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COPTIC APOCRYPHA
IN THE
DIALECT OF UPPER EGYPT
^)
OXFORD : HORACE HABT PRINTER TO THE UNIVERSITY
COPTIC APOCRYPHA
IN THE
DIALECT OF UPPER EGYPT
EDITED, WITH ENGLISH TRANSLATIONS
(5ir) E^Al^WALLIS BUDGE, M.A., Litt.D.
KF.EPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES IN THE BRITISH MUSEUM
WITH FIFTY-EIGHT PLATES
PRINTED BY ORDER OF THE TRUSTEES
SOLD AT THE BRITISH MUSEUM
And by Longmaks and Co., 39 Paternoster Row
Bernard Quaritch, 11 Grafton Street, New Bond Street, W.
AsHCR AND Co., 14 Bedford Street, Covent Garden
AND HUUPHRIT MiLFORD, OXFORD UnIVERSITT PRESS, AmEN CORNKR, LoNDON
1913 All rights reserved
B?
X'b^A'tp^
EiEasoNic vERsresH
PREFACE
The present volume contains the Coptic texts, with translations, of an important series of Apo- crypha, a Life of Pisentius, Bishop of Coptos in the seventh century, an Encomium on John the Baptist, attributed to Saint John Chrysostom, and a series of Instructions by Pachomius the Archi- mandrite ; all of them are written in the dialect of Upper Egypt, and all are published for the first time. The editing of the texts has been carried out by an arrangement with my colleague Dr. L. D. Barnett, Keeper of the Department of Oriental Printed Books and Manuscripts in the British Museum.
The longest and perhaps most interesting Apo- cryphon is the ' Book of the Eesurrection ', which is attributed to Bartholomew the Apostle. It describes the descent of our Lord into hell, the conquest of Death and his sons, the defeat of the Devil, the destruction of the gates, bolts, and bars of hell, the extinction of its fires, the overthrow of its blazing cauldrons, the liberation of Adam and Eve and aU the children of men, the final con- demnation of Judas Iscariot, the ascent from hell of our Lord, His Eesurrection, His appearances to the Apostles, His enthronement on the right hand of the Father in His Tabernacle of Light in the
vi PREFACE
Seventh Heaven, and the reconciliation of God with Adam and his sons in the presence of myriads of Cherubim, Seraphim, Archangels, Angels, Thrones, Dominions, Principalities, Powers, and all the hosts of heaven. Here and there in the work there are passages that resemble parts of the mediaeval com- position known as the ^ Harrowing of Hell ', but its contents are entirely different from those of the second part of the Gospel of Nicodemus which deals with Christ's Descent into Hell. The whole Apocryphon exhibits strong Egyptian (Gnostic) influence, and professes to give the actual words of the divine unknown language in which our Lord and the Virgin Mary spoke to each other. The MS. from which the text is edited was written probably in the tenth or eleventh century, and it was presented to the church of Illarte by an un- named benefactor who states in the colophon that he supplied his own parchment. The form of the name Illarte suggests that this church was situated in Nubia, perhaps near the modern town of Wadi Halfah. In view of the importance of the work, and the very mutilated condition of the text, the Trustees ordered a complete facsimile of the MS. to be made and published with the text (Plates I-XLVIII).
Two of the Apocrypha printed in this volume deal with Saint John the Apostle. The text of the first is edited from the vellum MS. Oriental No. 6782, which was written in the seven hundred and sixth year of Diocletian, or the Era of the Martyrs, i. e. A. D. 990. It states that Saint John was in Ephesus,
PREFACE vii
and that having made a long prayer, the text of which is given in full, and made an address to his followers, he ordered them to dig a grave for him outside the city. In this he laid himself down and died peace- fully, but when his disciples came the next day they could not find his body. An Ethiopic version of this Apocryphon is extant in the venerable MS. Oriental No. 673, Fol. 95b ff., and a version in Arabic must also have existed. The second Apocryphon of Saint John is a very curious work. According to it our Lord sent a cloud into all parts of the world wherein were the Apostles in order that it might bring them to Him on the Mount of Olives. When all the Apostles had arrived there John asked the Lord to explain to him the Mysteries of the Heavens, and the laws which regulated the fall of dew and rain, and other natural phenomena. Having summoned a Cherubim (sic) the Lord com- mitted John to his care, and told him to answer fully all his questions. The angel having set John upon his wing of light bore him up through the Seven Heavens and described to liim their con- struction. He shewed him the Twelve Kulers of the worlds of light, and the fountain whence fell the rain upon the earth, and described to him the laws which govern the succession of day and night, and the various classes of stars, &c. In the eastern part of the earth also he shewed him Paradise, and Adam walking about in it, burying in the ground the heaps of leaves which fell from the tree of the knowledge of good and evil. The angel
viii PREFACE
impressed upon John the saeredness of oaths sworn by water and by wheat, because the former existed before the heavens and the earth were created, and the latter was formed from portions of the * invisible body of God' and the body of His Son. Having explained to John why Hezekiah turned his face to the wall and wept, and answered his questions about predestination, and whether animals have souls and whether they will live again after death, the angel brought John down from heaven to the disciples who were awaiting him on the Mount of Olives.
The last Apocryphon in the volume concerns John the Baptist, and is found in an Encomium on this saint which is attributed to Saint John Chrysostom. In this interesting work Chrysostom tells us that he discovered the narrative, which is stated to be the work of John, the brother of our Lord, written in a kittle old volume' preserved in the Library of the Holy City Jerusalem, among the manuscripts which had been deposited there by the Holy Apostles. According to this volume the Saviour was on the Mount of Olives surrounded by the Apostles, who were questioning Him about John the Baptist. He commanded a cloud to come, and He and they ascended upon it into the heights of heaven. When He had shewn them all the Heavens except the Third, He brought them into the Third Heaven, which was a most glorious place. They saw there John the Baptist and his father and mother, Zacharias and Elisabeth, who were
PREFACE ix
arrayed in splendid apparel set with precious stones. Summoning to Him Michael, and the Seven Arch- angels, and Sedekiel, and surrounded by the Apostles, He called upon them all one by one to bear witness to the fact that He had bestowed the Third Heaven upon John the Baptist. He then enumerated before the Archangels and Apostles the great gifts which He had given to him, the last and greatest of them all being a boat of gold. The boat was intended for the use of the souls of those who had loved John upon earth. These souls would, after the death of their bodies, find their way to the boat of gold, and John would ferry them over the Lake of Fire, and land them in the Third Heaven, which was John's peculiar appanage. No soul, good or bad, could enter this Heaven except after baptism in the river of fire, which consumed the wicked, but to the righteous followers of John seemed only like a hot bath. There was there also another boat, which was provided with oars and lamps. When the souls of the righteous had taken their places in it, the oars worked by themselves, and rowed it over the dark waters, the lamps lighting it on its way.
The remaining texts in this volume are a Life of Pisentius, Bishop of Coptos in the seventh century, and a series of Instructions to a brother, who had lost his temper and reviled a fellow monk, by Pachomius the Archimandrite, of the famous Monastery of Tabenna.
The Coptic texts enumerated above are of great
b
X PREFACE
value linguistically, for they contain many unusual forms, and some words which are not to be found in the lexicons available to me. To the student of Egyptian Christianity they are highly important, for they record traditions and legends hitherto unknown, many of which must be very old. The manuscripts from which they are edited are also of unusual importance from a palaeographic point of view, for three out of the four are dated, and they thus form guides for the approximate dating of undated manuscripts. The quotations from the Old and New Testaments appear to have been made from memory, and some of them are difficult to identify.
I am indebted to the Director, Sir Frederic G. Kenyon, for his help in deciphering the Greek portions of the colophons, and for many friendly suggestions. To the readers of the Oxford Univer- sity Press my thanks are also due.
E. A. WALLIS BUDGE.
Dbpaetment of Egyptian and Assybian Antiquities, British Museum. May 7th, 1913.
CONTENTS
PAGE
Preface ......... v
Introduction. Description of the MS. Summaries, etc. xv
Egyptian Mythology in Coptic Writings . . . Ixi
List of Passages of Scripture, quoted or referred to Ixxiii
I. The Book of the Kesurrection of Jesus Christ, by Bartholomew the Apostle.
Text 1
Translation 179
Appendix ..... 216
The Life of Saint Bartholomew. From the Ethiopic Synaxarium.
Text 49
Translation 231
II. The Repose of Saint John the Evangelist and Apostle.
Text 51
Translation 233
III. The Mysteries of Saint John the Apostle and Holy Virgin.
Text 59
Translation 241
IV. The Life of Bishop Pisentius, by John the Elder.
Text 75
Translation 258
Appendix 322
The Life of Pisentius. From the Ethiopic Synaxarium . . .331
xii CONTENTS
V. Encomium on John the Baptist, by Saint John Chrysostom.
Text 128
Translation 335
VI. The Instructions of Apa Pachomius.
Text . . . . . .146
Translation 352
Coptic Forms of Greek Words . . . . .383
Names of Persons, Countries, etc 400
Foreign Words 404
\
PLATES
[All the Plates are reduced one-third in scale.]
PAGE
I-XLVIII. Oriental 6804. A complete facsimile of
the MS To follow p. ^S
XLIX. Oriental 6782, Fol. 1 &. The Frontispiece of the MS.— Saint John and the Virgin Mary
To face p. 52
L. Oriental 6782, Fol. 5 h. Death of Saint John the Evangelist. This plate shews the decorated
initials To face p. 54
LI. Oriental 6782, Fol. 28 a. The tail-piece of the
MS. — Epiphanius, Bishop of Cyprus . . 58
LII. Oriental 7026, FoL 1 a. The Mysteries of John.
This plate illustrates the decorated title-page . 60
LIII. Oriental 7026, Fol. 20 b. The Life of Pisentius. This plate represents a typical page of the MS., and illustrates a decorated initial . . 76
LIV. Oriental 7026, Fol. 82 &. Colophon. This plate gives the first paragraph, which is written in Greek, and the opening lines of the Coptic
portion 126
LV. Oriental 7026, Fol. 83 a. Colophon. Coptic
portion — continued 126
LVI. Oriental 7024, Fol. 8 &. Encomium on John the Baptist. This plate represents a typical page, with initials, quotation marks, and marginal
ornaments 136
LVIL Oriental 7024, Fol. 18 a. Instructions of Pacho- mius. This plate represents a title-page with
decorated border, initial, &c 146
LVIII. Oriental 7024, FoL 49 &. Colophon, with date
in Greek 176
INTRODUCTION
I. THE BOOK OF THE RESURRECTION, BY BARTHOLOMEW THE APOSTLE.
The text of this most important apocryphal work is found in Brit. Mus. MS. Oriental, No. 6804, but unfortunately in a much mutilated state. The manuscript consists of twenty- four leaves of thin parchment, measuring from 7J in. to 9 J in. in length, and from 6^ in. to 7 J in. in width. A good idea of its general size and appearance is afforded by Fol. 1, which, with the exceptions of a few letters on one side and of the lower margin, is complete. The number of the page, as is seen from Fol. 16 c, Fol. 19 h, &c., was written above the middle of the single column of writing, which filled the page j most of the page-numbers having disappeared the order of some of the leaves is doubtful. The text is written in a good clear hand with a brownish-black ink, but the sides of the ^ are in several cases decorated with patches of red ink. The names ic Jesus, i^icS Jah, the words spoken by God ilSCpi x^P aa^P^^^ and RSeiS^eSCpi Anccoe (Fol. 6 h), and the titles of the Hymns of the Angels, are written in red ink. On the last page but one is a tail- piece painted in black and red, and a few of the paragraphs begin with large, elaborately drawn and painted initials. Nowhere in the manuscript is a date given, but there is little doubt that it was written in the tenth or eleventh century. The Colophon, which is much mutilated, states that the manuscript was copied in the Name of the 'Holy Consub- stantial Trinity ' by a person, name wanting, who made use of *his own parchment^ gn W€qiJi€AJifip&>itott liJULitf
xvi INTRODUCTION
Suuoq, and who deposited it in the church which is 'built in lUarte' ctrht m^\i.pTH, for the benefit of his soul in this world and in the next. Of lUarte and its church nothing is known, but the form of the name of the town, or village, suggests that it was situated in Nubia, perhaps near the Island of Faras.
The manuscript was acquired by the Trustees in 1907 from Mr. R. de Rustaf jaell, who bought it, with other manuscripts, from a native dealer in Upper Egypt. The dealer purchased it, according to Mr. R. de Rustafjaell,^ from an Arab who found the manuscripts whilst he was working on his land near the ruins of an old Coptic monastery outside Edfu. A great many Coptic manuscripts were discovered near Edfu during the winter 1906-7, but it is doubtful if the Book of the Resurrection and the small Nubian manuscript, to which Mr. de Rustafjaell refers, were among them.
The first to publish any part of the Coptic version of the Book of the Resurrection was Dulaurier who, in 1835, edited the Fragment des Revelations apocryphes de Saint Barthelemy * from the four leaves Copte 78, 5-8, in the Biblioth^que Nationale, Paris. In 1891 C. Schmidt published the text of one leaf, preserved in the Berlin Museum, of a manuscript containing a Recension of the Book of the Resurrection, under the title of Ein koptisches Fragment einer Moses- Adam- Apocalypse.^ This leaf, as M. Lacau shewed subsequently, belongs to the Paris Manuscript, Copte 129^''. Three years later M. Lacau published the text of all the leaves belonging to this MS., and republished the text from Copte 78, 5-8 which Dulaurier had edited and translated ; * and gave French translations of all the leaves. Each of the two Paris manuscripts represents
' See The Light of Egypt ^ London, 1910, p. 1.
» Paris, 1835, 8vo.
' Sitsungsherichte d. Konigl. Preuss. Akad. d. Wissensch. zu Berlin, 1891, pp. 1045-1049.
* Memoires de VInstitut Frangais d'Archeologie Orientale du Caire, torn, ix, 1904, pp. 39 fF.
INTRODUCTION xvii
a distinct Recension of the Book of the Resurrection, but there is nothing to indicate which of the Recensions is the older.
The British Museum MS. seems to represent yet a third Recension, for in the passages in which its contents can be compared with those of the Paris MSS. there are many- striking differences. Passages in one manuscript are omitted in the other, and the contrary, and the scribe appears to have followed his own dictates in selecting passages for copying. In 1910 Mr. W. E. Crum published a rendering of the British Museum MS.,^ which he attributes to the twelfth century, and he gave with it a plate containing a facsimile of two pages. The Book of the Resurrection was written in Greek, but nothing seems to be known about the Greek original. The contents of the Coptic version may be briefly summarized thus :
The first four or five leaves of Oriental 6804 are wanting. These, no doubt, contained, in addition to the title of the work, a description of the crucifixion of our Saviour, which ends with the words ' in the peace of the Father. Amen \ After His crucifixion He was laid in a tomb, and He rose from the dead on the third day, and carried up into heaven with Him the soul of the holy man Apa Anania. This is the only mention of Anania found in the manuscript. Who he was is not clear, but it is possible that he was mixed up in the proceedings connected with the crucifixion, and that in reward for his services and death Christ took his soul up into heaven, and made him to sit 'at the table of His Kingdom \ When Joseph of Arimathea had prepared the Body of the Lord for burial, and had laid it in a new sepulchre. Death went into Amente, or the abode of the souls of the dead, and asked what had become of the Soul of Christ. It had not been brought to him, and though he had sought for it for two days he had not found it. This fact troubled
* Rustafjaell, Light of Egypt, pp. 110 flf. C
xviii INTRODUCTION
him greatly, and he was sorely disturbed in his mind because of the violent commotion which took place when Christ's Soul left His Body. Never had he known anything like it. Then calling to his steward Death told him that they must go and try to find the Body which had just died, and the Soul which had hidden itself. They set out from Amente, and when they came to the tomb of the Lord they found that it was Mighted up with the light of life', and Death and his steward sat down behind the tomb to take counsel together and to devise a plan whereby they might enter the tomb. Then the six sons of Death, namely, Gaios, Tryphon, Ophiath, Phthinon, Sotomis, and Komphion, who were waiting there for the Saviour to go down into Amente so that they might enter with Him and see what He would do, came to their father, and took counsel with him. Finally they took the form of serpents, * and wriggled into the tomb of the Son of God,' where the Saviour shewed Himself to them in the form of a dead body, which was lying in the back part of the tomb, with one napkin round the face and another round the head.
Turning then to the Pestilence-fiend Death asked him if the Soul of the Body of Christ had been brought to him in Amente, or if it had been mentioned to him, or if he had included it in the number of the dead which he registered. Death then went on to describe his unquietness of mind, and the terrible things which had happened when Christ died. Amente rocked and quaked beneath him, the pillars of heaven trembled, the air was violently disturbed, and the hours and the days and the nights were thrown into disorder. As for Hell itself, its fires were extinguished, Gehenna was cold, the gates were battered down and their keepers driven away, the servants and ministers and envoys of Hell had nothing to do, and all the angels of Hell were scattered. And the power of Death himself had passed into the keeping of another.
INTRODUCTION xix
Then Death approached the Body of Christ, and asked It, ' Who art Thou ? ' ' W hat art Thou ? ' He admitted that he had been sorely disturbed, and that he had been destroyed by the Body, the form of which he could not understand. Whilst Death was saying these things, Christ removed the napkin from His face, and looking into the face of Death laughed at him. When Death saw the laugh he became terror-stricken, and turning round he fled, and then fell on the earth with his six sons.
