Acts of John

Acts of John

1. When Agrippa, King of the Jews, who advised for peace, was stoned and put to death, Vespasian Caesar, coming with a great army, invested Jerusalem; some prisoners of war he took and slew, others he destroyed by famine in the siege; most he banished and at length scattered them. And having destroyed the temple, and put the holy vessels on board a ship, he sent them to Rome, to make for himself a temple of peace, and adorned it with the spoils of war. 2. And when Vespasian was dead, his son Domitian, having got possession of the Kingdom, along with other wrongful acts, set himself also to make a persecution against the righteous men. For having learned that the city was filled with Jews, remembering the edicts given by his father about them, he purposed casting them all out of the city of the Romans. And some of the Jews took courage, and gave Domitian a writing, in which the following was written: 3. " O Domitian, Caesar and King of all the world, as many of us as are Jews entreat you, as suppliants we beseech of your power not to banish us from your divine and benignant face; for we are obedient to you, and the customs, and the laws, and practices, and policy, doing wrong in nothing, but being of the same mind with the Romans. But there is a new and strange nation, neither agreeing with our customs nor consenting to the religious observances ofthe Jews, uncircumcised, inhuman, lawless, subverting whole houses, proclaiming a man as God, all assembling together under a strange name, that of Christian. These men reject God, paying no heed to the law given by Him, proclaim to be the Son of God a man born of ourselves, Jesus by name, whose parents and brothers and all his family are connected with the Hebrews; whom on account of his great blasphemy and his wTicked foolery we gave up to the cross. And they add another blasphemous lie to their first one: him that was nailed up and buried, they glorify as having risen from the dead; besides, they also falsely assert that he has been taken up in clouds into the heavens." 4. At this the King, being affected with rage, ordered the senate to publish a decree that they should put to death all those who confessed themselves to be Christians. Those, then, who were found in the time of his rage, and who reaped the fruit of patience, and were crowned in the triumphant contest against the works of the devil, received the repose of incorruption. 5. And the fame of the teaching of John was spread abroad in Rome; and it came to the ears of Domitian, that there was a certain Hebrew in Ephesus, John by name,1 who spread a report about the empire of the Romans, saying that it would quickly be rooted out, and that the Kingdom of the Romans would be given over to another. And Domitian, troubled by what was said, sent a centurion with soldiers to seize John and bring him. And having gone to Ephesus, they asked where John lived. And having come up to his gate, they 1 According to cod. Vatic. 6 (XI, or XII, cent.) the Ephesians sent the following report to the emperor after the destruction of the Artemis-Temple: " To the imperator Caesar Augustus, the glorious, the triumphator. Be it known to you, that a certain man, named John, of Jewish descent and a Galilean according to his religion, has come into Asia, even into your devoted city of Ephesus. He has excited all and turned them away from the religion of the fathers, and made them follow him, so that a strange name and a strange people originated. And unless you destroy him quickly, you will lose the people and the country." When the Emperor Hadrian heard this, he sent swift-footed soldiers to fetch the apostle. — This report differs from the contents in ch. 3 given above.

found him standing before the door; and, thinking that he was the porter, they inquired of him where John lived. And he answered and said: I am he. And they, despising his common, and low, and poor appearance, were filled with threats, and said: Tell us the truth. And when he declared again that he was the man they sought, the neighbors moreover bearing witness to it, they said he was to go with them at once to the king in Rome. And urging them to take provisions for the journey, he turned and took a few dates, and straightway went forth.2 6. And the soldiers, having taken the public conveyances, travelled fast, having seated him in the midst of them. And when they came to the first change, it being the hour of breakfast, they entreated him to be of good cheer, and to take bread, and eat with them. And John said: I rejoice in soul indeed, but I care not for any food. And they started, and were carried along quickly. But when it was evening they stopped at a certain inn; and as, besides, it was the hour for supper, the centurion and the soldiers being most kindly disposed, en- 2 The Vatican recension tells us that when the soldiers had come to Ephesus and asked for John the Galilean, they " were shown our cell. And when they entered they found the theologian and asked him: are you John the Galilean? He said: I am he. But when they saw the virtue of the man and his modest and quiet demeanor, as well as his noble countenance, they were afraid, and respectfully said to him: 'The King of the Romans wants you; come, go with us.' Upon hearing this, John gets up quickly,, takes his pallium, together with about two handfuls of dates, and says to them: ' Come, let us go.' "

treated John to make use of what was set before them. But he said that he was very tired and in want of sleep more than any food. And as he did this every day, all the soldiers were struck with amazement, and were afraid lest John should die, and involve them in danger. But the Holy Spirit showed him to them as more cheerful. And on the seventh day, it being the Lord's day, he said to them: Now it is time for me also to partake of food. And having washed his hands and face, he prayed, and brought out the linen cloth, and took one of the dates and ate in the presence of all. 7. And when they had ridden a long time they came to the end of their journey, John thus fasting. And they brought him before the king and said: Worshipful King, we bring to you John, a god, not a man; for, from the hour in which we apprehended him, to the present, he has not tasted bread. At this Domitian being amazed, stretched out his mouth on account of the wonder, wishing to salute him with a kiss; but John bent down his head, and he kissed his breast. And Domitian said, " Why have you done this? did you not think me worthy to kiss you?" And John said to him: It is right to adore the hand of God first of all, and in this way to kiss the mouth of the king; for it is written in the holy books: " The heart of the Kingis in the hand of God."3 3 Prov. XXI, 1. — The Vatican recension narrates that John kissed the King's head and breast. The King says to him: " Why did you kiss me; I am only a man, and you teachest,

8. And the King said to him: are you John, who said that my Kingdom would speedily be uprooted, and that another King, Jesus, was going to reign instead of me? And John answered and said to him: you also shall reign for many years given to you by God, and after you very many others; and when the times of the things upon earth have been fulfilled, out of heaven shall come a King, eternal, true, Judge of living and dead, to whom every nation and tribe shall confess, through whom every earthly power and dominion shall be brought to nothing, and every mouth speaking strange things shall be shut. This is the mighty Lord and King of all breath and flesh, the Word and Son of the living One, who is Jesus Christ. 9. At this Domitian said to him: What is the proof of these things? I am not persuaded by words only; words are a sight of the unseen. What can you show in earth or heaven by the power of him who is destined to reign, as you say? For he will do it, if he is the Son of God. And immediately John asked for a deadly poison. And the King having ordered poison to be given to him,

as I hear, that all men worship and adore a heavenly God." John replied: " Because it is written, ' the heart of the King is in the hand of God' and again, 'the hand of the Lord is over the King's head.' For this reason I kissed your breast and head." The King being pleased with John's answer, said to him, " I heard concerning you that you did excite all people, especially that of the Ephesians, by deceptions and magical arts. you also preachest a strange God and adorest him instead of the true gods, which we worship. Meanwhile I will try and find out whether the God, whom you preachest, will help you."

they brought it on the instant. John therefore having taken it, put it into a large cup, and filled it with water, and mixed it, and cried out with a loud voice, and said: In your name, Jesus Christ, Son of God, I drink the cup which you will sweeten, and the poison in it do you mingle with the Holy Spirit, and make it become a draught of life and salvation for the healing of soul and body, for digestion and harmless assimilation, for faith not to be repented of, for an undeniable testimony of death as the cup of thanksgiving.4 1. And when he had drunk the cup, those standing beside Domitian expected that he was going to fall to the ground in convulsions. And when John stood, cheerful, and talked with them safe, Domitian was enraged against those who had given him the poison, as having spared John. And they swore by the fortune and health of the King, and said that there could not be a stronger poison than this. And John perceiving what they were whispering to one another, said to the King: Do not take it ill, O King, but let a trial be made, and you shall learn the power of the poison. Let some condemned criminal be brought from the prison. And 4 According to the Vatican recension the King orders a magician, an excellent worker of the devil, to come, and says to him: Prepare for me such a deadly poison, that he who touches it, dies within an hour. The magician does as he is bidden and brings the poison to the King. The King says: " Let it be given to John the Galilean." The magician fills the cup and gives it to John. He takes the poison, makes the sign of the cross over it, calls upon the Lord Jesus Christ and drinks it as with great pleasure,

when he had come, John put water into the cup, and swirled it round, and gave it with all the dregs to the condemned criminal. And he, having taken it and drunk, immediately fell down and died.5 1. And when all wondered at the signs that had been done, and when Domitian, seized by fear, intended to retire and go to his palace, John said to him: O, Domitian, King of the Romans, did you contrive this, that, you being present and bearing witness, I might to-day become a murderer? What is to be done about the dead body which is lying? And he ordered it to be taken and thrown away. But John, going up to the dead body, said, O God, Maker of the heavens, Lord and Master of angels, of glories, of powers, in the name of Jesus Christ, yours only begotten Son, give to this man who has died for this occasion a renewal of life, and restore him his soul, that Domitian may learn that the Word of God is much more powerful than poison, and is the ruler of life. And having taken him by the hand, he raised him up alive.6 5 The Vatican recension narrates: The King and the magician and all standing beside the King are amazed at the non-effect of the poison. The King is enraged against thz magician, as having spared John. But John says to him: " The poison is deadly; but Christ, my God, who said: those who believe on him shall drink something deadly. i; shall not hurt them, has made this also and all arts of the devil and his servants of no effect. But if you, O King, will know the truth of those words, let some condemned criminal, etc., etc. 6 The Vatican recension reads: When the king and all beside him saw this, they were greatly afraid. says John: " Since I am the cause of the death of this man, it is my duty to revive him by prayer." Having stood there for one

