were afraid, and they wondered with
exceeding astonishment, because they found the seals
sealed, and because Caiaphas had the keys. And
they dared no more to lay a hand on those who spoke
for Jesus before Pilate.

CHAPTER XTII.

Now while they sat in the synagogue and disputed

about Joseph, some of the keepers came whom they
had asked from Pilate to guard the sepulchre of
Jesus, lest his disciples should come and steal him
away. And they made known and told the rulers
of the synagogue, and the priests and the Levites,
what was done ; how there had been a great earth-
 :.

LATIN GOSPEL OF NICODEMUS. 333

quake, and, We saw how the angel of the Lord de-

scended from heaven, and rolled away the stone from
the door of the sepulchre, and sat upon it ; and his
appearance was as lightning, and his raiment like
snow and for fear we became as dead men. And
:

we heard the voice of the angel talking to the women

who came to the sepulchre, and saying. Fear not
for I know that ye seek Jesus who was crucified he :

is not here, he is risen as he said : come and see

the place where the Lord was laid. And go forth

quickly, and teU his disciples that he is risen from
the dead, and goeth before you into Galilee as he
told you.
The Jews say. With what women did he talk?
The soldiers answer. We know not what women
they were. The Jews say, At what hour was it?
The keepers answer. At midnight. The Jews say,
And why did ye not take them? The keepers
answer. We became as dead men through fear of
the angel, not hoping now to see the light of day
and how could we take them ? The Jews say. As
the Lord God liveth. We do not believe you. And
the keepers said to the Jews, Ye have seen so great
signs in that man and have not believed, and how
can ye believe us that the Lord liveth? Ye have
well sworn ; because the Lord Jesus Christ doth live.

The keepers say again to the Jews, We have heard

that ye shut up in prison and sealed it with your
334 APOCRYPHAL GOSPELS.

rings, Josepli, who begged the body of Jesus,, and

when ye opened it ye found bim not. Therefore give

us Joseph, and we will give you Jesus Christ. The
Jews said, Joseph is gone to Arimathea, his own city*
The keepers say to the Jews, And Jesus, as we have
heard from the angel, is in Galilee.
Now when they heard these sayings the Jews feared
greatly, and said. Lest this saying should be heard,
and all men should beKeve in Jesus. And the Jews
took counsel together, and took money enough and
gave it to the soldiers, saying. Say ye, "While we
slept his disciples came and stole him. And if this

should be heard by the governor, we will assure him

and make you safe. And the soldiers, receiving it,

said as they were admonished by the Jews, and their

saying was sent abroad among all men.

CHAPTER XIV.

Now named Phinehas, and Addas

a certain priest
a teacher, and Egeas a Levite, came down from Ga-
lilee unto Jerusalem, and reported unto the rulers of
the synagogue, and priests, and Levites, how they
had seen Jesus sitting, and his disciples with him, on
the mount of Olivet, which is called Mambre or Ma-
lech,^ and he was saying to his disciples. Go into all

I
Some copies call this Amalech. The placing of the Mount of
Olives in Galilee is a topographical hlunder, and confounding it with
Mauvre is another. See p. 252, note..
 LATIN GOSPEL OF NICODEMUS. 335

the world and preacli the Gospel of the Kingdom of

God to every creature. He that shall believe and
be baptised, shall be saved ; but he that shall not
believe, shall be condemned. Now these signs shall
follow them that shall believe : in my name they
shall cast out demons, they shall speak with new
tongues, they shall take up serpents, and if they
drink any deadly thing, it shall not hurt them ; they
shall lay hands upon the sick, and they shaU recover.
While Jesus spake these things to his disciples we
saw him taken up into heaven.
The priests, and Levites, and elders said unto
them. Give glory to the God of Israel, and give
acknowledgement to him, if ye have seen and heard
these things which yetell. They v^ho had declared
this said. As God of our fathers liveth, the
the Lord
God of Abraham, and the God of Isaac, and the God
of Jacob, we saw and heard. The Jews say unto
them. Have ye come for this cause, to tell us, or
have ye come to offer prayer to God ? They said,
"We are come to offer prayer to God. The elders,
and chief priests, and Levites say unto them. And if
ye are come to offer prayer to God, why have ye
talked of this madness before all the people ? Phi-
nehas the priest, and Addas the teacher, and Egeas
the Levite, say unto the rulers of the synagogue, and
the priests, and the Levites, If the words which we
have spoken, which we have seen and heard, are sin.
336 APOCRYPHAL GOSPELS.

behold, we are in your presence : do unto us accord-

ing to that which is good in your eyes. And tak-

ing the law they made them swear to tell no one

those things any more. And they gave them to eat
and drink, and sent them out of the city,, giving
them money, and three men with them to conduct
them as far as Galilee.

Then when those men went up into Galilee, the

Jews counselled together, and the rulers of the syna-

gogue shut themselves up, and fell into a great fury,
saying, Why hath this sign happened in Israel?
But Annas and Caiaphas said, Why are your souls
sad? Ought we to believe the soldiers that the
angel of the Lord descended from heaven, and rolled
away the stone from the door of the sepulchre ? Nay,
but that his disciples gave much gold to those who
kept the sepulchre, and took away Jesus, and taught
them to say thus. Say that the angel of the Lord
descended from heaven and rolled away the stone
from the door of the sepulchre. Know ye not that
it is unlawful for Jews to believe strangers in any-
thing, knowing that the same who received money
enough from us have said as we taught them.

CHAPTER XV.

Then Nicodemus arose and stood in the midst of

the council, and said, Ye have said rightly. Are
 '
LATIN GOSPEL OF NICODEMUS. 337

not they who came down from Galilee men who fear
God, men of peace, and hating a lie? And they
said with an oath. We saw Jesus sitting on mount
Mambre with his disciples, and he taught them in
our hearing: and they saw him taken up into heaven.
Now no one has asked them how he was taken up
into heaven. And in like manner the scripture of

the holy book teacheth us that holy Elijah also was

taken up into heaven : and Elisha cried with a loud
voice, and Elijah cast his mantle of sheepskin upon
Elisha ; and Elisha again cast the mantle upon the
Jordan, and passed over and came to Jericho. And
the sons of the prophets met him, and said to Elisha,
Where is thy lord Elijah? and he said. He is

taken up into heaven. And they said to Elisha^

Hath a spirit seized him and him on one of
cast

the mountains ? But let us rather take our young

men with us and seek for him. And they prevailed
on Elisha, and he went with them ; and they sought
for him three days and three nights, and found him
not, because he was taken up. And now, men,
hear me, and let us send into all Israel, and see lest

Jesus hath been taken up somewhither and cast on

one of the mountains. And that saying pleased
them all : and they sent into all the mountains of
Israel to seek for Jesus, and found him not; but
they found Joseph of Arimathea, and no one dared
lay hold upon him.
22
 —

338 APOCRYPHAL GOSPELS.

And they reported unto the elders, and priests, and

Levites, saying, We have gone about all the moun-
tains of Israel, and have not found Jesus ; but we
have found Joseph in Arimathea. Now when they
heard about Joseph they rejoiced, and gave glory to
the God of Israel. And the rulers of the synagogue
and priests and Levites took counsel in what way
they should send to Joseph; and they took paper
and wrote to Joseph :

Peace be to thee and to all that is thine. We

know that we have sinned against God and against
thee : and thou hast supplicated the God of Israel,

and he hath delivered thee out of our hands. And

now deign to come to thy fathers and thy sons, for

we are greatly distressed. We, who opened the door

and found thee not, have all sought for thee. We
know that we have taken evil counsel against thee,

but the Lord hath supplanted our counsel against

thee. Father Joseph, thou art worthy to be honored
by all the people.
And they chose out of all Israel seven men who
were friends of Joseph, whom Joseph also knew as
friends, and the rulers of the synagogue and priests

and Levites said to them. See ye : if he receiveth

the letter and readeth it, for certain he will come to
us with you ; but if he doth not read it, know that
he is ill-disposed towards us, and when ye have
saluted him in peace return to us. And they blessed
 LATIN GOSPEL OF NICODEMUS. 339

them and sent them away. And they came to

Arimathea to Joseph, and worshipped him with
their face to the ground, and said, Peace be to thee,
and to all thine. And Joseph said, Peace be to jon,
and to all the people of Israel. And they gave him
the letter; and Joseph took it and read it, and
he folded the letter, and blessed God, and said.

Blessed be the Lord God who hath delivered Israel,

that it might not shed innocent blood : and blessed
be God who hath sent his angel and sheltered me
under his wings. And he kissed them, and set a

table for them, and they ate and drank, and slept

there.
And when they arose in the morning, Joseph
saddled his ass and went with them, and they
entered the holy city of Jerusalem. And all the
people met him, crjring out, and saying. Peace be on
thy coming in, father Joseph. In answer to them,
he The Lord's peace be on all the people. And
said,

they all kissed him and they prayed with Joseph,

;

and were all afraid on seeing him. And Nicodemus

received him into his house, and made a great feast,
and invited Annas and Caiaphas and the elders and
chief priests and Levites to his house ; and making
merry and eating and drinking with Joseph they
blessed God, andwent away every one to his own
home. But Joseph abode in the house of Mcodemus.
Now on the next day, which was the preparation,
340 APOCRYPHAL GOSPELS.

the priests and rulers of the sjrQagogue and Levites

arose early and came to the house of Nicodemus.
And Nicodemus met them, and said to them, Peace
be to you. And they said to him, Peace to thee and
to Joseph, and to thy house, and the house of Joseph.
And Nicodemus led them into his house, and a
council sat ; and Joseph sat between Annas and
Oaiaphas, and no one dared speak a word. And
Joseph said to them. Why have ye invited me?
But they signified with their eyes to Nicodemus that
he should speak with Joseph. And Nicodemus
opened his mouth and said. Father Joseph, thou
knowest that our venerable teachers, priests, and
Levites, seek to hear a word from thee ; and Joseph
said, Ask on. And Annas and Caiaphas took the
law and caused Joseph to swear, saying, Give glory
to the God of Israel, and give to him acknowledge-
ment, so as not to hide from us any word. And
they said to him. We have been greatly grieved
because thou didst beg the body of Jesus, and didst
wrap it in a clean linen cloth, and didst lay him in
the sepulchre. Therefore we shut thee up in a
house where there was no window, and we put a
lock and a seal on the door, and on the first day of
the week we opened the doors and found thee not.
Therefore were we greatly grieved, and astonishment
came over all the people of God ; and therefore art

thou invited, and now tell us what was done.

 LATIN GOSPEL OF NICODEMUS. 341

Then said Joseph, On the day of preparation,

about the tenth hour, ye shut me in, and I remained
there the whole of the sabbath. And when mid-
night came, while I stood and prayed, the house
wherein ye shut me was suspended by the four
corners, and there was a flashing of light in mine
eyes, and I fell trembling upon the ground. Then
one lifted me up from the place where I had
fallen, and poured abundance of water upon me
from my head to my feet, and put about my
nostrils the fragrance of wonderful ointment, and
rubbed my face with the water, as if washing
me, and kissed me, and said to me, Joseph, fear
not, but open thine eyes, and see who it is that
speaketh to thee ; and looking, I saw Jesus, and
being afraid, I thought it was an apparition. And
with prayer and other utterances I spake to him>
and he talked with me. And I said to him, Art
thou Rabbi Elijah ? And he said to me, I am not
EKjah. And I said to him. Who art thou, Lord ?

And he said to me, I am Jesus, whose body thou

didst beg from and didst wrap in a clean
Pilate,

linen cloth, and didst put a napkin upon my face,

and didst lay me in thine own new sepulchre, and
didst roll a stone to the mouth of the sepulchre.
Then I said to him that spake to me, Show me.
Lord, where I laid thee. And he led me and showed
me the place where I laid him, and the linen cloth
 342 APOCRYPHAL GOSPELS.

which I had put upon him, and the napkin which

I had wrapped about his face and I knew that it ;

was Jesus. And he took hold of me with his hand,

and put me in the midst of my house, the doors

being shut, and he put me in my bed, and said to

me, Peace be to thee ! And he kissed me and said to

me. For forty days go not from thine house; for

behold, I go into Galilee to my brethren.

CHAPTER XVI.

Now when the rulers of the synagogue, and the

priests, and Levites, heard these words from Joseph,
they became as dead men, and upon the ground,
fell

and fasted until the ninth hour. And Joseph and

Nicodemus besought them, saying, Arise, and stand
upon your feet, and taste bread, and refresh your
souls, for to-morrow is the sabbath of the Lord.
And they arose and besought the Lord, and ate and
drank, and went away, every man to his own house.
Now on the sabbath the teachers and doctors sat
questioning together and saying. What is this wrath
which is come upon us ? forwe know his father and
mother. Levi the teacher said, I know his parents

feared God, and never departed from prayer, and

gave tithes three times in the year. And when Jesus
was born his parents presented him in this place, and
offered sacrifices and burnt offerings to God. For
 LATIN GOSPEL OF NICODEMUS. 343

also the old man Simeon, th.e teacher, took him in his
arms, and said, Now, Lord, lettest thou thy servant
depart in peace, according to thy word; for mine eyes
have seen thy salvation, which thou hast prepared
before the face of all people, to be a light to lighten
the Gentiles, and to be the glory of thy people
Israel. And he blessed Mary, his mother, and said,

I declare unto thee concerning this child. And Mary

said. Good, my lord. And Simeon answered. Good.
And he said again, Behold, he is set for the fall and
rising again of many in Israel, and for a sign which
shall be spoken against ; and a sword shall pierce

through thine own soul, that the thoughts of many

hearts may be revealed.^
And the Jews said to Levi, and how knowest thou
these things ? Levi saith, Ejiow ye not that I
learned the law from him ? They of the council say
imto him. We would see thy father. And they
sought out his father, and obtained information, for
he said, Why have ye not believed my son ? Simeon
the blessed and just taught him the law. The
council said to Rabbi Levi, The saying which thou
hast spoken is true. And the chief priests, and
rulers of the synagogue, and the Levites, said among
themselves. Come, let us send into Galilee to the
three men who came hither, and told us of his teach-
ing and assumption, and let them tell us how they
1 Luke ii. 28-32, 34, 35.
344 APOCRYPHAL GOSPELS.

saw hira taken up into heaven. And tliat saying

pleased them all. Then they sent three men into
Galilee, and said, Go and say to Rabbi Addas, and
Rabbi Phinehas, and Rabbi Egeas, Peace be to you
and yours ! Many inquiries have been made in the
council concerning Jesus, therefore we are directed
to invite you to the holy place, to Jerusalem.

The men departed into Galilee and found them

sitting and meditating upon the law. And they
greeted them in peace. And they said, "Why are
ye come? The messengers answered, The council
calleth you to the holy city of Jerusalem. And
when they heard that they were required by the
council, they prayed to God, and sat down with the
men and ate and drank with them. And rising in
the morning they departed for J'erusalem in peace.

And on the morrow the council sat, and asked them

saying. Did ye clearly see Jesus sitting on Mount
Mambre, teaching his disciples, and taken up into
heaven ?

First Addas the teacher said, Truly I saw him

sitting on Mount Mambre teaching his disciples; and
a shining cloud overshadowed him and his disciples,

and he ascended into heaven ; and his disciples were

praying with their faces to the ground. And then
calling Phinehas the priest, they asked him also, say-
ing, How didst thou see Jesus taken up ? And he said
the same as the other. And, again, on their calling
 LATIN GOSPEL OF NICODEMDS. 345

and asking the third Rabbi, Egeas, he said the same

as the first and second. And they who were in the
council said, It is contained in the law of Moses that
by the mouth of two or three every word is estab-
lished. The teacher Abudem, one of the doctors, saith,

It is written in the law, that Enoch walked with God,

and he was translated, because God took him. Jairus,
a teacher, said, and we have heard of the death of
holy Moses, and have not seen it ; for it is written

in the law of the Lord, And Moses died according to

the mouth of the Lord, and no man knoweth his se-
pulchre unto the present day. Rabbi Levi said,

What is that which Rabbi Simeon said, Behold he is

set for the fall and rising again of many in Israel,

and for a sign which shall be spoken against ? Rabbi

Isaac said, It is written in the law, Behold I send
my Angel, who shall go before thy face to keep thee
in every good way ; for I have brought in his new
name.^
Then Annas and Caiaphas said. Ye have rightly
said, that these things are written in the law of
Moses, that no one saw the death of Enoch, and no
one hath named the burial-place of holy Moses.
But Jesus gave answer to Pilate, and we saw him
scourged, and his face spit upon, and the soldiers put
a crown of thorns upon him, and he received sentence
from Pilate, and he was lately crucified, and they
1 Mat. iii. 1 ; Is. Ixii. 2.
346 APOCRYPHAL GOSPELS.

gave him gall and vinegar to drink, and two robbers

were crucified with bim, and Longinus, a soldier,

pierced bis side with a spear ; and our dear father

Joseph asked for his body ; and he arose, and as the
three teachers say, they saw him taken up into
heaven. And Eabbi Levi hath testified what was
spoken by the old man Simeon, that he was set for
the fall and rising again of many in Israel, and for
a sign to be spoken against.
Then Didas, the teacher, said to all the congre-
gation, If all things which have been testified by
these men concerning Jesus have come to pass, they
are from God, and let it not be marvellous in our
eyes. The chiefs of the synagogue, and the priests,

and Levites said among themselves. It is contained

in our law. His name shall be blessed for ever ; His
place continueth before the sun, and his seat before

the moon ; and all the tribes of the earth shall be

blessed in him, and all nations shall serve him, and
kings shaU come from afar adoring and magnifying
him.^
1 Ps. Ixxii. 11, 17.
 347

THE LATIN GOSPEL OF NICODEMUS,

Part IL,

or, descent of christ to the underworld.

CHAPTER I. (XVII.)