After a time Death recovered his senses, and he rose up and went again to the Body of Christ, shaking and trembling with fear as he went, for he was alone : when he came to the Body Christ again laughed at him, but on this occasion Death remained before the Body, and repeated the question, 'Who art Thou?' Sorely perplexed for a time, Death at length asked the Body if it were possible for It to be the Holy Lamb, the First-born of the Father. And little by little he realized that the Body was that of the ' Good God, Merciful and Compassionate ', to Whom those who are shut up in Amente cried for mercy and release ; but the true Glory and Majesty of Christ, and the greatness of His humility, he did not understand. And again Death said, ' Who art Thou that laughest ? I ask, I speak. Tell me. Why dost Thou refuse to answer ? Thou humblest me. Thou makest a mock of me. I will never leave Thee, but will cleave unto Thee until Thou shewest me Who Thou art. I am all-powerful, my power is invincible. Thou canst not deceive me.' Whilst Death was saying these words to the Body of Christ, the Saviour, the Living One, i &.(*>, went up into heaven in the chariot of the Cherubim, and a mighty multitude of Angels, Archangels, Cherubim, Seraphim, the Four and Twenty Elders, and the Powers were standing by the tomb.
Then Christ went down into Amente, and broke down the doors which were shut in His face, and shattered their bolts, and overturned the blazing cauldrons of fire, and put out
XI INTRODUCTION
the fiveSj and swept everything' out of Amente, and left it like a desert. He then bound the Shameless One, and the ministers of Satan, and Melkhir, a devil, with fetters and chains of iron. He redeemed Adam, and delivered man, and set free all creation, and healed the wounds which the Enemy had inflicted on his son.
In Amente Christ found Judas Iscariot, the man who betrayed Him, and said to him, 'Tell me, Judas, in what way didst thou profit by betraying Me to the Jewish dogs? Assuredly I only endured sufferings of all kinds in order to fulfil [the will] of My Father, and to redeem [and set free] My creatures whom I had fashioned. As for thee, woe be unto thee with twofold woes.' In one of the manuscripts published by M. Lacau the equivalent of the above passage is followed by the words ' rebukings innumerable and cursings most terrible ', and it is said that the ' lot of Judas is with his father the Devil '. According to this Christ did not forgive Judas for betraying Him, and a whole page is devoted to the description of the awful things that befell Judas after his death. The angels who were in the train of our Lord hurled him down headlong, and his mouth was filled with thirty serpents, which were the personifications of every vice and every kind of evil, and they destroyed him. He was cast into the outer darkness ; none shall enquire concerning him, and utter oblivion shall cover him for ever.
On the third day, the day whereon the Saviour rose from the dead. Death did not see any longer the ' dead Body of Jesus the Son of God \ Who had talked with him. And he told the Pestilence-god to go down quickly into Amente and to take good heed in the matter of protecting himself, and to shut tight the doors until he could find the Body which had escaped him, or which had hidden Itself. Death thought that the Body might be that of the Son of God, but, whether it was or not, he confessed that neither he nor any of his six sons could overcome it. The Pestilence-god went down into
INTRODUCTION xxi
Amente, and he was followed by Death and his six sons; they found the place a desert, and there was no one in it. They saw the broken framework of the gates, and the doors with their broken bolts, and the shattered posts, all lying about in confusion ; and the furnaces, which had once been filled with blazing fires, were empty, cold, and overthrown. The sounds of three voices were there, and these cried out in agony and with screams ; there was weeping, and gnashing of teeth, and sighing, and trouble, and there too was the awful Worm, 'which never sleeps/ Whilst Death and his sons were examining the ruins of their domain the angels were singing the hymns that the Seraphim were wont to sing at dawn on the Lord^s Day, over the Offering of the Eucharist.
On the morning of the Lord's Day following the Cruci- fixion, before sunrise, there came to the tomb of the Lord Mary the Virgin, Mary Magdalene, Mary the mother of James, Salome, Mary and her sister Martha, Susannah the wife of Khousa, Herod's steward, Berenice, Leah, the widow of Nain, and the woman whose sins the Lord forgave (Luke vii. 47), and they all stood in the garden of Philogenes the gardener, whose son the Lord had healed. In answer to the remark of Mary, 'If thou art really Philogenes I know thee,' Philogenes replied that he knows her to be Mary, 'the mother of Tharkahari [amath],' which is one of the mystical names of our Saviour. Then Mary asked him to tell her what he had done with the Body of the Lord, and Philogenes described to her how he had succeeded in making the Jews bury the Body in a tomb close to his vegetable garden, and how he kept watch over it. In the middle of the night he rose up and went to it, and he found all the angelic host standing there. There were 12,000 Cherubim, and 13,000 Seraphim, and 29,000 Powers, and 30,000 Virgins, and hundreds of thousands of angels, and a blazing fiery chariot, with twelve Virgins standing upon
xxu INTRODUCTION
t, and all were singing hymns. Whilst Philogenes stood there watching he saw God the Father appear from His tabernacle of light, and He came to the tomb, and raised Christ from the dead. Philogenes was completely over- come by these sights and their splendour, and would have fallen down and died had not Peter, the interpreter of Christ, sustained him.
Then Christ appeared in the chariot of God the Father, and He addressed Mary, saying, ' Mari Khar Mariath,' ^ and Mary replied, ' Hramboune Kathiathari Mioth.'* Having bestowed upon Mary a number of honourable names, e. g. My holy Ark, My holy Garment, My Water-pot, My Mother, My House, My City, &c., and having described her as the Table of the ' Khomthomakh ^, the Paradise of the Seventh Heaven, He commanded her to go and tell the brethren that He had risen from the dead. And He told her to say to them also that He would come to them at dawn to-morrow, when He would give unto them His Peace, which He had received from His Father. Then, in the presence of untold thousands of angels of every class, Christ stretched out His right hand and blessed the womb of Mary His Mother. At this moment the Seven Heavens opened, and a ^Man of Light ^ like unto a pearl appeared, and He was God the Father. Stretching out His hand, which was like snow, He laid it upon the breast and body of Mary, and blessed her womb, and called her ' Fountain of Life ^, ' Pearl of the Father*, ^Our Salvation', &c. At intervals aU the angels cried out, ^ Hallelujah, Amen.' Then Christ told her that the blessing of the Father, and the might of the Son, and the joy of the Holy Spirit should be with her at all times, and that at her death He would come with His Father, and Michael, and the angels, and would take her to His kingdom. As to her body, a Cherub, with a sword of fire,
* i. e. Mary, the mother of the Son of God.
' The Son of the Almighty, and the Master, and my Son.
INTRODUCTION xxiii
and twelve hundred angels should watch over it until the day of the coming of His Kingdom.
When the angels had departed Mary went and told the Apostles that Christ had risen from the dead. On her arrival she found them making ready to offer up the Offering, and she remained with them and partook of ' the Body and Blood of Christ', and received a blessing from a bishop whose name is not given, but who may have been Peter. And the Apostles rejoiced greatly at the news of the resurrection of our Lord.
Meanwhile the Saviour went up into heaven seated upon the chariot of God the Father, and all the angels accom- panied Him until He reached the seventh heaven, wherein was the tabernacle of the Father, which cannot be described. Here was seated the Father, and when His Son arrived He saluted Him, and placed on His head a ' great erown of glory and blessing ', the light of which illumined the whole world.
At this point Bartholomew interrupts his narrative to tell the Apostles that he is utterly incapable of describing what took place when the Father put the crown on the head of His Son. And he addresses his son Thaddaeus and adjures him, for the seventh time, not to reveal these mysteries to any impure man. What he saw on the occasion described above took place on the 15 th day of the month Parmoute, during Pentecost.
When the Father crowned His Son, He called Him the *King of Peace'. And He commanded the angels to cele- brate that august day by singing ' joyfully glorious hymns ' to the Son. That was the day of joy, and gladness, and exultation, and happiness, and immortality, and brightness, and freedom unto salvation, and the remission of sin. The Father then invited His beloved Son to take His seat on His right hand upon ' the throne of light '. The Saviour ascended the throne, and all Angels, Archangels, Cherubim, Seraphim, Powers, Dominions, &c., and the Twelve Virtues of the
XXIV
INTRODUCTION
Holy Spirit, and the Four and Twenty Elders, and the Seven Aeons, and the Patriarchs, and the Prophets, and all the Righteous, advanced before it, and worshipped the Son of God, saying, ' He is holy. He is holy. He is holy/
In obedience to the command of the Father the angels sang hymns to the Redeemer, because God had forgiven the sins of Adam and of all his sons. In the first and second hymns each sentence begins with the words ' Glory be to Thee', and contains an honourable epithet of Christ, e.g. Propitiator, Incorruptible, Deliverer of the Universe, Alpha of the Universe. Whilst the third hymn was being sung the Father commanded the angels to bring Adam and Eve into His presence, and Michael went to Paradise and returned with them. Adam was eighty cubits in height and Eve fifty, and Bartholomew says that he never saw any person like Adam, either in heaven or upon the earth. He wore a girdle of pearls about his loins, his eyes sparkled like diamonds, on his forehead were characters and symbols, which were incomprehensible to men, and the Names of the Persons of the Trinity were written upon his body in seven [characters]. His sandal-thongs were fourteen times brighter than the light of the sun and moon. Eve wore the ' adornments of the Holy Spirit \ and the angels hymned her as ' Z6e ', the mother of all living. Then the Father spoke words of forgiveness to Adam, and told him that he should be in His sight even as was Christ, and that Eve should be, like Mary, a mother in His kingdom. And Michael, assisted by several archangels, Raphael, Asouel, Aphouel, Harmosiel, Sareiouel, Kadiel, and Uriel, sang the third hymn of rejoicing over the forgiveness of Adam. The fourth and the fifth hymns were sung by the angels, and the sixth hymn by Adam, who ascribed glory to God for the deliverance of himself and his wife and sons from the thrall of sin. When he had ended the Seven Archangels fell on their faces, and worshipped God, and praised Him. The last hymn is called
INTRODUCTION xxv
the eighth, probably by mistake of the scribe. It was sung by Abraham, Isaac, Jacob, Job, Moses, Noah, and all the righteous of olden time. Before singing it these Patriarchs ascribed blessing to Adam, and when they had finished it the Father pronounced the blessing of peace upon them, and dismissed them, and every soul went to his appointed place, save Adam and Eve to whom new positions were assigned. They were placed at the entrance to the Gate of Life, so that they might be the first to salute the righteous as they entered Jerusalem, the city of Christ; Adam saluted the men, and Eve the women.
The next section of the Book of the Resurrection begins with a conversation between Bartholomew and the Apostles. Bartholomew proclaims his unworthiness, and belittles his position among men, describing himself as 'the Italian gardener who deals in vegetables'. The Apostles assure him that he is worthy to be among their number, that God has entrusted great and unspeakable mysteries to his keeping, and that he shall be known in heaven and upon earth as ' Bartholomew, the keeper of the mysteries of the Son of God *. After these things Bartholomew says that the Saviour took the Apostles up on to the Mount of Olives, and spoke to them in a language which they did not understand, but which He explained to them later. Then the Seven Heavens were opened, and as the Apostles looked they saw the Saviour standing on the mountain by their side, though His Body towered up into the heavens, and He and they went up into the tabernacle in the seventh heaven wherein dwelt God the Father. The Saviour then asked the Father to bless the Apostles, and He did so, beginning with [Peter], and con- tinuing with Andrew, James, John, Philip, Thomas, Bar- tholomew, Matthew, James, Simon Zelotes,
Thaddeus, and Matthias. As each blessing was pronounced all the angels cried ' Hallelujah \
Tho narrative is again interrupted by Bartholomew's
d
xxvi INTRODUCTION
expressions of self-abasement before the Apostles, who in answer kissed him on the head, and praised his great humility. This done the Apostles offered up the Offering, and Mary the Virgin partook thereof with them. The odour of the Offering produced a sweet-smelling savour before the throne of the Father. And He hearkened to the prayers of the Apostles, and commanded His Son to go down to the earth, and to comfort and strengthen them, so that they might not think He had forsaken them. Then Christ went to Galilee, where He found Mary and the disciples gathered together, and He made Himself visible to them, and gave them the peace which He had received from the Father; and He breathed on their faces and they received the Holy Spirit. And He shewed them the nail marks in His hands and feet, and the wound in His side, and the marks of the thorns on His brow. At the sight of these the Apostles wept, but the Saviour consoled them, and committed them to the care of Peter, whom they were to obey as they would Christ. Then the Apostles rose up and kissed the side of Jesus, Who took of the Blood which flowed from it, and sealed them therewith. And He blessed them and went up into heaven.
Now Thomas, surnamed Didymus, was not with the Apostles when Christ sealed them, for he had gone to bis own city because news had been brought to him of the death of his son. When he arrived there he found that his son Sidphanes had been dead seven days, but this notwithstanding he went to the grave, and in the Name of Jesus Christ, the Son of God, he commanded Siophanes to rise up, because he wished to speak with him. And Siophanes at once rose up, with the glory of Christ in his face, and saluted Thomas. In answer to questions put to him by his father, Siophanes described what had happened to him after his death. When his soul left his body it was received by Michael, who took it and set out for heaven. W^hen the soul passed through the river of fire, thanks to Michael, this river seemed to
INTRODUCTION xxvii
Sidphanes to be like unto a river of water. The light emitted by Michael enabled Siophanes to find a way through the region of darkness, and at length he and Michael entered heaven. When Michael had plunged the soul of Siophanes thrice into the ' Acherousia Palus ' Td^X^poTTCiA. nXirjuiiH, a voice came forth from the heights which ordered the angels take the soul into Paradise. Then Michael took the soul into the ' tabernacle of the Father ', where it saw the Twelve Thrones of the Apostles, each with the name of an Apostle written upon it. Each throne was overshadowed by a tree laden with fruit, over each throne were a man-headed eagle with extended wings and a canopy set with precious stones. On each throne lay a white robe, and a choir of one thousand angels was appointed to each throne. From the region of the Twelve Thrones Michael took the soul to Paradise, and whilst they were walking together there, the soul of Siophanes heard his father praying on earth. Thereupon Michael took his soul and placed it in his body, and Siophanes rose up and spoke to his father.
When the rumour that Si&phanes had risen from the dead spread through the city, a great multitude came to the house where he was, and in answer to their questions he told them how he had been into the Paradise of the heavenly Jerusalem, and how he had sat under the shadow of the trees there for seven days ; and how Michael had sealed his body upon earth, and so prevented it from decaying; and how he had been raised to life in the Name of the Father, Son, and Holy Ghost. And the people ran to the place where Thomas was, and blessed his coming to their city, and he baptized twelve thousand of them that day. He also marked out the founda- tions of a church, and having appointed Siophanes bishop, he dismissed the multitude in peace. After these things Thomas began to pray to Christ. And whilst he was praying a cloud surrounded him, and when he had mounted upon it it bore him to the Mount of Olives, where he found
xxviii INTRODUCTION
the Apostles waiting for him. When they had saluted him, Peter told him that Christ had appeared to them, and had given them His peace, and kissed them and ascended into heaven, promising them as He went that He would be with them always. When Thomas heard these things he wept, and declared that unless he could see Christ, and lay his finger on the nail marks and the wound made by the spear, he would not believe that Christ had risen from the dead. The Apostles endeavoured to convince him, but without success, and even Bartholomew's exhortation failed to remove Thomas's doubt. As Bartholomew finished his words Christ Himself appeared in their midst, and said, 'Hail Thomas, thou little man ! ' When the Apostles had worshipped Him, He told Thomas to come and touch the marks of the thorns and the spear and the nails on His Body, and to look upon the vinegar and the gall which they gave Him to drink. This Thomas did, and then he said, * My Lord and God, I believe that Thou art the Father, and the Son, and the Holy Spirit, and that Thou didst rise from the dead, and that Thou hast saved every man by Thy holy resurrection.^ And he put out his finger, and dipping it in the Blood which was flowing from our Lord's side, he signed himself therewith. And the Saviour said, ' My Blood of God hath imited itself to your bodies, and ye have become divine, even as I.^ When Christ had gone up into heaven, having appeared to the Apostles twice, Peter invited the Apostles to offer up the Offering before they separated. And they brought carefully chosen bread, pure wine, and sweet-smelling incense, and with Peter standing by the Sacrifice, the Apostles formed a crown round about the table. Whilst they were partaking of the Sacrifice, our Lord came down to the Apostles, and sat with them.
The break in the text here renders it impossible to com- plete this portion of the narrative, but the writer of the Book of the Resurrection seems to intend to say that Christ
INTRODUCTION xxix
laid His Body on the table, and that the Apostles divided It. And 'they saw the Blood of Jesus pouring out as living blood down into the cup\ And Peter said, 'God hath loved us more than all the peoples on the earth, for He hath made us to see these great and marvellous things. And our Lord Jesus Christ hath allowed us to behold, and hath revealed to us the glory of His Body and His Divine Blood.' Then they partook of the Body and the Blood, and glorified the Treasury of Life; after this they separated, and they went about and preached in the Name of the Holy and Consubstantial Trinity.
IL THE REPOSE OF SAINT JOHN THE EVANGELIST AND APOSTLE.^
The text of this work is edited from Brit. Mus. MS. Oriental, No. 6782. This manuscript consists of thirty-six leaves of fine vellum measuring 13 J in. in length and 10-| in. in width. According to a note on the lower margin of Fol. 28 b the volume to which the leaves of this manuscript belong was written in the seven hundred and sixth year of Diocletian, gn TAieg^ ^c n pojutne « "^iorXh, i. e. a. d. 990. The manuscript contains the following :
1. The Repose of Saint John, the Evangelist and Apostle. Fol. 2 a.
2. A fragment of a Discourse by Gregory, bishop of Nazianzus, written in answer to a question of the Archi- mandrite Eusebius, the Hegoumenos of Ararat, concerning the Manichean heretics. ot\oi?oc €^l.qT^w'yoq • n<5'i nen
nenicRonoc ti«wKci^.ticoc TnoAic • i.Tc3 neeo\oi70c • gij[ nTpeqjviTei lixioq ^H otchot'^h • n(5'i neewce-
^ The text of an Ethiopic version of this apocryphon, with an English translation, will be found in my Contendings of the Apostles, vol. i, p. 214 ; vol. ii, p. 263.