1. And when all were glorifying God, and wondered at the faith of John, Domitian said to him: I issued a decree of the senate, that all such persons should be summarily dealt with, without trial; but since I find from you that they are innocent, and that their religion is rather beneficial, I banish you to an island, that I may not seem myself to do away with my own decrees. He asked then that the condemned criminal should be released; and when he was released, John said: Depart, give thanks to God, who has this day delivered you from prison and from death.7 1. And while they were standing a certain home-born slave of Domitian's, of those in the bedchamber, was suddenly seized by the unclean spirit, and lay dead, and it was announced to the King. And the King was moved, and entreated John to help her. And John said: It is not in man to do this; but since you knowest how to reign, but do not know from whom you have received it, learn who has the power over both you and your kingdom. And he prayed thus: O Lord, the God of every Kingdom, and Master of every creature, give hour in prayer, he raised the dead in the presence of the King and those who were with him. 7 The Vatican recension reads: When the King and those with him saw this they feared the God of heaven and many believed on God and on the apostle. When the King saw that he had a plausible reason against us, he said to the apostle: " Since we have accepted the accusation against you and the royal edicts demand that the accused shall not go unpunished, we command that you be taken for a time to an isle called Patmos. John said to him: " Do as you please."

to this maiden the breath of life. And having praised, he raised her up. And Domitian, astonished at all the wonders sent him away to an island, appointing for him a set time. 1. And straightway John sailed to Patmos, where also he was deemed worthy to see the revelation of the end. And when, Domitian was dead, Nerva succeeded to the Kingdom, and recalled all who had been banished; and having kept the Kingdom for a year, he made Trajan his successor in the Kingdom. And when he was king over the Romans, John went to Ephesus, and regulated all the teaching of the Church, holding many conferences, and reminding them of what the Lord had said to them, and what duty he had assigned to each. And when he was old and changed he ordered Polycarp to be bishop over the church.8 8 The following Bonnet has below the text: 1. Having spent three years in Patmos.... After the king of the Romans had died during the time of the banishment of John, the apostle, finding no ship in the isle which left for the shore, took a small boat of cork, put it into the water, entered the boat, and permitted me also to go with him. And he made it sail opposite the city of Miletus. When the sea sees the apostle and beloved disciple of the Lord, like a good maid it spreads it back under him and hastens in all piety to bring him to the shore. 1. Having left the sea on a certain point, about 8 miles from the city of Miletus, he found there a little village. And he went in and sat himself on a rock; as was his custom to do among all nations which he taught, so he did here also. And he enlightened all the inhabitants of the place by his teaching. 1. From here he went to the city of the Ephesians. On his way he came also to Miletus. Having performed there many miracles according to the grace of the Holy Spirit, he made also many of the inhabitants there disciples of Christ and citizens of heaven. Some evil-doers arose and caused

the commander in chief of the Ephesians, a wealthy man, met us, fell down before John, and asked him for help, with these words, " your name is John; the Lord whom you preachest, sent you for the benefit of my wife, which is paralyzed already seven days and lies past recovery. But give the glory to your God and treat her out of compassion for us." Whilst I was reflecting what to do, a certain man came to me and said, " Desist, Lycomedes, from the evil thought which militates against you, yield not to it! For out of compassion for my servant Cleopatra, I sent to you a man from Miletus, named John, who will comfort her and restore her to you cured. Delay not, therefore, servant of that God who announced you to me, but hasten to the rattling woman." And John went at once from the gate with the brethren who were with him, and followed Lycomedes into his house. And Cleobius said to his young servants, " Go to my relative Callippus and make yourselves comfortable in his house — for I come thither with his son — that we may find everything well arranged! " 2. When Lycomedes and John had come into the house, in which was the woman, he (Lycomedes) again touched his feet, and said, " See, Lord, the lost beauty, see the youth, see the much talked of bloom of my unhappy wife, the admiration of all Ephesus! Woe to me, unhappy one! I was envied, humbled, the enemy's eye struck me. I never wronged anyone, although I could harm many. I was always anxious to experience no sorrow or anything like it! Of what use is my care now for Cleopatra? What good was it to me, that I was called godly to this day? I suffer more than an ungodly, that I must see you, Cleopatra, thus suffering. The sun shall not see me in his circuit, if you are no more with me. Before you, Cleopatra, Iwill die. I will not spare my still young life. I will justify myself before the goddess of right, how I served her in righteousness, if judgment is to be pronounced against her unrighteous sentence. I will avenge myself on her by coming as a shade. I will say to her, you have forced me to leave the light of life, because you did rob Cleopatra. you are the cause of my death, by having prepared for me this fate. you have forced me to blaspheme Providence by destroying my confidence." 2. And still more spoke Lycomedes to Cleopatra, went to her couch, and cried bitterly. But John drew him away and said, " Abandon these tears and your unbecoming words! It behooves you not, who are seeing, to be disbelieving. Know that your partner for life will be restored to you. Therefore join us, who have come for her sake, and pray to the God whom you sawest, when He showed me to you in a vision! What is the matter, Lycomedes? Wake up and open also your soul! Cast from you the much sleep! Ask the Lord, beseech Him for your wife, and He will support her." But he fell to the ground and wept dejectedly. And John said with tears, " Woe to the treachery

of the vision, woe to the new temptation prepared for me, woe to the new craft of him who devises cunnings against me! Has the voice from heaven, which came to me by the way, yielded to me this, predicted to me this, what should here take place? Will it deliver me up to such a great multitude of citizens, for the sake of Lycomedes? The man lies here lifeless, and I know not that I shall leave this house alive. What do you intend, Lord? Why have you deprived us of your good promise? Let not, I beseech you, Lord, let not him rejoice, who rejoices over the sorrow of others. Let him not dance, who always laughs at us! But let your holy name and your compassion come quickly! Waken the bodies of the two, who have fallen to my injury." 2. While John was thus crying, the city of Ephesus ran to the house of Lycomedes, supposing that he were dead. And when John saw the great multitude, he prayed to the Lord: " Now the time of refreshing and confidence is with you, O Christ, now for us weary ones the time of help from you, physician, who heals for nothing. Keep my entrance here free from derision! I beseech you, Jesus, help such a great multitude to come to you, the Lord of the universe. Behold the affliction, behold how they die! Of those also who came here on that account, make holy instruments for your service, after they have seen your gift! For you have said thyself, O Christ, ask and it shall be given you. We therefore beseech you, O King, not for

1, THE APOCRYPHAL ACTS

gold, not for silver, not for riches, not for possession, nor for any transient, earthly goods, but for two souls through which you will convert those present to your way, to your knowledge, to your confidence, and to your infallible promise. For many of them shall be saved, after they have known your power through the resurrection of the departed. Give, therefore, hope in you! Therefore I will go to Cleopatra and say, Arise, in the name of Jesus

Christ." 2. And he went, touched her face, and said: " Cleopatra, He whom every ruler fears, and every creature, power, abyss and darkness and gloomy death and the light of the heavens and the windings of the lower world and the resurrection of the dead and the sight of the blind and the whole power of the ruler of the world, and the pride of the prince, he says, * Rise and become not a pretext for many, who will not believe, and an affliction for souls, which hope and could be saved.' " And Cleopatra cried out at once: " I will rise, Lord, Save your handmaiden! " After she had risen who for seven days <had been prostrated by an incurable disease >, the whole city of Ephesus was stirred by the miraculous sight. And Cleopatra asked for her husband Lycomedes. John answered, " Cleopatra, if you have a steadfast and firm soul, you shall immediately see your husband beside you, provided you become not excited and confounded over that which took place, but believest in my God, who through me will give him to you alive. Follow

me into another room, and you shall see him dead but rising up by the power of God." 2. And Cleopatra followed John into her room, and saw Lycomedes dead on her account. Her voice failed, she gnashed her teeth, bit her tongue, closed her eyes, and commenced to weep. And silently she looked at the apostle. And John had compassion for Cleopatra, and, perceiving that she became neither restless nor excited, he called upon the full mercy free from presumption, saying, " Lord Jesus Christ, you seest that she collects herself; you seest that she imposes restraint on herself; you seest how Cleopatra's soul cries in silence. For she hides within herself the insufferable grief. And I know that she will die yet because of Lycomedes." And in a low voice she said to John, " This I have in my mind, Lord, and nothing else." And the apostle went to the litter, on which Lycomedes was, seized the hand of Cleopatra, and said, " Cleopatra, because of the people which stand by and because of your relatives which have come, call to your husband, ' Arise, and glorify God's name, because He gives the dead to the dead! ' And she went and spoke to her husband as she was told, and immediately she raised him. Having risen, he fell down and kissed the feet of John. And he lifted him up and said, " Man, kiss not my feet, but God's; by whose power both of you have risen! " 2. And Lycomedes said to John, " I beseech and adjure you by the God in whose name you have revived us, abide with us with all your companions/ '

In like manner did also Cleopatra. And John answered, To-morrow " I will be with you." And they said again to him, " We have no hope in your God, but would be revived in vain, if you did not abide with us." And Cleobius, Aristodemus and Daemonicus, grieved to the very heart, said to John, " Let us abide with them, that they remain unmolested with the Lord! " So he remained with the brethren.