And Joseph arose and said to Annas and Caiaplias,

Truly and well do ye wonder that ye have heard
how Jesus hath been seen to ascend into heaven
alive from the dead. But it is more to be won-
dered at that he rose not alone from the dead, but
that he raised alive from their tombs many other
dead men, and they have been seen by many in
Jerusalem. And now hear me, for we all know
the blessed Simeon, the great priest, who in the
temple took the infant Jesus in his hands. And
the same Simeon had two sons, both of one mother,
and we were all present at their death and burial.
Go, therefore, and see their tombs, for they are open,
because they have arisen : and, behold, they are in
the city of Arimathea living together in prayer.
And indeed they are heard crying out, but speaking
348 APOCRYPHAL GOSPELS.

with no one, but are speechless as dead men.^ But

come, let us go to them, and let us bring them to us
with all honour and gentleness. And if we adjure
them, perhaps they will speak to us of the mystery
of their resurrection.
When they heard this they all rejoiced. And
Annas and Caiaphas, Mcodemus and Joseph, went
and found them not in their sepulchre but on going ;

into- the city of Arimathea there they found them

on bended knees and occupied in prayer. And

kissing them, with all veneration, and in the fear of
God, they brought them to Jerusalem to the syna-
gogue. And when the doors were shut, they took
the law of the Lord and put it in their hands,
adjuring them by the God Adonai and the God of
Israel, who spake by the law and the prophets to
our fathers, saying. If ye believe that it is Jesus
who raised you from the dead, tell us how ye rose
from the dead.
When Karinus and Leucius heard this adjuration,
they trembled in body and groaned, being troubled
in heart. And looking together to heaven they
made the sign of the cross on their tongues with
their fingers, and immediately they spake together,
saying, Give us separate sheets of paper, and let us
write what we have seen and heard. And they

1 The writer seems to mean that they neither heard what was said
to them, nor said anything to men.
 :

LATIN GOSPEL OF NICODEMUS. 349

gave them, unto them. And sitting down they

both wrote, saying

CHAPTER II. (XVIII.)

Lord Jesus Christ, the resurrection and life of

the dead, permit us to speak mysteries by the death
of thy cross, because we are adjured by thee. For
thou hast commanded thy servants to relate to no
one the secrets of thy Divine Majesty, which thou
hast accomplished in the underworld. Now when
we had been laid with all our fathers in the pit, in
the gloom of darkness, there suddenly appeared the
golden glow of the sun and a purple royal light
shining upon us. And immediately the father of all

the human race, with all the patriarchs arid pro-

phets, exulted, saying, This light is the author of
eternal light, which hath promised to send us the

co-eternal light. And Isaiah cried out, and said,

This is the light of the Father, the Son of God, as I
foretold when I was living upon earth : The land of
Zebulun and the land of Naphtali beyond Jordan, in
Galilee of the Gentiles, the people which sat in
darkness saw a great light ; and they who are in the
region of the shadow of death, light was shining
among them.^ And now it is come and illumineth
us who sit in death.
1 Is. ix. 2.
350 APOCRYPHAL GOSPELS.

And while we all exulted in the light which

shone upon us, our father Simeon came to us, and
he said to us, joyfully, Glorify the Lord Jesus
Christ, the Son of God ; for when he was born an
infant I took him in my hands in the temple, and,
moved by the Holy Spirit, I said, confessing him.
For now mine eyes have seen thy salvation, which
thou hast prepared in the sight of all people, a
light to lighten the Gentiles, and the glory of thy
people Israel.^ On hearing this, the whole multi-
tude of the saints rejoiced the more.
And after this there came one like a dweller in

the wilderness, and w^as asked by all. Who art thou ?

To whom, in reply, he said, I am John, the voice

and prophet of the Highest, preceding the presence
of his coming, to prepare His ways, to give know-
ledge of salvation to His people for remission of their
sins. And when I saw him coming to me, impelled

by the Holy Spirit, I said, Behold, the Lamb of

God, behold, it is He who taketh away the sins of
the world. And I baptised Him in the river Jordan,
and I saw the Holy Spirit descending upon Him in

the form of a dove, and I heard a voice from heaven,

saying. This is my beloved Son in whom I am well
pleased. And now I have come before His face, and
descended to announce to you that the dayspring
itself, the Son of God coming from on high, is about
1 Luke ii. 30-32.
 LATIN GOSPEL OF NICODEMUS. 351

to visit US as we sit in darkness and tlie shadow of

death.

CHAPTER III. (XIX.)

And when father Adam, the first-formed, heard

this, that Jesus was baptised in the Jordan, he cried
to his son Seth, Tell unto thy sons, the patriarchs
and prophets, all that thou didst hear from Michael
the Archangel, when I sent thee to the gates of
Paradise to pray God to send thee his angel to give
thee the oil of the tree of mercy, to anoint my body
when I was sick. Then Seth drew nigh to the holy

patriarchs and prophets, and said. When I Seth was

praying to the Lord at the gates of Paradise, behold,
Michael, the angel of the Lord, appeared unto me,
saying, I am sent to thee by the Lord; I am ap-
pointed over the human body. I say unto thee,
Seth, do not labour with tears by prayer and suppli-
cation for the oil of the tree of mercy to anoint thy

father Adam for the pain of his body, for thou canst
in no wise receive of it, save in the last days and
times, nor until 5500 years have been accomplished :

then shall come upon earth the most beloved Son of

God to raise the body of Adam and the bodies of the
dead, and at His coming He shall be baptised in the

Jordan. But when He shall have gone forth from

the water of Jordan, then with the oil of His mercy
352 APOCRYPHAL GOSPELS.

shall He anoint all who believe in Him, and that oil

of mercy shall be for the generation of those who

are to be born of water and the Holy Spirit unto life

eternal. [Then coming down into the earth,i ^^^q

most beloved Son of God, Jesus Christ, shall lead

our father Adam into Paradise to the tree of mercy.

When they heard all these things from Seth, all

the patriarchs and prophets rejoiced with great joy.

CHAPTER IV. (XX.)

And when all the saints were rejoicing, behold

Satan, the prince and leader of death, said to Hades,^
Prepare thyself to receive Jesus, who boasteth that
He is the Son of Grod, and is a man who feareth

death, and saith, My soul is sorrowful unto death.

And He hath opposed me in very many things and
done me whom I made blind,
mischief, and many
lame, deaf, leprous, and demoniacs, He hath healed
with a word and those whom I brought dead unto
;

thee he hath taken from thee.

Hades answered and said to Satan, the prince,

"Who is he that is so powerful while he is a man

that feareth death ? For all the powerful of the
earth are held subject to my power, and as subject

^ That is, literally so ; the underworld being located like purgatory,

witliin this globe.
2 The Latin has ad inferum when Inferus is personified I render
;

it Hades but when plural luferi ' I translate it Underworld.

;
*
 LATIN GOSPEL OF NICODEMTJS. 353

thou hast by thy power brought them down. Art

thou, then, as powerful as that man Jesus, who feareth
death and yet resisteth thy power ? If he is so

powerful in his humanity, I tell thee truly, he is

omnipotent in his divinity, and no one can with-

stand his power, and while he saith that he feareth
death, he is intending to seize thee, and it will be

woe unto thee through eternal ages.

But Satan the prince of Tartarus said. Why hast
thou hesitated and feared to receive that Jesus, my
enemy and thine ? For I have tempted him, and
my ancient Jewish people I have stirred up with
jealousy and anger against him; I have sharpened a
lance to wound him, I have mingled gall and vinegar
to be given him to drink, and I have prepared the
wood for his crucifixion, and nails to fasten him,

and his death is at hand, and I will lead him to thee

subject to thee and me.

Hades answered and said. Thou hast told me that
it is he who took the dead from me. For there are
many who are detained by me here, who while they
lived on earth took the dead from me, not by their
own power, but by divine prayers and their omnipo-
;

tent God took them from me. Who is that Jesus,

who by his word drew from me the dead, without
prayers ? Perhaps it is he who made alive by the
word of his power Lazarus, that had been four days
in corruption and decay, whom I held dead.

23
354 APOCRYPHAL GOSPELS.

Satan the prince of death answered and said, It

is that same Jesus. Now when Hades heard this,

he said to him, I conjure thee by my powers and
thine, not to bring him to me. For when I heard
the command of his word, I was greatly terrified

with dread and trembled, and all my agents

were thrown into confusion with me. Neither
could we hold Lazarus, but shaking himself oflP,

like an eagle with all agility and speed, he leaped

up and left us, and the very earth which held the
dead body of Lazarus straightway gave him back
alive. So now I know that the man who could do
this is God, mighty in dominion, powerful in his
humanity, and Saviour of the human race ; and if

thou shalt bring him to me, he will release and

conduct to the life of his divinity for ever, all who
are here shut up in the severity of prison, and
bound in the firm bonds of their sins.

CHAPTER V. (XXI.)

And while Satan the prince, and Hades were

talking thus together, there was suddenly a sound as
of thunder and a crying of spirits : Lift up your
gates, ye princes, and be ye lift up, ye everlasting

doors, and the King of Glory shall come in.^ When

Hades heard this, he said to Satan the prince,
1 Ps, xxiv. 7.
 LATIN GOSPEL OF NiCODEMUS. 355

Depart from me and go forth out of my abodes ; if

thou art more excellent in power, fight against the

King of Grlory. But what hast thou to do with
him ? And Hades cast forth Satan out of his abodes.
And Hades said to his impious agents, Shut the
cruel brazen gates, and place iron bars against them,
and strongly resist, lest we be led captive who hold
captivity.
Now when all the multitude of saints heard this,
they said with a voice of rebuke to Hades, Open thy
gates that the King of Glory may come in. And
David cried, saying. When I was alive on earth, did
I not foretell to you. Let the mercies of the Lord be
confessed unto him, and his wonderful works to the
children of men, because He hath broken the brazen
gates and crushed the iron bars :
^ He hath taken
them from the way of their iniquity.

And after this, Isaiah likewise said, When I was

alive on earth, did I not foretell to you. The dead
shall arise, and they shall arise who are in the tombs,
and they shall exult who are in the earth, for the
dew which is from the Lord is health to them. And
again, I said, death, where is thy sting ? Hades,
where is thy victory P^
Now all the saints who heard these things from
Isaiah said to Hades, Open thy gates conquered now, ;

thou wilt be feeble and pow^erless. And there was

1 Ps. cvii, 16. 2 Is. xxvi. 19 ; Hos. xiii. 14.
 356 APOCRYPHAL GOSPELS.

a great Yoice like thunder, saying, ye princes, lift

up your gates, and be ye lifted up ye gates of Hades,

and the King of Glory shall come in. Hades, seeing
that they cried this twice, said, as if he knew not.
Who is the King of Glory? David answered and
said to Hades, I understand the words of this cry,
for I prophesied the same by his Spirit ; and now,
what I said above I say to thee. The Lord strong and
mighty, the Lord mighty in battle. He is the King
of Glory.^ And the Lord himself hath looked down
from heaven upon earth to hear the groaning of the
prisoners, and to loose the children of the slain.^

And now most vile and most polluted Hades, Open

thy gates that the King of Glory may come in.

When David said this to Hades, the Lord of Majesty

came in [the form of man, and illumined the eternal
darkness, and broke the indissoluble chains, and the
help of unconquered excellence visited us who sat in

the deep darkness of offences, and in the death-

shadow of sins.

CHAPTER VI. ^XXII.)

On seeing these things. Hades, and Death, and their

wicked agents, with their cruel ministers, trembled at
the brightness of so great a light, perceived in their
own realms, while they suddenly beheld Christ in
1 Ps. xxiv. 7, 8. » Ps. Ixxix. 11.
 LATIN GOSPEL OF NICODEMUS. 357

their abodes, and they cried out, saying. We are

conquered by thee. Who art thou that orderest our
confusion before the Lord ? Who art thou that with-
out the ruin of corruption, by unfailing evidence of
majesty, in thy fury condemnest our power ? Who
art thou, so great and small, humble and high, soldier
and commander, admirable warrior in the form of a
servant, and king of glory, dead and alive, whom
when slain the cross upheld? Thou who didst lie

dead in the sepulchre, hast come down alive unto us;

and at thy death every creature trembled, and all

the stars were shaken ; and now thou art become free
among the dead, and dost disturb our legions. Who
art thou that dost loose the captives that are held

bound in original sin, and recallest them to their

primeval liberty ? Who art thou that sheddest divine

and splendid and lustrous light upon them that are
blinded by the darkness of sin ?

Likewise also aU the legions of demons, terrified

with similar fear, because of their fearful overthrow,

with one voice cried out, and said. Whence art
thou, Jesus, so mighty a man, and splendid in
majesty, so illustrious without spot, and pure from

fault ? For that earthly world, which hath ever

been subject unto us till now, which paid tribute

to our use, never sent us such a dead man, and

never assigned such gifts to the underworld. Who
then art thou that hast entered our borders so fear-
358 APOCRYPHAL GOSPELS.

lessly, and not only dost not fear our punisliments,

but dost aim to remove all from our bonds ? Perhaps
tbou art tbat Jesus, of wbom Satan, our prince, said,
that by thy death on the cross thou wouldst receive

power over the whole world.

Then the King of Glory, in his majesty, spurning
Death, and seizing Satan the prince, delivered him to
the power of Hades, and drew Adam into his glory.

CHAPTER VII. (XXIII.)

Then Hades, receiving Satan the prince, with

strong rebuke said to him, prince of perdition,
and leader of destruction, Beelzebub, the mockery
of angels, and the contempt of the just ! Why hast
thou determined to do this ? Hast thou resolved to

crucify the King of Glory, in whose removal by

death thou didst promise us so great spoils ? Like a
fool thou knewest not what thou didst. For behold,
that Jesus, by the splendor of his divinity, scattereth
all the darkness of death, and hath broken up the
lowest strongholds of our prisons, and cast out the
captives, and loosed them that were bound. And all

who used to groan imder our torments, mock at us,

and by their prayers our domains are overcome, and

our realms are conquered, and no race of men now
feareth us. Moreover, the dead who were never
haughty towards us, nor could ever be joyful as
 LATIN GOSPEL OF NICODEMUS. 359

captives, boldly threaten us. prince Satan, father

of all the impious, wicked, and apostates, why hast
thou determined to do thus? They who from the
beginning until now despaired of safety and life,

their wonted howling is now no longer heard, neither

doth any of them utter a groan, nor is a trace of tears
found upon the face of any one of them. prince
Satan, possessor of the keys of the underworld, those
thy riches which thou hadst gained by the tree of
prevarication and the loss of paradise, thou hast now
lost by the tree of the cross, and all thy joy is

perished. When thou didst hang up that Christ

Jesus the King of Glory, thou didst act against thy-
self and against me. Henceforth thou wilt know
what eternal torments and infinite punishments thou
shalt suffer in' my everlasting prison. prince
Satan, the cause of death and source of all pride, thou
oughtest first to have sought dut the guilt of that
Jesus. Why, when thou knewest no fault in him,
didst thou dare to crucify him unjustly, without

cause, and bring the innocent and just to our region,

and lose the guilty, wicked, and unrighteous of all

the world ?

And while Hades was saying these things to Satan

the prince, then the King of Glory said to Hades,
Satan shall be prince under thy power, for endles>
ages, in the place of Adam and his sons, my righteous
ones. %
360 APOCRYPHAL GOSPELS.

CHAPTER VIII. (XXIV.)

And the Lord stretched out his hand and said,

Come unto me, all my saints who have my image
and likeness. Ye who have been condemned by the
tree, and the devil, and death, now see the devil and
death condemned by the tree. Immediately all the
saints were assembled together under the hand of
the Lord. And the Lord took hold of the right

hand of Adam and said to him, Peace be unto thee

with all thy children, my just ones. And Adam,
falling down at the knees of the Lord, with tearful
entreaty besought him with a loud voice and said,
I will exalt thee, Lord, because thou hast received
me, and hast not suffered mine enemies to rejoice
over me. Lord God, I have cried unto thee, and
thou, Lord, hast healed me ; thou hast brought
out my soul from the underworld, thou hast saved
me from them that go down into the pit. Praise ye
the Lord, all his saints, and confess to the remem-
brance of his hoKness ; because wrath is in his in-

dignation, and life in his good pleasure. In like

manner also all the saints of Grod, falling on their

knees before the feet of the Lord, with one voice
said. Thou hast come, Redeemer of the world As :

thou hast predicted by the law and thy prophets,

thou, hast fulfilled in deed. Thou hast redeemed
 LATIN GOSPEL OF NICODEMUS. 361

the livingby thy cross, and by the death of the

come down to us, to deliver us by
cross thou hast
thy majesty from the underworld and death.
Lord, as thou hast set the title of thy glory in
heaven, and hast raised up thy cross on earth as
the title of redemption, so Lord, set on Hades the
sign of the victory of thy cross, that death may
reign no more.
And the Lord stretched out his hand and made
the sign of the cross over Adam and over all his

saints, and taking hold of the right hand of Adam

He went up from the underworld, and all the saints
followed him. Then holy David cried aloud, say-
ing. Sing unto the Lord a new song ; for He hath
done marvellous things. His right hand and his
holy arm hath brought salvation. The Lord hath
made known his salvation ; He hath revealed his
justice in the sight of the nations.^ And all the
multitude of the saints answered and said. This is

glory unto all his saints. Amen. Alleluia.^

And after this Habakkuk, the prophet, cried and

said. Thou art for the salvation of thy people, to
deliver thy chosen. And all the saints answered
and said, Blessed is he that cometh in the name of
the Lord ; God is the Lord, and He hath showed
light unto us. Amen. Alleluia.^

1 Ps. xcviii. 1, 2. 2 Ps. exiix. 9 ; Rev. xix. 4.

3 Ps. cxviii. 26, 27. For the quotation from Habakkuk the Vulgate
362 '
APOCRYPHAL GOSPELS.

In like manner after this the prophet Micah cried

and said, Who is God like thee, Lord, taking
away iniquities and passing over sins ? And now
thou restrainest thy wrath for a testimony, for thou
takest pleasure in mercy ; and thou turnest away,
and hast compassion on us, and forgivest all our
iniquities, and hast sunk all our sins in the multi-
tude of death, as thou swearest unto our fathers in
ancient days.^ And all the saints answered and
said. This is our God for ever and ever, and He shall

rule us for evermore.^ Amen. Alleluia. So also all

the prophets, rehearsing sacred utterances from their

praises, and all the saints, crying. Amen, Alleluia,

followed the Lord.