XXX INTRODUCTION
THc^ €Tce£»ioc^ ngTrc^oTTAjienoc it ^.p^wp^^T • Htc e^^pjuteiti^L • nxxb^ Ht**. TRifico-^oc n tico^e* oTijag^ giQscoq • Ci^qcgawi • u|&. nneT 0T^v^i» i?pHi?a)pioc ^n oTKO(3' K cone eqouj €.ax^t€. • eq'sto juuuioc • "xe jujvTiwAJiion • -se e T^ie ot • ce-sw aajuoc^ n(^\ ttcT Hn e Oivipecic ii JUd^itH • «s€ UT^.^^T^v^o epivTq Jx
JULH iiToq n-xii^feoXoc d^qujcone pu5 it &.p^is.c*tc<e- ^oc • goXtoc -sin It ujopn • -atiit iS ne • '^conc itTeR- 2is.i^i5cTritH • Juid».TiJuioit e nei giofi •
HToq -a^e nneT oTri^i^£i c^pnc^opioc ^.quicone^ git ^eititO(5' It cone • jmit genpiieiooire ena^ujoiOTT • eq- Tcofcgl MX n'xoGic^ uji^itT cqTf.T^ neq^HT^ eo&il nAATc- THpioit Rjs.\(i>c • git OTeipHitH • itTG n [end]. — Fol. 9^.
3. A Discourse by Saint Epiphanius_, Bishop of Cyprus, on the Holy Virgin who gave birth to God. He recited it on the day of her commemoration, on the twenty-first day of the month of Tobe. OTT^oc'oc • itTe nneT oiPi^iiJi • d».ni^ enic^^witioc • nenicRonoc • it R-ynpoc • e^s^qTi^Troq^ e T^e Tnevpee- itoc^ CT oTTdwd^fc jL«.ivpi*> Tpeq-sne nnoiTTG- giS negooT MX necp njjieeTe^ ct OTris.d.£i • €T€ cot ^ottt oTeine^ MX nefcoT^ Tw^e • git oTeipnitH^ iiTe nitoTTTe^- gd^AiHit : — Fol. 10a.
4. A Discoui-se by Cyril, Archbishop of Alexandria, on Mary the Perpetual Virgin, who g^ve birth to God. Incom- plete. OTT^oc^oc • cevqTiw'yoq • ii(3'i neit neT OTi^i^fe
It eiWT"^ €T Ti^eiHT RJS.T&. CAAOT ItlAA • i^n^V RTpiWoC"
n&.p;)(;^HenscRonoc it pis.ROTe • 6A.qTi.iroq e nTi^eio • It TeTO MX n^^peeitoc it oiroeiiy itiiA e^vrti^C jjtdi.pid^ • Tpeq'xne nitoTTe • geit OTxxe. • eqoTTUiitg^ e Sio\ Jx necitO(5' It eooir • iiit nT^.eio'^ KTivcsiTq e J&oX giTJS nitoTTe :— gn oTeipHitn itTe nitoTTe gijuHit •; — Fol. 29 a. This manuscript was copied by a woman, as we
INTRODUCTION
XXXI
see from Fol. 283, where she entreats the brethren to pray for her. r\.pi Tis.c«e)wTiH^ Hi^eiOTe* jmn it&.ctiH7r- oToit n\Ax
gi-xn T€ttAJidiinoTT€ If Clone il utd^idwCtd^nH • ^.ttio ii Jix^i npoct^opiw^B^BS. Her name has been erased. The MS. is written in a good clear hand (see Plate L), and the text is ornamented with many fine large initials. On Fol. 1 3 is a coloured frontispiece, in which the Virgin, holding the Child, is seen standing upon an orb, within a shrine having an apsidal roof. On her right stands Saint John (see Plate XLIX). On Fol. 2 a is a rectangular head-piece, with a large leaf at each comer, and above it are two doves. On Fol. 93 is a somewhat similar head-piece with one dove above it. On Fol. 10 ^ is a smaller head-piece, hastily drawn and poorly coloured, and above it is a figure of the Coptic
Cross T^kT formed of interlaced work. On Fol. 28 a is
a coloured picture of 'Epiphanius the Bishop', holding a volume decorated with bosses on his left arm, and standing before a shrine (see Plate LI). On the back of this Folio is the Colophon, which seems to indicate that the leaves that follow did not originally belong to the volume. The pagina- tion runs from SI-S^, SC-\h, and lie-ne. Fol. 36 a is wrongly paged o instead of ^. The decorated initials in the last section are not so well drawn, and the head-piece on Fol. 29 a is a poor piece of ornamentation. The finest initial occurs on Fol. 36 a : it is here reproduced.
xxxii INTRODUCTION
III. THE MYSTERIES OF SAINT JOHN THE APOSTLE AND HOLY VIRGIN.
This important apocryphal work is edited from the Brit. Mus. MS. Oriental, No. 7026. This manuscript contains 83 paper leaves measuring 11 J in. in length by 7 in. in width. The pagination runs from SI-Aie, then from Xc— iS^, and then from ne-pqe; in other words, the pagination is very faulty. The quires contain from one to eight leaves each^ and are signed by the letters iw, £», 15, "2^, e, c, '^^ H, e, i, and i^. The writing is bold and the characters are thickly written in a brownish-black ink ; the text is ornamented by two head-pieces and a considerable number of large initial letters, which are more or less decorated. A typical page of text is reproduced on Plate LIII, and Plate LII shews the character of a decorated head-piece and the opening words of the Mysteries of Saint John. The Colophon (see Plate LIV) states that the manuscript was written by Victor the deacon, the son of Mercurius the deacon, the son of Eponuchos the archdeacon of [the church of] Saint Mercurius, the General- in-Chief, in Latopolis, or Asna (Esna) and it is dated on the third day of the month of Thoth, in the fourth Indiction, in the seven hundred and twenty-second year of the Era of the Martyrs, which is the three hundred and ninety-fifth {sic) year [of the Hijrah, or Flight of Muhammad the Prophet], i. e. A. D. 1006. The following is Sir Frederic Kenyon's transcript of the first part of the Colophon which gives these
facts : —
€ypa(pi]fjL€vr} 6a>$ y iv^ S
airo rov ayiov fiap^ yjrKp €tov9 T(\e
eyoD BiKTCOp eXaX SiaK/ vv^ fia Kupios MepKovpLos Sluk/ TTttiy To^ pa
INTRODUCTION xxxiii
Kapio9 Ettcowxo? ap^ SiaK/ rov ayiov Mep fi€ya<rTpaTi]XaTa ano (Trjsi) TToXeo)? Aarcou eypayjra^ fiifiXo^ wavTOiv avayvooBi ttjv fiifi
XlOV €7r€V^€TaL /JL€ OTTO)? '^ €^a
y€L K? TTJV eXeoLvo /jlov pLov €vap€(rTOv ey€V€To afirjv^
The second part of the Colophon (see Plates LIV and LV), which is written in Coptic, reads thus :
'[This manuscript was written] through the zeal and the care ^ of our God-loving and alms-loving brethren [Mijchael, the archdeacon and monk, and our brother Zacharias, the second deacon and monk of [the Church of] Saint Mercurius, the General, which is in the Mountain of T'bo (EdfCl).^ They prepared this book, and they placed it in their Monas- tery in order that they might read therein, and that those who shall hear it read with diligent attention may benefit themselves in the fullest measure. May the Lord Jesus
Christ bestow upon them great and patient endurance.
May He deliver them from the wiles of the Devil and from wicked men. May He set blessing, and prosperity, and salvation in their Monastery. May He preserve the life of our father and chief Abba Abraham, and the lives of all the brethren who bear the cross who are in their Monastery, each one of them according to his name. May He bring their holy blessings upon [Mi]chael and Zacharias, men who are of no account, when they shall depart out of the body, and receive [their] inheritance with the coenobite fathers, Apa Pachomius, and Apa Theodorus, and Apa Palamon, and Apa Petronius, and Apa Horsiesios, and all the [other] coenobite fathers. May this be unto all of us ! Amen.^
* i. e. at the expense of. ' The ancient Egyptian
xxxiv INTRODUCTION
The MS. Oriental 7026 contains two works :
1. The Mysteries of John the Apostle and holy Virgin, which were explained unto him in heaven. In the peace of God. Amen, iti^i ite Ti AjnrcTHpioit it lioc na^nocTO- Xoc biTPiti nne^peeiioc €t oipis.b^Si KTiwTTc^iioq epooT git Tne §11 oireipHitH itTe nitoTTe gi^jtiHit. Fol. 1 a.
2. The life and conversation of our holy and glorious father Apa Pisentius, the bishop and anchorite in the Mountain of Tsenti, which were described by John the Presbyter, on the day of the commemoration of the saint, which is the thirteenth day of the month Epeph. In the peace of God. Amen. Fol. 20 a.
The work entitled the Mysteries of John opens with the statement that, after the Saviour had risen from the dead. He came to the Mount of Olives and sat down there. He then caused a cloud to travel through all the countries into which the Apostles had departed, and they mounted upon it and were brought by it to their Saviour Who was seated on the Mount of Olives. Then John, referring to the favour which the Lord had towards him, asked the Saviour to take him up into heaven, and to explain to him the mysteries thereof. In answer the Lord said, 'Let us pray to My Father,^ and when He and John had prayed a long prayer, and the Saviour had said 'Amen^, the heavens opened on each side of them, and rolled away until the seventh heaven became visible to the Apostles. Out of this heaven there came a mighty Cherub, whose body was ' filled with eyes ', and from it there poured forth such dazzling splendours that all the Apostles fell terrified to the earth, and they became as dead men. Then the Saviour took hold of their hands, and removed fear from their hearts, and they became of good cheer. Of all the Apostles John alone was so bold as to address the Lord, and he asked Him to explain the ordinance of this terrible Cherub. The Lord made answer saying
INTRODUCTION xxxv
that ' the words of the Father have been hidden within him, from their beginning until their fulfilment ' ; and then, turning to the Cherub, He commanded him to take His * beloved John' into heaven, and to explain to him the meaning of everything about which he should ask any question. And at once the Cherub lifted him up on his wing of light, and flew up to heaven with him. In the First Heaven he saw twelve men, each seated on a throne within the great gate; these were the twelve rulers of the years, whose operations were directed by Michael. Each ruled for one year at a time, and in this way the earth yielded its crops of grain and fmit regularly.
John then asked why it was that there was sometimes a famine in one place or another, and also why it happened that in some years when water was not over-abundant the harvest was good, and why it happened that even when water was abundant there was sometimes a famine. In reply the Cherub said that the water that watered the earth was under the feet of the Father. If men commit sin when the Father is about to lift His feet and let the water flow up, He restricts the supply of water, and the harvest on earth is poor in consequence. When men do not commit sin He allows an abundance of water to come upon the earth, and the harvest is good. At times the sins of men are so many that the intercession of Michael and 120,000 angels is necessary to induce the Father to allow a sufficient supply of water to come upon the earth. As concerning water, the Cherub goes on to inform John that it existed before God created the heavens and the earth, and that only God knows who created it. To swear a false oath by water is a sin unforgivable, even as it is to swear a false oath by wheat.
The mention of wheat causes John to ask the Cherub to tell him the history of the wheat-plant, and where it grew originally. In reply the Cherub told him that when Adam and Eve were in Paradise they had permission to eat of every
xxxvi INTRODUCTION
tree, with the exception of the tree of good and evil. When the Devil, who was jealous of Adam because the Sun and Moon worshipped him daily, caused Adam and Eve to be expelled from Paradise, they departed to the land of Eueilat (Havilah, •^/^ID), where they lived in care and anxiety, and found no food to eat similar to that which they had enjoyed in Paradise daily. In their want they cried out to God, and the Son was sorry for them, and He went to His Father, and entreated Him not to allow the man whom They had created in Their Image and Likeness to die of hunger before His Face. The Father told the Son that, since He had made Himself the Advocate of the man who had transgressed His commandment, He must feed him upon the flesh of His own body. When the Son left His Father's presence He took a small portion of His own Divine Flesh, and rubbed it down to powder, and brought it to His Father. Thereupon the Father added to it a portion of His own Body, i. e. of His ' Flesh which is invisible ', and made of these portions of the Divine Bodies a grain of wheat, which He sealed in the middle with the ' seal of light \ Then taking up the grain of wheat He gave it to His Son, and told Him to give it to Michael, who was to give it to Adam, and to teach him how to sow it and reap it. When Michael had received the gi-ain he went to Adam, who was standing in the river Jordan, and crying to God for food, for he had eaten nothing for eight days, and gave him the grain of wheat; when Adam had received it, and knew what it was, and how it was to be used, 'his body recovered its strength,' and he cast himself down in homage at the feet of Michael.
The Cherub then transported John to the Seventh Heaven, wherein all the angels of heaven were gathered together. Here he saw the Cherubim, who were dressed in wheat and held golden censers, and the angels, who held golden phials out of which they poured the dew which fell upon the fields of the earth. Michael was the Overseer of
INTRODUCTION xxxvii
all the angels, and he directed the works which they carried out; his name was inscribed on their garments, and the angels cried out his name continually. This name acted as a protection, and prevented the Devil from carrying off the angels when their duties made it necessary for them to descend to the earth.
In the Seventh Heaven John saw also a fountain with waters like milk and as white as snow ; round about it were trees laden with fruit of all kinds, and an angel stood by the side of it, his wings dipping in the water. This fountain was the source of all the dew that fell upon the earth. At intervals a trumpet sounded, and then the angel shook his wings, and the dew upon them fell to the earth. An angel of wrath came and wept tears of blood into this fountain, but Michael came with a sponge and wiped away all these tears. The angel of wrath was the Angel of Famine, who endeavoured at all times to bring want and misery on the eai-th ; but Michael, assisted by four hundred thousand angels, watched over the dew until it reached the earth.
After this the Cherub set John on his angel of light and bore him away to the Land of Edem (0*35), i. e. to the land of the sunrise, where was situated the spring that formed the source of the rivers Phison, Tigris, Geon (the Nile), and the Euphrates. Close by it was Paradise, and John asked the Cherub to shew him the tree, of the fruit of which Adam ate and became naked. The Cherub then led John into Paradise, and shewed him a tree with roots that went very deep into the ground, and there was no fruit upon it, and it was covered with thorns. According to the Cherub the fruit of that tree was 'a kind of apple'. Whilst John was looking at the tree and wondering, he saw Adam, who was some distance away, and was coming towards him. He appeared to be weeping, and he was engaged in collecting in his garment the dead leaves under the tree, of the fruit of which he had eaten, and carrying
xxxviii INTRODUCTION
them away and burying them. In answer to John's enquiry as to why Adam was doing this, the Cherub told him that when the Devil had tempted Adam and Eve, all the sweet- smelling trees in Paradise lost their smell, and their leaves began to fall off, and Adam began to dress himself in them.
John next asked why the Devil had been allowed to enter into Paradise and seduce Adam and Eve, and pointed out to the Cherub that this could only have taken place by God's consent. In answer to this the Cherub told John that Paradise was guarded by two companies, each containing twelve angels, who served alternately a day a time. The moment seized on by the Devil to enter Paradise was when one company of angels had left Paradise and the relieving company had not taken up their duty. At this moment there was no angel in Paradise, and Adam was able to eat the forbidden fruit without let or hindrance, for the two companies of angels had agreed together to let him have the opportunity of committing sin. The Cherub did not agree with John that Adam was blameless in consequence of this agreement, but condemned his impatience, saying that had Adam waited God would have allowed him to eat of the tree of the knowledge of good and evil. When Adam had eaten of the fruit, the mantle of righteousness wherein he was clothed left him, and his body, which had been about twenty feet in height and ten feet in breadth, decreased greatly in size and became naked. Whether any change took place in the body of Eve after her fall is not stated, but the Cherub explains to John that she was created in the body of Adam at the time when he was created, and that God did not at once separate the two bodies. Eve was not hidden in the rib of Adam, but her body was brought out from Adam's body when God made a deep sleep to fall upon him. Adam first perceived the loss of his mantle of righteous- ness through the feeling of cold that attacked his finger- nails, which were white, like his body. And the Cherub
I
INTRODUCTION xxiix
told John that when Adam saw his fing^er-nails change colour he cried out and wept, even as did Hezekiah when he was sick and turned his face to the wall.
This allusion to Hezekiah and the wall John did not understand, and he asked the Cherub to explain it. He did so, and told him King Solomon, who had acquired great power over the devils, compelled them to describe to him every kind of disease, and to tell him what remedies were to be employed in healing them. When he had received from the devils both diagnoses and prescriptions, he went into the House of the Lord and wrote them on a wall therein. Every person who was sick went into the temple, and having identified his disease or ailment, read the remedy attached to it, took it, and was healed at once. When Hezekiah became king he plastered the wall with lime, and so obliterated the prescriptions written upon it. And he was one of those who suffered greatly, for during his sickness, in addition to the pains of his sickness, he was sorely troubled by the thought that in plastering the wall in the temple he had destroyed the means for his cure. The Lord, however, had mercy upon him, and sent to him Isaiah, who told him to poultice himself with wild figs.
Then John asked the Cherub to explain to him the operations of the Cherubim in heaven whose voices are so loud that they terrify men on the earth. The Cherub told him that these angels control the winds as they come out of the storehouses of heaven, and the fall of the rain upon earth; but for them the rain would descend with such violence that the earth would be laid waste by a water flood as it was in the days of Noah.
John^s next questions concerned the earth and the sky, and he asked the Cherub what supported the sky and the earth. The Cherub replied that the sky was suspended by faith, and that the earth was supported on four pillars sealed with seven seals. When John asked what was under
xl INTRODUCTION
the pillars, the Cherub replied that the Creator of them knew what appertained to them. In answer to further questions concerning the physical heavens the Cherub told him that the twelve hours of the day were measured by twelve Cherubim, each of whom sang a hymn, the singing of which lasted exactly an hour. The twelve hours of the night were measured by the prayers of the beasts, and birds, and reptiles that pray every hour, and each of their prayers lasts exactly one hour. At the end of the twelve hours of the day the Cherubim blow trumpets to let Michael know that the day is done, and then he speaks to the Angel of the Sun, who brings the course of that luminary to an end for the day.