picture and gave it to Lycomedes, who rejoiced. He took it, put it in his bedchamber, and crowned it. And John, who perceived this afterward, said to him, " My beloved child, what are you doing, when upon leaving the bath you goest alone into your bedchamber? Do I not pray with you and the other brethren? Or do you hide something from us? " Thus speaking, he entered into the room with him. And he saw the crowned picture of an old man, and beside it candlesticks and an altar before it. And he said to him, " Lycomedes, what does this picture mean to you? Is the painted one of your gods? I see that you are still living like a heathen! " Lycomedes replied, " Only he is my God who has revived me and my wife from the dead. But if one is permitted next to God to call those gods, who are our benefactors, then it is you, father, who are painted in the picture, whom I crown, love, and worship is him who has become my good guide." 2. And John who had never yet seen his own face, said to him, " you mockest me, child. Do I look thus...? How will you convince me that the picture is like me? " And Lycomedes brought a mirror. And when he (John) saw himself in the mirror, he said, " As the Lord Jesus Christ lives, the picture is like me,1 child, but like 1 It was this part of the Acts (ch. 2, 2, as far as like me), to which the iconoclasts had referred at the synod of Constantinople in the year 7. This induced the fathers of the second Nicene council in 7 to examine the origin of that supposed apostolic testimony and to show that it was rather taken from the pseudepigraphical journeys of the holy apostles. The heretical character of the apocryphon

the picture of my body. For if that painter, who imitated this my face in the picture, will paint me, he wrould now lack the colors given to you as well as tables and opportunity (?) and access (?) and carriage and form and age and youth and everything visible. 2. " But be you, Lycomedes, a good painter to me. you have colors, which Jesus gives you through me, who paints all for himself, who knows the shape and form and gesture and disposition and image of our souls. And the colors which I charge you to lay on are as follows: Belief in God, knowledge, fear of God, love, communion, meekness, goodness, brotherly love, chastity, integrity, firmness, fearlessness, freedom from sorrow, honesty, and the whole chorus' of colors, which represents your soul in the picture, and supports at once your prostrated members which rose, but appeased, delivered from plagues, heals your wounds, arranges your entangled hair, washes your face, trains your eyes, purifies your heart, empties your stomach, and mutilates the abdomen. In short, if all such colors are combined and mixed in your soul, they will make it bold, intrepid, and firm, and bring it to our Lord was shown from the quotation of two other fragments from the same work. The synod prohibited the copying of the abominable book and declared it worthy to be burnt. The fragment used by the iconoclasts is found in the Acts of the Nicene Synod (Harduin IV, 2; Mansi, XIII, 1; also in Acta Concilii edita a Ph. Labbe et G. Cossart, torn. VII, Parisiis a. 1, made use of by Bonnet, who also refers (p. XXXI), to different manuscripts and the Latin translation by the librarian Anastasius). The Greek text of Harduin is reprinted by Zahn, p. 2, 2.

Jesus Christ. But what you have done now is childish and imperfect: you did paint the dead picture of a dead." HEALING OF THE OLD WOMEN.

proconsul also hastened thither, and sat among the people. A captain, Andronicus, at that time one of the most prominent Ephesians, said, " John has promised impossible and incredible things. But," said he, "if he can (really do) of what I hear he boasts, let him come to the theatre naked, without having anything in his hand; let him also pronounce that magic name which I heard him call upon! " 3. Upon hearing this and moved by these words, John had the old women brought to the theatre. When they were brought there, all resting on couches, some being asleep, and after the whole city had gathered together, amidst the greatest silence John opened his mouth and spoke thus: 3. " Men of Ephesus, know you first why I tarry in your city, or what is my confidence over against you, which is so strong that it even became known to this assembly, to all of you. I have not been sent with a human message, and I went not into a distant land with a hopeless task. I am no merchant who buys or exchanges goods, but Jesus Christ, whom I preach, will according to His mercy and goodness through me convert you entirely and deliver you from your aberration, who are domineered by unbelief and are sold into ignominious lusts. By His power I will also confound your captain in his unbelief by raising up those who are before us, whose external condition and diseases are visible to you all. And this I cannot now (attain), when they perish, and healed, they shall be raised.

3. " One thing, however, I would in the first place implant into your ear, why I have come to you, the care for your souls, that you think not that this time last to all eternity, which is rather a time of the yoke, and that you lay not up for yourselves treasures upon earth, where everything passeth away. Think also not, if you have children, to rest in them, and seek not to rob and defraud on their account! Mourn also not, you who are poor, if you cannot serve the lusts! For even those who can do it, call you happy, when they are sick. And you who are rich, rejoice not because you have more treasures! For their possession causes you unlimited sorrow, when you have lost them. And again, when you have them, you must be afraid that on their account some one might kill you. 3. " And you who are of bodily beauty, and with proud confidence liftest up your countenance, you at least will only see the end of the promise, when you comest to the grave. you who delightest in adultery, know that law and nature revenge themselves on you, and above all the conscience! And you, adulteress, which did trespass against the law, you knowest not whither you will go. and if you did keep your treasures without helping the poor, having left this body and being in the flames of the (hellish) fire, you shall find no one that will have mercy on you when asking 'for mercy. you who are passionate and raging, know that you livest like brutes; you drunkard and

brawler, perceive that you losest your senses by serving a vile, filthy passion! 3. " you have your pleasure in gold and ivory, and precious stones delight you, but seest you what you lovest, after the night has set in? you delightest in soft raiment; but being departed out of this life, will it also help you in the place whither you goest? you murderer, know that the merited punishment is doubly preserved for the time after the separation from here! In like manner you also, you poisoners, sorcerers, robbers, defrauders, sodomites, thieves, and all who belong to that chorus, accompanied by your works, you shall go into the fire that never shall be quenched, to the greatest darkness, to the place of torture of the abyss, and to eternal damnation. Therefore, men of Ephesus, repent;understand this also that the kings, the rulers, the tyrants, the boasters, the victors in wars, naked depart from this world, to suffer pains in everlasting torments! " 3. Having thus spoken, John healed all the diseases by the power of God.

DESTRUCTION OF THE ARTEMIS TEMPLE

" If it pleases the master, then let us go! " John said, " First let us go to the temple of Artemis! For there also in consequence of our coming we shall be able to find ministers of the Lord." 3. After two days the birthday of the idol's temple was celebrated. While all were dressed in white garments, John put on a black one and went to the temple. They laid hold of him and tried to kill him. But John said, " Men, you are mad, by laying hold of me, the servant of the only God/' And ascending a platform he spoke to them: 3. " Men of Ephesus, you are in danger of having the character of the sea. Every discharging river and every precipitating spring, downpours and compact waves and torrents rushing from the rock, are permeated by the bitter salt which is in the sea. Thus to this day you are unchangeably hostile to true piety, and by degrees you perish in your old idolatry. How many miraculous deeds did you see me perform, how many cures! And still you are hardened in the heart and cannot look up. What now, men of Ephesus? I ventured now to come down to this idol's temple, to convince you that you are wholly without God and dead through human reasonings. Behold, here I stand. You all assert that Artemis is powerful. Pray to her, that I alone die! Or if you cannot accomplish this, I alone will call upon my God to kill you all on account of your unbelief." 4. Since they already knew him and had seen how the dead woke up, they cried aloud, " Deal not

thus with us and kill us, we beseech you, John; we know, indeed that you can do it." And John answered them, " If you wish not to die, let me convince you of your idolatry, and why? That you may desist from your old error. Be now converted above all through my God — or I will die through your goddess. For I will pray before your face to my God, and ask him to have mercy upon

4. After these words he prayed thus: "God, whoyou." are God above all so-called gods, who to this day has been despised at Ephesus, you did induce me to come to this place, which I never had in view. you have abrogated every worship of the gods through conversion to you. In your name every idol, every demon, and every unclean spirit is banished. May the deity of this place, which has deceived so many, now also give way to your name, and show thus your mercy on this place! For they walk

in error." 4. And with these words of John the altar of Artemis suddenly cleft into many parts, and the oblations put up in the temple suddenly fell to the ground, and what happened to be good (?) broke, also more than seven of the idols. And half of the temple fell down, so that the priest also, when the roof came down, was killed by one stroke. And the people of the Ephesians cried, " There is only one G^d, that of John, only one God who has compassion for us; for you alone are God; now we have become converted, since we saw the miraculous

deeds. Have mercy upon us, God, according to your will, and deliver us from our great error." And some of them were on their faces and cried; others bent their knees and prayed. Others, again, rent their garments and lamented; still others tried to escape. 4. And John lifted up his hands and prayed with uplifted soul to the Lord: " Glory be to you, my Jesus, true, only God, that procurest servants for you in manifold manner! " And after these words he spoke to the people: " Rise up from the ground, men of Ephesus, pray to my God, and know how His invisible power was made manifest and his miraculous deeds took place before your eyes! Artemis herself should have helped. Her servant should have received help from her and not die. Where is the power of the deity? Where the sacrifices (offered to her)? Where the birthday? Where the festivals? Where the wreaths? Where the great enchantment and the poisoning congenial to it?" 4. And the people rose up from the ground and made haste to destroy also the remainder of the temple, crying, " We know that the God of John is the only one, and henceforth we worship him, since we have obtained mercy from him." And as they came down, many of the people touched John, saying, "Help us, John, help us who die useless! you seest our intention; you seest how the multitude following you cleaves to the hope in your God. We saw the way, which we have gone astray, when

we lost it. We saw that our gods are erected in vain. We saw the great disgraceful laughing over them. But give us, we beseech you, that help comes to us without hindrance, when we have come to our houses! Receive us, who are in anxiety! " 4. John answered them, " Men, believe that for your sakes I remained at Ephesus, although I was anxious to go to Smyrna and the other cities, that the people there become converted to Him as servants of Christ. But when I was about to leave and my mind was not yet completely composed with regard to you, I remained in prayer to my God and asked Him to leave Ephesus only after I have strengthened you. Since I have perceived that this is done, and still more, I shall not leave till I have weaned you like children from the milk of the nurse, and have set you upon a firm rock." THE RAISING OF THE PRIEST.

1 According to Cod. Q (Pares, grsec. 1, Xlth cent.), he is a brother of the dead priest; and the raising takes place at Smyrna.

blessed everyone by laying on of hands, he said, moved by the Spirit, " Here is one, brought hither through the faith in God, who put the priest of Artemis before the gate and afterward came in, because in the desire of his soul he regarded the care for his soul as the first, and thought thus within himself: It is better to care for the living than for the body of my relative. For I know that by turning to the Lord and saving my soul John will not refuse to raise the dead." And John rose from his place and went to that which the relative of the priest had occupied with these thoughts, and, taking him by the hand, he said, " Were these not your thoughts, as you earnest to me, child?" And he answered tremblingly, " Yea, lord! " and fell down at his feet. And John said, " Our Lord is Jesus Christ, who will prove His power on the body of your relative by raising him/' 4. And lifting up the young man, he took him by the hand, and said, " It is not a great task for a man who is lord over great mysteries to bother himself with small things. Or is it something great to drive away bodily diseases? " And still holding the young man by the hand, he said, " I say to you, son, arise, and raise the dead without saying anything (else) than only this: The servant of God, John, says to you, Arise! " And the young man went to his relative and said in the presence of much people these words only, and then returned with the living to John. When he saw him who had been raised, he said, " you that have been raised are indeed not living, and are not partaker and heir of the true life. will you belong to Him by whose name and power you have been raised? Believe now and you shall live in all eternity." He immediately believed inthe Lord Jesus and followed John. THE PARRICIDE.