CHAPTER IX. (XXV.)

Now the Lord held Adam by the hand, and gave

him over to Michael the Archangel. And all the
saints followed Michael the Archangel, and he intro-
duced them all to the glorious grace of Paradise.
And there ,met them two men, very ancient of days.
And the saints asked them. Who are ye that have
not been with us yet dead in the underworld, and

has Egressus salutem populi tuiy in salutem cum Christo ttto, 3,13.
es in
"Thou went forth the salvation of thy people: salvation with thy
Christ," Douay Version. "Thou wentest forth for the salvation of
thy people, to save thine anointed," Septuagint.
1 Mic. vii. 18-20. 2 pg, xlviii. 14.
 LATIN GOSPEL OF NICODEMTJS. 363

have been stationed in Paradise in the body ? One

of them answered and said unto them, I Enoch, am
who was translated hither by the word of the
Lord ; and he that is with me is Elijah the Tishbite,
who was taken up in a fiery chariot. Here and
hitherto we have not tasted death, but are reserved
to the coming of Antichrist, and we shall fight with
him by divine signs and prodigies; and when we
have been slain by him in Jerusalem, after three
days and a-half, we are to be taken up again aKve
in the clouds.^

CHAPTER X. (XXVI.)

And while these things were talked of with the

saints, Enoch and Elijah, behold, there came up
ahother, a very wretched man, bearing on his
shoulders the sign of the cross. When they saw
him all the saints said unto him. Who art thou ?

for thy appearance is that of a robber. And what is

the sign which thou bearest on thy shoulders ? He
answered and said to them, Ye have said truly, for I
was a robber, and did all evil upon earth ; and the
Jews crucified me along with Jesus, and I saw the
miracles which were done to the creatures by the
cross of Jesus that was crucified, and I believed Him
to be the creator of all creatures, and the omnipotent
1 Rev. xi. 9, 12.
364 APOCRYPHAL GOSPELS.

king ; and I entreated Him, saying, Lord, remember

me wlien thou comest into thy kingdom. And He
straightway received my prayer, and said unto me.
Verily I say unto thee. This day thou shalt be with
me in Paradise.^ And He gave me this sign of the

cross, saying, Go to Paradise, bearing this ; and if

the angel guardian of Paradise suffer thee not to

enter, show him the sign of the cross, and say to
him, Jesus Christ, the Son of Grod, who now is cruci-

fied, hath sent me. When I had done this I said

all these things to the angel guardian of Paradise,
who, when he heard these things from me, straight-
way opened the gate and took me in, and placed me
on the right side of Paradise, saying, Behold, wait

a little, and Adam, the father of all the human race,

shall come in with all his sons that are holy and
just, after the triumph and glory of the ascension of

the crucified Lord Christ.

When they heard all these words of the robber,
all the holy patriarchs and prophets with one voice
said. Blessed art thou, the Lord Almighty, the
Father of eternal good, and Father of mercies, who
hast given such grace to thy sinful ones,^ and hast
restored them to the grace of Paradise, and to thy
fat pastures, for this is most certain spiritual life.

Amen, Amen.
Luke xxiii. 42, 43.
1

The liatin peccatoribus looks like an error for pecoribus, "sheep,"

2

which is in harmony with the rest of the sentence.

 LATIN GOSPEL OF NICODEMUS. 365

CHAPTER XI. (XXVII.)

These are the divine and sacred mysteries which

we saw and heard —I Karinus and Leucius. "We
are not permitted further to record the other
mysteries of God, inasmuch as Michael the Arch-
angel protested, and said unto us. When ye go with
your brethren into Jerusalem, ye shall cry aloud in
your prayers, and glorify the resurrection of the
Lord Jesus Christ, who raised you from the dead
with himself. And ye shall speak with no man,
and shall abide as if dumb, until the hour cometh
when the Lord shall himself permit you to relate
the mysteries of his divinity. And Michael the
Archangel commanded us to walk over Jordan into
a fat and fruitful place, where there are many who
arose with us in witness of the resurrection of Christ
the Lord. For we, who arose from the dead, were
only permitted to be three days in Jerusalem to
celebrate the passover of the Lord with our kindred
who were living, in witness of the resurrection of

Christ the Lord ; and we were baptised in the holy

river Jordan, and each received white robes. And
after three days, when the passover of the Lord had
been celebrated, all who arose with us were carried
away in clouds, and were taken beyond Jordan, and
were seen no more by any. But it was said unto us
366 APOCRYPHAL GOSPELS.

that we should continue in prayer in tlie city of

Arimatliea.
These are the great things which the Lord com-
manded us to relate to you. Give praise and con-
fession to him, and repent, that he may have mercy
on you. Peace be unto you from Jesus Christ him-
self, the Lord and the Saviour of us all. Amen.
And after they had finished writing all on sepa-
rate sheets of paper, they arose. What Karinus
wrote he gave into the hands of Annas and Caiaphas
and Gamaliel; and in like manner what Leucius
wrote, he gave into the hands of Nicodemus and
Joseph. And being suddenly transfigured they ap-
peared all in white, and were seen no more. And
their writings were found to be alike, neither more
nor less by a single letter.
When all the synagogue of the Jews heard all
these wonderful sayings of Karinus and Leucius,
they said to one another, Truly all these things were
done by the Lord, and blessed be the Lord for ever
and ever. Amen. And they aU went out with great
seriousness, smiting their breasts with fear and
trembling, and departed every one to his own
home.
Immediately Joseph and Nicodemus reported to
the governor all those things which were spoken by
the Jews in their synagogue. And Pilate himself
wrote all that was said and done by the Jews con-
 LATIN G03PEL OF NICODEMUS. 367

ceming Jesus and laid up all the words in the poiblic

documents of his judgment hall.

CHAPTER XII. (XXVIII.)

After these things Pilate went into the temple of

the Jews and assembled all the chief priests, and
grammarians, and scribes, and teachers of the law ;

and he went with them into the sanctuary of the

temple, and commanded that all the doors should be
shut, and said to them. We have heard that ye have
in this temple a certain great volume ; therefore I
pray you that it may brought before us. And when
the same volume was brought by four ministers,

adorned with gold and precious jewels, Pilate said to

them all, I adjure you by the God of your fathers,

who commanded you to build this temple in the

place of his sanctuary, not to withold the truth from
me. Ye know all that is written in this volume;

but now say whether ye have found in the Scriptures

that Jesus, whom ye crucified, that he was the Son

of God, who should come for the salvation of the
human race, and in how many years of time he ought
to have come. Manifest unto me whether ye cruci-
fied him ignorantly or knowingly.
When they were thus adjured, Annas and Caia-
phas commanded that all the others who were with
them should go out of the sanctuary, and they closed
368 APOCRYPHAL GOSPELS.

all the doors of the temple and the sanctuary, and

said to Pilate, We have been adjured by thee,
good judge, by the building of this temple, tomake
truth and reason plain unto thee. After we had
crucified Jesus, not knowing him to be the Son of
God, thinking he wrought these miracles by some
incantation, we held a large assembly in this temple,
and when we consulted together concerning the mi-
raculous signs which Jesus had wrought, we found
many witnesses of our own nation, who said that

they had seen Jesus alive after the sufiering of death,

and that he entered the height of heaven. And we
have seen two witnesses whom Jesus raised from the
dead,who made known imto us many miracles which
Jesus did among the dead, which we have in our
hands in writing. And our custom is, every year to
open this holy volume before our assembly and seek
the witness of God. And we have found, in the first

book of the Seventy, where Michael, the archangel,

talked with the third son of the first man Adam,
about the 5500 years,^ after which should come from
heaven, Christ, the most beloved Son of God and, :

moreover, we have supposed that perhaps he was the

God of Israel who said to Moses, Make thee the ark
of the covenant, two cubits and a half in length, one
cubit and a half in breadth, and a cubit and a half
in height. By these five cubits and a half we under-
^ See Chapter iii. (xix.)
 LATIN GOSPEL OF NICODEMUS. 369

stood and knew the frame of the ark of the old co-
venant, that in five thousand five hundred years Jesus
Christ should come in the ark of the body, and we
find that he is the God of Israel, the Son of Grod.
For after his passion we, the chief priests, wonder-
ing at the signs which came to pass because of him,
opened this volume, seeking out all the generations
unto the generation of Joseph, and reckoning that
Mary, the mother of Christ, was of the seed of David :

and we found that from the time in which God made

heaven and earth and the first man, there were 2212
years to the Flood ; and from the Flood to the build-

ing of the tower 531 years ; and from the building

of the tower to Abraham 606 years ; and from Abra-
ham to the coming of the children of Israel out of

Egypt 470 years from the departure of the children

;

of Israel out of Egypt to the building of the temple

511 years ; and from the building of the temple to

the destruction of the same temple 464 years ; thus

far we found in the volume of Ezra : and reckoning
from the burning of the temple to the coming of
Christ and his nativity we find there are 636 years.
These together are 5500 years,^ as we find written

in the volume that Michael, the archangel, foretold

to Seth, the third son of Adam, that Christ, the Son
of God, would come in 5500 years. Hitherto we

1 The sum of the foregoing numbers is 6430, and not 5500 as stated
in the text.

24
370 APOCRYPHAL GOSPELS.

have told no one, that there might be no dissension

in our synagogues ; and now, thou, good judge,
hast adjured us by this holy volume of the testimo-
nies of God, and we make it plain to thee. And we
adjure thee, by thy life and salvation, not to make
known these words to any in Jerusalem.

CHAPTER XIII. (XXIX.)

When Pilate heard these words of Annas and

Caiaphas he inserted them all in the Acts of the
Lord the Saviour, in the public documents of his
judgment hall, and wrote a letter to Claudius, the

king of the city of Rome, saying,

Pontius Pilate to Claudius, his king, greeting.
It hath lately happened, as I have myself proved,
that the Jews, through envy, punished themselves and
their posterity by a cruel condemnation. For when
their fathers had a promise that their God would
send his Holy One from heaven who should be de-
servedly called their king, and promised that he
should be sent to earth by means of a virgin ; when,
therefore, while I was governor. He had come into
Judea, and they had seen that he gave sight to the
blind, that he cleansed lepers, that he healed the
paralysed, that he expelled demons from men, raised
the dead, commanded the winds, walked with dry
feet upon the waves of the sea, and wrought many
 LATIN GOSPEL OF NICODEMUS. 371

otHer miraculous signs ; and when all tiie people of

the Jews said he was the Son of God, the chief priests
were moved with envy against him, and took him
and delivered him to me, and perversely lying unto
me said that he was a magician and did contrary to
their law.
Now I believed it was so, and delivered him to be

scourged at their pleasure. And they crucified him,

and set a watch over him after he was buried. But
while my soldiers were guarding him he rose again
on the third day. To such a degree did the iniquity
of the Jews rage that they gave money to my soldiers,

saying, Say that his disciples stole his body. But

when they had taken the money they could not keep
silence as to what had been done, for they testified

that they saw that he had risen, and that they had
received money from the Jews.
I have put these things down, that no one may
falsely speak otherwise, and lest thou shouldst think
the falsehoods of the Jews are to be believed.
372 APOCRYPHAL GOSPELS.

THE GOSPEL OF JSTICODEMUS, PART II.

OR, THE DESCENT OF CHRIST TO THE UNDERWORLD.

(From the Latin Text. B.)

CHAPTER I. (XVII.)

Then Habbi Addas, and Rabbi Phinebas, and

Rabbi Egeas, three men who had come from Galilee
testifying that they had seen Jesus taken up into
heaven, arose in the midst of the multitude of the
chiefs of the Jews, and said before the priests and
Levites who were called to the Lord's council. As we
came out of Galilee unto Jordan there met us a very
great multitude of men, Abbats^ who had been long
dead. Among whom we saw Karinus and Leucius
together present along with them. And as they

came unto us and kissed us, for they had been our
dear friends, we asked them. Tell us, friends and
brethren. What is this soul and flesh ? And who are
these with whom ye are walking ? And how do ye
continue in the body who have been long time dead ?
* i.e. fathers.
 LATIN GOSPEL OF ]S^ICODEMUS. 373

They answered and said, "We arose with Christ

from the underworld, and He raised us from the
dead. And hereby ye may know that the gates of
death and darkness are destroyed, and the souls of
the saints are taken thence and have ascended into
heaven with Christ the Lord. And it hath been
commanded us by the Lord himself that for a certain
time we should walk about the banks of the Jordan
and the mountains ;
yet not appearing unto all, nor
speaking with all, but only those whom it hath
pleased him. And now we could neither have ap-
peared nor spoken unto you unless it had been per-
mitted us by the Holy Spirit.
Now when all the multitude that was present in
the council heard this, being filled with fear and
trembling, they asked whether those things had
been really done which the Galileans declared. Then
Caiaphas and Annas said to the council, All that
these have declared, both before and after, must
now be cleared up. If it is found true that Karinus
and Leucius continue alive in the body, and if we
can behold them with our eyes, then all is true
which they have declared ; and they who find them
will certify us concerning everything. But if not
we may know that all is false.

Then the council forthwith arose, and it seemed

good to them to choose fit men who feared God and
who knew when they died, and where they were
374 APOCRYPHAL GOSPELS.

buried, and who should enquire diligently and see

whether it was as they had heard. There proceeded
thither therefore fifteen men, who were all along
present at their deaths, and stood at their feet when
they where buried, and saw their sepulchres. And
they came and found their sepulchres open, and very
many more, and found no trace of their bones or
dust. And they returned in all haste and told what
they had seen.
Then the whole assembly was troubled with great
sorrow, and they said to one another, What shall we
do ? Annas and Caiaphas said. Let us send to where
we have heard they are, and let us send to them some
of our more honourable men, to beg and entreat
them perhaps they will deign to come to us.. Then
:

they sent unto them Nicodemus and Joseph, and the

three men. Rabbis of Galilee, who had seen them, to
beg them to deign to come to them. These, going
forth, walked about all the region of the Jordan and
the mountains, and not finding them, turned back.
And behold there suddenly appeared descending
from mount Amalek,i a very great multitude, about
twelve thousand men, who had risen with the Lord.
Although they recognised very many that were there,
they could not say anything to them because of fear
and the angelic vision, and stood afar oJQP gazing at
them, and hearing them, as they marched along,
^ Elsewhere called Olivet. See page 262, note.
 LATIN GOSPEL OF NICODEMUS. 375

singing and saying, Tlie Lord hath risen from the

dead, as He had said ; Let us all rejoice and be glad,

for He reigneth for ever. Then they that had been

sent were astonished, and through fear fell to the

ground, and they received an answer from them,

that they should seek for Karinus and Leucius at
their own houses.
And they arose and came to their homes, and found
them occupied in prayer. And when they went in
they fell with their faces to the ground, saluting
them; and standing up they said, Friends of God,
the whole multitude of the Jews hath sent us to you,
hearing that ye have risen from the dead, asking
and beseeching you to come to them, that we may
all know the wonders of God which are wrought

about us in our times. And straightway arising, at

a sign from God, they came with them and entered
their synagogue. Then the multitude of the Jews,
with their priests, placed in their hands the books of
the law, and adjured them, by the God Heloi and the
God Adonai, and by the law of the prophets, saying,
Tell us how ye arose from the dead, and what are
these wonders which have been wrought in our
times, such as we have never heard to have been
done at any time ; because through fear all our bones
are astonished and dried up, and the earth trembleth
imder our feet ; for all our hearts have conspired to
shed the just and holy blood.
 — ;

376 APOCRYPHAL GOSPELS.

Then Karinus and Leucius made signs to them

with their hands, that they should give them a sheet
of paper and ink. Now they did this because the
Holy Spirit suflPered them not to speak with them.
And giving them each a sheet they retired apart
from one another, into separate cells. And when
they had made the sign of the cross of Christ with
their fingers, they began to write on separate papers
and when they finished, as if with one mouth they
cried out, Amen, from their separate cells. And they
rose up, and Karinus gave his paper to Annas, and
Leucius to Caiaphas, and when they had saluted one
another, they departed, and returned to their sepul-
chres.

Then Annas and Caiaphas opened the sheets of

them began to read in secret.
paper, and each of
But all the people took it amiss, and all cried out
thus, Kead these writings openly imto us ; and after

they have been read we will preserve them, lest,

perchance, this truth of God should be turned into

falsehood through their blindness by the unclean
and deceitful. Then Annas and Caiaphas, being
filled with trembling, delivered the sheet of paper to
Rabbi Addas and Rabbi Phinehas, and Rabbi Egias,
who had come from Gralilee, and announced that
Jesus was taken up into heaven. And all the
multitude of the Jews entrusted to them to read the
writings. And they read the paper, which contained
these things :
 LATIN GOSPEL OF NICODEMUS. 377

CHAPTER II. (XVIII.)

I AM Karinus. Lord Jesus Christ, the Son of the

living God, suffer me to speak thy marvels which
thou hast wrought in the underworld. When, there-
fore, we were confined in darkness, and the shadow
of death, in the underworld, suddenly there shone
upon us a great light, and Hades and the gates of
death trembled. And the voice of the Son of the
Father most High was heard, as the sound of loud
thunder, and crying out mightily, he thus exclaimed,
ye princes, throw back your gates, lift up the
eternal gates ; the King of Glory, Christ the Lord,
approacheth to enter.
Then came Satan, the leader of death, fleeing in
terror, saying to his servants and the shades below,
my servants and all ye shades below, run together,
shut your gates, put against them iron bars, and
fight bravely and resist, lest we who hold should be
held captive in chains. Then all his impious agents
were troubled, and began to shut the gates of death,
with all diligence, little by little to fasten the locks
and iron bars, to grasp all their ornaments^ with
firmly closed hands, and to utter the bowlings of a
dreadful and most horrible voice.