Passing from natural phenomena John next asked the Cherub, Is the life of a man predestined from the time when he is in his mother's womb, or not ? Is he at that time predestined to be a righteous man or a sinner? And the Cherub told him that whatever was decreed by God concerning a man before he began his life in his mother's womb came to pass. Then John asked the Cherub if the matter whereof man was made was superior to that of which the beasts were composed. The Cherub's answer is not quite definite, for he replied that after death each man is taken to the place which he deserves, and that as for the animals, whether they were living or dead, their place was the earth. In answer to further questions, the Cherub told John that animals possessed souls, which were in their blood, and that after their death they neither experienced enjoyment nor suffered pain.
John's next questions concern the stars, which the Cherub in making answer divides into three classes : 1. Those which remain in the sky until noon, but which are invisible because of the light of the sun ; 2. The Seven Stars of the Northern Heaven (Great Bear ?), which remain in the sky always ; 3. The Seven Stars that are called neeifTHp. And he went
INTRODUCTION xK
on to say that although there are very many orders of stars that move from the places wherein they were set originally, the ordinances of God concerning them abide for ever. With this answer the Cherub closed the conversation between himself and John, whom he commanded to go down again into the world, and to declare to men what he had seen. Then the Cherub took John down to the Mount of Olives, where he found all the Apostles gathered together. When he had told them of everything which he had seen they kissed each other, and each Apostle departed to the country from which he had been brought by the cloud, and continued to preach the Gospel.
IV. THE LIFE AND CONVERSATION OF PISEN^ TIUS, BISHOP OF TSENTI, BY JOHN THE PRESBYTER, HIS DISCIPLE.
The Life of Pisentius, which herein is attributed to John the Presbyter, his disciple, and is written in the dialect of Upper Egypt, has much in common with the Life of this Saint which is attributed to John the Presbyter and Moses, Bishop of Keft, in the Memphitic version published by M. Amelineau.^ Many events in the life of the saint are described in both versions, but each version contains a number of facts which are not found elsewhere. Of the early years of Pisentius nothing is known. He was probably born about A. D. 550. His parents were no doubt well-to-do farmers, and it is probable that they lived quite near to the town of Keft, the modern Kuft, or Coptos, in Upper Egypt, or to the town of Kus, which is only a few miles from Coptos. When only a few years old, he was sent by his father to assist in tending the flock of sheep belonging to the family, and he probably continued to do this until he reached the years of
^ Un ^que de Keft au VI 1^ siecU, Paris, 1887. f
xHi INTRODUCTION
early manhood. It is not stated in our text that Pisentius went to school, but from the fact that when he became a monk he began to learn by heart certain Books of the Bible, it is quite clear that he must have been able to read. It seems reasonable to assume that he had learned to read and to write in some school which was under the direction of Christians, probably in one of the monastic schools of Coptos. When and at what age Pisentius became a monk is not known, but the ascetic labours which he performed could only have been undertaken by a full-grown man.
In the opening paragraphs of his Life of Pisentius, John the Presbyter describes the joy which men, and beasts, and birds feel on the day of the commemoration of the Saint, and points out his inability to do justice to the memory of the holy man, who must be included among the number of those who are the salt of the earth and the light of the world. He then describes an incident which shews that Pisentius was a kind and considerate man. Certain tenants of his brother either could not or would not pay their rent, and when the matter was brought before Pisentius he advised him not to seize the poor man's ox, and not to treat harshly any debtor, and not to attempt to force him to pay by legal means.
John passes on to describe how Pisentius, on one occasion, recited the whole of the Books of Jeremiah and Ezekiel without stopping, whilst his brother and a companion were waiting to visit him in his cell. The Memphitic version gives us an idea of the plan by which Pisentius committed the whole Psalter to memory. In the hottest days of the year, and in the hottest times of the day, he used to go out to the desert and stand upright on the hot rocks, in a place where no one could see him. He there tied a very large stone to his neck, and this stone was so heavy that only with the greatest difficulty could he hold himself upright. He then began to recite the Psalter, and it was only when he had recited the whole Book without making any mistakes that he
INTRODUCTION xliii
removed the stone from his neck. Meanwhile his bare feet became badly burnt by the hot stones on which he stood. Pisentius also learned by heart the Books of the Twelve Minor Prophets, and a certain brother who was once able to see him when he was engaged in reciting them saw that one of the Twelve Prophets came into his cell as he began to recite the Book which bore his name, and remained with him until he had finished it. Pisentius received other heavenly visitants in his cell, for John says that, on one occasion when the Saint was suffering from some disease of the spleen, a certain brother went into his cell to see him, and found there a very hairy man who was no other than Elijah the Tishbite.
The next incident in the life of Pisentius recorded by John concerns a certain sick brother of Tsenti, who longed for a little fish. When Pisentius knew of this, he bade the sick man be of good cheer, and went to fill his water-pot at the appointed time, and as he went he prayed to God to grant his desire. When Pisentius arrived on the river bank and was filling his pot, he saw immediately in front of him a large fish which was stranded in the shallows. He went into the water, seized the fish, and carried it back to the monastery, and the sick man and all who knew of his longing for fish believed that God had answered his prayer without delay. This incident is not recorded in the Memphitic version.
On another occasion Pisentius went to the well to draw water and to fill his water-pot, but when he arrived there he found that he had forgotten to bring with him the leather bucket and the rope with which to pull it up. For some reason he found it to be impossible to return to the monastery to fetch them, and he therefore prayed to God to make the water to rise in the well until its level was high enough to allow him to fill his water-pot. When he had ended his prayer, the water rose at once to the top of the well, and Pisentius, having filled his water-pot, commanded the water
:^liv INTRODUCTION
to go down again. The water obeyed, and as it sank a certain shepherd, who looked into the well, saw it sink by degrees until it reached the bottom. The authority for this story is Paham, a fellow monk, who regarded Pisentius as one of the most holy men of his day. Paham used also to tell a story of how, when he and his brethren once saw what they believed to be a fire burning in the cell of Pisentius, they got up on a wall and looked over into the cell. There they saw the holy man standing up praying, and the light which they had seen proceeded not from a fire, but from his ten fingers, each of ^hich was shining brightly.
One of the chief characteristics of Pisentius was his great humility and his desire to escai)e from the praise of men. After many years passed in a life of contemplation the congregations of Coptos decided that it would be greatly to their benefit if Pisentius was made their bishop. As soon as the holy man heard of their decision he fled from his monastery of Tsenti, and hid himself in the hills that stand behind Western Thebes. In this place there were many large ancient Egyptian tombs, and in the subterranean chambers of any one of these he could hide himself securely j this was the course which he adopted. The clergy of Coptos, however, followed him, and eventually they found his hiding-place. When they had failed to induce him to accept the office of Bishop they appealed to Apa Colluthus, a very holy man, and entreated him to use his influence to make Pisentius do what they wanted. When the clergy left Pisentius a vision fell upon him, and he heard a voice, which called him by name thrice, and ordered him to accept the office of bishop, and not to leave the Church of Coptos as it were a widow. The result of this was that, when Colluthus came to Pisentius, and asked him who he was that he should answer the clergy of Coptos in the manner in which he had done, Pisentius expressed his willingness to do as they wished. Thereupon the clergy took him to Rakoti (Alexandria), where he was consecrated
INTRODUCTION xlv
bishop by Damianus some year between 570 and 603, and on his return to Coptos he was solemnly enthroned by the officers of the Patriarch.
The rule of the new bishop was kindly, and his charities were innumerable. He devoted his own private means and the emoluments of his office to the service of the poor, and he established a system of poor-relief in the winter, which provided for the most pressing needs of the poverty-stricken in all the towns and villages on both banks of the Nile between Coptos and Syene, i.e. a distance of nearly 150 miles. Pisentius then devoted his attention to correcting the loose morals which obtained among many of his flock, and he warned them in an Epistle, which John quotes, that if they did not pay heed to his words, God would bring upon them ^ a nation fierce of visage and cruel \ which lacked compassion, and would spare neither old nor young. This nation was, of course, the Persians, and Pisentius, who was a shrewd observer of political events, foresaw that the Church in Egypt would suffer greatly if these ' barbarians ' once obtained a hold upon Egypt. Between 514 and 520 the Persians actually invaded Egypt, and as soon as Pisentius knew that they were masters of the Delta he fled to Western Thebes, where he hid himself. With him went John the Presbyter, who took with him water-pots and ropes and skins for drawing water from wells. After they had been in hiding for some time their supply of water failed, and John all but died of thirst. Pisentius, however, worked a miracle, and when he sent John, who was dizzy and delirious through thirst, to the water-pots, he found them to be full to the brims with water which was ' white as milk and white as snow ^, and was like unto the flowing water of the Nile.
The stories told of Pisentius by John the Presbyter shew that the fame of the saint was widespread in Upper Egypt, and that even his name became a word of power as mighty as the name of any of the ancient kings of Egypt. When John
xlvi INTRODUCTION
was returning late one evening from Western Thebes, whither he had been sent by Pisentius, he was chased by two hyenas, which tried to drag him off the animal which he was riding. In his terror he cried out to Pisentius, and as soon as the beasts heard the saint's name they fled. A little further along the road he was chased by wolves, and he abandoned his animal and tried to escape, at the same time calling upon Pisentius for help. As soon as the wolves heard that name they uttered awful cries, and turned and fled in an opposite direction. When he returned to the monastery he found that his animal had arrived before him. The blessing of Pisentius was greatly prized by all his flock, and the Sign of the Cross made by him over any person or thing became a potent spell. On one occasion a man brought an ewe to him so that he might make the Sign over it. The saint did so, and when the ewe brought forth the lamb was marked with the Sign of the Cross. Every sick person over whom Pisentius made the Sign of the Cross with his hand recovered, and the Sign being made by him, with his finger dipped in holy water, over a person possessed of a devil drove the devil away immediately.
The very dust of the ground which the foot of the saint had touched possessed power to heal. Thus, according to a story told in the Memphitic version, a certain woman who was dropsical, and another who had a violent headache and fever, lay in wait for the holy man as he was returning to his cell, intending to ask him to heal them. When the saint caught sight of the women, he began to run to his cell, whereupon one of the women ran after him, but failed to overtake him. The woman sank exhausted to the ground, but seeing the footprints of Pisentius she began to collect the sand in them, and afterwards, in great faith, to rub the sand over her forehead. Immediately she did this her head- ache departed. When the dropsical woman saw this she begged her companion to give her a little of the holy sand to eat. As soon as she had swallowed it the swelling in her
INTRODUCTION xlvii
body subsided, and she was healed at once. The woman who had collected the sand took the remainder to her house, where she kept it as an amulet or talisman. Soon after this a son was born to her, but when he began to grow up she found that there was some serious defect in his feet, and that he was tongue-tied. One day she remembered what the sand had done for her and her neighbour, and she took what remained of it and, mixing it with water, gave it to the child to drink. Within a week the child obtained the use of his feet, and his tongue was loosened, and he could talk.
The flock of Pisentius believed that he had the power to smite the wicked with sickness, and John gives an example of his use of it. A certain man in Coptos of a jealous disposition accused his wife of illicit relations with a priest, and turned her out of his house, and went round the town abusing the priest and his bishop. Both the wife and the priest were innocent, and the wife's relations endeavoured to make peace, but failed, and the bishop told the priest to do nothing, as he would find a means of proving that he was innocent. One evening at sunset violent sickness attacked the jealous husband, and his sufferings were so great that he felt certain he was going to die. In his agony he en- treated his father to carry him to Pisentius, and his parents, believing that he would recover if the holy man made the Sign of the Cross over him, did so. The sick man and his parents believed implicitly that Pisentius had smitten him with the sickness, and that only he could remove it. When the man was brought into the presence of Pisentius he humbled himself, and agreed to do whatsoever he was commanded by the bishop, and was immediately healed by him. This and many other stories related by John prove that the bishop was a shrewd observer of the affairs of his flock, and a keen judge of their characters.
The knowledge of one important event in the life of Pisentius we owe entirely to the Memphitic version published
xlviii INTRODUCTION
by M. Am^lineau. From this we learn that during the Persian invasion the holy man fled to a tomb in the recesses of the mountains in Western Thebes, and hid himself there for a long time. Only John knew where he was, and he used to take him a supply of food and drink each Sabbath- day. The tomb wherein the saint took refuge possessed a large hall about 80 feet square, and its roof was supported by six pillars. This hall was made probably under one of the kings of the New Empire, and had been turned at a much later period, perhaps in one of the early centuries of the Christian era, into a common burial-place for the mummies of people of all classes. At all events, when John was taken there by his master the hall contained many mummified bodies, and the air was heavy with the odour of funerary spices. Pisentius and his disciple opened some of the coffins, which were very large, with much decorated inner coffins. One mummy was swathed in silk (oXocipiROn)^ and must therefore have belonged to the third or fourth century of our era. As John was about to leave Pisentius he noticed on one of the pillars a small roll of parchment, and when Pisentius had opened it he read therein the names of all the people who had been buried in that tomb. The roll was probably written in demotic, and it is quite possible that the bishop could read this easily.
On the following Saturday when John returned with the provisions for the week he heard Pisentius talking with some one, and as he listened he realized that the some one was one of the mummies. He sat down and the mummy stated that his native town was Erment,* that his parents were called Agricolaos and Eustathia, and that they were worshippers of Poseidon. When he was about to die the angels called uocjutORp^^TUJp came to him and enumerated to him his sins, and drove into his body iron knives and
1 Or, Armant, a town eight miles south of Thebes, on the left bank of the Nile.
INTRODUCTION xlix
daggers, grinding their teeth as they did so. Then Death appeared to him, and the pitiless angels dragged his soul out of his body, and having tied it to a black horse led it away into Ement (Amente). On the road thither it was tormented and tortured by wild beasts and monsters of all sorts, and at length it was cast into the outer darkness. Here was a pit 150 feet deep, filled with seven-headed reptiles, the bodies of which were covered with scorpions, and the soul was given over to the Worm that never ceased to devour. The soul was tortured by being bitten by the teeth of the Worm every day of the week except Saturday and Sunday. The mummy went on to say that the prayers of Pisentius had caused the Lord to procure permission for his soul to return to earth temporarily, and he entreated the saint to pray that he might not be cast back into the torments of Amente. Pisentius assured him that God would shew mercy to him, and told him to go to sleep until the day of the general resurrection, when he should rise up with the rest of the world. Thereupon the mummy lay down in its coflSn, and became silent as before. John declares that, as God is his witness, he saw the mummy lie down in its coffin. Pisentius knew that John had heard the mummy talking to him, notwithstanding John^s denial, and he threatened him with excommunication if he told any one what he had seen and heard during the saint's lifetime.^
When Pisentius felt the time of his death drawing near, on the night of the eighth day of Epep, he cried out to John and asked him if there was any one with him. John replied that the only men with him were Moses and Elijah the Presbyter. Pisentius addressed Moses, telling him that he would not be able to ^escape from this burden',^ and exhorted him to lead a 'correct life', and to take care of
1 An English rendering of the whole passage is given infra, p. 322. ' i. e. the bishopric of Coptos j in fact Moses was the successor of Pisentius.
I INTRODUCTION
his books (j^i^pTHc). He next exhorted Elijah the Presbyter to govern the brethren wisely, and to take heed that they obeyed the rules of their order. Piseutius then said he had been warned that he had only five days to live, and that he must perforce leave them. For three days he lay motion- less in his cell, neither eating nor drinking; he spoke to no one, and was to all intents and purposes a dead man. On the night of the twelfth of Epep he cried out suddenly, and told John that he was going to die at sunset on the thirteenth day, i. e. on the morrow. On the morning of the thirteenth he again spoke to John and told him that he had no money to pay for his funeral, except one holokottinos (or, solidus) which he had always kept by him for the purpose, from the days when he was a simple monk living in his cell. This he told John to take and to buy with it a shroud, and to bury him in his skull-cap, girdle, tunic, and monk's garb. At sunset on that day he died, and having wrapped him in his grave clothes, they buried him on the following day in the mountain, in the place where, according to his own instructions, a grave had been dug for his body.
V. AN ENCOMIUM ON SAINT JOHN THE BAPTIST BY SAINT JOHN CHRYSOSTOM.
The text of this work is edited from Brit. Mus. MS. Oriental, No. 7024. This manuscript contains forty-nine parchment leaves measuring 11 J in. in length by QJin. in width. The pagination runs from 5C-qH . The quires are six in number, and each is signed with a letter. The quires CX,, B, T, 6, and ^ contain each eight leaves, and quire 2i contains nine leaves. Each page is filled with two columns of writing, the number of lines to the column varying from twenty-two to twenty-six. The text is broken up into a large number of small paragraphs, each of which begins with a coloured initial.
INTRODUCTION U
The general character of the writing is well illustrated by Plate LVI; the title of each work in the manuscript is enclosed within an ornamental border, and the most complete border is shewn on Plate LVII. The manuscript is dated on
the sixteenth day of the month , of the fifteenth
Indiction, of the Era of the Martyrs year 701 = the Era of the Saracens 375 = a. d. 985. The colophon (see Plate LVIII) reads:
'This book was made through the zeal and care of our God-loving brother [Mi]chael, the son of the blessed man Stephen, the trainer (?) of lions who is attached to the patrol of the plain round about the city of Sne/ who paid for it with the proceeds of his labours. He gave this book to the Monastery of Saint Mercurius in the mountain of the city of Tb6,2 for the salvation of his soul and in order that they (i. e. the monks) may read therein in the name of Saint John [Chrysostom] and Saint Apa Pah6m6 (Pachomius), and that Saint Mercurius, the general and valiant martyr, and Saint John, the Baptist and forerunner of the Christ, and Saint Apa Pahomo (Pachomius) the Archimandrite, may make supplication to Christ on his behalf, and may bless him in this world and deliver him from all the snares of the Devil and from evil men, and may assist him in every good work, and that after the affaii-s of this life are ended he may be worthy of the forgiveness of his sins, and may receive an inheritance with all the saints. May it be even so ! Amen.
n AAAAAA H M
1 The Egyptian Sen M ^ > or Sen-t 'wvaaa ^ © , or Smi-t
^-wwA ^ , or Ta-Sni-t. a/wvaa the capital of the third nome
W O^ I W W ®
of Upper Egypt, which is situated about half-way between AswAn and
Luxor. The town was the centre of the cult of the Latus fish ; hence the
Greek name of the nome, Latopolites, and the Greek name of the town
Latopolis.