(Aa. pp. 175-179)- 4. On the following day, having seen himself in a vision walking three miles outside of the gates, John hesitated not, but rose early in the morning, and went away with the brethren. And a young farmer, having been admonished by his father not to take to himself the wife of his colaborer, whilst the other threatened to kill him, was offended at his father's warning, and suddenly killed him. When John perceived what had taken place, he said to the Lord, " Lord, have you on this account bidden me to come here to-day? " 4. When the young man saw the hasty death, he was afraid of being seized, took the sickle from his girdle, and hastily ran to the house. When John met him, he said, " Stand still, you most villainous demon! Whither are you running with the sickle thirsting for blood? " The young man being confused, let the iron drop to the ground, and said to him, " I have committed a very unhappy, inhuman deed, and knowingly; therefore, I resolve to do myself a more violent and more cruel harm, to die once for all. For whilst my father always exhorted me earnestly to lead a chaste and honorable life, I

felt offended at his censure, and struck and killed him. And when I perceived what had taken place, I intended to go to the woman on whose account I had become a parricide and try to kill her and her husband, and finally myself. For I could not bear the look of her husband, whilst being executed." 5. And John said to him, " That I may not give him a chance who in you laughs and mocks by my withdrawal and by not caring for your danger, come with me and show me where your father is! And in case I raise him up for you, how will I keep you away from the woman which became dangerous to you? " The young man replied, " By giving me back my father alive, and by seeing and hearing him, I will give up the rest." 5. And whilst thus speaking, they came to the place where the body was of the old man, while other travelers stood by. John said to the young man, " Unhappy one, not even the age of your father have you regarded? " And the other cried, tore his hair, and confessed he felt sorry. But the servant of the Lord, John, prayed, " you who has this day shown me the way thither, who knowest that this deed was to take place, before whom no deed in human life can be hidden, who did grant to me every healing and salvation according to your will, grant to me also that the old man may live, since you seest how the murderer became his own judge! And do you alone spare him, O Lord, although he did not spare his father, because he received from him such good advice! "

5. After these words he went to the old man and said, " My Lord shall not be powerless to extend to you his good compassion and his mercy devoid of presumption. Arise, therefore, and give God the honor in the present work." And the old man said, " I rise up, lord." And he arose, and, having raised himself, he said, " I was delivered from a life of the most fearful pain, who had to suffer the many fearful abuses and unkindness of my son; and now, man of the living God, you have called me back — (and) to what purpose?" <John replied: " If > you risest up to the same purpose, you hadst done better to remain dead. But rise up to a higher purpose! " And he took him, brought him to the city, and preached to him of the mercy of God, so that the old men believed, before he came into the gate. 5. And when the young man saw the unexpected resurrection of his father and his own salvation, he took the sickle and cut off his privy parts. And running into the house, where he kept the adultress, he flung (them) into her face saying, " On your account I became a parricide, and (should have also) became (a murderer) both of you and myself. Here have you which is the cause of all. God have mercy upon me, that I have perceived his

5. He returned to John, and in the presence of power." the brethren narrated what he had done. But John said to him, " He who induced you, young man, to kill your father and to become the lover of an-

other man's wife, has also represented to you the removal of the immoderate members as a righteous work. But you shouldest not have destroyed the members, but the temper which proved itself evil through the members. For not the instruments are hurtful to man, but the hidden sources, by which every shameful inclination is called forth and becomes manifest. Repent, therefore, my son, such guilt, and know Satan's cunnings, and you shall have the God, who helps you in every need of your soul." And the young man continued to lead a quiet life in repentance for his former sins, that he might obtain forgiveness through God's goodness, and parted not from John. 5. While performing these deeds at Ephesus, Smyrnaeans sent messengers to him, saying: " We hear that God whom you preachest is an unenvious God, and has bidden you not to remain in one place with partiality. Being the preacher of such a God, come to Smyrna and the other cities, that we may know your God, and, knowing him, put our hope in him!

[Here is a gap in Bonnet's text, but codex Q. has here the following story, which Bonnet gives under the text.]

(Aa. p. 178-179)- 5. One aay John was seated and a partridge flew through the air and walked in the sand before him. John looked at this with amazement. And

a priest, one of the hearers, came to John, seeing the partridge running before him, and said within himself, fretfully, " Such a great and old man rejoices over a partridge running in the sand! " But John perceived his thoughts and said to him, " It were better if you, too, my son, would look at a partridge running in the sand, and would not contaminate thyself with disgraceful and impure acts. He who expects the repentance and conversion of all has brought you hither for that cause. For I have no need of a partridge running in the sand. The partridge is your soul." 5. When the old man heard this and perceived that he was not hidden, but that Christ's apostle had said everything which filled his heart, he fell to the ground and said, " Now I know that God dwelleth in you, blessed John. And blessed he who has not tempted God in you! He that tempts you, tempts him who cannot be tempted." And he asked him to pray for him. And (the apostle) instructed him, gave him commandments, and dismissed him, praising the Almighty God.1 1 In a somewhat different form we find the same story in Cassian's Collat. XXIV, 2 in Bibl. Patr. Max. VII, 2; reprinted in Fabricius, Bibl. grcuc. II, 7 ff.; Thilo, p. 8. The narrative reads thus: It is handed down that the most blessed evangelist John, when once playing with a partridge, suddenly noticed a hunter coming to him. He wondered that such a famous man could find pleasure in such trifles and said to him: " are you not that John whose great celebrity has filled me with the greatest desire to make your acquaintance? Why, then, have you pleasure in such small things? " John replied: " What is that thing which you carriest in your hand?" "A bow," replied the hunter. "Why then is it unstrung?" "Because," said the hunter, "were I

Return to Ephesus and Second Abode There.

from laodicea a second time to ephesus.1 (Aa. 179-181).

5. Some time passed without any of the brethren ever being afflicted by John. But now they were afflicted, when he said, " Brethren, it is time for me to go to Ephesus — for such is the agreement with those who remained there — that they become not light-minded, being for a long time without their pastor. But you may direct your mind to God, who leaves us not." And when the brethren heard this, they became sad that they should be separated from him. And John said, " Though I go from you, Christ is always with you. If you love him purely, you shall continually enjoy the blessing of his communion. For though he be loved, he loved those first who love him." 5. Having spoken thus, and having parted from them, he left much money to the brethren for distribution, and went to Ephesus, all brethren being sorrowing and weeping. Those that were with him from Ephesus were Andronicus and Drusiana, Lycomedes and Cleobius and their attendants. to keep it always strung, it would lose its spring, and become useless." " Even so," replied John, " be not offended at this my brief relaxation, which prevents my spirit from waxing faint." 1 This heading is found in Codex M (Venetus Marcianus graecus, 3, 12th cent.). The following narrative is also given in Greek by Zahn, Acta Joannis, p. 2 ff.; see also ibidem, p. LXXXIII.

They were joined afterward by Aristobula, who had heard that her husband Tertullus had died on the way, Aristippus with Xenophon, the chaste damsel, and many others, whom he always directed to the Lord, and who would no more leave him. 6. On the first day when we 2 came to a lonely inn and being in perplexity on account of a bed for John, we experienced a joke. There was a bedstead without covers; we spread our cloaks, which we brought, over it and requested him to lie down and to rest, whilst we slept on the floor. He had hardly lain down, when he was molested by bugs. But as they became more and more troublesome, and it being midnight already, we all heard him say to them, " I say to you, O you bugs, be you kindly considerate; leave your home for this night and go to rest in a place which is far from the servants of God! " And while we laughed and talked, John fell asleep. And we conversed gently, and owing to him we remained undisturbed. 6. When it was day, I rose up first, and with me Berus and Andronicus. And in the door of the room which we had taken, was a mass of bugs. And having gone outside to have a full view of them, and having called all brethren, John was still asleep. When he woke up, we showed to him what we saw. And sitting up in bed, and seeing them, he said, " Since vou have been wise to be- 2 The narrator uses in the narrative the first person of the plural, thus speaking as companion of the apostle.

ware of my punishment, come back to your place! " Having spoken thus, and having risen from the bed, the bugs hastened from the door to the bed, ran from between his feet into the joints, and disappeared. And John said again, " This animal heard the voice of a man and kept quiet, without trespassing (against the command). We, however, hear God's voice, and yet in our light-mindedness we transgress his commandments. And how long

yet!" END AND RAISING OF DRUSIANA.