^ Ornamenia — another and more probable reading is armamenia,

weapons.
378 APOCRYPHAL GOSPELS.

CHAPTER III. (XIX.)

Then said Satan unto Hades, Prepare thyself to

him that I shall bring down to thee. There-
receive
upon Hades thus addressed Satan, That sound came
only from the cry of the Son of the Father most
High, for earth and all the places of hell beneath it

so trembled. Wherefore, I think that I and all my

bonds now lie exposed. But I conjure thee, Satan,
chief of all evil, by thy powers and mine, bring him
not to me, lest, while we would take him captive, we
should be taken captive by him. For if, at the

sound of his voice alone, all my power is thus

destroyed, what thinkest thou he will do when his

presence approacheth ?

To whom Satan, the leader of death, thus answered,

Why dost thou cry out ? fear not, my ancient friend
most vile ; for I have stirred up the people of the

Jews against him, I have bidden him to be buffeted,

and I have accomplished against him his betrayal by
his disciple ; and he is a man who much feareth
death, and through fear hath said. My soul is

sorrowful even unto death ; and I have brought him

to this, that he now hangeth lifted up on the cross.

Then said Hades to him, If it is he who by the

mere word of his command caused Lazarus to fly
like an eagle out of my bosom when he had been
 LATIN GOSPEL OF NICODEMUS. 379

dead already four days, lie is not a man in humanity,

but is God in Majesty. I beseecli tliee not to bring
him to me. To whom Satan said, Prepare thyself,
notwithstanding ; fear not, for he now hangeth
upon the cross, I cannot do otherwise. Then Hades
thus exclaimed to Satan, If, therefore, thou canst
not do otherwise, behold thy ruin approacheth. I,

indeed, shall remain cast down and without honour,

but thou wilt be tormented imder my dominion.

CHAPTER IV. (XX.)

Now the saints of God heard the contention

between Satan and Hades ; but although they were
as yet without recollection of one another, never-

theless, they had knowledge. But our holy father

Adam thus confidently answered Satan, Leader of
of death, why dost thou fear and tremble ? Behold
the Lord cometh, who will now destroy all thy
devices, and thou shalt be taken by him and bound
for ever.

Then all the saints, hearing the voice of our father

Adam, with what assured constancy he answered
Satan, were confirmed in their joy and all of them ;

running to father Adam, were crowded together

about him. Then our father Adam, regarding nar-
rowly aU that multitude, wondered if they had all

been descended from him in the world. And em-

 ;

380 APOCRYPHAL GOSPELS.

bracing those wlio stood with him all around, shedding

most bitter tears, he called to his son Seth, saying,
son Seth, tell the holy patriarchs and prophets
what the guardian of Paradise said to thee, when
1 sent thee to bring to me of the oil of mercy to
anoint my body when I was weak.
Then he answered. When thou sentest me to the

gates of Paradise, I prayed and besought the Lord,

with tears, and called to the guardian of Paradise
that he would give me thereof. Then came forth
Michael the archangel and said to me, Seth, Where-
fore dost thou lament ? Know beforehand that thy
father Adam shall not receive of this oil of mercy
now, but after many generations of the world. For
the most dear Son of God will come into the world
from heaven, and will be baptised by John in the
river Jordan : and then shall thy father Adam, with
all who believe in him, receive of this oiP of mercy
and the Kingdom of those that believe in Him will

abide for ever.

CHAPTER V. (XXI.)

Then all the saints vs^hen they heard this rejoiced

with great joy. One of those who stood around,
Isaiah by name, crying aloud exclaimed. Father
1 Tischendorf has de hoc deo, ' of this God ;
' an evident misprint for
de hoc oleo.
 LATIN GOSPEL OF NICODEMUS. 381

Adam, and all wlio stand around, hear my words.

Wlien I was on earth, and the Holy Spirit taught
me, I sang of this light in prophecy, that the people
which sat in darkness hath seen a great light, and
to those who dwell in the region of the shadow of
death, light is sprung up. At his voice, father
Adam and all of them turned and asked him. Who
art thou, for what thou sayest is true ? And he
answered and said. My name is Isaiah.

Then appeared another near him, like a dweller in

the wilderness. And they asked him and said. Who
art thou, who wearest such things on thy body?
And he answered straightway, I am John the Bap-
tist, the voice and prophet of the most High. I
went before the face of the same Lord, to turn
desert and rough places into plain paths. With my
finger I pointed out and made known the Lamb of
the Lord, and the Son of God, to the men of Jeru-
salem. I baptised him in the river Jordan. I heard
the voice of the Father sounding out of heaven
above him, and declaring. This is my beloved Son in
whom I am well pleased. I received from him the
reply that he should go down to the underworld.

Then father Adam, hearing this, cried with a loud

voice, exclaiming, Alleluia, which is interpreted,
The Lord cometh, assuredly.^

^ The -writer clearly did not understand Hebrew,

382 APOCRYPHAL GOSPELS.

CHAPTER VI. (XXII.)

Then another who stood by, distinguislied as

though by some royal ensign, David by name, cried
out thus, and said. When I was on earth I made a
revelation concerning the mercy of God and his
visitation to the people, prophesying joys to come,
saying. Through all ages, let the mercies of the
Lord be confessed, and his wonderful works to the
children of men, for he hath broken the gates of
brass, and burst asunder the iron bars. Then the
holy patriarchs and prophets began to mind
call to

in turn, and every one to say something from his

prophecies. Then holy Jeremiah, examining his
prophecies, said to the patriarchs and prophets,
When I was on earth I prophesied of the Son of
God, that he appeared on earth and conversed with
men.
Then all the saints, rejoicing in the light of the
Lord, and in the sight of father Adam, and in the
answer of all the patriarchs and prophets, cried,

saying. Alleluia, blessed is he that cometh in the

name of the Lord ; so that at their cry Satan trem-
bled and sought a way of escape. And he could not,
for Hades and his officers held him bound in Hades
and securely guarded on all sides ; and others said to
 LATIN GOSPEL OF NICODEMUS. 383

him, Why dost thou tremble ? We by no means

suffer thee to go hence. But receive this, as thou
deservest, from him that thou daily wast fighting
against : but whether or not, know, that bound
by him thou wilt be in custody under me.

CHAPTER VII. (XXIII.)

And a second time the voice of the Son of the

Father most High came as a voice of great thunder,
saying, ye princes, lift up your
gates, and be ye
lifted up ye eternal and the King of Glory
doors,
shall come in. Then Satan and Hades cried and
said. Who is that King of Glory ? And the voice of
the Lord answered them. The Lord strong and
mighty, the Lord mighty in battle.

After this voice there came a man whose aspect

was as that of a robber, bearing a cross on his
shoulder, crying outside, saying. Open for me that
I may come in. And Satan opening the door for
him a little way, brought him inside into the abode,
and closed the door again after him. And all the
saints saw that he was very bright, and said to him
forthwith. Thy aspect is that of a robber. Tell us
what is He answered
that thou bearest on thy back ?
humbly, and In truth I was altogether a robber,
said.

and the Jews hung me on a cross along with my

Lord Jesus Christ, the Son of the Father most high.
384 APOCRYPHAL GOSPELS.

I am come as first sent, but He Himself cometh

after me immediately.
Then holy David, burning with anger against
Satan, cried aloud, thou most polluted one, open
thy gates that the King of Glory may come in. In
like manner also all the saints of God arose against
Satan and wished to take him and rend him in
pieces. And again the cry was uttered within,
princes, lift up your gates, and be ye lifted up, ye
eternal doors, and the King of Glory shall come in.

Hades and Satan asked again at that distinct utter-

ance, saying, Who is this King of Glory? And it

was said unto them by that marvellous voice, The

Lord of Hosts, He is the King of Glory.

CHAPTER VIII. (XXIV.)

And behold Hades suddenly trembled, and the

gates and locks of death were demolished, and the
iron bars were broken, and they fell to the ground,
and all things were laid bare. And Satan remained
in the midst, and stood confused and dejected, fas-
tened with a fetter on his feet. And lo, the Lord
Jesus Christ, coming in the glory of celestial light,
gentle, great, and humble, and bearing a chain in
his hands, bound Satan by the neck, and again tying
his hands behind him, threw him on his back into
Tartarus, and set his holy foot upon his throat, say-
 LATIN GOSPEL OF NICODEMUS. 385

ing, Through all ages though hast wrought many

evils, thou hast not rested in any wise ; I deliver
thee this day unto everlasting fire. And having
quickly called Hades, he commanded him, saying,
Take this most base and wicked one, and hold him
in thy custody until the day when I shall command
thee. And when he had received him he sank down
with him beneath the feet of the Lord, into the depth
of the Abyss.^

CHAPTER IX. (XXV.)

Then the Lord Jesus, the Saviour of all, who is

kind and most gentle, saluted Adam graciously and

said imto him, Peace be unto thee, father Adam, and
unto thy children through immeasurable ages of
ages. Amen. Then father Adam fell down at the feet

of the Lord, and arose again and kissed his hands,

and wept violently, saying. Behold the hands which
formed me. And he testified unto all ; and said to

the Lord,Thou art come, King of Glory, deliver-

ing men and gathering them to thine eternal king-
dom. Then also our mother Eve in like manner fell
down at the feet of the Lord, and arose again and
kissed his hands, and weeping violently said. Behold
the hands which fashioned me. And she testified
unto all.

1 EcT. XX. 1-3.

25
 ;

386 APOCRYPHAL GOSPELS.

Then all him and said,

the saints worshipped
Blessed is he that cometh in the name of the Lord
God the Lord hath given us light. Amen, through all
ages. Alleluia, for evermore ;
praise, honour, might,

and glory, because thou hast come from on high

to visit us. And singing Alleluia all together, and

rejoicing together in glory, they ran together under

the hands of the Lord. Then the Saviour, making
inquiry concerning all of them, smote Hades, and
having cast down some into Tartarus, he took others
with him to the world above.

CHAPTER X. (XXVI.)

Then all the saints of God besought the Lord to

leave in the underworld the symbol of victory (that
of the holy cross), that its most wicked ministers
might not prevail to detain any under accusation
whom the Lord had absolved. And so it came to

pass, and the Lord set his cross in the midst of

Hades, and it is the symbol of victory, and will
remain so for ever.
Then we all went out thence with the Lord, and
left Satan and Hades in Tartarus. And command was
given to us and to many others, that we should rise

with the body, to bear witness in the world unto the

resurrection of our Lord Jesus Christ, and of the
things which were done in the underworld.
 LATIN GOSPEL OF NICODBMUS. 387

These, dearest brethren, are the things which we

have seen, and, being adjured, testify unto you. He
also attesting who died for us and rose again : for

as it is written, so hath it come to pass in all things.

CHAPTER XI. (XXVII.)

Now when the paper was finished and read, all

who heard fell upon their faces, weeping bitterly
and violently smiting their breasts, crying and say-
ing with one accord. Woe unto us: Wherefore hath
this befallen us unhappy ones ? Pilate fled, Annas
and Caiaphas fled, the priests and Levites fled, and
also the people of the Jews, lamenting and saying,
Woe unto us unhappy ones : we have shed holy
blood upon earth.
Therefore for three days and three nights they
tasted neither bread nor water, neither did any
of them return into the synagogue. But on the
third day, when the council assembled again, the
other paper (that of Leucius) was read ; and it was
found to be neither more nor less by a single letter
than what the writing of Karinus contained. Then
the assembly was troubled, and they all lamented
forty days and forty nights, looking for destruction
from God, and the vengeance of God. But the kind
and most high merciful One did not at once destroy
them, liberally vouchsafing to them space for re-
388 APOCRYPHAL GOSPELS.

pentance. But they were not found worthy to be

converted unto the Lord.

These are the testimonies of Karinus and Leucius,
dearest brethren, concerning Christ the Son of God,
and his holy deeds in the underworld : to Him let us
all give praise and glory through immeasurable ages
of ages. Amen.

LETTER OE PILATE TO TIBERIUS.^

At that time in this territory there was a certain

man whom his disciples called God, and who per-
formed various miracles, whom many men have seen,
and who ascended alive into heaven, and his disciples

now do great things in his name, and testify that he

is God, and a teacher of the way of salvation in
truth.

1 This letter is from the semi-fahulous "History of Christ," in

Persian, written by Jerome Xavier, a Jesuit. It was published with a

Latin version by L. de Dieu, at Leyden, in 1639. I translate from
de Dieu's Latin, p. 533. Its source is unknown, but it is probably a
fiction of Xavier's.
 389

LETTERS OF HEROD AND PILATE,

In 1854 or 1855 I published an Englisli version

of these letters in a newspaper. Of that translation
I have no copy, and I have therefore made another.
Dr. "Wright has included them in his " Contributions
to the Apocryphal Literature of the New Testament
from Syriac MSS.," and I have made use of both
his text and his translation. The letters occur in a
Syriac MS., of the sixth or seventh century, in the
British Museum. Dr. Tischendorf states in his
Apocalypses Apocrypha? (Prolegg. p. 56) that he has

a copy of the same in Greek from a Paris MS. of

which he says " scriptura satis differt, non item ar-
gumentum." Of course the two letters are forgeries ;

produced perhaps about a.d. 400.

The letters are followed by a few extracts which
seem to have been added by some copyist, although

they are followed by the subscription to Pilate's

letter. I suppose that by Justinus, we are to under-
stand Justus of Tiberias of whom Josephus speaks
as a historian of his time. I cannot venture an
390 APOCRYPHAL GOSPELS.

opinion favorable to the genuineness of this extract,

because Photius says Justus did not mention Christ.
By Theodorus, I understand the emperor Tiberius.
The question and answer agree in sense with what
is read in the " Anaphora," or Response of Pilate.
It is probably from one of the spurious documents, of
which this volume contains sufficient examples.
Josephus is of course the Jewish historian.

LETTER OP HEROD TO PILATE THE GOVERNOR.

Herod to Pontius Pilate the Governor of Jeru-

salem : Peace.

I am in great anxiety. I write these things unto

thee, that when thou hast heard them thou mayest
be grieved for me. For as my daughter Herodias,
who is dear to me, was playing upon a pool of water
which had ice upon it, it broke under her, and all

her body went down, and her head was cut off and
remained on the surface of the ice. And behold,
her mother is holding her head upon her knees in
her lap, and my whole house is in great sorrow. For
I, when I heard of the man Jesus, wished to come

to thee, that I might see him alone, and hear his

word, whether it was like that of the sons of men.

 LETTERS OF HEROD AND PILATE. 391

And it is certain that because of the many evil

things which were done by me to John the Baptist,
and because I mocked the Christ, behold I receive
the reward of righteousness,^ for I have shed much
blood of others' children upon the earth.^ Therefore
the judgments of God are righteous ; for every man
receives according to his thought. But since thou
wast worthy to see that God-man, therefore it be-
cometh you to pray for me.
My son Azbonius also is in the agony of the hour
of death.
And I too am in affliction and great trial, because
I have the dropsy ; and am in great distress, because
I persecuted the introducer of baptism by water,
which was John. Therefore, my brother, the judg-
ments of God are righteous.
And my wife, again, through all her grief for her
daughter, is become blind in her left eye, because we
desired to blind the Eye of righteousness. There is

no peace to the doers of evil, saith the Lord.^ For

already great affliction cometh upon the priests and
upon the writers of the law ; because they delivered
unto thee the Just One. this is the consum- For
mation of the world, that they consented that the

1 2 Peter ii. 13.

* Matt. ii. 16. It is scarcely necessary to say that it was not the
Herod of the epistle who caused the massacre of the children at Beth-
lehem.
3 Is. xlviii. 22 ; Ivii. 21.
392 APOCRYPHAL GOSPELS.

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 concerning his Son. Therefore gird up
thy loins,2 and receive righteousness, thou with thy
.

wife remembering Jesus night and day; and the

kingdom shall belong to you Gentiles, for we the
(chosen) people have mocked the Righteous One.
Now if there is place for our request, Pilate,

because we were at one time in power, bury my

household carefully ; for it is right that we should
be buried by thee, rather than by the priests, whom,
after a little time, as the Scriptures say, at the com-
ing of Jesus Christ, vengeance shall overtake.
Fare thee well, with Procla thy wife.
I send thee the earrings of my daughter and my
own ring, that they may be unto thee a memorial of
my decease. For already do worms begin to issue

from my body,^ and lo, I am receiving temporal

judgment, and I am afraid of the judgment to come.
For in both we stand before the works of the living
God ; but this judgment, which is temporal, is for a
time, while that to come is judgment for ever.

End of the Letter to Pilate the Governor.

1 Luke xvi. 8. 2 1 Peter i. 13.

3 A palpable anachronism.
 LETTERS OF HEROD AND PILATE. 393

LETTER OF PILATE TO HEROD.

Pilate to Herod tlie Tetrarch : Peace.

Know and see, that in the day when thou didst

deliver Jesus unto me, I took pity on myself, and

testified by washing my hands, (that I was innocent)
concerning him who rose from the grave after three

days, and had performed thy pleasure in him, for

thou didst desire me to be associated with thee in

his crucifixion. But I now learn from the execu-
tioners and from the soldiers who watched his

sepulchre, that he rose from the dead. And I have

especially confirmed what was told me, that he
appeared bodily in Galilee, in the same form, and
with the same voice, and with the same doctrine,
and with the same disciples, not having changed^
in anything, but preaching with boldness his resur-
rection, and an everlasting kingdom.
And behold, heaven and earth rejoice ; and be-
hold, Procla my wife is believing in the visions
which appeared unto her, when thou sentest that

I should deliver Jesus to the people of Israel, be-

cause of the ill-will they had.
Now when Procla, my wife,^ heard that Jesus was

^ Literally * renewed anything.'

2 Literally ' his wife ' a manifest error.

:
394 APOCRYPHAL GOSPELS.

risen, and had appeared in Galilee, she took with her

Longinus the centurion and twelve soldiers, the

same that had watched at the sepulchre, and went
to greet the face of Christ, as if to a great spectacle,
and' saw Him with his disciples.