» The Egyptian Tebt, A J^ , the modern Edfu, or Utfu.
lii INTRODUCTION
'Remember me, even me, Theopistos, the feeble one, the deacon, the son of Severus the archpresbyter of Saint Mercurius of the city of Sne. I wrote this book with my own hand. Pray ye for me so that God may forgive me my manifold sins, for indeed they are very many. May it be so ! '
At the foot of the page containing the colophon is the name of Abba Nicodemus, who seems to have been an ecclesiastic in the town of Apollinopolis.^
The Brit. Mus.MS. Oriental, No. 7024, contains two works :
1. An Encomium pronounced by Saint John Chrysostom, the Archbishop of Constantinople, on Saint John the Baptist, the forerunner and the kinsman of Christ. oirei7R(OA5iioit ee^qTi^TTOoq tt(?s new neT otjs.js.£i H eiWT €t t^^iht
enicRonoc it ROiCTewit^itoTnoWc is.irua ne^pTcoc- Tojuoc eT oTb^b^ eneooT xxn nTd^io Ji n^d^i^ioc
i^Tco ncirc«cf€KHc iS ne^^^c • Fol. la.
2. The Instructions of Apa Pachomius the Archimandrite. oTKJweHi^Hcic eivqTdwTooc n(^\ new ncT oiPb<bJ!i « eiior
€T TiwIHTT K&.T&. CAAOT mJUL ' iwHiw nd^gOULO) nA.p;x;^H-
jui«<lfi.p!THC. Fol. 18 a.
The Encomium on John the Baptist opens with the ordinary ppology of the encomiast, and with an allusion to the ' halting tongue of the writer ' and to his lack of ability to carry out the work which he has begun. Chrysostom says that it is especially difficult for him adequately to deal with the merits of John the Baptist, because Athanasius, Theophilus, Cyril, and Innocent, all great and inspired writers, have devoted special works to his life and deeds, and almost every Father of the Church has in one way or another described the glory of the virgin and martyr who was the kinsman of Christ.
* The Egyptian Behutet ^^^^ , the modern Edfu, or Utfu.
INTRODUCTION liii
The name of John the Baptist is a medicine that heals every disease, and the first three letters thereof, IIU^, are ' wonder- worthy ', for they form the Sacred Name IjVUI, which was the Gnostic equivalent of the Hebrew YAh. The name of John is the lamp of the world.
The author of the Encomium proceeds to narrate briefly the murder of John, and the carrying of his head to Herod, who gave it to Salome, the daughter of Herodias. When Christ heard of this He departed to a desert place, whither He was followed by a large multitude. When the evening fell the disciples wished Christ to send away the multitude, urging as the reason that it was necessary for them to go and buy food. Christ, however, had pity on them and, taking from the disciples five barley cakes and two fishes, He brake them, and gave the pieces to the disciples, who in turn gave them to the groups of people seated on the grass, and every one ate his fill and was satisfied. According to the author of the Encomium, this was an honour paid by Christ to John, and the feeding of the five thousand men, besides women and children, was the gift of a funerary meal, like those which people are in the habit of giving to their neighbours and to the poor whensoever their relatives die. ' All classes of people have always been accustomed to distribute alms and gifts of food in charity, on behalf of their kinsfolk whensoever any one of them died,' are the words of the encomiast. He states that the Patriarch Joseph distributed alms when his father Jacob died, but on what authority is not clear.
The encomiast then explains the words, ' What went ye out into the wilderness to see ? A reed shaken with the wind ? ' (Matt. xi. 7), and his explanation is unusual. According to him the reed which Christ mentioned was not the ordinary reed of the desert, which, in common with every kind of tree, and even grass, is swayed by the wind, but the 'speaking reed', TCHfee n "Xio, which is fixed in places of contest,^
* Copt. gentgoeiT ; rendering doubtful.
liv INTRODUCTION
and can be heard a very long way off. When this instrument is sounded the people know that something* of importance has happened, and they flock to the place where it is, and then they find out who is the victor in this or that contest. It seems as if the ' speaking- reed * must be some kind of trumpet that was sounded at intervals in the gymnasia during athletic contests and feats of strength. John the Baptist was not heralded by a trumpet, and therefore those who went out to see him had no right to expect to find some great personage arrayed in rich apparel, and they did not find such.
The remainder of the Encomium deals with a variety of matters. According to a legend here given, when the Flood came upon the earth, it carried away Adam's body from his grave, and washed it into Jerusalem, where it became buried. When Jesus was in His Agony and saying, 'My Father, deliver Me from this hour,' at the very moment when He uttered these words the toe-nail of His right foot struck the head of Adam.
A second legend concerns John the Baptist and his mother Elisabeth. When Herod began to slay the little children, Joseph took Jesus and His mother and fled to Egypt, and Elisabeth seized John and fled with him into the desert. Seeing that she was pursued by the officers of Herod, and that they were close upon her, she cried out to a rock near her, and besought it to admit herself and her child into it. The rock opened its mouth and received her straightway, and therein she and John lived in great comfort until John shewed himself on the Jordan. Whatever they wished for they found, and whether they wanted locusts or wild honey the supply was always adequate. In summer their abode was cool, and in winter it was warm ; when they wished to go out the rock opened of itself, and when they came back to it, it repeated the process and admitted them. And in their journeys about the desert they were never molested by wild animals.
INTRODUCTION Iv
The next section of the Encomium is of singular interest. Chrysostom, or rather the writer of the Encomium, states that what he is now about to relate he found in one of the ancient manuscripts which the Apostles had deposited in the Library at Jerusalem. The narrative which he quotes purports to be the work of John, the brother of our Lord, and describes how the Apostles were gathered together to our Lord on the Mount of Olives, after His resurrection. The Apostles asked Him how they were to obtain right information about John the Baptist, and in answer He took them up upon a cloud into the sky and shewed them the first, second, fourth, fifth, sixth, and seventh heavens, but He would not allow them to enter into any of them. He next took them to the Third Heaven, into which He led them, and they saw John the Baptist, and Zach arias and Elisabeth arrayed in very splendid garments which were studded with jewels of all colours and precious stones. And the Saviour walked about this heaven and shewed the Apostles all the glorious things therein, and all the imperishable gifts which he had given to His forerunner and kinsman. After this He summoned into His presence Michael, and Sedekiel, and the Seven Archangels, and addressing them and the Apostles, He called upon all of them, one by one by name, and bade them bear witness that He had given the Third Heaven to His kinsman John the Baptist, and that He had given John the right and power to bring therein all those who loved him on earth, and to array them in celestial apparel. And at the same time the Lord gave John a ferry-boat made of gold, wherein he was to transport across the Lake or River of Fire, from earth to the Third Heaven, the souls of all those who had celebrated his com- memoration upon earth. When these souls arrived at the other side of the Lake, or River, all were compelled to submit to baptism in the fire; the good found the liquid fire as pleasant as the water of a hot bath, but the wicked were consumed by it.
Ivi INTRODUCTION
After this the Lord walked about the Third Heaven with His Apostles, and He took them through meadows of asphodel, wherein were trees laden with fruit which sent forth delicious odours, and aromatic herbs of many kinds. A vine there was laden with ten thousand bunches of grapes, and each bunch produced nine gallons of wine. Each cluster on the date- palms yielded ten thousand dates, and was as long as a man is high. Each fig-tree produced ten thousand figs, and each fig was large enough to furnish a full meal for three men. Each ear of wheat produced ten thousand grains, and each grain yielded six measures of flour.
In one part of the Third Heaven the Apostles saw a number of oars and lamps, and they asked the Saviour to explain to them their purpose. He replied that one lamp, with its seven wicks, belonged to each oar, and that the oars were to be employed in rowing the souls of those who loved John upon earth, over the river of fire in the boat of gold. The lamps were to burn before them, and light them until they had passed over the roads of darkness, and entered the Third Heaven. Whether the oars were to be worked by John the Baptist, or whether they were to work of their own accord, is not stated ; it is probable that they worked the boat of gold backwards and forwards across the river of fire by the directions of John. When the Saviour had said these things He and the Apostles went up again upon the cloud which had brought them to the Third Heaven, and the cloud came down and deposited them on the Mount of Olives. Then the Saviour stood up and prayed with the Apostles, and having given them 'Peace' He ascended into heaven with great glory. The Encomium ends with an exhortation to the brethren to repent, and to give alms to the poor and to the Church, and to ascribe glory to John the Baptist.
INTRODUCTION Ivii
VI. THE INSTRUCTIONS OF APA PACHOMIUS THE ARCHIMANDRITE.
These Instructions or Admonitions were addressed by Pacho- mius to a certain monk who had become wroth with a brother monk of Tabenna and had abused him with great violence. They form an excellent example of the terse style of Pachomius, and many of them resemble his exhortations which the ' Paradise ' of Palladius in its Syriac Recension has made known to us.^ They seem to have been addressed to the irascible brother in the presence of the whole congregation of monks. Pachomius begins : Hearken, my son, be wise, and receive the admonitions which your conduct has made it necessary for me to give you. There are two courses open to you ; you either make yourself independent of myself and this monastery, or you listen to my instructions. Be obedient like Abraham, humble like Jacob, and wise like Joseph. Wake up, remain not with the dead, be long-suffering, fast, pray always, bow your neck, and humble your mind. Watch, be sober, be not careless, let not the works of evil enter your soul, for if they do they will drive it away from God, and it will lose control of itself, and will finally come to the Tartarus of Amente. I know well by experience how the spirits of evil attack a man, and when in my youth I tried to escape from them by fleeing into the desert they followed me, and buffeted me, and compassed me about until I felt that I had no power even to stand up to fight. Terror filled my mind, and I obtained no rest until I threw myself at the feet of God. Then, when I had wept humbly, and fasted, and watched, the Enemy and his fiends were stricken helpless, and joy came to me. Abuse no man. God hates the man who whilst paying Him
* See Paradise of the Fathers, English translation by Budge, vol. i, pp. 129-131, U4-149, 288 5:
h
Iviii INTRODUCTION
honour hates his brother. The truly humble man judges no man, and abuses no man. Who are you that you should judge a slave who is not yours ? Mix not yourself up with men, flee the honour of men, love those who revile you ; but make every man profitable to you, and make yourself profitable to every man. Laugh not at any word of scurrility which you may hear any brother utter. Do not abandon your courage. You may forget and sleep, but your enemies neither forget nor sleep ; flee from greatness, and embrace lowliness. If you cannot stand alone, cling to some servant of the Gospel of Christ, or submit yourself to one who has learned to submit and abase himself. If you want to live among men you must make yourself like Abraham, Moses, and Samuel ; if you wish to live in the desert you must do as the prophets did.
Above all flee the desire of lust, for that renders a man incapable of comprehending the mystery of God and the language of the Spirit, and it deprives him of the blessings of God. Watch, be bold, be strong, but be long-suffering also. Flee comfort, and be not careless, or vices will over- come you before you realize that they are upon you. When honour is paid to you abase yourself and glorify God ; if men revile you glorify God likewise. Wander not hither and thither seeking God, for He fills heaven and earth, and He is in you. When will you wake up out of your state of carelessness ? Rouse yourself and be sober. Why are you angry because some brother sayeth something about you? Why do you rage like a wild beast ? Test everything, lay hold upon what is good, flee to the Lord at every hour, and sit down in His shadow. Attach not yourself too closely to any man, but love your brother. Remember your own failings, and judge not and forgive, so that you may not be judged, and may be forgiven. If you do not forgive your erring brother you yourself shall not be forgiven. If you intend to put your brother in fetters, prepare yourself at once
INTRODUCTION lix
for punishment for your own offences. O wretched man, remember your own secret sins, and your hidden passions ! The contest is set, and we must fight and struggle so that we may not be defeated. If you hate your brother you become a stranger to God ; if you bind him you shall be bound, and if you reject him you shall be rejected, and pitiless angels shall flog you with whips of fire for ever. Your brother is an image of God; if you disgrace him, or think scorn of him, you disgrace God and think scorn of Him.
The Fathers abstained from the drinking of wine, which is full of penalties of every kind. Wine causes our members to twitch and to move about helplessly, and our limbs to shake and tremble, and it makes the head to split with pain, and gives rise to much sin. It turns the prudent man into a reckless fool, it makes the conscience shameless, and the tongue to chatter uncontrolled. Wine is, of course, a good thing when taken in moderation, but if you keep your eyes fastened on wine-bottles and drinking-pots you will go naked and bare. The disciples of Christ must keep away from wine. The Fathers only used it as a medicine, and Timothy was only allowed a very little, even though his body was infirm. I am afraid to say what I want to say, and yet I will say it : Let no man drink wine at all, so that he may not destroy his own salvation. These words many will find very hard, nevertheless, it is best to abstain from wine, for sobriety is most beneficial in the ascetic life. The sober man shall sail his ship straight into the harbour of salvation, and he shall drink of the good drinks of heaven. Greater than sobriety, however, is humility ; it is the girdle- wall of the virtues, the treasury of deeds, the armour of defence, and the medicine for every grief. Humility is chosen of God, and honourable before God. Armed with it we can tread on the Enemy.
Fight, my beloved, for the end draws nigh. Our calamities have come upon us because we have not afllicted ourselves.
Ix INTRODUCTION
Let us fight for our crown, and the throne which is prepared, and the kingdom, of which the door is opened wide. Let us put on sorrow as a garment, and renew ourselves in humility. Virginity means chastity of both mind and body. If you love money you are a slave, and are not free to serve God. Your body is the chariot, let continence be the charioteer. God will give you the skill of the saints in fighting, and the general-in-chief of the hosts of the Lord shall stand at your right hand, and you shall set your foot upon the neck of the Prince of Darkness, and shall drown Pharaoh, and you and your people shall pass over the salt sea of this life. Whether you are alone, or among a crowd, pass judgement on yourself daily. It is better to be one of a thousand and possessing a little humility, than to live in a tiger's cave in pride. Lot lived in Sodom, and was a good man ; Cain was one of four people on the earth, and was a sinner.
Watch carefully for the fiends that attack you, for they come on your right hand and on your left ; this is the way in which they tried to overcome me, and once the Devil appeared to me in the form of a wild ass. Put on humility, make yourself a companion of weeping, and make your abode a tomb. You ask Christ to forgive the multitude of your own sins, and yet you object to forgive your brother a trifling offence. Make supplication to your brother because you have caused him pain. Then shall your weeping be abundant, but great joy shall run through your tears; and when the Devil shall hear you weep he will be put to shame. Finally, O my brother, make peace with your brother, and you shall pray for me. I am unable to do anything in the matter, but I humble myself because of my wish.
INTRODUCTION Ixi
EGYPTIAN MYTHOLOGY IN COPTIC WRITINGS.
From first to last the literature of the Egyptian Christians affords proof that they never succeeded in removing from their minds a number of religious beliefs, and eschatological notions, and mythological legends, which were the product of their pagan ancestors. In the mind of the ancient Egyptian, the barrier between the living and the dead was so slight and so shadowy that he believed himself able to describe the doings of the dwellers in Deadland with the same accuracy of detail as he would the doings of his countrymen in a neighbouring town. Deadland itself he divided up into a number of districts and provinces each with its capital town, which his imagination peopled with gods, and with spirits, souls, and shadows of the dead, and with the forms of dread powers of evil. His theologians carefully mapped out the road from Egypt to the Other World, and they paid special attention to the description of the region where the souls of the wicked received punishment, and emphasized their narratives with realistic illustrations. The Pyramid Texts of the Vlth dynasty (3700 B.C.) supply abundant details con- cerning the life of the blessed, and the coffins of the Xlth and Xllth dynasties contain copies of ' Guides ' to the Other World, and describe the difficulties which had to be overcome by souls from this earth before they reached the Field of Offerings, and the City of the God, and were welcomed by the ' God of souls \ In the long course of Egyptian history the beliefs about Amentet, the Emente and Amente of the Copts, changed very little, and the general characteristics of this place and its torments were as real to the Egyptians who worshipped God as to those who many centuries before had worshipped Horus the Elder, or Ra or Osiris. The Coptic
Ixii INTRODUCTION
texts in this volume supply many proofs of the ahove state- ments, as the following examples shew :
1. One of the commonest names in ancient Egyptian for the place of departed spirits is Amenti, or Amentet. This the Egyptian Christians retained in all their theological works, and in the Book of the Resurrection of Jesus Christ Amente is the name given to the hell into which Christ descended.
2. The Egyptian Amenti possessed Seven Arits, or Halls, and many doors, or pylons, the number of which is given as ten, twelve, fifteen, or twenty-one.^ The Coptic Amente had many door-keepers (p. 181), and must therefore have had many doors.
3. In the Egyptian Amenti there were cauldrons and pits of fire, in which the bodies of the wicked, and their souls, were destroyed. The wicked were dragged to the block of slaughter by Shesmu, the headsman of Osiris, they were slain by the ' Watchers ' who carried slaughtering-knives and had 'cruel fingers', and their bodies were burned.^ The Ninth and the Twelfth Aats were regions of fire.^ In the Eleventh Section of the Book 'Am Tuat' there are five pits of fire. In the first two the bodies of the wicked were consumed, in the third their souls, in the fourth their shadows, and in the fifth their heads. The fire in each was supplied by a goddess, from whose mouth a stream of fire descended into the pit. In the Coptic text Death laments that the fires have been extinguished (p. 181), and that Gehenna has gone cold, and that the brazen fiery furnaces have been overthrown (p. 187).