(Aa. pp. 181-193).1 6. After this we came to Ephesus. And when the brethren who lived there had learned that John had returned after a long time, they met in the house of Andronicus, where he also used to visit, touched his feet, put his hands to their faces, and kissed them. [Very many also rejoiced by the touch of his garment, and were healed because they had touched the garment of the holy apostle.] 2 6. And while there was great love and endless joy among the brethren, one, a servant, of Satan, coveted Drusiana, although he saw and knew that she was the wife of Andronicus. Very many also 1 See also Zahn, he. cit., p. 2 f. With ch. 6 commences a parallel narrative by Abdias {hist or. apost., V, 4, in Fabricus, cod. pseudepigr. Novi Test, ed., 2, II, 5 ff.) 2 There is a gap in the Greek text. The words in [] are from Abdias. — The following Drusiana-story has been used by the nun Roswitha of Gandersheim (10th cent.) as theme in her Calimachus, the best of her dramatic efforts (opp. ed. Barack, 1, p. XXXV).

remonstrated with him, "It is impossible for you to obtain this woman, especially also since she separated from the communion with her husband out of piety. Or do you alone not know that Andronicus, who was not before what he now is, namely a godly man, had locked her up in a tomb, saying, " Either I'll have you as a wife, as I had you before, or you must die? And she rather preferred to die than to do the act repugnant to her. Now, if she denied out of piety to her husband and master her consent to (sexual) intercourse, yea, persuaded him to become like-minded, should she consent to you, who wishes to commit adultery with her? Desist from your passion, which gives you no rest! Desist from your scheme, which you can not accomplish! " 6. Though his intimate friends remonstrated with him, they could not persuade him, who was even so impudent as to send her word. When Drusiana heard of his disgraceful passion and shameless demands, she became very despondent, and after two days she was ague-struck. She said, " O, if I only had not come back to my native city where I became a stumbling-block to a man, who believes not in the worship of God! For if one were filled with God's word, he would not fall into such a passion. Therefore, O Lord, since I became accessory to a blow which struck an inexperienced soul, deliver me from this prison and take me soon to you! " And without being understood by anyone, Drusiana, departed this life in the presence of

John — not rejoicing but sorrowing over the physical trouble of that (man). 6. And Andronicus was sad, and carried a hidden sorrow in his heart, and wept bitterly, so that John could only silence him by saying to him, " Drusiana has departed this life for a better hope." To this answered Andronicus, " Of this I am certain, John, and I have no doubt in the belief in my God. But my hopes are mostly grounded on this, that she departed this life pure." 6. After she was interred, John took Andronicus apart, and, having learned of the cause, he sorrowed more than Andronicus. And he kept silence, considering the threats of the enemy, and sat down a little. When the brethren were assembled to hear which words he would say concerning the departed, he began to speak: 6. " When the helmsman who crosses the ocean has landed with the ship and passengers in a quiet haven free from storms, he feels secure. The husbandman who gave the seed-grains to the ground, and cared for them with great pains, is only then to enjoy a rest from his labors when he has sheltered abundant corn in his barns. Whoever promised to take part in the race should only rejoice when he has obtained the price of victory. Whose name is entered on the list of prize fighting should only triumph after he received the crowns. And thus it is with all races and arts, when they disappoint not at the end, but are so carried out, as they were intended.

6. " Thus, I think, it is with the faith which every one of us practices, and which can only be decided as having been the true one when it remained the same to the end of life. For there are many obstacles which cause unrest to human reasoning: cares, children, parents, glory, poverty, flattery, youth, beauty, boasting, thirst for riches, anger, pride, frivolity, envy, passion, carelessness, licentiousness, love, slaves, money, pretense, and all the other like obstacles which exist in life; thus for the helmsman who takes his course in a quiet journey, the adverse winds and a great tempest and a mighty wave, when the heaven is serene; for the husbandman, untimely weather and blight and creeping worms appearing from the ground; for the athletes, the " almost," and for the artists, the obstacles issuing from them. 6. " The believer must above all things consider the end and carefully examine how it will come, whether energetic and sober and without impediment, or in confusion and flattering this world and bound by passions. Thus one can only praise the beauty of the body, when it is wholly uncovered and; the great general, when one has happily finished the whole campaign, as he promised, and the excellent physician, when he has succeeded inevery cure, and so also a soul as filled with faith and worthy of God if it happily accomplished that which it promised, not one which made a (good) beginning, and gradually descended into the errors of life and became weak; also not the

paralyzed one, which forcedly busied itself with higher things, and was afterward drawn downward to the perishable; also not that which loved the temporal more than the eternal; neither that which exchanged the perishable <for the lasting >, also not that which honored that which was not to be honored <and loved > works of dishonor; also not that which accepted pledges from Satan, and received the serpent into its house; not one which was reviled for God's sake and afterward was ashamed, neither one which said with the mouth, Yea, but showed it not by the deed; but one which refused to be inflamed in filthy lust, to succumb to levity, to be caught by thirst after money and to be betrayed by the strength of the body and anger." 7. While John continued to preach to the brethren, so that they despised the earthly goods for the sake of the eternal ones, the lover of Drusiana, inflamed by the activity of the polymorphous Satan, to the most ardent passions, corrupted the greedy steward of Andronicus with much money. And he opened the tomb of Drusiana and left to him to accomplish on the body that which was (once) denied to him. Since he had not procured her during her lifetime, he continually dwelt in thought upon her body after she was dead, and exclaimed, Although " when living you did refuse to unite with me in love, after your death I will still commit a rape on your body." Being in such a frame of mind he obtained the opportunity to execute his impious design through the accursed steward, and both went to the tomb. Having opened the door, they began to take the graveclothes from the corpse, and said, " What good was it to you, unhappy Drusiana?' could you not have done, while alive, that for whose voluntary execution you would soon have had no more grief? " yi. Whilst they thus spoke and only the shirt remained, there appeared something wonderful, which people that do such things deserve to experience. Aserpent appeared of a sudden, bit the steward, and killed him. And the serpent bit not the young man, but encircled his feet, spitting fearfully, and when he had sunk down, the beast sat on him. J. On the following day John and Andronicus and the brethren, went at the break of day to the tomb in which Drusiana has been for three days, that we break the bread there. And when about to start, the keys were not to be found. And John said to Andronicus, " Rightly they are lost, for Drusiana is not in the tomb. Nevertheless, let us go, that you appearest not careless, and the doors will open of themselves, since the Lord has given us already many other things.". 7. When we came to the place, the doors opened at the master's behest, and at the tomb of Drusiana we saw a beautiful youth smiling. When John saw him, he exclaimed and said " do you forestall us here also, noble one (beautiful one)? And why?" And he heard (his) voice saying to him, " For the sake of Drusiana,

which you are to raise up — for I had almost found her defiled and on account of the dead lying near the tomb.', And when the noble one had thus spoken to John he ascended to heaven before the eyes of all. And John turned to the other side of the tomb and saw a young man, the very prominent Ephesian Callimachus — for thus he was called — and on him a very great snake sleeping, also the steward of Andronicus, named Fortunatus dead. Upon seeing both, he stood helpless and said to the brethren, " What meaneth. all this? Or why did the Lord not reveal to me what took place here, who was always concerned for me? " 7. When Andronicus saw these bodies, he jumped up and went to the tomb of Drusiana, And when he saw her in her bare shirt, he said to John, " I understand what took place, blessed servand of God. This Callimachus loved my sister. And as he could not get her, although he tried it often, he no doubt bribed this my accursed steward with much money with the intention — as one can at least perceive — to accomplish his purpose through him. For this Callimachus said to many, If she will not yield to me alive, rape shall be committed on her death. This, O master, the noble one saw and did not suffer that her earthly remains should be violated, therefore they who endeavored this are dead. And this the voice which came to you, Raise Drusiana! announced to you before. For she departed this life through sorrow. And I will be convinced by him who had spoken, that this

1

one belongs to the deceived people. For you were advised to raise him also. Of the other I knowthat he deserves not the deliverance. But one thing I ask of you. Raise Callimachus first, and he shall confess what took place." 7. And John looked at the corpse and said to the poisonous snake, " Go from him who is to serve Jesus Christ! " Then he rose and prayed thus: " God, whose name is praised by us, as it is meet; God, who overcomes each work of the lower (power); God, whose will is done, who always hears us, make your grace now also efficacious on this youth! And if through him some dispensation is to take place, make it known to us, when he is raised! " And the young man immediately arose and rested for a whole hour. j. Having regained his sense, John asked what his intrusion into the tomb meant. And having learned from him what Andronicus already told, how he passionately loved Drusiana, John asked furthermore whether he had accomplished his wicked design to commit rape on the solemn earthly remains. And he replied, " How could I have accomplished this when this fearful beast killed Fortunatus by a bite before my eyes — and this according to merit, for he encouraged me to such frantic act, whereas I already desisted from the illtimed fearful frenzy — but he frightened me and put me in such a state in which you did see me, before I arose again? But I will tell you another greater miracle, which seized me still more and had

almost killed me. When my soul was seized with mad passion and the incurable disease did trouble me keenly, when I had already robbed her of her graveclothes with which she was dressed, and went from the grave to put them down as you seest, I turned back to perpetrate the abominable deed. And I saw a beautiful youth covering her with his upper garment. Rays of light fell from his face upon hers, and he turned to me also and said, Callimachus, die, that you may live. Who it was, I knew not, servant of God. Since you have come here, I perceive that it was an angel of God. And this I truly know, that the true God is preached by you; and I am sure of it. But I pray you, see to it that I may be delivered from such a fate and awful venture, and bring to your God a man who has gone astray in scandalous, abominable deceit. On my knees I ask your help. I will become a man, (one) of those who hope in Christ, that the voice may also become true, which spake here to me, Die to live! And it is already fulfilled. For that unbeliever, immoderate, godless, is dead; I am raised by you as a believer for the future, < moderate >, godly, that I may know the truth, which I ask of you to reveal to me." yy. 3 And John, rejoicing, noticed the whole spectacle of the salvation of men and said, " O Lord Jesus Christ, I know not how powerful you are, I am amazed at your great mercy and endless 3 This whole section is omitted in Codex M.

long-suffering. O what greatness descended to servitude! O unspeakable freedom, which was enslaved by us! O, inconceivable glory, which has come upon us! you who did keep the grave from shame, who became the Saviour of that man who contaminated himself and did teach him to be chaste who < meant to violate > dead bodies. Father full of mercy and compassion toward him, who regarded you not, we praise, glorify, and honor you and thank you for your great goodness and long-suffering, holy Jesus, for you alone are God and none else, you, against whose power all devices can do nothing now and in all eternity!