Now while they were standing, and wondering,

and gazing at Him, He looked at them, and said to

them. What is it ? Do ye believe in me ? Procla,

know that in the covenant 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 live, whom
ye crucified. And I sufiered many things, till that
I was laid in the sepulchre. But now, hear me,
and believe in my Father — God who is in me. For
I loosed the cords of death, and brake the gates of
Sheol ; and my coming shall be hereafter.

And wheii Procla my wife and the Romans heard

these things, they came and told me, weeping ; for

they also were against Him, when they devised the

evils which they had done unto Him. So that, I also

was on the couch of my bed in affliction, and put on

a garment of mourning, and took unto me fifty

Bomans with my wife and went into Galilee.

And when I was going in the way I testified

these things Herod did these things by me>

; that
that he took counsel with me, and constrained me to
arm my hands against Him, and to judge Him that
 ! ! ;

LETTERS OF HEROD AND PILATE. 395

judgeth all, and to scourge the Just One, Lord of

the just. And when we drew nigh to Him, Herod,
a great voice was heard from heaven, and dreadful
thunder, and the earth trembled, and gave forth
a sweet smell, like unto which was never perceived
even in the temple of Jerusalem. Now while I
stood in the way, our Lord saw me as He stood
and talked with his disciples. But I prayed in my
heart, for I knew that it was He whom ye delivered
unto me, that He was Lord of created things and
Creator of all. But we, when we saw Him, all of
us fell upon our faces before his feet. And I said
with a loud voice, I have sinned, Lord, in that
I sat and judged Thee, who avengest all in truth.

And lo, I know that thou art God, the Son of God.
and I beheld thy humanity and not thy divinity.

But Herod, with the children of Israel, constrained

me to do evil unto thee. Have pity, therefore, upon
me, O God of Israel
And my wife, in great anguish, said, God of
heaven and of earth, God of Israel, reward me not
according to the deeds of Pontius Pilate, nor ac-
cording to the will of the children of Israel, nor
according to the thought of the sons of the priests
but remember my husband in thy glory
Now our Lord drew near and raised up me and
my wife, and the Romans and I looked at Him and
;

saw there were on Him the scars of his cross. And

396 APOCRYPHAL GOSPELS.

He said, That wliich all the righteous fathers hoped

to receive, and saw not, —in thy time the Lord of
Time, the Son of Man, the Son of the most High,
who is for ever, arose from the dead, and is glorified

on high hy all that he created, and established for

ever and ever.
1. Justinus, one of the writers that ff ere in the days
of Augustus and Tiberius and Gains, wrote in his
third discourse : Now Mary the Galilaean, who bare
the Christ that was crucified in Jerusalem, had not
been with a husband. And Joseph did not abandon
her ; but Joseph continued in sanctity without a
wife, he and his five sons by a former wife ; and
Mary continued without a husband.
2. Theodorus wrote to Pilate the governor : Who
was the man, against whom there was a complaint
before thee, that he was crucified by the men of
Palestine ? If the many demanded this righteously,

why didst thou not consent to their righteousness ?

And if they demanded this unrighteously, how didst
thou transgress the law and command what was far
from righteousness ?

Pilate sent to him : —Because he wrought signs

I did not wish to crucify him and : since his accusers
said. He calleth himself a king, I crucified him.
3. Josephus saith : Agrippa, the king, was clothed
in a robe woven with silver, and saw the spectacles
in the theatre of Caesarea. When the people saw
 LETTERS OF HEROD AND PILATE. 397

that his raiment flashed, they said to him, Hitherto

we feared thee as a man : henceforth thou art ex-
alted above the nature of mortals. And he saw an
angel standing over him, and he smote him as unto
death. ^

End of the Letter of Pilate to Herod.

1 This extract from Joseplius (Ant. 19,

8) is abridged from the ac-
count of Eusebius (Hist. Eccles. 2, 10). The figures 1, 2, 3, indicate
the extracts which have been appended to the epistle.
398 APOCRYPHAL GOSPELS.

THE EPISTLE OF PONTIUS PILATE,

Which he wrote to the Roman Emperor j concerning our
Lord Jesus Christ.

Pontius Pilate to Tiberius Csesar the emperor:

Greeting.
Upon Jesus Christ, whom I fully made known
to thee in my last, a bitter punishment hath at
length been inflicted by the will of the people,
although I was unwilling and apprehensive. In
good truth, no age ever had or will have a man so
good and strict. But the people made a wonderful
effort, and all their scribes, chiefs, and elders agreed

to crucify this ambassador of truth, their own

prophets, like the sibyls with us, advising the
contrary; and when he was hanged supernatural
signs appeared, and in the judgment of philosophers
menaced the whole world with ruin. His disciples

flourish, not belying their master by their behaviour

and continence of life ; nay, in his name they are
most beneficent.^ Had I not feared a sedition might

»
Cf. Joseph. Ant. xviii. 3, 3.
 EPISTLE OF PONTIUS PILATE. 399

arise among the people, wlio were almost furious,

perhaps this man would have yet been living with
us. Although, being rather compelled by fidelity to
thy dignity, than led by my own inclination, I did
not strive with all my might to prevent the sale and
suffering of righteous blood, guiltless of every ac-
cusation, an injustice, indeed, due to the malicious-
ness of men, and yet, as the Scriptures interpret,
to their own destruction.
 —
400 APOCRYPHAL GOSPELS.

THE EEPOET OF PILATE THE GOYEENOR,

Concerning our Lord Jesus Christ ; which was sent
to Augustus Ccesar, in Rome.

In those days, when our Lord Jesus Christ was

crucified under Pontius Pilate the governor of
Palestine and Phoenicia, the things here recorded
came to pass in Jerusalem, and were done by the
Jews against the Lord. Pilate therefore sent the
same to Caesar in Eome, along with his private
report, writing thus :

To the most potent, august, divine, and awful

Augustus Caesar, Pilate, the administrator of
the Eastern Province.
I have received information, most excellent one,
in consequence of which I am seized with fear and
trembling. For in this province which I administer,
one of whose cities is called Jerusalem, the whole
multitude of Jews delivered unto me a certain man
called Jesus, and brought many accusations against
him, which they were unable to establish by consist-
ent evidence. But they charged him with one heresy
in particular, namely, That Jesus said the Sabbath
was not a rest, nor to be observed by them . For he
 :

REPORT OF PILATE, THE GOVERNOR. 401

performed many cures on that day, and made the

blind see, and the lame walk, raised the dead,
cleansed lepers, healed the paralytic who were
wholly unable to move their body or brace their

nerves, but could only speak and discourse, and he

gave them power to walk and run, removing their
infirmity by his word alone. There is another very
mighty deed which is strange to the gods we have
he raised up a man who had been four days dead,
summoning him by his word alone, when the dead
man had begun to decay, and his body was cor-

rupted by the worms which had been bred, and

had the stench of a dog ; but, seeing him lying in

the tomb he commanded him to run, nor did the

dead man at all delay, but as a bridegroom out of
his chamber, so did ho go forth from his tomb, filled

with abundant perfume. Moreover, even such as

were strangers, and clearly demoniacs, who had their
dwelling in deserts, and devoured their own flesh,

and wandered about like cattle and creeping things,

he turned into inhabiters of cities, and by a word
rendered them rational, and prepared them to be-
come wise and powerful, and illustrious, taking
their food with all the enemies of the unclean spirits
which were destructive in them, and which he cast
into the depth of the sea.
And, again, there was another who had a withered
hand, and not only the hand but rather the half
26
402 APOCRYPHAL GOSPELS.

of the body of tlie man was like a stone, and he had

neither the shape of a man nor the symmetry of
a body : even him He healed with a word and ren-
dered whole. And a woman also, who had an issue
of blood for a long time, and whose veins and ar-
teries were exhausted, and who did not bear a human
body, being like one dead, and daily speechless, so
that all the physicians of the district were unable to
cure her, for there remained unto her not a hope of
life ; but as Jesus passed by she mysteriously re-
ceived strength by his shadow falling on her from
behind, and touched the hem of his garment; and
immediately, in that very hour, strength filled her
exhausted limbs, and as if she had never suffered
anything, she began to run along towards Caper-
naum, her own city, so that she reached it in a six
days' journey.
And I have made known these things which I
have recently been informed of, and which Jesus did
on the Sabbath. And he did other miracles greater
than these, so that I have observed greater works of
wonder done by him than by the gods whom we
worship.
But Herod and Archelaus and Philip, Annas and
Caiaphas, with all the people, delivered him to me,
making a great tumult against me in order that I
might try him. Therefore, I commanded him to be
crucified, when I had first scourged him, though I
 REPORT OF PILATE, THE GOVERNOR. 403

found no cause in him for evil accusations or deal-

ings.

Now when he was crucified, there was darkness

over aU the world, and the sun was obscured for
half a da^, and the stars appeared, but no lustre was
seen in them ; and the moon lost its brightness, as

though tinged with blood ; and the world of the de-

parted was swallowed up ; so that the very sanctuary
of the temple, as they call it, did not appear to the
Jews themselves at their fall, but they perceived a
chasm in the earth, and the rolling of successive thun-
ders. And amid this terror the dead appeared rising
again, as the Jews themselves bore witness, and said
that it was Abraham, and Isaac, and Jacob, and the
twelve patriarchs, and Moses, and Job, who had died
before, as they say, some three thousand five hun-
dred years. And there were very many whom I
myself saw appearing in the body, and they made
lamentation over the Jews, because of the trans-
gression which was committed by them, and because
of the destruction of the Jews and of their law.
And the terror of the earthquake continued from
the sixth hour of the preparation until the ninth
hour ; and when it was evening on the first day of
the week, there came a sound from heaven, and the
heaven became seven times more luminous than on
aU other days. And at the third hour of the night
the sun appeared more luminous than it had ever
404 APOCRYPHAL GOSPELS.

ahone, lighting up the wliole hemispliere. And as

liglitning-flashes suddenly come fortli in a storm, so
there were seen men, lofty in stature, and surpassing
in glory, a countless host, crying out, and their voice
was heard as that of exceedingly loud thunder, Jesus

that was crucified is risen again : come up from Hades

ye that were enslaved in the subterraneous recesses of
Hades. And the chasm in the earth was as if it had
no bottom ; but it was so that the very foundations

of the earth appeared, with those that shouted in

heaven, and walked in the body among the dead that
were raised. And He that raised up all the dead and
bound Hades said. Tell my disciples that He goeth
before you into Galilee, there shall ye see Him.
And all that night the light ceased not shining.
And many of the Jews died in the chasm of the
earth, being swallowed up, so that on the morrow
most of those who had been against Jesus, were not
to be found. Others saw the apparition of men
rising again whom none of us had ever seen. One
synagogue of the Jews was alone left in Jerusalem

itself, for they all disappeared in that ruin.

Therefore being astounded by that terror, and
being possessed with the most dreadful trembling,
I have written what I saw at that tiine and sent it

to thine excellencj^ ; and I have inserted what was

done against Jesus bj'^ the Jews, and sent it to thy
divinity, my lord.
 406

THE EEPORT OF PONTIUS PILATE,

Governor of Judea ;

Which was sent to Tiberius Ccesar in Rome.

To the most potent, august, dreadful, and divine

Augustus, Pontius Pilate, administrator of the
Eastern Province.
I have undertaken to communicate to thy good-
ness by this my writing, though possessed with much
fear and trembling, most excellent king, the present
state of affairs, as the result hath shown. For as I
administered this province my lord, according to the

command of thy serenity, which is one of the eastern

cities called Jerusalem, wherein the temple of the
nation of the Jews is erected, all the multitude of the
Jews, being assembled, delivered up to me a certain
man called Jesus, bringing many and endless accu-
sations against him but they could not convict him
;

in anything. But they had one heresy against him,

that he said* the sabbath was not their proper rest.
Now that man wrought many cures and good works:
he caused the blind to see, he cleansed lepers, he
raised the dead, he healed paralytics, who could not
408 APOCRYPHAL GOSPELS.

move at all, but had 'only voice, and all their bones
in their places ; and he gave them strength to walk
and run, enjoining it by his word alone. And he
did another yet more mighty work, which had been
strange even among our gods, he raised from the
dead one Lazarus, who had been dead four days,
commanding by a word alone that the dead man
should be raised, when his body was already cor-
rupted by worms which bred in his wounds. And
he commanded the fetid body, which lay in the
grave, to run, and as a bridegroom from his chamber,
so he went forth from his grave, full of sweet per-
fume. And some that were grievously afflicted by
demons, and had their dwellings in desert places,
and devoured the flesh of their own limbs, and went
up and down among creeping things and wild beasts,

he caused to dwell in cities in their own houses, and

by a word made them reasonable, and caused to be-

come wise and honourable those that were vexed by

unclean spirits, and the demons that were in them
he sent out in a herd of swine into the sea and
drowned them. Again, another who had a withered
hand, and lived in suffering, and had not even the
half of his body sound, he made whole by a word
alone. And a woman who had an issue of blood for

a long time, so that because of the discharge all the

joints of her bones were seen and shone through like
glass, for all the physicians had dismissed her with-
 REPORT OF PONTIUS PILATE. 407

out hope, and had not relieved her; but, as Jesus

was passing by she touched from behind the hem of
his garments, and in that very hour the strength of
her body was restored, and she was made whole, as
if she had no affliction, and began to run fast to-

wards her own city of Paneas.

And these things happened thus : but the Jews
reported that Jesus did these things on the sabbath.
And I saw greater marvels wrought by him than by
the gods whom we worship.
Then Herod and Archelaus and Philip, and Annag
and Caiaphas, with all the people, delivered him up
to me, to put him on his trial. And because many
raised a tumult against me, I commanded that he
should be crucified.
Now when he was crucified darkness came over
all the world ; the sun was altogether hidden, and
the sky appeared dark while it was yet day, so that
the stars were seen, though still they had their
lustre obscured,'wherefore, I suppose your excellency
is not unaware that in all the world they lighted
their lamps from the sixth hour until evening. And
the moon, which was like blood, did not shine all

night long, although it was at the full, and the stars

and Orion made lamentation over the Jews, because

of the transgression committed by them.
And on the first day of the week, about the third
hour of the night, the sun appeared as it never
408 APOCRYPHAL GOSPELS.

shone before, and the whole heaven became bright.

And as lightnings come in a storm, so certain men
of lofty stature, in beautiful array, and of inde-
scribable glory, appeared in the air, and a countless
host of angels, crying out and saying, Glory to God
in the highest, and on earth peace, good will among
men : Come up from Hades, ye who are in bondage
in the depths of Hades. And at their voice all
the mountains and hills were moved, and the rocks
were rent, and great chasms were made in the
earth, so that the very places of the abyss were
visible.

And amid the terror dead men were seen rising

again, so that the Jews who saw it said, We beheld
Abraham, and Isaac, and Jacob, and the twelve patri-

archs, who died some two thousand five hundred

years before, and we beheld Noah clearly in the
body. And all the multitude walked about and sang
hymns God with a loud voice, saying, The Lord
to

our God, who hath risen from the dead, hath made
alive all the dead, and Hades he hath spoiled and
slain.

Therefore, my lord king, all that night the light

ceased not.But many of the Jews died, and were
sunk and swallowed up in the chasms that night, so
that not even their bodies were to be seen. Now
I mean, that those of the Jews suffered who spake
against Jesus. And but one synagogue remained in
 REPORT OF PONTIUS PILATE. 409

Jerusalem, for all the synagogues wliicli had been

against Jesus were overwhelmed.
Through that terror, therefore, being amazed and
being seized with great trembling, in that very hour,
I ordered what had been done by them all to be
written, and I have sent it to thy mightiness.
410 APOCRYPHAL GOSPELS.

THE TRIAL AND CONDEMNATION OF

PILATE.i

Now when the letters came to the city of the

Romans, and were read to Caesar with no few stand-
ing there, they were all terrified, because, through
the transgression of Pilate, the darkness and the
earthquake had happened to all the world. And
Caesar, being filled with anger, sent soldiers and
commanded that Pilate should be brought as a
prisoner.
And when he was brought to the city of the
Romans, and Caesar heard that he was come, he sat
in the temple of the gods, above all the senate, and
with all the army, and with all the multitude of his
power, and commanded that Pilate should stand in
the entrance. And Caesar said to him, Most impious
one, when thou sawest so great signs done by that
man, why didst thou dare to do thus ? By daring
to do an evil deed thou hast ruined all the world.