4. The Book of Gates and the Book ' Am Tuat ' describe the occupations of many classes of beings in Amenti, and the Coptic text speaks of the 'servants, and ministers, and the envoys of Hell being unoccupied \ and states that the ' angels ' were scattered.
1 See Book of the Dead, chaps, cxliv-cxlvii.
« Ibid., chap, xvii, 11. 26 flf. ^ ibid., chap. cli.
INTRODUCTION Ixiii
5. One section of the Egyptian Amenti was under the rule of Set, and in it lived the Sebau fiends, the Smaiu fiends, the Teshriu devils, and many other forms of evil spirits. Set was the personification of all physical and moral evil, and he and his fiends took the forms of foul animals, venomous reptiles, e. g. serpents, scorpions, vipers, &c., in order to do harm to man. The ' Abaddon ' or ' Death ' (p. 180) of the Coptic Amente is the equivalent of Set.
6. In the Coptic Amente lived Death with his six sons (p. 180), and in the form of a seven-headed serpent, or of seven serpents, they wriggled into the tomb of our Lord to find out when His Body was going into Amente. The seven- headed serpent of the Gnostics is only a form of the serpent Nau,* the seven necks of which were seven uraei,^ and the belief in this monster is as old at least as the Vlth dynasty. The *■ seven uraei of Amentet ' are mentioned in the Book of the Dead,^ and these are no doubt to be identified with the ' worms in Rastau that live upon the bodies of men, and feed upon their blood',* and the 'lord of light' is adjured to ' swallow them up '. In the Papyrus of luau (ed. Naville, Plate XIX), these worms are said to be nine in number, and their names are given.^ The kingdom of Seker, the Death- god, was guarded by several serpents, e. g. Nau, Nehepu, Amen, Heqent, Tepan, Ter, &c.^
7. When Death returned to Amente after Christ had broken its doors and shattered their bolts and overthrown the fiery furnaces, he found the place swept and bare (p. 187). There were, however, three voices there which cried out in fear and anguish, and it was still a place of sighing, sorrow, and tears. In the third Gate of the Egyptian Amenti, the
^m-
« Unas text, 1. 630 - Teta, 11. 305, 307.
' Chap. Ixxxiii. * Chap, i b (Papyrus of Nekhtu-Amen).
° Nartiankhemsenf, Herfemqebf, Ankhemfentu, Samemqesu, Hahuti- amsau, Sheptemesu, Unemsahu, Samemsnef, Ankhembetumitu. • The Book Am-Tuat, sections iv and v.
Ixiv INTRODUCTION
souls that were imprisoned there ' made lamentations ' when the God o£ Light left them in their darkness.^ In Amenti the gods weep when the Boat o£ the Sun has departed, and left them to be consumed in the fiery lake Netu.^ In the Circles of the Tuat the noises made by the souls shut up inside them are like the 'hum of bees^ 'the lamentations and weeping of men ', 'the bellowing of bulls and other male animals', 'the shrieks of men in anguish', the 'wailing of cats^ the 'confused cries of men crying out in entreaty to Ra ', ' the cries of men on a battle-field*, the 'scream of the hawk', and the 'cries of birds that quarrel in their nests '.^
8. Besides the weeping and gnashing of teeth which were in Amente there was the 'worm which never sleepeth' (p. 187). In the Egyptian Amenti there were several terrible serpents, any one of which might be the prototype of this unsleeping serpent, e.g. Neheb-kau* and Rerek.^ All such monsters passed their whole time in devouring the dead, and in carrying out the commands of their overlord. The type of them all is the awful serpent called Amkhu, which lived in the Sixth Division of the Other World ' and devoured the shades of the dead, and ate up the spirits of the foes of the god, and crushed all those who were hostile to him \^
9. When Christ entered Amente there was, according to the Coptic text (p. 181), terrible quaking, the air was shaken, the foundations of heaven rocked, and the hours of the day and night were thrown into confusion. When King Unas entered the Other World the heavens dissolved, the stars shook, the bones of the earth-gods shook with terror, and all those who were there fled in dismay and dire confusion before his coming."^
10. Two of the magical names of Christ are given in the
* Book of Gates, section iii. ^ Am-Tuat, section v.
* Am-Tuat, section viii. * Book of the Dead, chap, cxlix, Aat x. ' Ibid., chaps, xxxiii and xxxix. « Am-Tuat, section vii.
' Unas text, 11. 512 fE:
INTRODUCTION Ixv
Coptic text (pp. 183, 188), 'lao' and ' Tharkahariamath ' ; for the use of magical names in Egyptian texts compare Book of the Dead, chaps, clxii, clxiii, clxiv, and clxv, and the Harris Magical Papyrus (p. 7).^
11. Among the celestial powers gathered together about the Saviour as he sat on the right hand of the Father were the 'Twelve Virtues of the Holy Spirit' (p. 194). The ancient Egyptians also believed that divine beings possessed ' qualities ' or ' attributes \ which in a certain way could have independent existences. These qualities or characteristics were called ' Kau * * and ' Hemsut 'j^ and the earliest use of the words with the meanings just given is found in the Pyramid text of Unas, where it is said of the dead king, ' The Kau of Unas are round about him, and his Hemsut are under his feet.^* The Sun-god Ra possessed fourteen Kau, that were bestowed upon him by Thoth, and a text at Denderah ^ states that these were : 1. Intelligence ; 2. Victory ; 3. Splendour; 4. Strength; 5. The Power to grow; 6. Abun- dance; 7. Majesty; 8. The Power to provide funerary offerings; 9. Prevision or Readiness; 10. Stability; 11. Action; 12. Obedience; 13. The Sense of Touch ; 14. The Sense of Taste.« Each of these Kau assumed a form in which it could appear
* For the facsimile see Egyptian Hieratic Papyri in the Brit. Museum, PI. XXff.
UJjUor.u.u.u
^^^ '^^"^'-^'
* Unas, 11. 502, 503 = Teta, 1. 30. " Mariette, Denderah, text, p. 220.
.'l.^, 2.^; B.M; 4. ^ ., 5. J , 6.
^^T '^^" vi^ T ' ' '
13.^; U.
Ixvi INTRODUCTION
to men and from which it might transmit its animating influence to them.
12. When the Lord stood on the Mount of Olives with His disciples. He uttered the words ' Atharath Thaurath' as words of power, and immediately the Seven Heavens were opened (p. 202). The ancient Egyptians believed that every- thing could be obtained by the man who was provided with the knowledge of the necessary ' hekau V or words of power, and all their religious literature is full of allusions to the use of such. In the Book of the Dead a whole chapter (xxiv) is devoted to obtaining the words of power which a man needs in Amenti.
13. After the death of Sidphanes, his soul went down into the river of fire, and it seemed to it to be like a river of water (p. 207). The Book of the Dead contains many allusions to this lake, or river of fire, e. g. chapters xvii (1. 41 Nebseni), cxxvi, where there is a picture of it, Ixiii B, 1. 3, Ixxi, 1. 18, &c. In the Book Am-Tuat (section v) there is
a picture of the river of fire, here called Netu ^Tk /^^ww »
Jf AA/VAAA
and in it we see the heads of the wicked who are being boiled therein. In the Book of Gates (section iii) there is another picture of the Lake of Fire,^ or boiling water, the stench of which is so great that the birds fly away from it whenever they come near enough to smell it. The waters of this lake scald the wicked when they attempt to pass through them, or to drink of them, but the righteous pass through them unharmed, and drink of them at pleasure. Siophanes saw a region filled with fire (p. 207), and with this compare the region of pits full of burning coals described in the Book of Gates (section iv).
INTRODUCTION Ixvii
14. In the 'Mysteries of Saint John' it is said that a Cherab took him up on his wing of light and carried him up into heaven (p. 242); when they arrived there the gate was opened before them by the warders. There John saw twelve men seated on thrones, and he was told that they were the rulers of the worlds of light. In Egyptian mythology the deceased was sometimes carried to heaven on the wing of the God Thoth, and the keepers of the gates of the sky threw open their portals without delay. The twelve men of the Coptic text, who govern the production of the crops and the fruits of the year, recall the gods of the seasons and the year in the second section of the Book Am-Tuat, who provide the gods with grain, herbs, and vegetables,
15. In the Coptic text the Father is seated above the water which flows down and waters the earth, and He regulates the supply with His feet (p. 243). This view is a modification of the old Egyptian belief that the throne of Osiris was set above the fountains of the celestial Nile,^ which formed the source of the Nile that flowed through Egypt. Originally Osiris was a water-god, a fact which is proved by a statement of Eameses IV who says, 'Thy nature, O Osiris, is more mysterious than that of any other god .... Indeed thou art the Nile, and thou art mighty upon the river-banks at the beginning of the season [of inundation]. Men and gods live through the emanations which flow from thee.' ^ Kightly then do we find Osiris near the gods of the seasons in the second section of the Book Am-Tuat, for it was through the ' sweat of his hands ' that the operations of the Season-gods produced the crops. The Egyptian Christians thought that St. Michael prayed to God for three days and three nights each year to induce Him to allow the Nile to rise and the Inundation to appear.
16. The next object of mystery to John was water itself
* See the Vignette in the Papyrus of Hunefer, Plate III.
* Mariette, AbydoSf torn, ii, plates 54, 55.
i2
Ixviii INTRODUCTION
(p. 244), and in answer to his question about it the Cherub told him that water existed before the heavens and the earth were created, and that none knew who created it except God. The view of the Cherub represents accurately the opinion of the Egyptians on the great antiquity of water. In the beginning nothing existed except the great mass of water which formed the primaeval ocean, and was called Nun ^ or Nu. In this water lived the primaeval god Pautti,^ and it was out of this water, which was formed by the exudations of his body, that Pautti ' raised up ' the heavens and the earth and everything in them.^ Under the Ancient Empire it was thought that Temu was the god who dwelt in Nun, and that it was he who created all things out of Nun by the utterance of words of power which voiced the ideas existing in his mind concerning the things he wished to create. The subject was one of difficulty to the Egyptians, and opinions about it differed considerably, for we find the Heliopolitan priests claiming in chapter xvii of the Book of the Dead that it was their god Ra who was ' Nu, the great god who created himself '.^
17. When Adam was expelled from Paradise he wandered about the earth seeking for food, and not being able to find any like that which he was accustomed to eat in Paradise, he was in great danger of starving (p. 244). He cried out to the Lord, Who went to the Father and entreated Him not to let die the man who had been created in the Image of God. The Father told the Son to give His own Flesh
* O 0 > later aaaaw ^ , in Coptic noirn.
O \> \ f^^\rsf^ ill
' For the hieratic text, hieroglyphic transliteration, and translation see Egyptian Hieratic Papyri in the British Museum, Plates XXV-XXVIII.
•i^se-=asEi
INTRODUCTION Ixix
to Adam to eat, and the Lord took a little piece of flesh from His side, and rubbed it down into small pieces. When the Father saw these He took a portion of His own invisible Flesh and added it to them, and out of them He made a grain of wheat, which He sealed. He then told the Son to give the grain to Michael, and that Michael was to give it to Adam and teach him how to sow and reap it. This legend is derived directly from the Egyptians, who believed that wheat was made of the body of the primaeval god Pautti, and of the body of Osiris, or Nepra-Osiris. In the illustrations to the Sixth Section of the Book of Gates we see the followers of Osiris cultivating wheat in the fields of the god, and large wheat plants growing there. These plants are
called the 'body of Osiris^ Q QQQ ^ wl^ ^^^ ^^® blessed who eat them eat the body of their god. In a remarkable hymn to Osiris^ we find a direct proof that the Egyptians identified Osiris with the primaeval god Pautti, and it follows that if wheat was made of the body of Osiris it was also made of the body of Pautti, a very ancient form of the Earth-god. After enumerating the proofs of the greatness and goodness of Osiris the author of the hymn says, 'Thou art the father and mother of men, they have life through thy breath, they eat of the flesh of thy members. '' Pautti " is thy name.' ^ Thus the Coptic form of the legend about the origin of wheat rightly makes it to be formed of the Bodies of the Father and the Son,
18. The Cherub told John that the sky was suspended by faith, and that the earth was supported on four pillars (p. 254). The old Egyptian belief was that the sky was
' Published by Erman, Aeg. Zeitschrifi, Bd. xxxviii, pp. 80 ff.
Ixx INTRODUCTION
supported on four pillars, which were called the ' four pillars of the sky %^ or the ' supports of Shu '.^ The sky is called ' place of the four pillars \^
19. The seven stars in the north of the world (p. 257) are, undoubtedly, the seven stars of the Great Bear, which were supposed to be the dwelling-places of the soul of Typhon.* The other stars referred to may be either the ' Akhemu-sek ' or the ' Akhemu-urt \ i. e. the ' Imperishable stars \ and the ' Stars that never rest '.
20. In the Encomium on John the Baptist (p. 342 f.) a legend is quoted from a 'little old manuscript' in the Library at Jerusalem, to the effect that our Lord gave John a boat made of gold, in which he would be able to ferry over the river of fire to the Third Heaven the souls of those who had honoured or commemorated him upon earth. Here we have a survival of an ancient Eg3rptian legend which is found in the Pyramid texts of the Vlth dynasty. The Egyptians believed in the existence of a celestial ferryman called ' Her-f-ha-f ^,^ i. e. ' His face behind him \ or ' Maa-f-ha-f ', i. e. ' Looking behind him \^ because in manoeuvring his boat he had often to turn his head, round and look behind him. He had in primaeval times ferried the gods over into heaven,"^ and was in later times the recognized ferryman for all the dead. But only the righteous dead were transported to heaven by him, and every dead person had to be declared 'just^ before heaven, and earth, and the Island [of Osiris], before he was allowed to enter this ferry-boat. Even King Pepi could not obtain the use of the ferry-boat until this
■miss- ■=iT7ni-
» [J O A 1 1 1 1 Unas, 1. 222. * Plutarch, De Iside, chap. 21.
' See Unas, 1. 490.
INTRODUCTION Ixxi
assurance was given to Her-f-ha-£.^ This ferryman appears in the Theban Recension of the Book of the Dead, and in a Vignette in the Papyrus of Ani (Plate XVII) he is seen seated in a boat, with his face turned behind him. The ninety-eighth and ninety-ninth chapters of the Book of the Dead were written to enable the deceased to obtain a boat wherein to sail over to the Island of Osiris, but we see from the ninety-ninth chapter that he was obliged to recite the magical names of every part of the boat, and those of the wind, and the river, and the river banks, and the ground, before it would move from its moorings. In the Coptic legend the boat of gold takes the place of the Egyptian ferry-boat, and John the Baptist is made to assume the character of j^er-f-ha-f.
On p. 345 Peter is made to ask what certain lamps and oars which he sees in the Third Heaven are used for, and the Lord tells him that the righteous shall be ferried over the river of fire in the boat of gold by these oars, and that the lamps are intended to light the boat on its way through the darkness. The number of oars is not stated, but it seems clear that the writer of the legend had in his mind some confused remembrance or knowledge of the Four Oars which form the Vignette of chap, cxlviii of the Book of the Dead. In the Papyrus of Ani (Plate XXXVI) the Four Oars are depicted, and the name of each is given, and we learn that each had power to row the deceased round about one of the four quarters of heaven. By the side of each stand three bearded gods, in mummy form, with a lily and a libation vase on a funerary table before them. Behind each group is an open door. The papyrus supplies no information about the oars or the four groups of gods, and we must seek for it elsewhere. The gods, without doubt, represent the divine beings who are supposed to work the oars, and they must form the crews that row a boat about the four quarters of
» See Pepi I, text, 1. 400.
Ixxii INTRODUCTION
heaven. It is noteworthy that there are only three gods in each group.^ In spite of this, however, it is tolerably certain that they are intended to represent the four Horus gods, who in the Pyramid texts ferried the dead from earth to heaven.^ Originally the four gods were Horus of the gods, Horus of the Horizon (Harmakhis), Horus of the East, and Horus of Shesemta, but later the attributes of these beings were usurped by Mest, Hep, T^iamutef and Qebh- senuf, who are commonly called the ' Sons of Horus \ The mention of the oars in the Coptic text recalls a passage of interest in the Pyramid texts. ^ In many passages the divine ferryman and the Horus gods are adjured to bring the ferry- boat for the king^s use, but in one place ' What is in the hand of the ferryman \ i. e. the oar, is addressed, and adjured to ferry the king over to the Island [of Osiris]. The Coptic text implies that if John the Baptist were engaged, or were unwilling to ferry souls over to the Third Heaven, the waiting souls might cry out to the oars, and they would do it without him.
The three gods may represent only a * plural of majesty *.
See the text of Pepi » Mer-en-Ka, 1. 786.