Amen!" 7. After these words, John took Callimachus apart, kissed him, and said, " Glory be to our God, who had mercy upon you, child, and deemed me worthy to praise his power, and delivered you by a wise method from that passionate madness and intoxication and called you to rest and renewal of

7. When Andronicus saw that Callimachus life/'4 had been raised from the dead, he and the brethren besought John to raise Drusiana also, and said, " John, let her be raised and happily complete life's short space, which she gave up out of sorrow for Callimachus, because she thought to be an offense to him! And when it pleases the Lord, he will take her to himself. And without delay John came to the 4 Here and in the following Codex M is deficient.

grave seized her hand and said, " you who alone are God, I call upon you, the immense, the unspeakable, the incomprehensible, to whom all worldly power is subject, before whom every might bows, before whom every pride falls down and is silent, before whose voice the demons are confounded, at whose contemplation the whole creation surrenders in quiet meditation. your name will be hallowed by us, and raise Drusiana that Callimachus be still more established in you who alone can do what is wholly impossible with man, and have established the dispensation of salvation and resurrection, and let Drusiana come out comforted from the grave, which in consequence of the conversion of the youth has no more in herself the least impediment, to long for you! " 8. Having spoken thus, John said, " Drusiana, arise! " And she arose and came from the tomb. And when she saw that she wore nothing but her shirt, she knew not how to explain it, how it happened. Having learned.everything from Andronicus, while John was upon his face and Callimachus weepingly praised God, she also rejoiced and praised God.5 8. Having dressed herself and looking around, she saw Fortunatus. And she said to John, " Father, he, too, shall rise, though he tried ever so much to become my traitor." When Callimachus heard her speaking thus, he said, " No, I 5 Here the text ends in Zahn, loc. cit.y p. 2.

pray you, Drusiana. For the voice which I heard did not mention him, but only announced your resurrection, and when I saw it, I believed. If he were good, God would have certainly raised him out of mercy through the blessed John. He knew that it is good if the man remains dead." And John answered him, " Child, we have not learnt to recompense evil with evil. For God has not recompensed the evil which we have done to him, but has given us (the opportunity for) repentance. And when we knew not his name, he did not forget us, but had mercy upon us. And when we reviled him, he forsook us not, but was merciful. And when we were disbelieving, he remembered not the evil. And when we persecuted his brethren, he did not requite us, but made us repent, turn away from the sins, and called us to himself, as he called you also, child Callimachus, and, without remembering your former sins, made you his servant through his long-suffering mercy. If you wishest me not to raise Fortunatus, let Drusiana do it." 8. Without wavering in the joy of her spirit and soul, she went to the body of Fortunatus and said, " God of the aeons, Jesus Christ, God of truth, you did permit me to see signs and wonders, you did give me the grace to partake of your name. you did breathe into me your spirit with your polymorphous face, and did show to me much compassion. With your rich goodness, you have protected me when my former husband, Andronicus, did violence to me, and did give me afterward

your servant Andronicus for a brother. Until now you have kept me, your maiden, pure. Me, the dead, you did raise through your servant John, To me, which had risen, you did show without offense him who was offended (at me). you did give me perfect rest in you, and did deliver me from the hidden illusion. I love you with all my heart. I beseech you, Christ, not to dismiss your Drusiana without being heard, who asketh of you the resurrection of Fortunatus, though he tried ever so much to become my traitor." 8. And she took the hand of the dead and said, " Rise, Fortunatus, in the name of our Lord Jesus Christ! " And Fortunatus rose up. And beholding John in the tomb and Andronicus and Drusiana risen from the dead and Callimachus believing, he said, " O how far has the power of these awful people spread! I wish I were not raised, but remained rather dead, in order not to be obliged to see them." And having spoken thus he ran from the tomb. 8. And when John perceived the unchangeable soul of Fortunatus, he said, " O nature, which did not turn to the loftier! O source of the soul, remaining inthe filth! O property of corruption, full of darkness! O death, dancing among those belonging to you! O forest, with trees full of unhealthy shoots, neighbor of unbelief! O fruitless tree, full of fire! O wood, producing the coal as fruit! you did show what you are, and you will be convinced with your children. And the faculty of praise the higher things, you knowest not; for you have it not. therefore as your issue, so your root and nature. Vanish away from those who hope in the Lord — from their thoughts, from their mind, from their souls, from their bodies, from their doing, from their life, from their conversation, from their activity, from their pursuit, from their counsel, from their resurrection to God, from their sweet savor of which you will have a part, from their fasting, from their prayers, from their holy baptism, from their eucharist, from their food of flesh, from their drink, from their dress, from their love, from their recreation, from their continence, and from their righteousness. From all these, you most unholy and abominable Satan, Jesus Christ, our God and <Lord?> of those who are like you and have your nature, will keep away." 8. After these words John prayed, fetched a loaf of bread to the tomb to break it, and said, " We praise your name, who have converted us from error and unmerciful lusts. We praise you who have brought before our eyes that which we saw. We bear witness to your goodness manifested to us in various ways. We hallow your good name, Lord <and thank you>, that you did show those convicted bythee. We thank you, Lord Jesus Christ, that we believe in your unchangeable < mercy >. We thank you that you are in need of a saved human nature. We thank you, that you did give us this sure < faith >, that you alone are God, and, for ever. We, your servants, thank you, O Holy One,

who met with (good) reason, and they who raise (from the dead). 8. Having thus prayed and praised God, he left the tomb and made all brethren partake of the eucharist of the Lord. And when he had come into the house of Andronicus, he said to the brethren: " Dear brethren, a spirit within me has prophesied that, in consequence of the bite of the serpent Fortunatus died of blood-poisoning. Let one make haste and inquire whether it is so! And one of the young men ran and found him dead already, the poison having spread and reached the heart. And he returned to John, reporting that he had been dead three hours already. And John said, " you have your child, devil!" Thus John rejoiced with the brethren in the Lord.6 Pertaining to the Life of Jesus and His Death.

(Aa. pp. 193-203). x 8. Those then, who were present inquired the cause,2 and were especially perplexed, for that Dru- 6 The last sentence is found in Codex R (codice Patmensi, 14th cent.), and by Abdias, who translates "and on that day he rejoiced with the brethren." Upon this follows in Abdias a story concerning the philosopher Craton, which is given in German in Zahn's Acta Joannis, p. 235-2; see also Lipsius, Apokryphe Apostelgeschichten, 1. p. 4 f. There is no doubt a gap in the Greek and this marked also by. in Bonnet's edition, p. 1. 1 The text is that of Codex C, a Vienna MS. written in 1, and discovered by M. R. James. 2 The beginning shows that the narrative followed immesiana had said, " The Lord appeared to me in the tomb in the form of John and in that of a youth." For as much, therefore, as they were perplexed and were in a manner not yet confirmed in the faith so as to endure it steadfastly, John said: 8. " Men and brethren, you have suffered nothing that is strange or incredible as concerning your conception of the <Lord>, inasmuch as we also, whom he chose for himself as apostles, were tried in many points, I, indeed, am neither able to set forth to you nor to write the things which I both saw and heard: and now it is needful that I should fit them to your hearing; and according as every one of you is capable I will communicate to you those things whereof you are able to become hearers, that you may see the glory that is about him, which was and is both now and for ever. " For when he had chosen Peter and Andrew, who were brethren, he comes to me and to my brother James, saying, I have need of you, come to me. And my brother said as follows: John, that child that called to us upon the shore, what does it want? And I said, What child? He replied, the one that is beckoning to us. And I answered, Because of our long watch which we kept at sea you seest not aright, my brother James: but seest you not the man that standeth there, fair and comely and of a cheerful countenance? But he diately the Drusiana-story, but it shows also that the preceding narrative is not complete.

said to me, Him I see not, brother; but let us go forth, and we shall see what it meaneth. 8. " And so when he had brought the ship <to land>, we saw Him also helping along with me to settle the ship. And when we departed from the place, wishing to follow him again, he was seen of me as having a head rather bald but a thick and flowing beard; but to James he appeared as a youth whose beard was newly come. We were therefore perplexed, both of us, as to what should mean which we had seen. But when we followed him, both of us little by little became more perplexed as we thought upon the matter. Yet to me there appeared this, which was still more wonderful for: I would try to see him in private, and I never at any time saw his eyes closing, but only open. And oftentimes he appeared to me as a small man and uncomely, and then again as one reaching to heaven. Also there was in him another marvel; when I sat at meat he would take me upon his breast, and I would consider with myself; and sometimes his breast was felt of me to be smooth and tender, and sometimes hard, like stones, so that I was perplexed in myself and said, What does this mean? And when I was thinking of these things

9. " At another time he taketh me, James, and Peter into the mountain, where his custom was to pray, and we beheld in him such a light as it is not possible for a man that useth corruptible speech to

tell what it was like. Again in like manner he leadeth us three up into the mountain, saying, Come you with me. And we again went, and we saw him at a distance praying. Now therefore I, because he loved me, drew nigh to him softly as though he should not see, and stood looking upon his hinder parts. And I beheld him that he was not in any wise clad with garments, but was seen of us naked of it, and not in any wise as a man; and his feet whiter than snow, so that the ground there was lighted up by his feet, and his head reaching to the heaven; so that I was afraid and cried out, and he turned and appeared as a man of small stature, and took hold upon my beard and pulled it and said to me, John, be not unbelieving, but believing, and be not a busybody. And I said to him, What have I done, Lord? And I tell you, brethren, I suffered such pain at that place where he took hold upon my beard, for thirty days, that I said to him, Lord, if your twitch when you wast in sport has given me so much pain, what were it if you hadst given me a buffet? And he said to me, Let it be yours from henceforth not to tempt him who is not to be tempted. 9. " But Peter and James were wroth because I spake with the Lord, and beckoned to me that I should come to them, and leave the Lord alone. And I went, and they both said to me, He that was speaking with the Lord when he was upon the top of the mountain, who was he? for we heard both of them speaking. And I, when I considered

his great grace and his unity which has many faces, and his wisdom which without ceasing looked upon us, said, That you shall learn if you inquire of him. 9. " Again, once, when all of us his disciples were sleeping in a house at Gennesaret, I alone, having wrapped myself up, watched what he did, and first I heard him say, John, go you to sleep. And thereupon I feigned to be asleep; and I saw another like to him, whom I also heard saying to my Lord, Jesus, those whom you have chosen believe not on you. And my Lord said to him, you say well, for they are men. 9. " Another glory will I tell you brethren.3 Sometimes when I would lay hold of him, I met with a material and solid body; and at other times again when I felt him, the substance was immaterial and bodiless and as it were not existing in any wise.4 Now, if at any time, he were bidden by one of the Pharisees and went to the bidding, we went with him. And there was set before each one of us a loaf of bread by him that had bidden us, and he also with us received a loaf. And he would bless his own and divide it amongst us; and from that

3 In the following Codex C can be supplemented by the Acts of the second Nicene Synod; see also Zahn, loc. cit., p. 2 f. 4 It is probably this passage to which Clement of Alexandria (adumbrat. in ep. I, Joan. ed. Potter, torn. II, p. 1009) refers: " Fertur ergo in traditionibus Joannes, ipsum corpus quod erat extrinsecus tangens, manum suam in profunda misisse et ei duritiam carnis nullo modo reluctatam esse, sed locum manui praebuisse discipuli."

little each of us was filled, and our own loaves were saved whole, so that they who bade him were amazed. And often when I was walking with him I wished to see whether the print of his foot appeared upon the earth — for I saw him raising himself from the earth — but I never saw it. Now, these things, dear brethren, I speak to you to encourage you in your faith toward him, for we must at the present keep silence concerning his mighty and wonderful works, inasmuch as they are mysteries and peradventure cannot at all be either uttered or heard. 9. " Now, before he was taken by the lawless Jews, which received (their) law from a lawless serpent, he gathered us all together and said, Before I am delivered up to them, let us sing a hymn 5 to the Father, and go forth to what lieth before us. So he commanded us to make as it were 6 a ring, holding one another's hands, and himself standing in the middle. He said, Respond Amen to me. He began, then, to sing a hymn, and to say:

Glory to you. Father! And we going about in a ring said, Amen. Glory to you, Word! Glory to you, Grace! Amen.