* Commonly " the Paradosis of Pilate." It may be regarded

called
as an which it usually follows
historical continuation of the preceding,
in the MSS. without any title.
 TRIAL AND CONDEMNATION OF PILATE. 411

And Pilate said, King and Autocrat, I am not

guilty of these things, but it is the multitude of the
Jews who are precipitate and guilty. And Caesar
said. And who are they ? Pilate saith, Herod,
Archelaus, Philip, Annas and Caiaphas, and all the
multitude of the Jews. Caesar saith, For what cause
didst thou execute their purpose ? And Pilate said»
Their nation is seditious and insubordinate, and not
submissive to thy power. And Caesar said, When they
delivered him to thee thou oughtest to have made
him secure and sent him to me, and not consented
tothem to crucify such a man, who was just and
wrought such great and good miracles, as thou saidst
in thy report.^ For by such miracles Jesus was
manifested to be the Christ, the King of the Jews.
And when Caesar said this and himself named the
name of Christ, all the multitude of the gods fell

down together, and became like dust where Caesar

sat with the senate. And all the people that stood
near Caesar were filled with trembling because of the
utterance of the word and the fall of their gods, and
being seized with fear they all went away, every
man to his house, wondering at what had happened.
And commanded Pilate to be safely kept, that
Caesar
he might know the truth about Jesus.
And on the morrow when Caesar sat in the capitol
with all the senate, he undertook to question Pilate
^ Gr. rrjs crji aya<(>optis
 —
412 APOCRYPHAL GOSPELS.

again. And Caesar said, Say the trutli, most impious

one, for through thy impious deed which thou didst
commit against Jesus, even here the doing of thy
evil works was manifested, in that the gods were
brought to ruin. Say then, who is he that was cru-
cified, for his name hath destroyed all the gods ?
Pilate said. And verily his records are true ; for even
I myself was convinced by his works that he was
greater than all the gods whom we venerate. And
Caesar said. For what cause then didst thou perpe-
trate against him such daring and doing, not being
ignorant of him, or assuredly designing some mis-
chief to my government ? And Pilate said, I did it

because of the transgression and sedition of the law-

less and ungodly Jews.^
And Caesar was filled with anger, and held a council
with all his senate and officers, and ordered a decree
to be written against the Jews, thus :

To Licianus who holdeth the first place in the

East Country : Greeting.
I have been informed of the audacity perpetrated
very recently by the Jews inhabiting Jerusalem and
the cities round about, and their lawless doing, how
they compelled Pilate to crucify a certain god called
Jesus, through which great transgression of theirs
the world was darkened and drawn into ruin. De-
termine, therefore, with a body of soldiers, to go to
1 See Letter of Pilate to Herod, Add. 2. p.
 TRIAL AND CONDEMNATION OF PILATE, 413

them there at once and proclaim their subjection to

bondage by this decree. By obeying and proceeding
against them, and scattering them abroad in. all

nations, enslave them, and by driving their nation

from all Judca as soon as possible, show, wherever
this hath not yet appeared, that they are full of

evil.

And when this decree came into the East Country,

Licianus obej^ed, through fear of the decree, and laid
waste all the nation of the Jews, and caused those
that were left in Judea to go into slavery with them
that were scattered among the Gentiles, that it might
be known by Caesar that these things had been done
by Licianus against the Jews in the east country,
and to please him.
And again Caesar resolved to have Pilate ques-
tioned, and commanded a captain, Albius by name,
to cut off Pilate's head, saying. As he laid hands
upon the just man, that is called Christ, he also shall
fall in like manner, and find no deliverance.
And when Pilate came to the place he prayed in
silence, saying, O Lord, destroy not mo with the
wicked Hebrews, for I should not have laid hands
upon thee, but for the nation of lawless Jews, be-

cause they provoked sedition against mo : but thou

knowest that I did it in ignorance. Destroy me not,

therefore, for this my sin, nor be mindful of the evil

that is in me, Lord, and in thy servant Procla who
414 APOCRYPHAL GOSPELS.

standeth with me in this the hour of my death

whom thou taughtest to prophesy that thou must be
nailed to the cross. Do not punish her too in my
sin, but forgive us, and number us in the portion of
thy just ones. And behold, when Pilate had offered
his prayer, therecame a voice from heaven, saying,
All generations and the families of the Gentiles shall
call thee blessed, because under thee were fulfilled
all these things that were spoken by the prophets
concerning me and
; thou thyself must appear as my
witness at my second coming, when I shall judge
the twelve tribes of Israel, and them that have not
confessed my name. And the Prefect cut off the
head of Pilate, and behold an angel of the Lord
received it. And when his wife Procla saw the
angel coming and receiving his head, she also, being
filled with joy, forthwith gave up the ghost, and
was buried with her husband.
 415

THE DEATH OF PILATE,

WHO COiMDEMNED JESUS.

Now whereas Tiberius Caesar emperor of the

Romans was suffering from a grievous sickness, and
heard that there was at Jerusalem a certain phy-
sician, Jesus by name, who healed all diseases by his

word alone not knowing that the Jews and Pilate

;

had put him to death, he thus bade one of his

attendants, Volusianus by name, saying. Go as quick,
ly as thou canst across the sea, and tell Pilate, my
servant and friend, to send me this physician to

restore me to my original health. And Yolusianus,

having heard the order of the emperor, immediately
departed, and came to Pilate, as it was commanded
him. And he told the same Pilate what had been
committed to him by Tiberius Csesar, saying, Tiberius

Caesar, emperor of the Romans, thy lord, having

heard that in this city there is a physician who
healeth diseases by his word alone, earnestly en-
treateth thee to send him to him to heal his disease.

And Pilate was greatly terrified on hearing this,

knowing that through envy he had caused him to be

416 APOCRYPHAL GOSPELS.

slain. Pilate answered the messenger, saying thus.

This man was a malefactor, and a man who drew
after himself all the people ; so, after counsel taken of
the wise men of the city, I caused him to be crucified.
And as the messenger returned to his lodgings he
met a certain woman named Yeronica, who had been
acquainted with Jesus, and he said, woman, there
was a certain physician in this city, who healed the
sick by his word alone. Why have the Jews slain
him ? And she began to weep, saying. Ah, me, my
Lord, it was my God and my Lord whom Pilate
through envy delivered up, condemned, and com-
manded to be crucified. Then he, grieving greatly,

said, I am exceedingly sorry that I cannot fulfil

that for which my lord hath sent me.

Yeronica said to him. When my Lord went about
preaching, and I was very unwillingly deprived of
his presence, I desired to have his picture painted
for me, that while I was deprived of his presence, at
least the figure of his likeness might give me con-
•

solation. And when I was taking the canvas to the

painter to be painted, my Lord met me and asked
whither I was going. And when I had made known
to him the cause of my journey. He asked me for the

canvas, and gave it back to me printed with the

likeness of his venerable face. Therefore, if thy
lord will devoutly look upon the sight of this, he
will straightway enjoy the benefit of health.
 DEATH OF PILATE. 417

Is a likeness of this kind to be procured with gold

or silver ? he asked. No, said she, but with a pious
sentiment of devotion. Therefore, I will go with
thee, and carry the likeness to Caesar to look upon,
and will return.

So Yolusianus came with Yeronica to Rome, and

said to Tiberius the emperor, Jesus, whom thou
hast long desired, Pilate and the Jews have sur-
rendered to an unjust death, and through envy
fastened to the wood of the cross. Therefore, a
certain matron hath come with me bringing the
likeness of the same Jesus, and if thou wilt de-
voutly gaze upon it, thou wilt presently obtain
the benefit of thy health. So Caesar caused the
way to be spread with cloth of silk, and ordered
the portrait to be presented to him ; and as soon

as he had looked upon it he regained his original

health.
Then Pontius Pilate was apprehended by com-
mand of Caesar, and brought to Rome. Caesar,

hearing that Pilate had come to Rome, was filled

with exceeding wrath against him, and caused him

to be brought to him. Now Pilate brought with
him the seamless coat of Jesus, and wore it when
before the emperor. As soon as the emperor saw
him, he laid aside all his wrath, and forthwith rose
to him, and was unable to speak harshly to him in
anything : and he who in his absence seemed so
27
418 APOCRYPHAL GOSPELS.

terrible and fierce, now in his presence is found

comparatively gentle.
And when he had dismissed him, he soon became
terribly inflamed against him, declaring himself
wretched, because he had not expressed to him the
anger of his bosom. And immediately he had him
recalled, swearing and protesting that he was a child
of death, and unfitted to live upon earth. And when
he saw him, he instantly greeted him, and laid aside
all the fury of his mind.
All were astonished, and he was astonished him-
self, that he was so enraged against Pilate while
absent, to him sharply while
and could say nothing
he was present. At
by Divine suggestion, or
length,
perhaps by the persuasion of some Christian, he had
him stripped of the coat, and soon resumed against
him his original fury of mind. And when the
emperor was wondering very much aboi^t this, they
toldhim it had been the coat of the Lord Jesus.
Then the emperor commanded him to be kept in
prison tiU he should take counsel with the wise men
what he ought to do with him. And after a few
days sentence was given against Pilate, that he
should be condemned to the most ignominious
death. When Pilate heard this, he slew himself
with his own dagger, and by such a death put an
end to his life.

When Pilate's death was made known, Caesar said.

 DEATH OF PILATE. 419

Truly he has died the most ignominious death, whose

own hand has not spared him. He was therefore
fastened to a great block of stone and sunk in the
river Tiber. But wicked and unclean spirits, rejoic-

ing in his wicked and unclean body, all moved about

in the water, and caused in the air dreadful light-

ning and tempests, thunder and hail, so that all were

seized with horrible fear. On which account the
Romans dragged him out of the river Tiber, bore
him away in derision to Yienne, and sunk him in
the river Rhone. For Yienne means like the way
of Gehenna, because it was then a place of cursing.
And evil spirits were there and did the same things.^
Those men, therefore, not enduring to be so
harassed by demons, removed the vessel of cursing
from them and sent it to be buried in the territory

of Losania. But when they were troubled exceed-

ingly by the aforesaid vexations, they put it away
from them and sunk it in a certain pool surrounded
by mountains, where even yet, according to the ac-

count of some, sundry diabolical contrivances are

said to issue forth.^
^ Various legends connecting Pilate with the neighbourhood of
Vienne are still current on the banks of the Rhone, but I do not think
it needful to repeat them here. The explanation of Vienne in the text
is simply ridiculous.
2 By liOsania we must understand the Swiss canton of Lucerne, at

some distance to the South of which is a mountain bearing the name

of Pilate, and a small lake also called after him. The people of the
country have plenty of legends relating to poor Pilate, who, it seems,
could rest neither alive nor dead. 1 fancy that the story I have here
translated is a mediaeval Latin concoction of elements of various dates.
The Latin name of Lucerne is properly Luceria.
 —

420 APOCRYPHAL GOSPELS.

THE STOKY OF JOSEPH.

The Story of Joseph of Arimathea, who begged the
body of the Lord : in which he also introduces
the Case of the two Robbers.

CHAPTER I.

I Joseph of Arimathea begged from Pilate the

body of the Lord Jesus for burial, and for the same
cause was bound with fetters by the murderous
and God-opposing Jews, who also, by setting aside
the law, became to Moses himself ministers of tribu-
lation, and after provoking the lawgiver, and not
acknowledging God, crucified Him, and made Him
manifest to them that knew God.
In those days in which they condemned the Son
of God to be crucified, seven days before the passion
of Christ, two robbers, who had been condemned,
were sent from Jericho^ to Pilate, the governor,
and their case was this :

The first, whose name was Gestas, slew wayfarers

1 Luke X. 30.
 !

STORY OF JOSEPH. 421

witli the sword, some lie stripped, women lie hung

by their heels with their head downward, and cut off

their breasts, and he drank the blood from the limbs

of infants ; he never acknowledged God, nor obeyed
the laws, but practised such deeds of violence from
the beginning.
Now the case of the other was this : He was called
Demas, was a Galilean by origin, and kept an inn.
He practised extortion upon the rich, but did good
to the poor. The thief was like Tobit, for he buried
the poor when they were dead.^ He endeavoured to
plunder the multitude of the Jews, taking away the
very law at Jerusalem, and stripping the daughter
of Caiaphas, who was a priestess of the sanctuary,
taking away the mystical deposit of Solomon, which
was laid up in the place. Such were his actions.

And Jesus also was apprehended on the third day

before the passover, when it was evening. And no
passover was held by Caiaphas and the multitude of
the Jews, but they were in great heaviness because
of the spoil which the robber had caused in the
sanctuary. And they called Judas Iscariot and
spake to him, for he was (son) of the brother of Caia-
phas, the priest. Now he was not a disciple in the
presence of Jesus, but all the multitude of the Jews
urged him with guile to follow Jesus ; not that he
might be obedient to the miracles which were done
^ Tobit i. 17. A questionable compliment to Tobit
422 APOCRYPHAL GOSPELS.

by him, nor that he should confess him, but that he

should deliver him to them, desiring to obtain a false
report of him ; and for an honourable deed like this

they gave him daily a didrachma of gold. And he

consorted with Jesus for two years, as one of the
disciples, called John, saith.
And on the third day, before Jesus was taken,
Judas saith to the Jews, Come and let us hold a coun-
cil, for the robber did not steal the law, but Jesus
himself, and I convict him. And while such words
were being spoken, there came in to us Nicodemus,
who kept the keys of the sanctuary, and he said to
all. Do not perpetrate such a deed. For Nicodemus
was truthful beyond all the multitude of the Jews.
And the daughter of Caiaphas, Sarah by name, cried
aloud and said, He said before all against this holy
place, I am able to destroy this temple and to raise
it up in three days. The Jews said unto her, Thou
hast credit with us For they regarded her as a
all.

prophetess. And when the council had been held

Jesus was taken.

CHAPTER II.

And on the morrow, being the fourth day, they

brought him at the ninth hour into the court of
Caiaphas. And Annas and Caiaphas said to him.
Tell us for what cause thou hast stolen our law, and
 STORY OF JOSEPH. 423

forbidden the precepts of Moses and tlie prophets ?

And Jesus answered nothing. And again a second

time, the multitude also being present, they said
unto him, Wherefore dost thou wish at one stroke
to destroy the sanctuary which Solomon erected in
forty-six years? And Jesus answered nothing to
this. For the sanctuary of the synagogue had been
plundered by the robber.
And at the close of the evening of the fourth day,
all the multitude sought for the daughter ofCaiaphas
to burn her with fire, because of the loss of the law,
for they could not keep the passover. And she said
to them, Wait my children, and let us destroy this
Jesus, and the law will be found, and the holy feast
which is ordained will be kept. And Annas and
Caiaphas secretly gave much gold to Judas Iscariot,
saying, Say as thou saidst to us before : I know that
the law was stolen by Jesus ; that the accusation may
be turned against him, and not against this innocent
maiden. And Judas assented to these things and
said to them. Let not all the multitude know that
I have been taught by you to do this against Jesus.
But dismiss Jesus, and I will persuade the multitude
that these things are so. And they craftily dis-

missed Jesus.
And Judas went into the sanctuary when the fifth

day began to dawn, and said to all the people, What

will ye give me, that I may deliver to you the
424 APOCRYPHAL GOSPELS.

destroyer of the law and the plunderer of the pro-

phets ? The Jews said unto him, If thou deliver him
to us we will give thee thirty silverlings of gold.
Now the people knew not that Judas spake concern-
ing Jesus ; for many confessed him to be the Son
of God. And Judas took the thirty silverlings of
gold.

And he went out at the fourth hour, and at the

fifth he found Jesus walking in the street. And
when evening was coming on, Judas saith to the
Jews, Give me the help of soldiers with swords and
staves, and I will deliver him to you. Therefore
they gave him assistants to take him. And as they
went Judas saith to them, Lay hold on him whom I
shall kiss ; for he hath stolen the law and the pro-
phets. So he went up to Jesus and kissed him, say-
ing. Hail, Rabbi ! And it was the fifth evening, and
they laid hold on him and delivered him to Caiaphas
and the chief priests ; and Judas said. This is he who
stole the law and the prophets. And the Jews gave
Jesus an unjust trial, saying. Why hast thou done
this ? And he answered nothing.
And Nicodemus and I, Joseph, seeing the sitting
of the pestilent^ departed from them, not wishing to
perish with the council of the ungodly.

1 Ps. i. 1.
 STORY OF JOSEPH. 425

CHAPTER ITT.

When, therefore, they had perpetrated many-

other shocking things that night against Jesus, they
gave him over to Pilate the governor, when the
preparation began to dawn, to have him crucified,

and for this cause they all came together. So after

examination had been made, Pilate the governor

commanded him to be nailed to the cross with two
robbers. And they were nailed up together with
Jesus ; Gestas on the left hand and Demas on the
right.

And he that was on the left hand began to cry

out, saying imto Jesus, See how much evil I have

done in the earth ; and if I had known that thou
art the king, I should have destroyed thee also. But
why callest thou thyself the Son of God, and canst
not help thyself in thy necessity ? how canst thou

afford help to another when he prayeth? If thou

art the Christ, come down from the cross, that T may
believe thee. But now I see thee perishing with
me, not like a man, but like a wild beast. And he
began to say. many other things against Jesus, blas-
pheming, and gnashing his teeth at him. For the
robber was caught in the snare of the devil.^
But the robber on the right hand, whose name
1 1 Tim. iii. 7.
 ;

426 APOCRYPHAL GOSPELS.

was Demas, seeing the divine grace of Jesus, cried

out tlius : I know thee, Jesus Christ, that thou art
the Son of God. I see that thou art Christ, wor-
shipped by countless myriads of angels. Forgive me
my sins which I have committed ; at my trial cause
not the stars or the moon to come against me, when
thou shalt judge all the world, because by night
I wrought my evil counsels ; move not the sun,
which is now darkened because of thee, to utter the
evils of my heart : for I can offer thee no gift for

the remission of my sins. Death is already over-

taking me for my sins but forgiveness is thine
;

deliver me, Lord of all, from thy fearful judgment;

give not power to the enemy to devour me, and to
become the inheritor of my soul, him that
as of
hangeth at thy left hand: for I perceive how the
devil joyfully receiveth his soul, and his flesh be-
cometh invisible. Ordain not that I should depart
into the portion of the Jews ; for I see that Moses
and the patriarchs are in great lamentation, and the
devil rejoicing over them. Therefore, Lord, before
my spirit departeth command that my sins may be
blotted out, and remember me, a sinner, in thy king-
dom when upon the great throne of the Most High,
thou shalt judge the twelve tribes of Israel,^ for thou
hast prepared much chastisement for thy world
through its own fault.
1 Matt. xix. 28 ; Luke xxii. 30.
 —
STORY OF JOSEPH. 427

And when tlie robber had said these things, Jesus

saith unto him, Yerily, verily, I say unto thee, that

this day thou shalt be with me in paradise. And

the children of the kingdom, the children of Abra-
ham, and Isaac, and Jacob, and Moses, shall be cast

out into outer darkness ; there shall be weeping and

gnashing of teeth. ^ And thou alone shalt dwell in
Paradise until my second coming, when I shall judge
those who have not confessed my name. And he
said to the robber. Go and tell the Cherubim and
the powers who wave the flaming sword, who have
guarded Paradise since Adam the first formed was in
Paradise, and transgressed, and kept not my com-
mandments, and I cast him out from thence: and
none of the former shall see Paradise until I am
about to come the second time to judge the living
and the dead, —writing thus,
Jesus Christ the Son of God, who descended from the
heights of heaven, who came forth from the bosom of
the invisible Father inseparably, and came down into
the world to become incarnate and to be nailed to the
cross, that I might save Adam whom I formed, — to
my archangelic powers, the door-keepers of Paradise,
the servants of my father : I will and command that
the man who is crucified with me should enter, that
he should receive remission of sins for my sake, and
that arrayed in an incorruptible body he should enter
* Luke xxiii. 43 ; Matt. viii. 11, 12.
428 APOCRYPHAL GOSPELS.

into Paradise, and should dwell there, where no one

yet has been able to dwell.^
And behold, when these things had been said,

Jesus gave up the ghost, on the day of the pre-

paration, at the ninth hour. And darkness was
upon all the earth, and there was a great earthquake,
and the sanctuary fell, and the pinnacle of the
temple.