' See the text of Pepi 1, 1. 261 *^^^ - % (1 □^'^'%^'%^'^'''^^-
PASSAGES OF SCRIPTUKE QUOTED OR REFERRED TO
|
Genesis : — |
PAGE |
Deuteronomy : — |
PAGE |
|
i. I . |
. 243 |
iii. 2 . |
. 360 |
|
i. i-ia |
. 338 |
xxii. 29 |
. 305 |
|
ii. II . |
. 244 |
xxxi. 4 |
. 360 |
|
ii. i6, 17 |
. 244 |
||
|
iii. 5 . |
. 362 |
Joshua :— |
|
|
V. 24 . |
. 363 |
ii. 10 . |
. 360 |
|
ix. 6 . |
. 316 |
vi. 17 . |
. 363 |
|
xii. I . xxii. i-ii . |
. 352 . 353 |
Judges : — |
|
|
xxvii. . |
. 296 |
xvi. 4-21 . |
. 364 |
|
xxvii. 43 . |
. 269 |
1 Samuel: — |
|
|
xxviii. xxviii. II ff. |
. 296 . 269 |
i. ii. 22 . |
. 296 . 306 |
|
XXX. 35 ff. . xxxii. 24 ff. |
. 269 |
ii. 30 . iii. 13 . xvi. ki, 12 . |
. 361 |
|
. 269 |
. 306 |
||
|
xxxii. 30 |
. 270 |
. 378 |
|
|
XXXV. 10 |
. 353 |
||
|
xli. 40 ff. |
. 353 |
2 Samuel : — |
|
|
xli. 42. |
. 296 |
vi. 3-8 |
. 297 |
|
ylix. 8. |
. 360 |
xii. 13 . |
. 365 |
|
Exodus : — |
1 Kings: — |
||
|
iii. 2 . |
. 272 |
vi. 14 . |
. 296 |
|
iv. 31 . |
. 378 |
xvii. 3 . |
. 368 |
|
xiv. 21, 22 . |
. 276 |
xvii. 6. |
. 289 |
|
xvii. 13 |
. 293 |
xvii. 9 . |
. 356 |
|
xxxiv. 30 . |
. 297 |
xviii. 31 |
. 353 |
|
xix. iff. |
. 356 |
||
|
Numbers : — |
xix. 5-8 . |
. 289 |
|
|
V. 12 ff. |
. 313 |
||
|
xi. 4-31 |
. 275 |
2 Kings:-— |
|
|
XX. II |
276, 288 |
ii. II . |
. 363 |
|
xxi. 3 . |
. 292 |
ii. 21 . |
. 295 |
|
xxi. 23 |
. 293 |
iv. 41 . |
. 298 |
|
xxi. 34 |
. 360 |
V. 21 ff. |
. 301 |
Ixxiv
PASSAGES OF SCRIPTURE
|
2 Kings {continued |
: PAGE |
Proverbs : — |
PAGE |
|
|
XX. 2 . |
. 253 |
vi. 34 . |
, |
310 |
|
XX. 7 . |
. 253 |
XV. II. |
, |
180 |
|
XX. I . |
. |
375 |
||
|
2 Chronicles : — |
||||
|
XX. 7 . |
. 353 |
ISATAF : — xxxviii. 2 |
252 |
|
|
Job: — |
xxxviii. 21 |
253 |
||
|
V. 7 . |
. 265 |
xli. 8 . |
353 |
|
|
xiv. I . |
. 255 |
Ixvi. 21 |
376 |
|
|
xxviii. 22 |
. 180 |
Ixvi. 24 |
187 |
|
|
xl. 8 . |
. 264 |
Jeremiah : — |
||
|
Psalms : — |
iii. 22 . |
351 |
||
|
ii. 7 . |
. 283 |
V. 9 . |
378 |
|
|
ix. 17 . |
. 368 |
ix- 5-9 |
367 |
|
|
xvi. 8 . |
. 318 |
xvii. 5, 7, 8 |
291 |
|
|
XX. 5 . |
. 275 |
xxiii. 24 |
363 |
|
|
xxix. I, 2 . |
. 314 |
XXXV. 6, 8 |
296 |
|
|
xxxiv. 17 |
. 260 |
|||
|
XXXV. 11 |
. 360 |
Ezekiel : — |
||
|
xxxvii. 6 |
. 294 |
i. 18 . |
242 |
|
|
xxxix. 6 |
. 377 |
X. 12 . |
242 |
|
|
xlvi. 10 |
. 281 |
xvi. 29 |
372 |
|
|
xlix. 12 |
. 326 |
xviii. 21, 22, |
27 . |
351 |
|
Iv. 22 . 289, |
293, 368 |
xviii. 32 |
350 |
|
|
Ixv. 4 . |
. 363 |
xxxiii. 11 |
350 |
|
|
Ixxii. 13 |
. 354 |
|||
|
Ixxviii. 20 . |
. 276 |
Daniel : — |
||
|
Ixxviii. 70 . |
. 378 |
i. 16 . |
. |
274 |
|
Ixxxv. 10 |
. 369 |
iii. |
. |
357 |
|
Ixxxviii. 12 . |
. 180 |
vi. 16 . |
356 |
|
|
xci. I . |
. 369 |
|||
|
xci. 9-16 |
. 317 |
Joel : — |
||
|
xcix. 6 |
. 272 |
iii. 2-12 |
. 367 |
, 368 |
|
ex. 4 . |
. 283 |
|||
|
cxviii. 10 |
. 353 |
MiCAH : — |
||
|
cxix. 24 |
. 262 |
vii. 2 . |
. |
376 |
|
cxix. 46 |
. 277 |
vii. 9 . |
. |
310 |
|
cxix. 50 |
. 297 |
|||
|
cxix. 120 |
. 368 |
Habakkuk : — |
||
|
cxxxvi. 19 . |
. 360 |
i. 5 . |
. |
340 |
|
cxxxix. 9, 1 1 |
. 363 |
|||
|
cxlv. 18 |
. 274 |
Zechariah : — |
||
|
cxlviii. 5 |
. 277 |
iv. 9 . |
. |
296 |
QUOTED OR REFERRED TO
Ixxv
|
Malachi :— |
PAGE |
Mark : — |
PAGE |
|
iii. I . |
. 340 |
ii. 17 . |
. 351 |
|
iv. ij . |
. 296 |
V. 25-34 . |
. 188 |
|
y. 25 . |
. 271 |
||
|
ix. 44-48 |
. 187 |
||
|
Tobit:— |
xi. 23 . |
. 213 |
|
|
iv. 7, 8, II xii. 7 . |
. 286 . 304 |
XV. 40 . XV. 43 . |
. 187 . 179 |
|
xvi. I . |
. 187 |
||
|
xvi. 5 . |
. 344 |
||
|
Matthew : — |
Luke : — |
||
|
ii. I . |
. 342 |
i. 6^ . |
. 336 |
|
ii. 13, 14 . |
. 343 |
ii. 4, 6, 7 |
. 342 |
|
iii. a . |
. 340 |
v. 32 . |
, 351 |
|
iii. 17 . |
. 349 |
vi. 26 . |
. 361 |
|
V. 9 . |
. 381 |
vii. II |
. 188 |
|
V. II . |
. 361 |
vii. 24 |
. 335 |
|
V. 13, 14 . |
. 260 |
vii. 47 |
. 188 |
|
V. 44 • |
. 370 |
viii. 3 . |
. 187 |
|
vi. 8 . |
. 289 |
viii. 43-48 . |
. 189 |
|
vi. 33 • |
. 292 |
viii. 43 |
. 271 |
|
VI. 34 . |
. 289 |
ix. 37-42 |
. 188 |
|
vii. I . |
. 370 |
X. 38-42 |
. 187 |
|
ix. 13 . |
. 351 |
xii. 20. |
. 377 |
|
ix. ao . |
. 271 |
xii, 31 . |
. 292 |
|
ix. 20-22 |
. 188 |
xvi. 20-25 |
. 286 |
|
X. 16 . |
. 361 |
xvii. 6 . |
. 213,271 |
|
xi. 3 ff. |
. 339 |
xix. 9 . |
. 294 |
|
xi. V . |
. 335 |
xxii. 50, 51 |
. 188 |
|
xi. 10 . |
. 340 |
xxii. 47 |
. 363 |
|
xi. II . |
336, 350 |
xxiii. 43 |
. 363 |
|
xi. 28 . |
. 342 |
xxiii. 50 |
. 179 |
|
xii. 50 |
. 307 |
||
|
xiii. 43 |
. 265 |
John : — |
|
|
xiv. 6 ff. |
. 337 |
i. 29 . |
. 346 |
|
xiv. 13-21 |
. 337 |
iv. 9 . |
. 295 |
|
xiv. 29 |
. 276 |
xi. I . |
. 187 |
|
xvii. 20 |
213-271 |
xii. 2 . |
. 187 |
|
xviii. 22 |
. 381 |
xii. 21-27 |
. 341 |
|
xxi. 21, 22 |
. 213 |
XV. 14-16 |
. 307 |
|
XXV. 41 |
. 368 |
xix. 25 |
. 187 |
|
xxvii. ^6, 61 |
. 187 |
xix. 38 |
. 179 |
|
xxvii. 57 |
. 179 |
XX. 1,11-18 |
. 187 |
|
xxviii. 19 |
. 344 |
XX. 15 . |
. 188 |
Ixxvi
PASSAGES OF SCRIPTURE
|
John {continued) : — |
PAGE |
1 ThESSALONIANS : — PACK |
|
|
XX. i6 . |
189 |
ii. 6 . |
. 304 |
|
xxi. 'Z2j 23 . |
240 |
1 Timothy : — |
|
|
Acts : — |
V. 23 . |
. 375 |
|
|
V. 40 . |
361 |
||
|
xiv. 14 . |
. 361 |
2 Timothy : — |
|
|
xxi. 13. |
. 366 |
ii. 15 . |
. 360 |
|
Romans : — |
Hebrews : — |
||
|
V. 3 . |
356 |
i. 9 . |
. 368 |
|
viii. ^^ |
361 |
V. 4 . |
. 283 |
|
X. 18 . |
362 |
V. 6, 10 |
. 283 |
|
xii. 19 . |
. 310 |
vi. 20 . |
. 283 |
|
xiii. 7 . |
. 314 |
vii. 17-21 |
. 283 |
|
X. 31 . |
. 291 |
||
|
1 Corinthians :— |
xi.5 . |
. 363 |
|
|
V. 9, II |
302 |
xi. 6 . |
. 363 |
|
vi. 10 . |
302 |
xi. 25 . |
. 367 |
|
ix. 22, 23 . |
264 |
xi. 31 . |
. 291 |
|
xiii. 2 . |
369 |
xii. 16 . |
. 302 |
|
xiii. 4 . |
. 302 |
||
|
2 Corinthians: — |
|||
|
iv. 4 . |
270 |
James : — |
|
|
V. I, 2 . |
263 |
ii. 13 . |
. 285 |
|
vi. 14 . |
270 |
ii. 23 . |
. 353 |
|
xii. 2 . |
260 |
iv. 8 . |
. 378 |
|
xii. 9-1 1 |
356 |
iv. 17 . |
. 259 |
|
V. 3 • |
. 378 |
||
|
Ephesians : — |
V.16 . |
. 275, 300 |
|
|
V. 14 . |
353 |
1 Peter : — |
|
|
vi. II . |
293 |
||
|
iv. 8 . |
. 371 |
||
|
Philippians : — |
Revelation : — |
||
|
!!: 9 • |
234 |
ii. 17 . |
. 377 |
|
iii. 20 . |
. 288 |
. 184 |
|
|
viii. 14 |
. 184 |
||
|
COLOSSIANS : — |
ix. II . |
. 180 |
|
|
ii. 16, 17 |
367 |
xix. 4 . |
. 184 |
THE BOOK OF THE RESURRECTION OF JESUS CHRIST, BY BARTHOLOMEW THE APOSTLE
(Brit. Mus. MS. Oriental, No. 6804)
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2 BOOK OF THE RESURRECTION OF CHRIST Pol. IbjuH ioc^id^e* xxn t^eiitiow jutn cotoawc Jti[it]
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BY BARTHOLOMEW THE APOSTLE
Fol. 2 a
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4 BOOK OF THE RESURRECTION OF CHRIST
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BY BARTHOLOMEW THE APOSTLE 5
IROCM.OC cyd^HT eq-si lb. • weq'^ tii^n G neq ^cjnoq €T T&.eiHT • n^ [nic* «x€ itTiv niAA €T ciofie
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Fol.Sa
6 BOOK OF THE RESURRECTION OF CHRIST
Pol. 3 6 [Ai]oq* «^TU> «.qi A.qoT(A)igq riw€ir|
^ £»c TJwRO • i^qqi
jjienTe eqo H epHJui(oc] dwqcu>itg| JJi n zkt uj[ine; Jx ^c^wT^s>lt^.c • &.qcu>M[2|J T«w jS jJieX^^ip ^ • ik.qT^^'xl mne- 51 ic £»cor € necH^ i^q'soopq € Sio\ &.qcioit[^] iS[n]'2ki«^£io\oc • &.tu> &.qccaT€ n dw'^dwUi juH ttequjHpe THpoT qtiOTTgiJE H npiOAJie • evqujeii^THq g«w Teq giRiow ^wqe\e^^eepo'y iS nciotiT THpq Alii nROCjuioc THpq- js.qp n^^g^pe e neqojHpe JliKi nTb^ n'sa^'xe n^H^^e ILuoq • ^.qHTO Jx n[e] cooTT Ht i^qccopiJ e neqoge n r€ con ii(5'i niyioc €T oTiK^Si €t ngoT • i^Tw i^qivTO n dw'^djuL e Teq^.p^H iir€ con- d^qnd^ weT no^e itawV e fco\ gn oTreipHitH £^&wA»Hit: — ToTC ncHp ROTq € npioAie Kt e^qnjs.pa.'xi •xoT iiiioq • €Te lOT'^k.dwC [ne] nicH[iipi]ioTH[c] n€*x&.q ii&.q • «xio iOTr^&.c WTiiK [^ gHT] n ov "xe i^un^.p^.'^s'xoT SLuoi^^^^^^B ^H^OTT^iwi woTgoop • nXnn i».Ko[R ^^I] [igcn] gice nijji uj^wii ^^lou e
[JU n&.]€IlOT* UTiwCWTe ilTd^gll
[niw n\iwc]ui&. Ht eviVdJUioq • nT[0R gwoiR] [oToi nevK gen]oToi eqRH^i
* Compare the text of Lacau, ^ Fragments d'ApocryphesCoptes,' p. 45, in Memoires de Vlnstitut Frangais d'Archeologie Orientale du Caire, tom. ix. Cairo, 1904.
BY BARTHOLOMEW THE APOSTLE 7
miif neT OTdi[&.£i]* d^Tqi il neqK\H [ponoxAidw] it it€T ong^' «.totu><5^ii K Tcq [nm&.Ric]* ^wT^(ogT S niteg^ IS neqa^c^i^ioti ■■■■Id^Tncog^ K T€qcTo\H* 2^ ncdw [tj^k^wC «i g^a^n] njuuji&.q* &.qei e £io\ eqT(3'«w [eiHTT • jwTqi K TOOTq it TeJqjjiiiTenicRonoc • «wTt<o pTT Si n€qR[\oAji] • dw getitglLuo Tiopn n neqgice gn ov^enH* a^Tcj'ooXq iS nc^. goT wee K OTgoiTe- ^^qcoRq wee w ot AAOOT- a^TTiopn M TecTo\H i5 nequjoTigoT* iKS^s.cmk IE noT6€itf 5S neqgH^ic- ^TR(o € feo\ ii neqHi n *xiwi€* &. weqgooT [c]£ioR» «w neq^wge otU5 n bjr Aionec* «^ ngi [c]e ei iiiwq* «i noToem i^ioR j^qR^^a^q*
[Zk] nRd^R€ €1 K^^q • A. qKT R^HpOttOAitei JUULftOq ♦
i^qgoncq n ot*2ko\€c* iwiti^i^c^eTVoc €t ot [H]g^ ttca^ n-sc gfiop&p juuuoq^* iwTC(o\TT [&.] n€q\&.c» i^TniopR Jx noTToein n weq [ii]is\ • ^.[Tr(o]\R iS nqto n Teqa^ne • i^v
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* Lacau's text on p. 44 ends with iiAioq.
8 BOOK OF THE RESURRECTION OF CHRIST
Pol. 4 6 TAie^ ^OT ne t^eofttoc • nuie^ coot ne aiHt a.] T it&. • TAxe.^ ca^ujq [tc tahut] 's*w[ci jht] TLuieg^ ujAAOTii [ne n]^ tcok- n[jueg^ ^^c.]M ne RjwCRc* ntj.e2_ AiHTe ne n^^^^^^g nAAeg^ -mnTOTe R^.T^.\^.?VI[^>. • nAieg^] AiiiTciiooTc ne ngirno[Rpicic] • nA«.eg_ AiiiTUjOJUtTe '^^"^^"^'"""""""^'""^^^^^i niAeg^ AiiiT&>qTe ne njueg^
juH'^e ne TJunT^vTcei • niieg^ juHt T&.ce ne nc^^goT • nuieg^ xAnTCd^ujqe ne Topi^H • nweg^ A3inT«jx«.Hn ne Tenifco[T7VH] • nxieg^ AJiiiT^ric nciopiS!* nuieg^ 'sot COT ne nXiwC n kott'S' nmeg^ -sott ot[^.] ne To\AiHpoc* nxieg^ -xott cixoott ne TC(oig • nAieg^ qslott ujoxiTe ne [n]iioT['x] • nxAeg^ -xoTT i^qTe ne ^ops'c • nxieg^ 'xot TH ne TAiUTi^eHT • njueg^ -xott e^ce TiJuieXii.* nAiteg^ -xott ci.«jqe ne taiH TKiwigT Suute* nuieg^ -xott igjjiHn ne [R]poq' nAie£^ -xoTTT ^ric ne t[ajiHt] xxhii [t]o ngoTo • njjieg^ %xiKi>&L ne t[juRt ii]Tiio[TTe] ^ [n&.Ji ne Tvxxh^^>.h. n-xp^iRwit • n[T]B^B ^^[oir](OJUi ncdw ioTr'x&.c n[icR&.picoTHc] [n*.*! ne n]Aiiviwfe ^^^[oTe]
* The numbers were written on the margin in letters from five to thirty thus, e, c, 7, h, &c. ; the last visible is k^.