5 On this hymn which the Priscillianists used, see Zahn, loc. cit., p. 2 f.; Lipsius, Apokryphe Apostelgeschichten, I, 5 f.; Pfleiderer, Urchristentum, 2d. ed., II, 1 f.; Hilgenfeid, Zeitschrift fuer wissenschaftliche Theologie, 1, p 3 ff. 6 " As it were " not found in the Nicene Acts.

Glory to you, Spirit! Glory to you, Holy One 1 Glory to the glory! Amen. We praise you, O Father. We give thanks to you, 0 Light in which dwelleth not darkness. Amen. 9. Now whereas we give thanks, I say; 1 would be saved, and I would save. Amen. I would be loosed, and I would loose. Amen. I would be pierced, and I would pierce. Amen. I would be born, and I would bear. Amen. I would eat, and I would be eaten. Amen. I would hear, and I would be heard. Amen. I would be understood, being wholly understanding. Amen. I would wash myself, and I would wash. Amen.

Grace is dancing.

I would pipe, dance all of you! Amen. I would mourn, lament all of you! Amen.7 An Ogdoad is singing with us. Amen. The Twelfth number is dancing above. Amen. And the Whole that can dance. Amen. He that danceth not, knoweth not what is being done. Amen. I would flee and I would stay. Amen. I would deck, and I would be decked. Amen. I would be united, and I would unite. Amen. I have no house, and I have houses. Amen. 7 Thus far the text in the Nicene Acts.

I have no place, and I have places. Amen. I have no temple, and I have temples. Amen. I am a lamp to you, who beholdest me. Amen. I am a mirror 8 to you who perceivest me. Amen. I am a door to you who knockest at me. Amen. I am a way to you, wayfarer. Amen.

9. " Now if you respond to my dancing, see thyself in me who speaks; and when you have seen what I do, keep silence about my mysteries! you that dancest, perceive what I do; for yours is this passion of the manhood which I am to suffer! For you could not at all have apprehended what you sufferest if I had not been sent to you as the Word by the Father. When you saw what I suffer, you have seen me as suffering; and seeing that, you have not stood firm, but wast moved wholly. Moved to become wise, you have me for a support. Rest upon me! Who am I? you shall not know when I go away. What I am now seen to be, that I am not. you shall see, when you comest. If you hadst known how to suffer, you would have had (the power) not to suffer. Know you suffering, and you shall have (the power) not to suffer. That which you knowest not, I will teach you. your God am I, not that of the betrayer. I would 8 In Pseudo-Cyprian, De duobus montibus, XIII, we read: " The Lord himself instructs and admonishes us in the epistle of his disciple John to the people, ' You see me thus in your- Comp. selves also as onePick, of you sees himself p.in. Paralipomena, the water or a mirror.'"

keep time with holy souls. In me know you the word of wisdom! Say you again (with) me:

Glory to you, Father; glory to you, Word; Glory to you, Holy Ghost!

" Now concerning me, if you would know what I was (know): with a word did I once deceive all things, and was not put to shame in any wise. I have leaped; but do you understand the whole, and having understood it say, Glory to you, Father! Amen.9 9. 1 " After this dance, beloved, the Lord went out with us; and we as men gone astray or awakened out of sleep fled all ways. Nay even I that had seen him did not abide at his passion when he was suffering,1 but fled to the Mount of 01- 9 This hymn Augustine found in use among the Priscillianists, and treats of it in epist. 2 ad Ceretium (Opp. torn. II, col. 6 ff. Ed. Maur. II, 8 ff., Paris 1688). He quotes the following sentences: Salvare volo et salvari volo. Solvere volo et solvi volo. Generari volo. Cantare volo, saltate cuncti: Plangere volo, tundite vos omnes. Ornare volo et ornari volo. Lucerna sum tibi, ille qui me vides. Janua sum tibi, quicumque me pulsas. Qui vides, quod ago, tace opera mea. Verbo illusi cuncta, et non sum illusus in totum. Thilo once promised to write a commentary on this hymn, but never fulfilled his promise. The Gnostic character of the hymn is obvious. 1 Cod. C. can here again be supplemented by the Nicene Acts, see Zahn, loc. cit., p. 2 f. 1 But see John XIX, 2 f.

ives, weeping over that which had taken place. And when he was hung upon the cross, at the sixth hour of the day, there came darkness over all the earth. And my Lord stood in the midst of the cave and lighted it up, and said, John, to the multitude down below in Jerusalem I am being crucified, and pierced with lances and reeds, and gall and vinegar is given me to drink.1 But to you I am speaking, and hearken you to what I say. I put it into your heart to come up into this mountain, that you might hear matters needful for a disciple to learn from his teacher, and for a man to learn from his God. 9. " And having thus spoken, he showed me a cross of light set up, and about the cross a great multitude, not having one form; and in the cross was one form and one likeness. And the Lord himself I beheld above the cross, not having any shape, but only a voice, and a voice not such as was familiar to us, but a sweet and kind voice and one truly divine, saying to me: " It is needful that one should hear these things from me, O John, for I have need of one that will hear. This cross of light is sometimes called the Word by me for your sakes, sometimes Mind, sometimes Jesus, sometimes Christ, sometimes Door, sometimes Way, someties Bread, sometimes Seed, sometimes Resurrection, sometimes Son, sometimes Father, sometimes Spirit, sometimes Life, sometimes Truth, some- 1 i.e. the true Christ dees not suffer, cannot suffer.

times Faith, sometimes Grace.1 Now, so it is called as toward men. But in truth, as concerned in itself and in our mode of expression, it is the marking off of all things and the uplifting and foundation of those things that are fixed and were unsettled, and the harmony of the wisdom — and indeed the wisdom of the harmony. But there are on the right and on the left of its powers, principalities, dominions and demons, operations, threats, wrath, devils, Satan and the Lower Root, from which the nature of the things that come into being proceeded. 9. " This, then, is the cross which fixed all things apart by the Word, and marked off the things from birth and below it, and then compacted all into one. But this is not the cross of wood which you will see when you goest down hence, neither am I he that is upon the cross, whom now you seest not, but only hearest a voice. I was reckoned to be what I am not, not being what I was to many others; but they will call me something else, which is vile and not worthy of me. As, therefore, the place of rest is neither seen nor spoken of, much less shall I, the Lord of that place, be seen (or spoken of). 1. " Now the multitude about the cross which is the lower nature is <not> of one aspect; and those whom you seest in the cross, even if they have not one form, it is because every member of him that came down has not yet been comprehended. 1 Thus far the Acts of the Nicene Synod.

1

But when the nature of man shall be taken up, and the race which is repairing to me, in obedience to my voice, then that which now hears me shall be united with it and shall no longer be what it now is, but above them, as I am now. For as long as you callest not thyself mine, I am not that which I was. But if hearing you hearkenest to me, then you shall be as I am, and I shall be what I was, when I have you with myself. For from this you are. Care not, therefore, for the many, and them that are outside the mystery despise! Know that I am wholly with the Father, and the Father with me. 1 0. " Nothing therefore of the things which they will say of me have I suffered: nay, that suffering also which I showed to you and to the rest in the dance, I will that it be called a mystery. For what you are, you seest, that did I show you; but what I am, that I alone know, and none else. Let me, therefore, keep that which is my own, and that which is yours behold you through me, and behold me in truth not <what> I am, as I said, but what you are able to know, because being akin. you hearest that I suffered, yet I suffered not; that I suffered not, yet did I suffer; that I was pierced, yet was I not smitten; hanged, and I was not hanged; that blood flowed from me, yet it flowed not; and, in a word, those things that they say of me I had not, and the things that they say not those I suffered. Now what they are I will signify to you, for I know you will understand. Perceive you, therefore, in me the rest of the Logos,

the piercing of the Logos, the blood of the Logos, the wound of the Logos, the nailing of the Logos, the passion of the Logos, the nailing of the Logos, the death of the Logos. And thus speak I, separating off the manhood. Think you, therefore, in the first place of the Logos, then shall you perceive the Lord, and in the third place the man, and what he has suffered. 1. " When he had spoken to me these things, and others which I know not how to say as he would have me, he was taken up, no one of the multitude having beheld him. And when I went down, I laughed them all to scorn, inasmuch as he had told me the things which they said concerning him; and I held firmly this one thing in myself, that the Lord contrived all things symbolically and by a dispensation toward men, for their conversion and salvation. 1. " Having therefore beheld, brethren, the grace of the Lord and his kindly affection toward us, let us worship him as those to whom he has shown mercy. Not with our fingers, neither with our mouths, nor with the tongue, neither with any part of our body, whatsoever, but with the disposition of our soul, even him, who became man apart from this body. And let us watch because now also he keepeth ward over prisons for our sakes, in tombs also, in bonds and dungeons, in shame and reproaches, by sea and land, at scourgings, condemnations, conspiracies, frauds, punishments, and, in a word, he is with all of us, and suffereth with us

1

when we suffer, brethren. When he is called by any one of us he endureth not to shut his ears to us, but as being everywhere he hearkeneth to all of us, and just now (has hearkened) to both me and Drusiana — forasmuch as he is the God of them that are shut up — bringing help to us by his own compassion.