CHAPTER IV.

Now I Joseph begged the body of Jesus and laid

it in a new sepulchre, where no one had been placed.
And the body of the robber on the right hand was
not found ; but of him upon the left hand, as the
shape of a dragon, such was his body.
And when I had begged the body of Jesus to bury
it, the Jews, being carried away with angry jealousy,

confined me in prison, where force was used to them

that did evil. And this was done to me when itwas
evening on the sabbath, wherein our nation trans-
gressed. And, behold, this nation of ours suffered

dreadful tribulations on the sabbath.

And when it was evening, on the first day of the
week, at the fifth hour of the night, Jesus cometh to
me in prison, with the robber that was crucified with
him on the right hand, whom he had sent into
^ See the answer to this epistle in the next chapter.
 —
STORY OF JOSEPH. 429

Paradise. And there was mucli light in the dwell-

ing ; and the house was suspended by the four
corners, and the place was free, and I went out.

I recognised Jesus first, therefore, and then the

robber, who was bringing letters to Jesus. And
as we journeyed into Galilee there shone a great
light, such as nature never produced, and great
was the fragrance of the robber, which came from
Paradise.
And while Jesus was sitting in a certain place he
read thus :

The Cherubim and the six-winged ones that are

commanded by thy Divinity to keep the garden of
Paradise, by the hands of the robber who was cruci-
fied with Thee by thine arrangement we declare this.

Seeing the mark of the nails on the robber that

was crucified with thee, and in the letters the splen-

dour of thy divinity, the fire was extinguished in-

deed, being unable to endure the brightness of the

symbol, and being in great fear we were filled with
dismay ; for we had heard that the Maker of heaven
and earth and all creation had journeyed from on
high into the lower parts of the earth for the sake of
Adam the first-formed. For when we saw the un-
defiled cross flashing upon the robber, with a light
sevenfold greater than that of the glittering sun,
trembling came upon us who shared the agitation of
those in the underworld, and with a loud voice the
 ;

430 APOCRYPHAL GOSPELS.

ministers of Hades said with us, Holy, holy, holy is

He who was in the beginning in the highest ! And
the powers shouted aloud. Lord, thou art manifest in
heaven and upon earth, sending joy to the world
and greater than such a gift, delivering thine own
handywork from death by the invisible counsel of

of ages.

CHAPTER V.

Having seen these things I went into Galilee with

Jesus and the robber, and Jesus was transfigured,
and was not as formerly before he was crucified, but
was altogether light, and angels continually minis-
tered unto him and Jesus talked with them. And I
;

passed three days with him and no one of his dis-

;

ciples was with him save only the robber.

And when the feast of unleavened bread arrived,

his disciple John came, and we no longer saw the
robber whatever was done.^ And John asked Jesus,
Who is he that thou hast not caused me to be seen
by him ? And Jesus answered him nothing. And
falling before him, he said. Lord, I know that thou
hast loved me from the beginning; and wherefore
dost thou not reveal this man to me? Jesus saith to
him, Why dost thou seek after hidden things ? Art

1 The Greek is here obscure, and probably means that the robber
became invisible, however it came about.
 ;

STORY OF JOSEPH. 431

thou still foolisli? Dost thou not perceive the fra-

grance of Paradise which had filled the place ? Dost

thou not know who it was ? The robber upon the
cross became an heir of Paradise. Yerily, verily, I
say unto thee that it is him alone until the great
for
day shall come. And John said, Make me worthy
to see him.
And while John was yet speaking the robber sud-
denly appeared, and John being terrified fell to the
ground. And the appearance of the robber was not
the same fashion as before John came, but was like a
king in great power, arrayed with the cross. And the
voice of many multitudes exclaimed. Thou art come
into the place of Paradise which hath been prepared
for thee : We have been appointed by Him that
sent thee to minister unto thee until the great day.
And when this voice came, both the robber and I,

Joseph, disappeared, and I was found in my house

and I saw Jesus no more.
And I, who beheld these things, have written them
that all may believe in Jesus Christ our Lord, who
was crucified, and may no longer minister in the law
of Moses, but may believe in the signs and wonders
that were done by him, and that, believing, we may
inherit eternal life, and be found in the kingdom of
heaven ; for unto Him glory, power, praise, and
majesty is due for ever and ever. Amen.
432 APOCRYPHAL GOSPELS.

THE EEYENGING OF THE SAYIOUR.^

In the days of Til^erius Caesar tlie emperor, wlien

Herod was tetrarcli, Christ was delivered by the

Jews under Pontius Pilate, and revealed by Tiberius.
In those days Titus was ruler under Tiberius in
the region of Equitania in the city of Libia which is

called Burgidalla.2 For Titus had a wound in his

right nostril because of a cancer, and his face was

laid open as far as his eye. There went forth a
certain man from Judaea, Nathan, the son of Nahum,
1 The antiquity of this document is considerable, as it exists in an

Anglo-Saxon translation. The Latin original is exceedingly barbarous

in style, and probably much corrupted. The incidents, characters, and
localities are introduced in utter disregard of history, geography, and
reason. It would be a waste of time to point out all the absurdities of
this narration.
2 It might seem that Equitania, Libia, and Burgidalla, represent the

more recent names Aquitaine, Albi, and Bourdeaux. But this opinion
is opposed to the circumstance that a ship sailing to Rome was driven
thither by a "north -wind." By Equitania I understand the African
province of Zeugitana; for Libia I suggest Clypea and Burgidalla I
;

would reject as an interpolation by some scribe who thought Zeugitana

meant Aquitaine. The last of these suggestions is at least favoured by
the various reading which omits Burgidalla altogether. With regard
to Clypea or Aspis, it was a few miles south-east of the Hermsean pro-
montory, or Cape Bon, and some distance east of Utica and Carthage;
the old town still exists under the name of Calibia or Kelibia. For an
account of it, it may suffice to refer to Davis's " Carthage and her
Eemains," chapter xvi, I think we may expect any amount of blun-
dering in a document which rests on a basis so unstable.
 REVENGING OF THE SAVIOUR. 433

by name ; for he was an Ishmaelite, who went from

land to land, and from sea to sea, and in all the
borders of the earth. Now Nathan was sent from
Judaea to Tiberius the emperor, to carry their treaty
to the city of Rome. Now Tiberius was sick, and
full of ulcers and fevers, and had nine sorts of
leprosy. And Nathan wished to proceed to the city
of Rome. But the north wind blew and hindered
his voyage and carried him to the port of the city of
Libia. A.nd Titus seeing the ship coming knew that
it was from Judaea ; and they all wondered and said
that they had never seen any bark come this way
from thence. But Titus bade the captain of the
vessel come to him, and asked who he was. And he
said, I am Nathan, the son of Nahum, of the race of
the Ishmaelites, and I am subject to Pontius Pilate

in Judaea. And I am sent to go to Tiberius the

emperor to carry a treaty from Judaea. And a
mighty wind came down upon the sea and brought
me to a land which I know not.
And Titus said, If ever thou canst find any thing,
whether of drugs or of herbs, which can heal the
wound which I have in my face, as thou seest, so
that I may become well and receive my former
health, I will bestow upon thee many benefits. And
Nathan said unto him. My lord, I am not aware, nor
do I know of such things as thou sayest to me. But
if thou hadst been in time past in Jerusalem, thou
434 APOCRYPHAL GOSPELS.

wouldst have found there a chosen prophet whose

name was Emmanuel : for he shall save his people
from their sins. He made wine of water in Cana of
Galilee as his first sign, and cleansed the lepers by
his word, enlightened the eyes of one born blind,

healed the paralytic, put demons to flight, and raised

three who were dead ; he delivered a woman taken
in adultery and condemned by the Jews to be stoned;
another woman named Yeronica who had an issue of
blood twelve years and came behind him and touched
the hem of his garment, even her he healed; and
with five loaves and two fishes he fed five thousand
men, leaving out children and women, and there
remained of the fragments twelve baskets ; all these
things and many more were done before he suffered.
We saw him after his resurrection, in the flesh as he
was before.
Titus said to him. How did he rise from the dead,
when he was dead ? And Nathan answered and
said, He was manifestly dead, and hung upon the
cross, and taken down again from the cross, and for

three days lay in a sepulchre : then he arose from

the dead and descended into Hades, and delivered
the patriarchs and prophets and all the human race :

then he appeared unto his disciples and ate with

them : then they saw him ascending into heaven.
And so all that I tell thee is the truth. I saw it

with my own eyes and also all the house of Israel.

 REVENGING OF THE SAVIOUR. 435

And Titus said these words/ TVoe unto thee,

emperor Tiberius, thou art full of ulcers and en-
veloped in leprosy, because such an offence hath been
committed in thy realm ; that hast made such laws"
in Judaea, in the land of the nativity of our Lord
Jesus Christ that they seized the king and slew the
governor of the people, and did not cause him to
come to us to cure thee of thy leprosy, and to cleanse
me from my infirmity. Wherefore if they had been
in my presence, with mine own hands I would have
slain the bodies of those Jews, and hung them upon
green wood, because they destroyed my Lord, and
my eyes were not thought worthy to see his face.

And when he had said this, immediately the

wound fell from the face of Titus, and his flesh

and face were restored to health. And all the sick

who were made whole in that hour. And
there were
Titus cried out with all of them with a loud voice,
saying. My King and my God, because I have never
seen thee and thou hast made me whole, command
me to go with the ship upon the water to the land

of thy nativity, that I may execute vengeance upon

thy enemies : and help me. Lord, to blot them out
and to avenge thy death. Do thou, Lord, deliver

' Literally ''in liis words."

2 would read reges for leges, because of the following qui. In fact we
I
read of the rcgcs Judajorum a little further on.
*
' 1 would also read
'
ut te mundaret a lepra ct me curaret ab infirmitate mea/ because
leprosy is said to be cleansed, and infirmity to be cured.
 436 APOCRYPHAL GOSPELS.

them into my hand. And when he had said this, he

gave order for himself to be baptised. And he called
Nathan to him, and said to him, How didst thou
see those baptised who believe in Christ ? Come
to me and baptise me in the name of the Father,
and of the Son, and of the Holy Spirit, Amen. For
I also firmly believe in the Lord Jesus Christ with
all my heart and with all my soul; for there is no
other in the universe who created me and healed me
of my wounds.
And when he had said this, he sent messengers
with all speed to Yespasian, to come with the most
valiant men prepared as for war.
Then Yespasian took with him five thousand armed
men, and they hastened to Titus. And when they
had come to the city of Libia, he said to Titus, Why
is it that thou hast caused me to come hither ? And
he answered, Thou shouldst know that Jesus came
into this world, and was born in Judaea in a place
which is called Bethlehem, and was delivered by the
Jews, and scourged, and crucified on mount Calvary,
and on the third day he arose from the dead ; and
his disciples saw him in the same flesh in which he
was born ; and he manifested himself to his disciples,

and they believed on him. And we indeed wish to

become his disciples. Now let us go and blot out
his enemies from the earth, and now let them know
that there is none like the Lord our God on the face
of the earth.
 REVENGING OF THE SAVIOUR. 437

Now when they had taken counsel they departed

from the city of Libia, which is called Burgidalla/
and they went into a ship and proceeded to Jerusalem,

and surrounded the kingdom of the Jews, and began

to send them to destruction. When the kings of the
Jews had heard of their deeds, and the ruin of the
land, fear fell upon them, and they were greatly
troubled. Then Archelaus was troubled in his words,
and my kingdom and judge
said to his son, Son, take
it, and take counsel with the other kings who are in
the land of Judaea, that ye may be able to escape from
our enemies. And when he had said this, he drew
his sword and fell upon it, and he directed his very

sharp sword and thrust it into his breast and he died.

Now his son joined himself with the other kings who
were under him, and they took counsel among them-
selves, and went into Jerusalem with their chief men
who were in their counsel, and abode there seven
years. And Titus and Vespasian took counsel in
order to surround their city. And they did so.

Now when seven years were accomplished, the famine

became very grievous, and for lack of bread they
began to eat earth.

Then all who were the soldiers of the four kings

took counsel among themselves, and said. We are
going to die, what will God do with us ? or what

1 The mention of Burgidalla is also omitted here by the Cottonian

Anglo-Saxon MS.
438 APOCRYPHAL GOSPELS.

doth our life profit us, inasmucli as the Romans have

come to take our place and nation ? It is better that

we should kill ourselves, than for the Romans to say

they slew us and gained a victory over us. And
they drew their swords and smote themselves, and
there died of them the number of 12,000 men.
Then there arose a great stench in that city from
the bodies of those dead men ; and their kings feared

with a great fear even unto death, and were not able
to endure the stench of them, nor to bury them, nor
to cast them out of the city. And
they said among
themselves. What shall We, indeed, de-
we do ?

livered Christ unto death, and now we are de-

livered unto death. Let us bow down our heads,
and give up the keys of the city to the Romans,
for God hath already delivered us unto death.

And they straightway went up on the walls of

the city, and all cried with a loud voice, saying,
Titus and Yespasian, receive the keys of the city
which were given to you by Messiah who is called

Christ.

Then they delivered themselves into the hands of

Titus and Yespasian, and said. Judge us, for we
ought to die, because we judged Christ, and he was
given up without cause. And Titus and Yespasian
took them, and part they stoned, and part they hung
upon a tree with their feet up and their heads down-
wards, and smote them with lances. Some they gave
 REVENGING OF THE SAVIOUR. 439

up to be sold, and some they divided among them-

selves, and they made four parts of them, as they had
done with the garments of the Lord. And they
said. They sold Christ for thirty pieces of silver, and
let us sell thirtj^ of them for one denarius. And they
did so ; and when they had done this, they took pos-
session of all the lands of Judaea and Jerusalem.
Then they made inquiry for the likeness or
portrait of Christ, how they might find it. And
they found a woman named Yeronica who had it.
Then they took Pilate and sent him to prison to be
kept by four quarternions of soldiers at the door of
the prison. And they straightway sent their mes-
sengers to Tiberius, the emperor of the city of
Rome, that he would send Yelosianus to them. And
he said to him, Take all that is necessary for thee at
sea, and go down to Judaea, and ask for one of the

disciples of him that was called Christ and Lord ; that

he may come to me, and in the name of his God heal
me of the leprosy and the infirmities with which I
am daily oppressed, and of my wounds, for I lie sick.
And send against the kings of the Jews who are
subject to my empire thy forces and terrible tor-

ments, and condemn them to death, because they

slew Jesus Christ our Lord. And if thou shalt find
there any man who can deKver me from this my in-
firmity, I will believe in Christ the Son of God and
be baptized in his name. And Velosianus said, My
440 APOCRYPHAL GOSPELS.

lord emperor, If I find any man who can lielp and

deliver us, what reward shall I promise him ? And
Tiberius said unto him. The half of my kingdom
without fail, that it may be in his hand.
Then Yelosianus straightway went and entered a
ship and hoisted sail for the voyage, and went sailing
over the sea. And he sailed one year and seven days,
in which time he came to Jerusalem. And he imme-
diately commanded some of the Jews to come to his

mightiness,^ and began to inquire diligently what were

the deeds of Christ. Then Joseph of the city of Arima-

thea, and Nicodemus both came together. And Mco-

demus said, I saw him, and know truly that he is the
Saviour of the world. And Joseph said to him. And
I took him down from the cross and placed him in a
new sepulchre which was cut out of a rock. And the
Jews shut me up on the day of preparation at even-
ing, and while I stood in prayer on the Sabbath day,
the house was suspended by the four corners, and I
saw the Lord Jesus Christ as a flash of light, and for

fear I fell to the earth. And he said to me. Look on

me, for Iam Jesus whose body thou didst bury in
thy tomb. And I said to him, Show me the sepulchre
where I placed thee. And Jesus, taking my hand
with his right hand, led me to the place where I
had buried him.
^ The Latin is ad ejus potentiam, * to his potency,' i.e., to himself as

having power the use of abstract for concrete in speaking of dignities

:

is of most common occurrence.

 ;

REVENGING OF THE SAVIOUE. 441

Now there came also a woman, named Yeronica,

and said to him, I touched the hem of his garment
in the crowd, for I had an issue of blood twelve
years, and straightway he healed me.
Then said Yelosianus to Pilate, Pilate, thou im-
pious and cruel one, wherefore didst thou slay the
Son of Q-od ? And Pilate answered. His own nation
and the chief priests, Annas and Caiaphas, delivered
him imto me. Yelosianus said. Thou impious and
cruel one, thou art worthy of death, and of a cruel
punishment. And he sent him back to prison.

And Yelosianus at length inquired after the like-

ness or portrait of the Lord, and all who were there

said unto him. It is a woman named Yeronica who

has the Lord's portrait in her house. And he im-
mediately commanded her to be brought before his
mightiness. And he said to her. Hast thou the Lord's
portrait in thy house? But she denied it. Then
Yelosianus commanded her to be put to torture until
she produced the Lord's portrait, and being com-
pelled she said, I have it in a clean linen cloth, my
lord, and I daily adore it.^ Yelosianus said. Show it

to me. Then she showed the Lord's portrait. When

Yelosianus saw it, he threw himself upon the ground
and with a ready heart and a right faith he took it

^ The writers of legends universally appear to ignore the moral obli-

gation of truthfulness; but surely a man may write fiction without

canonizing what are vulgarly called lies.
442 APOCRYPHAL GOSPELS.

and wrapped it in a cloth of gold, and placed it in a

shrine and sealed it with his ring. And he sware by
an oath and said, As the Lord God liveth, and by the
safety of Caesar, man shall see it no more upon the
face of the earth, until I see the face of my lord
Tiberius.
And when he had said this, the chief men, who were
the principal men of Judaea, took Pilate and led him
to the sea-port. But Yelosianus took the Lord's por-
trait with all his own disciples and followers, and the
same day they entered the ship. Then the woman
Veronica forsook all she possessed for the love of
Christ, And Yelosianus
and followed Yelosianus.
said to her. Woman, what dost thou wish, or what
dost thou seek ? And she answered, I seek the por-
trait of our Lord Jesus Christ, who enlightened me,

not for my merits, but of his holy pity.^ Restore . . .

to me the portrait of my Lord Jesus Christ, for I am

dying of this good desire. But if thou dost not re-

store it to me, I will not leave it until I see where

thou dost place it; for most unhappy I will serve
him all the days of my life. For I believe that my
Redeemer liveth for ever.
Then Yelosianus conmianded the woman Yeronica
to be conveyed with him into the ship. And when
the sails were hoisted they began to proceed on their
^ At this point the copies are so corrupt that Tischendorf omits a
few lines as unintelligible ; but he gives the various readings in his
notes. The omission is of trifling moment.
 REVENGING OF THE SAVIOUR. 443

voyage in the name of the Lord, and sailed over the

sea. But Titus with Vespasian came into Juda3a,

taking vengeance upon all the nations of their land.

At the end of a year Yelosianus arrived at the city of
Rome, left his ship in the river, which is called Tiberis
or Tiber, and entered the city, which is called Rome.
And he sent his messenger to his lord Tiberius the
emperor at the Lateran concerning his happy arrival.

Then Tiberius the emperor, having heard the

messenger of Yelosianus, rejoiced greatly, and com-
manded that he should come into his presence. And
when he had come he called him, saying, Yelosianus,
how hast thou come, and what hast thou seen con-
cerning Christ the Lord, and his disciples in the
region of Judaea ? Show me, I pray thee, one that
will heal me of my infirmity, that I may be forthwith

cleansed from this leprosy which I have upon my

body, and I will deliver all my realm into the power
of thee and of him.
And Yelosianus said. My lord emperor, I found

thy servants Titus and Yespasian in Judaea fearing

the Lord, and they are cleansed from all their ulcers
and sufferings. And I found all the kings and
governors of Judaea hanged by Titus ; Annas and
Caiaphas are stoned, and Archelaus has stabbed
himself ; but I left Pilate bound at Damascus,^ and

^ This hardly agrees with the statement above that Pilate was taken
to a sea-port.
444 APOCRYPHAL GOSPELS.

put in prison under safe keeping. Moreover, I have

received information concerning Jesus whom the
Jews most wickedly rushed upon with swords and
staves and weapons, and crucified him, when he
should have come to us to deliver us and to enlighten
us, and they hung him on a tree. And Joseph came
from Arimathea, and Nicodemus with him, bringing
a mixture of myrrh and aloes, about a hundred
pounds, to anoint the body of Christ ; and they took
him down from the cross and laid him in a new
sepulchre. But on the third day he most assuredly
arose from the dead, and showed himself to his dis-
ciples in the same flesh in which he was born. At
length, after forty days, they saw him ascending
into heaven. And many other signs Jesus wrought,
before and after his passion. First, he made wine
of water, he raised the dead, he cleansed lepers, he
gave sight to the blind, he healed the paralytic, he
put to flight demons, and made the deaf hear and
the dumb speak. He raised Lazarus from the grave
after four days ; and he made whole the woman
Veronica, who had suffered an issue of blood twelve
years, and touched the hem of his garment. Then
it pleased the Lord in heaven, that the Son of God,
who, being sent into this world as the first-formed,
died on earth, should send his angel, and he com-
manded Titus and Vespasian, whom I knew, in the
place where thy throne is. And it pleased Almighty
 ;

REVENGING OF THE SAVIOUR. 445

God that they went into Judaea and Jerusalem, and

took thy subjects, and pronounced on them the
same judgement as they did when thy subjects took
Jesus and bound him. And Yespasian afterwards
said, What we do with those who will remain ?
shall
Titus answered,They hung our Lord on a green tree
and pierced him with a lance and let us hang them
;

on a green tree, and run their bodies through with

a lance. And they did so. And Yespasian said,

What of those who remain ? Titus answered. They

took the coat of our Lord Jesus Christ and made
four parts of it ; now let us take them and divide
them into four parts, one for thee, one for me,
another for thy men, and a fourth part for my ser-

vants. And they did so. •

And Yespasian said, What shall we do with those

that remain ? Titus answered, The Jews sold our
Lord for thirty pieces of silver, but let us sell thirty

of them for one piece of silver. And they did so.

And they took Pilate and delivered him to me, and

I put him in prison, in Damascus, to be kept by four
quaternions of soldiers. Then they made inquiry
with great diligence to seek out the Lord's portrait
and they found a woman named Yeronica, who had
the Lord's portrait. Then Tiberius the emperor
said to Yelosianus, How dost thou keep it ? He
answered, I keep it in a pure cloth of gold, wrapped
in a mantle. And Tiberius the emperor said, Bring
446 APOCRYPHAL GOSPELS.

it to me, and spread it before my face, that falling

to the ground and bending my knees I may adore it

on the earth. Then Yelosianus spread out his man-

tle, with the cloth of gold whereon the portrait of
the Lord was depicted; and Tiberius the emperor
saw it. And immediately he adored the image of
the Lord, with a pure heart, and his flesh was made
clean as the flesh of a little child. And all the
blind, leprous, lame, dumb, deaf, and others suffering
from various infirmities who were there, were healed
and cured and cleansed.
Now Tiberius the emperor, with head bowed, and
bending his knees, considering that saying —Blessed
is the womb which bare thee and the breasts which
thou hast sucked^groaned unto the Lord, with tears,

saying, God of heaven and earth, sufier me not to

sin, but confirm my soul and body, and place me in
thy kingdom, for I ever trust in thy name. Deliver
me from all evils, as thou deliveredst the three chil-
dren^ from the furnace of burning fire.

Then said Tiberius the emperor to Yelosianus,

Yelosianus, hast thou seen any man of those who
saw Christ ? Yelosianus answered, I have seen such.
He said, Hast thou asked how they baptise them
that believed in Christ ? Yelosianus said. My lord,

we have here one of the disciples of Christ himself.

^ Daniel and his two friends. Dan. iii. 19-27.

 REVENGING OF THE SAVIOUR. 447

Then lie commanded Nathan to be called to come to

him. Therefore, Nathan came and baptised him in
thename of the Father, and of the Son, and of the
Holy Spirit, Amen.
Immediately, Tiberius the emperor being made
whole of all his infirmities, ascended his throne and
said, Blessed art thou. Lord God Almighty, and
worthy of praise, who hast delivered me from the
snare of death, and purified me from all my ini-

quities, for I have sinned much before thee, Lord

my God, and I am not worthy to see thy face. And
then Tiberius the emperor was fully and with a firm
faith instructed in all the articles of belief.

May God Almighty, who is King of Kings and

Lord of Lords, protect us in his faith, and defend
and deliver us from all peril and evil, and deign to

lead us on to life eternal, when our temporal life

shall cease. He is blessed for ever and ever. Amen.
448 APOCRYPHAL GOSPELS.

APPENDIX.

THE SYEIAC GOSPEL OF THE BOYHOOD OE

OIJR LORD JESUS.

It will be seen tliat the following document

resembles very closely tbe first Greek text of the
Gospel of Thomas, but it difiers in isolated words,
contains additional sentences, and omits extensive
portions. Dr. WiUiam Wright edited this Syriac
from a MS. of the sixth century in the British
Museum. I have not exactly followed his translation,
because it has beenmade closely Kteral for critical
purposes. Headers who wish for a more minute
rendering than the following must consult Dr.
"Wright's valuable work^ of which I have made free

use with his full concurrence. I believe this to

be the most ancient extant form of the so-called
Gospel of Thomas ; I have therefore thought it

would be interesting to the student who wishes to

see the different forms of these documents. The quo-

tations from St. Luke ii. 41-52, in chap, xv., are
not made from either the Peshito, Curetonian, or
Heraclean Syriac ; although the translator may have
known the first and second of these.

1 Contributions to the Apocryphal Literature of the New Testament,

collected from Syriac MSS. in the British Museum, and edited with an
English translation and notes by W. "Wright, LL.D., &c. —
8^-0. London,

1865.
 APPENDIX. 449

THE BOYHOOD OF OUR LOED JESUS.

CHAPTER I.

Now the boy Jesus Christ when he was five years

old was playing at the ford of streams of water,

and he collected and confined the waters, and direct-

ed them, in channels, and caused them to enter pools,

and made them become clear and bright. And he
took soft clay out of the moisture, and formed twelve
birds. For was the Sabbath, and there were many
it

boys with him. Now a man of the Jews saw him

with the boys when he made these, and told Joseph
his father, and provoked him against Jesus, and said
to him. On the Sabbath he hath moulded clay and
made which is not lawful on the Sabbath.
birds,

And Joseph went and rebuked him, and said to him,

Why dost thou make these on the Sabbath ? Then
Jesus clapped his hands and made the birds fly away
before those that spake,^ and he said, Go fly away,
and remember me ye who live ! and the birds went
away twittering. Now when the Pharisee saw it he
was greatly astonished, and went and told his friends.

CHAPTER II.

Now the son of Annas the scribe also was with

Jesus. And he took a stick from a willow tree and
> Dr. "Wright renders Before the things which he said / very reason-
'

ably conjecturing that the Syriactext is corrupt.

450 APOCRYPHAL GOSPELS.

destroyed and broke down the pool, and let out tlie

waters which Jesus had collected, and made their

pools dry. And when Jesus saw what he did, he
said to him, Without root shall thy shoot be, and thy
fruits shall dry up like a bough of the wood which is

broken by the wind, and is no more. And the boy

immediately withered away.

CHAPTER III.

And again, Jesus was going with his father, and a

certain boy who was running struck him with his
shoulder. Thou shalt not go
Jesus saith unto him,
thy way. And immediately he fell down and died.
And all that saw him cried and said, Whence was
this boy born, that all become deeds ?
his words
And the kindred of him that was dead drew nigh to
Joseph, and said to him. This boy is thine ; thou
canst not dwell with us in this village ; but teach
him to bless.^
CHAPTER IV.

Now he came near to the boy and taught him, and

said. Why dost thou these things? and wherefore
speakest thou these things ? and they consider and
hate thee. Jesus said, If the words of my Father
were not wise he would not know how to instruct
children. And again he said, If they were the
children of the bridechamber they would not receive

1 i.e, except thou teacli him to hless.

 APPENDIX. 451

curses : these will not see torment. And straight-

way they became blind who accused him. But
Joseph was angry and took hold of his ear and pulled
it. Then Jesus answered, and said to him, It is

enough for thee to command me and control me,^ for

thou hast acted without knowledge.

CHAPTER V.

Now a certain teacher whose name was Zacchaeus

heard him talking with his father, and said, thou
naughty boy ! And he said to Joseph his father. How
long wilt thou be unwilling to send this boy to learn
to love children of his own age, and to honour old
age ? Joseph answered and said, And who is able to
instruct a boy like this ? Does he suppose that he is

deserving of a small cross ? Joseph^ answered and

said to the teacher. These words which thou hast
spoken, and these names, I am a stranger to them.
For I am apart from you, and I dwell within you.^
Honour in the flesh I have not. Thou art in the law
and in the law abidest ; for when thou wast born
I was; but thou supposest thou art my father.

Thou shalt learn from me instruction which no other

man knoweth, nor is able to learn, and the cross

which thou didst speak of, he shall bear whose it is.

For when I am greatly exalted I will lay aside what-

* Literally, find me. ^ So the Syriac, but Jesus is necessarily meant.

3 Or, among you.
 !

452 APOCRYPHAL GOSPELS.

ever is mingled in your nature ; for thou knowest not

whence thou art; for I alone know truly when ye
were born, and how long time ye have to remain
here.
CHAPTER VI.

Now when they heard they were astonished, and

cried out and said, sight and sound of wonder
We never heard that man spake such words as these,
neither priests, nor scribes, nor Pharisees. Whence
was this one born that is but a child of five years,

and speaks these words ? Man hath never seen such

a one as He. Jesus answered and said to them. Ye
marvel at what I said to you. That I know when ye
were born. And again, I have something more to

say to you. Now when they heard they were silent

and could not speak. And Zacchseus the teacher
said to Joseph, I will teach him what he ought to
learn. And he took him into the school. But
when He came in He was silent. But Zacchaeus the
scribe began to say to him from Aleph and repeated ;

to him all the alphabet many times and told him ;

to answer and say after him. But he was silent.

Then the scribe was angry, and struck him with his
hand upon his head. And Jesus said, A blacksmith's
anvil when it is beaten receives correction, and it
does not feel. But I am able to say the things
which are spoken by you with knowledge and under-
standing. The scribe answered and said. He is
 — ;

APPENDIX. 453

sometliing great ; either he is God, or an angel, or

what to say I know not.

CHAPTER VII.

Then the boy Jesus laughed, and said, Let those

bear fruit in whom is no fruit, and let the blind
see the Hying fruit of the Judge.^

CHAPTER VIII.

And again, once on the sabbath day Jesus was

playing on the housetop, and one of the boys fell

down and died. And when the others saw this they
fled, and Jesus was left alone. And the kindred of
him that was dead took hold of him, and said. Thou
didst cast the boy down. And Jesus said, I did not
cast him down. And they reviled him. Then he
came down beside the dead, and said to him, Zeno,
for this was his name, —
did I cast thee down ? Now
he forthwith leaped up and stood ^ and said, No, my
Lord. And all of them marvelled ; the kindred also
of the boy praised God for these wonders.

CHAPTER IX.

Now again, once after Jesus was seven years old,

1 This passage partly corresponds with what may be found above,

pp. 135 and 161. It is also analogous to a few words extracted by

Tischendorf from a Latin MS., of the fifth or sixth century "fructuosa :

vident coeci fructuosa judicii." (Tischend. Evangelia Apocr. Prolegg.

p. xlvii.) In plain words the sense of the Syriac mai/ be, " Let the
fruitless be fruitful, and the blind see the living fruit of judgment."
2 Cf. Acts iii. 8.
454 APOCRYPHAL GOSPELS.

his mother sent him to draw water. And in the

press of a great crowd, his pitcher struck (something)
and was broken. But Jesus spread out the cloak
which he wore, and gathered up and brought the
water. Now his mother Mary was astonished at all

she saw.
CHAPTER X.

And again, once Jesus was playing, and he sowed

one bushel of wheat, and reaped a hundred quarters,
and gave them to the people of the village.

CHAPTER XI.

Jesus was eight years old; and Joseph was a

carpenter, and made nothing else but ploughs and
yokes. And a man ordered of him a couch of six
cubits. And there was not the proper measure in
one piece of one side, but it was shorter than its

fellow. And the boy Jesus took the measure of the

wood, and pulled and stretched it, and made it equal
to its fellow. And he said to Joseph his father, Do
all that thou wishest.

CHAPTER XII.

Now Joseph, when he saw that he was clever,

wished to teach him letters, and brought him to
the house of a scribe. And the scribe said to him,
Say Aleph ; and Jesus said it. And the scribe went
on that he should say Beth. And Jesus said to him.
Tell me first what Aleph is, and then I will tell thee
 ;

APPENDIX. 455

about Beth. And the scribe took and smote him

and forthwith he fell down and died. And Jesus
went to his kindred. And Joseph called Mary his
mother, and commanded her that she should not let

him go out of the house, lest those should die who

smote him.
CHAPTER XIII.

Now a certain scribe said to Joseph, Hand him

over to me, and I will teach him. But Jesus entered
the house of the scribe, and took a volume and read,
not what was written, but great marvels.

CHAPTER XIV.
And again, Joseph sent his son James to gather

wood, and Jesus went with him. But while they

gathered wood, a certain viper bit James in his hand.
And when Jesus came near him, he did nothing else
to him but stretch out his hand to him and blow
upon the bite, and it was cured.

CHAPTER XV.
And when Jesus was twelve years old they went
to Jerusalem, as it was the custom with Joseph
and Mary to go to their festival. And when they
had observed the passover, they came back to their
house. And when they set out to come back, Jesus
tarried in Jerusalem. And neither Joseph nor Mary
his mother knew, but supposed he was with their
company. And when they came to the resting-place
456 APOCRYPHAL GOSPELS.

for that day, they sought him among their kindred,

and among their acquaintance. And when they
found not Jesus they came back to Jerusalem and
sought for him. And after three days they found
him sitting among the doctors, both hearing them
and questioning them. And all who heard him were
astonished, because he silenced these doctors ; for he
expounded unto them the parables of the prophets,
and the mysteries and hard sayings which are in the
law. And his mother said to him, My son, why hast
thou done these things to us who have been dis-

tressed and troubled, and seeking for thee ? Jesus

answered and said. Why did ye seek me ? Know ye
not that it behoveth me to be in the house of my
Father ? The scribes and Pharisees answered and
said to Mary, Art thou the mother of this boy ?

The Lord hath blessed thee ; for glory and wisdom

we have not seen
like this in boys, nor have we
heard that any man has mentioned. And he arose
and went with his mother, and was subject to them.
But his mother retained all these words. !Now Jesus
increased and advanced in wisdom and in grace with
Grod, and with men. Amen.
HERE ENDETH THE BOYHOOD OF 0I7E LOED JEST7S.

STEPHBN AUSTIN, PRINTER, HERTFORD.

 September, 1866.

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