1. " Be you also persuaded, therefore, beloved, that it is no man whom I preach to you to worship, but God unchangeable, God invincible, God higher than all authority, and all power, and older and mightier than all the angels and creatures that are spoken of, and all ages (aeons). If you then abide in him, and in him are builded up, you shall possess your soul indestructible.' ' 1. And when he had delivered these things to the brethren, John departed with Andronicus to walk; and Drusiana also followed afar off together with all, that they might behold the acts that were done and hear his word always in the Lord.14

THE END OF JOHN

(Aa. pp. 203-215). 1 1. On the following day, which was the Lord's day, and in the presence of the brethren, he 1 Codex C. adds after " Lord ": now and always and for ever and ever. Amen. 1 For the text see also Tischendorf, Acta, pp. 272-2; Zahn, loc. cit., pp. 2 ff.; comp. also Lipsius, I, p. 4 ff. The whole consists of two parts: the first describes a Sundayservice — the last of John (c. 106-110), the second the burial of the apostle (c. 111-115).

began to say to them: " Brethren, fellow-servants, coheirs, and copartners of the Kingdom of the Lord, you know the Lord, how many powers he has given you through me, how many miracles, what cures, signs, what gifts, teachings, rulings, rests, services, knowledge, glories, graces, gifts, faiths, communions, all gifts that you have seen with your eyes, were given you by him, as they cannot be seen with these eyes and cannot be heard with these ears. Be strong, therefore, in him, remembering him in all your doings, knowing the mystery of the dispensation that has come to men, for the sake of which the Lord has worked. He, then, through me, exhorts you, since he wishes to remain without grief, without insult, without treachery, without punishment. For he also knows insult from you, he knows also dishonor, treachery and punisment, if you disobey his commandments. 1. " Let not, therefore, our good God be grieved, the compassionate, the merciful, the holy, the undefiled, the incorporeal, the only, the one, the immutable, the sincere, the guileless, the slow to anger, he that is higher and more exalted than every name that we speak or think of, our God Jesus Christ! Let him rejoice along with us, because we live in purity; let him rest because we behave reverently. Let him be unconcerned, because we are temperate; let him be pleased because we live in fellowship; let him smile because we are sober-minded, and let him be delighted because we love him! These things, brethren, I communicate to you, pressing on to the work set before me, already perfected for me by the Lord. For what else have I to say to you? You have the sureties of our God. You have the pledges of his goodness, you have his sure presence. And if you, then, sin no more, he will forgive you what you have done in ignorance. But if, after you have known him, and he has had compassion upon you, you return to the like courses, even your former offenses will be laid to your charge, and you shall have no portion in him, or compassion before his face." 1 0. And when he had said this to them, he thus prayed: " Jesus, who did wreathe this crown by your twining, who have inserted these many flowers into the everlasting flower of your countenance, who have sown these words into my soul, who are the only fosterer and physician of your servants, who healest freely, who are benignant and not haughty, alone merciful and kind, alone a Saviour and just; you who always seest what concerns all, and are all, and everywhere present, comprising all and replenishing all, Christ Jesus God Lord, who with your gifts and your compassion protects those that hope in you; who knowest intimately all the cunnings and threats by which our adversary follows us everywhere, do you alone, O Lord, help your servants with your watchful care. So be it, Lord." 1. And having asked bread, he gave thanks thus, saying: "What praise or what sort of offering or what thanksgiving, shall we, breaking the bread, invoke, but you only, Lord Jesus? We

glorify the name of the Father called by you. We glorify the name of the Son called through you. We glorify your resurrection manifested to us through you. We glorify your way; we glorify your seed, the word, the grace, the faith, the salt, the unspeakable pearl, the treasure, the plow, the net, the greatness, the diadem, him called Son of man for our sakes, who has given us the truth, the rest, the knowledge, the power, the commandment, the trust, the hope, the love, the freedom, and the place of refuge in you. For you alone, O Lord, are the root of immortality and the fountain of incorruption, and the seat of the ages; you who have been called all these names for our sakes, that now we, calling upon you through these, may recognize your greatness, which we cannot really see in the present, but only, when we are pure, and solely in the image of the man belonging to you! " 1 1. And having broken the bread, he gave it to us, praying for each of the brethren, that he might become worthy of the grace of the Lord and his most holy eucharist. He also, therefore, having likewise tasted it, said: " To me also let there be a portion with you, and grace be with you, O bein. And he said to Berus: 2 "Take two 2 Tischendorf reads here thus: " And having thus spoken and confirmed the brethren, he said to Eutyches, also named Verus: Behold, I appoint you a minister of the Church of Christ, and I entrust to you the flock of Christ. Be mindful, therefore, of the commandments of the Lord; and if you should fall into trials or dangers, be not afraid, for you shall fall under many troubles, and you shall be shown to be an eminent witness of the Lord. Thus, then. Verus

brethren with baskets and vessels with you and follow me! " And Berus did immediately what John, the servant of God, had bidden him. And the blessed John, having gone forth from the house, went outside of the gates, having told the multitude to stand off from him. And having come to the tomb of one of our brethren, he told to the young men: " Dig, children! " And they dug, and he said to them: " Let the trench be deeper." And as they dug, he preached to them the word of God, and exhorted those who had come out of the house with him, building them up, and furnishing them thoroughly into the majesty of God, and praying for each one of us. And when the young men had finished the trench, as he had wished, while we knew nothing, he takes off the clothes he had on, and throws them, as if they were some bedding, into the depths of the trench; and standing in only his drawers, stretched forth his hands, and prayed thus: 1. " O God, who have chosen us for the apostleship among the Gentiles, who have sent us into this world, who have declared thyself through the Law and the prophets; who have never rested, but always savest from the foundation of the world those who can be saved; who have made thyself known through all nature, even among the animals, attend to the flock as a servant of God, until the time appointed for your testimony. And when John had spoken this, and more than this, having entrusted to him the fiock of Christ, he sidered thissays wholeto clause him," as etc.,an etc. — Zahn andandBonnet interpolation omittedcon-it from their texts.

who have made the lonely and wild soul quiet and peaceable; who have given thyself to it when thirsting after your words; who did quickly show thyself to it when about to die, and did appear as law when sinking into lawlessness; who did manifest thyself to it when overcome by Satan; who did overcome its adversary when it took refuge in you; who have given it your hand, and raised it from the Kingdom of Hades; who did not leave it in the body; who have shown it its own enemy; who have given it a pure knowledge concerning you, God Jesus, Father of the supernatural, ruler of the heavenly law of things ethereal, the course of things aerial, guardian of those on earth and fear of those under the earth, and grace of yours own people; receive also the soul of your John, which is certainly deemed worthy of you! 1. " you who have preserved me also till the present hour pure to thyself, and free from intercourse with a woman; who, when I inclined in my youth to marry, did appear to me and say, I am in need of you, John; who did prepare for me beforehanmy d. bodily weakness; who, in the third place,3 when I wished to marry, did prevent me at once, but did say to me at the third hour, in the sea, John, if you were not mine, I would let you 3 Thus we render the Greek word triton, which may also be translated " a third time." The idea seems to be that John speaks of three impediments; one was the appearing of the Lord and call of John; the second his bodily weakness;the third the express prohibition of the Lord to John, with the declaration: "If you were not mine, I would let you marry."

marry; who for two years madest my eyesight weak, did make men mourn and dependent on you; who in the third year have opened up the spiritual eyes, and favored my visible eyes; who by your representations did make the steady gaze upon a woman hateful to me; who did deliver me from temporary show, and did become my leader to eternal life; who did separate me from the filthy madness of the flesh; who did wrest me from bitter death, and alone did bring me to you; who did stop up the secret disease of the soul, and cut out its open sections who; did afflict and banish him who rebelled in me; who did establish a spotless friendship to you; who did prepare a safe way to you, who did give me undoubting faith in you; who have drawn out for me pure thoughts toward you; who have given the due reward to every deed; who have set it in my soul to have no other possession than you alone — for what can be more precious than you? — now, since I have accomplished your stewardship with which I was intrusted, make me worthy, O Lord, of your repose, and give me the end in you, which is the unspeakable and ineffable salvation.

1. "And as I go to you, let the fire withdrawlet; darkness be overcome; let the gulf be powerlesslet; the furnace be slackened; let hell be extinguished, let the (evil) angels get behind me; let the demons be afraid; let the princes be broken in pieces; let the powers (of darkness) fall. Let the devil be brought to silence; let Satan be laughed to scorn; let

his madness be tamed; let his wrath be broken; let his vengeance behave itself unseemly; let his attack suffer sorrow. Let his children be trodden under foot, and let all his root be uprooted. And grant to me to accomplish my journey to you, without suffering insults and abuses; and let me receive what you have promised to those, that live in purity, and love you only! " 1. And having sealed (crossed) himself altogether, he stood and said, " Be you with me, Lord Jesus Christ"; he laid down in the grave in which he had spread out his garments. He then said to us, " Peace be with you, brethren! " and peacefully yielded up the ghost.4 4 In Teschendorf 's text the last section reads as follows: And gazing towards heaven, he glorified God; and having sealed himself altogether, he stood and said to us, Peace and grace be with you, brethren! and sent the brethren away. And when they went on the morrow they did not find him, but his sandals, and a fountain welling up. And after that they remembered what had been said to Peter by the Lord about him: " For what does it concern you if I should wish to remain until I come? " And they glorified God for the miracle that had happened. And having thus believed, they retired praising and blessing the benignant God; because to him is due glory, now and ever, and to ages of ages. Amen.