I
BY BARTHOLOMEW THE APOSTLE
Pol. 6 a
jncioq ^qSHRBISAft. nKd^ne €t £i £io\« |If^wp neqiAeeve &.«• ^.T(x> AAn ^Jx nigi
■BH^oJToeiu} • n^\ ne ncdw£OT itTd^ ncicp ['xooTJ^BHIi^^ dJueiiTe* ncHp 'xe d^qTiooTn [€ iioK gn iteTJu]ooTT ^S n[x«.]€g^ lyoAinT ngooT* d^Md^TCOtf [-^Le] [nAJi]oTr ^.qoKRq € g^pa^i Hn eqiti^T € TR*.ic€ n ic niynpe juE niioTTe ex ujd.'jSLe lujt jUL2iq • ne-x^^q i5 n€qigHpe n\oiAioc • *x€ t^^^^t nu)T € necHT € SjuitTe ^.cc^^.^i'^e n tootr
*x€ niAA ne n^i Kt &.qp g^>\ mjulxoi • iS nepluue • *x€ Ttttf&.igdi<se nHud^q • i^qgonq e poti • iwpH[T] p<o nToq ne nujnpe Ji nitoTTC neT £iio\ € £io\ npiOAJte wiui • n«^i *^e iiToq i£n eige € (SOMX e poq • OT'xe ^^^ ne coot ntynpe • i^vio «^qna>T ^(yi luuiov e g^pi^i e ijuienTe jun neq ne coott HigHpe- »iq(5'iii€ n «junT€ eqcynq eqo n epHJUioc e aiH ot^tt^^h
[nlOTCOT JxAXKTf^^ b.Wis. €p€ KCqpO THpOT
[go]pq' &.TIO epe neTAieuj^fec nHge e fioX [epc weTAiJo^^Xoc o'V(5'n» i^vio ^wTT^w[\€] [n ncTpip H g^]ouii\T eT <s:epo • iSn [oirge] [gjS nxi2w eT iSuiis.Tr ei julh ti] ujoijiK[t ncjuui]
* Lacau*s text begins again on p. 45 with the word -xoot, ' Page 45 ends with novtoT n[£HTq].
C
10 BOOK OF THE RESURRECTION OF CHRIST
Pol. 6 b nigTopTp • g! gice gii [oMXiK §15 npiAAe • jun nosd^gli] w iiofige • iuu.dw Jx n[&>ajiw2oxi jtiH] n€[igTopTp] • Axn nqwT n bcr urotr* otoi^ tiii'y ^^^^[^^] ireXoc eTgyjumeire gS ngTAitioc [iS necAioT] n&.i eigi.Tr'xooq n^i nc€p^.?]^iti [U nti^wT jS noT] oeiw n TK-ypiiwRH eisH jiox^Ijul^ xxn necitoq]
Te WT d^qnd».gJLs.ec ix Tooxq iS nc^^Tiittiwc • julK c^. ^(OJULH Tpeqpip^.'^e (j«:)» xxn AJid^pidw Tpeq'^ii^.Ronei • aaK lAdwpTd^ Tcoiwe • Mxn coirc&.Mtiew Tecgwjie H ^o^rc^w neniTponoc H gpiO'akHc • e d.cci».g(A>c e £io\ 55 njui^. n Hrotr* julR £tep€ttiRH Te it T«w TRT^^H 55 neciioq \o giw poc gn R^.t5«ipitivOTr[jji] • 3xn 'KiiK Te.')^wp^ • Te kt^. nitoTTe Toirnec necujHfpe] it&.c e Sio\ gK neT a«.oott • xxn Tecgixie n peqp iio^e KTA. ncHp 'sooc Kiwc* rxe tioTnofie eT ii«^
UJWOT RHK e ^0\ • £kOR gR OTeipHKH •
ne-Ti^g^ e p^^Tov gn TeigKH n t^i^oi^ettHc rrh feoTppc^oc TibSi Kt&. nciip T&.\(3'e nequjHpe* i^T(o ciuicon 55 neiroeiig eqiiHT e necHT §\' nToo[T] n n-xoeiT juH weqa^nocToTVoc THpoTT* ne-se juid^pid^ H c^i^oirenHfc] • ote euj'se nTo[R ne]^^B BBS* ne*s2>^q ka^c n^s'i ?5[i\]oc5eiiH[c •jse uto] [ne jui^pi^w TjxAi^d.'y utei^pRiw • AXbJp [neqoTro5g55] ne np*.ige xin [necAioTT xxn [ne's^.c tii^ql US'! [jutivpijvj
^ Lacau's text, p. 46, line 35.
BY BARTHOLOMEW THE APOSTLE 11
[€ poi «€ IlT«iKR]&.«wq TOiW ^.TOl 2inOK '^Kiw] Pol. 6*
[we ov tte nei] ujdw'x^ epe 'xio iiAAOoir* a> [n«w]pe€noc [€t otj^a^ TAt^^a^v] i5 ne^^c • -xiw n
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[oTTA^t^oc giJTOTioq iT T&^igtiH KOTooTe &>niq [oTiigq gio>]ioq* ^.ttOK '"^ti^.poeic e poq • eiteiAte eve giS n&. gHT •xe eTigA.iiAiooaje n(3ri noT'2k«wi Kce£iu>K € neTHi* ^h^w^ior e goTit e ^T^wc5oc S n«w *xo€ic nT».qiTq Hta.^ n gewgHne e poq • Jutn OTA&HHige K c^ noTqe* A^qiiTq 'xe ^wTR^w^wq gi<o <oq i^Tct^p^wCfi'^e juLAJLoq a^T&coR e neTHi* gn THiiUje *x€ K T€TigH 2wiTC00Tii dwifiiOR epAi npo ii nT&.t5oc jS n*^ 'so€ic • &.ig€ e TecTp&.Ti&. THpc n nzKV'i^e.Xoc. eccnp € feo\' cpe ajopri n t&^^ic K we^epoTfiiK €ipe JJi AJinTcitooTc u ujo • epe Tuieg^ cHt€ k ta.^ic ncepdwc^iti eipe 55 jutwr cgojATe nujo • epe Tiuteg^ igoAJiTe H Ti^^ic it ':kTlt^JUlIC €ipe nosoTtoT nujo • «wTOi> on epe [Tjwieg^ qTO n Tiw^ic i5 na^peenoc eipe 55 jul^k^ w [uj]o • geniyo nigo wet rcotc e poq • i^Tio geit [t^a.] nTfcdw tier cooTg^ e poq • epe oTtiocy ^g^.p[lJli^] mmi^S.^^ ^ p«iTq 55A«.*wir- eqo n R(A)g^[T]
(epe Re A«.i\[TCKOTc]
12 BOOK OF THE RESURRECTION OF CHRIST
on e nig^ ifCTepeo>AA&> w^^^^B^^^^Bl"^*^ neir] epHTT • &. neiioT ei e fio\ [gn iteT] *s.oc€. jui[K Teqc] KHttH 55 noToein* i^qei € nT^.t^oc jS n[cHp] iwqTOTtiocq e £io\ gn iieT aioott • n[€i coot] THpoTT eatiis^'y e poov 13 t^. ciotte A3i[iipi^.] 'xe iwitti^T e neTpoc JJuuLbir nito<5' [n gepjuieiieTr] THc n ic • iwq«ju.&.gTe ajuuoi ^^q'^ [toot]
H&.Kdw TOOT € SloK nTiJUtOT • gIT[il]
THpiow Axn nei iio<5' n eooT cto^^ht iwiit^wT
€ pOOTT • C3 JJLd^pidw TA. C(Olte • OTT RCT ^Kiw&.q ig&.Il'<^
fe(A>K e lUAiw €T Iiju&.ir • n&.i epe t^iXoi^etiHc -sw jUumooTT e AJid^pidw* iw ncSp ei li neT Iato e fco\
eqTiwAHir ntio^y K g^^piJii^ 35 neiiOT THpq* «wqa)ig e fco\ n T^iC^€ K TeqAinTHOTTTe • eq-xoj juujloc 'se iiil
pi X^P AA*^P*^^ € TeqgepAUiniiw Te At.2vpigdjui TAi.&.&.Tr 53 niynpe ii ntioTTe • ^. juidipid. -xe awCcoT €11 eepjjiHttidw 53 nuj^.'xe- ne*siwc -se gp«ju£»0Trti[e] Kd^eidwOd^pi jLiicae • CTe neqoTcogii ne nigH[pe] 53 niwttTORp^.Tiop • e^Tco nc&>g^- ^^^^lo nsw «JH[p€] • ne-si^q n&.c • *»€ ^(^iwipe t^. Ai^^awir ^x^^i^ipe t&. Rifc[u>]
TOC CT OT^L^il • ^^wIp€ T€ Ht i^CTCOOTtt g&. nCO[llg|]
53 nRocAJioc THpq* ^(^iape T&. ctoXh €t 0Tiw*w[£»]
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KT &.I(3^oo\t juuuloc • ;)(^2kip€ Tiw Tj^pi^w ecgH[Aiooir]
[e]T OTdw^it • ^bSvpe. Tiw JULiKiKT n\, hi thk SLXis. w oTrio[g]
[^i^ipe] Tbi. ASLiKiiiTP TiK no\ic n&. AXiK 53 niOT [X^^P^l
[Te tiT iwcigcajne e po[c]
BY BARTHOLOMEW THE APOSTLE
13
Pol. 7 a
[nn]iipiw'xi[coc T]Hpc [po]
[OTT € T^HHTC* ''^(O AJUULOC lt€] ciS Tiw JULb^KTP ' "XC ne[T]
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nitdwTT CT 5£tJl«wV Tiw'^ tlHTU W T&. eipHWH WT iK\
«iTC e fio\ giT55 n^. eiioT eT ovi^iJi • &.Ta> ^.q TA.awC itA^i • iwiMTC e nROCAioc • KT^.a^c mhtH rtio TW KA. julzk^hthc* otoh niAi^ eT n^^nicTeire e Tib. p&.n • Atn iUL^^ps^^ ta. Jui^.^.Tr 55 n&.peenoc 55 julc Tiw Rd^X^.^." il nnK • n^wiwgo 55 AJijkp^5&.piTHc • tri6io Toc H nujHpe n iK'^iijLX' rt ^.ctiootr ^ ncto AXfK 55 nujHpe 55 nwoTre • xin neqcnoq n[*.?VH] [eeiKo]if ne wt ^>qqi 55 nMojfee sul [n]ROCAjio[c] LR* noToeiR 55n<
* niu. written twice, but the second erased.
14 BOOK OF THE RESURRECTION OF CHRIST
[t]ot€ [A.qOjTra>it n[pu)q ik^i ncHp nu>it^ neti]
€ Sio\ eq'Sio juuuioc ['s.e^^^^^^^^^ TiK aikt]
Xoc ic* d^iifd^T € nig[Hpe iS nnoTTe Js.q] jwg^ e piwTq gi'sil n^&.[pAidw nsie^^epoTrfeiK] iwTTiig^ e pswTOT £(LOoir [iic5'i] genigo iiujo H *wp5^&.c»c*e Xoc- Ain geitujo nujo ;x;^epoTfciti • ^.tco gii t£»5^
6pe 'SCOTT n&.2T e necHT eTOTcoiyE nca^ ne cjULOip *s.€. dwAtKn ^wAAhXctia. • neT epe nignpe Wiw'xooq e Sio\ gn TeqTi^^npo 51 AXJvpiiw* tot€ ii nettcHp coottH e 6io\ n Teq^i-x si oTHiJU
€T AACg^ K CAJtOV • i^qCJUtOT € TKiw\^.gH 55 TlJUidipi2L
Teqjjia^T^" d^itiiiT e55nHTre e^^TOTwii wc&. itev epHTT • &.TOTrioK H<5'i nc&.ajq wcTepcoxi^. • ^».IK^.T e-ypcojuie n OTToesit HXiJunpoti 55 AAd^p i?&.piTHc ejLxKc^oxx e Tpe \«wi^T ttpcoAAe eelopei [5juuio]q • Axn r€ (3'i's WRiogr • 55 n&.Trevtt 55 [n]5(^iuiit • iwcoircog^ e*sH gHTC 55 jji2^pid^ aiH ^^^M^^^^^^'^ • ^'5'to e T^iQt 55 neiu)T Te • xxn TOT[n]ijL3i 55 niyHpe* xiK TOTtiiJu. 55 n[e] [n]iiK e[T OTJs.]iw£i* i^.qcjuio'y e pooTr|
* Lacau's text, p. 54, end of line 55.
BY BARTHOLOMEW THE APOSTLE
15
Fol. 8 a
[\OTI&.
noc
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jepo Kcwoq it itOTTe € Sio\ [iK\]\H\oTr\iK • iwT(o &.qTCo ii si
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[€]p€ npiwige H neniiS^ eT ot^^a.^ <3'(o eqAinn [e] Sio\ vuSjul^ n oToeiig mui ^^^Jlahk ^wXXhXottia. • [ii]Ta> epig&.nei e &o\ gri cu^uidw 2iifOK "^^hht [jULii nis. iiOT jun aai^a^hX Jtxn zkifj^cXoc THpov [ep]eujwne £«».gTHii gH t*^ JunTepo • [i^T]io noTciOAidw '«^niw Tpe ite;)(^epoT£iin ^^cHqe K K(ogT poeic e poq • epe ne [jusxJTnooTc w uje n n^^c^c^eXoc poesc e poc [ig&. n]egooT w t*. nd^poTcidw aiH Tiw x5itiT[epo]
16 BOOK OF THE RESURRECTION OF CHRIST
ol. 8i>
Ht^.'^ hhtH n TiK eipnitJ
T2w2wC tfdwl eitYHT € nKOCtJ.O<
nno^y n enicKonocf
TO 15 jL&dwpidi • *x€ WTO o[n ne n]u|opn| n&.rfC5e7Voc erne iluioq e 6o\ gK t€r| eiit igiwiiT eiJuM.ice ILuioq £i'2sju[ nR^^g^* t\^ coTnH gwioK nTnujione ti^^q H Aii^eHTHc WTO oit ne nigopTT* nT^^qoitg^f epo eqit^itioK UJ&. neiiOT* u5 n^Jii^Tc n t&.k*wA&.2H ut &.ctio OTTK giwpo • u|2^iiT e-xno iiiiti il nppo 55 neooT Ki^nocToXoc "xe THpoT jj^Trpdwiye gK oTiiO(5' n pdwuje • n Tep otc(ot55 *»€ ^^. n-xoeic tiootk € Sio\ gn neT iuoovT giT55 Aid^pi^. Tequi&.[ewT] • IIccoTHp *^€ d^qxA-ooig^ €1 € gpewi €55TiHTe eq [Tii\Tr]€ ngt^pA*.*.. 55 neiwT 55 nTHpq* epe T&.i3^AAA.Xa)ci&. THpc n najHpe n «i'a.ii[AA] OTHg_ ncwq • 55 necuiOT H OTppo Kt d»>q^H giS nnoXeAAOc* e.q'spo e ueq-xaw-se- js.qq[iTq] n[o'Tr]uja>\* iwTio ig*.R(5'nTq eq^ ^M.^MoK ^ t£i€ neqpcoAie HTi^ql
BY BARTHOLOMEW THE APOSTLE
17
Fol. 9 a
[nc]Hp ic neit 'xoeic eqjuooige equj^H |€* epe niwi5i?€\oc xioouje tuuuui&.q [KOCtJLOC THpq € £»o\ g^H IteTTIlO [fie- iwirio necep^wj^iti iteTg^TxnweTe e poq igaww [t oTei] e g^pd^i e Tiuieg^ ca^ujqe 55 ne* ^.tio ow |[n]ecRHitH 55 neicoT* nei «wt oid^'xe e poq [n€i](A>T gi'x55 neqepoitoc [ft.cniw'i^e 55 neqtgnjpe 55 AiepiT* ^.tco ^^q^ c [otw Teq]iwn€ nitO(5' H (J'pnne H eoov gi cjuot-
T iwcp oToeiit ett&.ia>tf THpov 55 nns^T €t Jmjulkts" (o Kiw CMHT n&.nocTo\oc niCTCTTe iidwi e^itoK fidwpeoXoAAdwioc n&.nocTo\oc' «xe eiujdwtf gi toot 55AJL2^Te Kigdw'xe e Tfie negfiHTe* Ht i^Tujtone 55 ttoq • 55 ntiA.T nr^ neiiOT '^ k oT(3'pHne^H •xe T^^^€ 55 neqiyHpc • n ^ttdie(g(3'55^0AA i^n e cg^i COT 55 n«^ OTToeiig THpq e -^iii^.iwq gi's55 nRa^g^* OTT jjionoif on 55np R^^ nei 'aLUXouie e ei e TooTq w ^iw^.-y n pcojue n ^.nicTOc n gi^ipc'^Roc* €ic nuieg C2^igq H con dwigion e tootk u>] n*^ uiHpe ed^'X'Xd^ioc e Tfie «ei A«.TCTHpi[oii] fxe 55np T^wT6oT e piojjie eq-xA.gjS' A.Wiw
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18 BOOK OF THE RESURRECTION OF CHRIST
Pol. 9 6 ILuOlt n T&.(5'0JUl iwW T€ € Tpe^l|
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BY BARTHOLOMEW THE APOSTLE
19
I^^VB Fol. lOa
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[ju]n neq[uj]Hp4
20 BOOK OF THE RESURRECTION OF CHRIST
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[i^^.]j& giJuiHw neooT «jwr nd^go Ii neooT qe*
[ne]ooT wiwR noToem jjLite gdjuHit* neoov
n^.R nnoT^Ii THpq qe* neooT 11&.R n&.
c«&>eoc It.ne giJUKw neooT ne^R dwXt^j^
THpq gjsJuuFtif neooT ni^R nioKg^
[THp]q gajLiHn- u> np^^n €t goXcT g^JLlHIl •
[lo ne]T lyoon 2^ "xuiq IS nTHpq qe
[niwp]5(^H n n'scoR ii gtofe itiju gdjumn —
Iligopn ngETJUitioc n na^c^ce^oc Ht i^Toto
OTTOTTCOOT n(5'I ItCT OTTNd^ THpOTT
[e n]R(o e feo\ it d^owdjut xxn neqignpe THpoT nignpe 35 niioTTe d^qRco e Sio\ nitofee 5S hrocjuioc THpq gtt eipnttH qe-
BY BARTHOLOMEW THE APOSTLE 21
[22JUL]Ht(* neooir wj^r nujcoc qe* [[eooT] W&.R neiROKoiAOc («v) 55 neiioT ic [2<MJtHtf • neooT K^^R] Kpe[qpoTo]€iif ic ^dOJiHn •
>2JULHH* n[€ooT] ^^iR neccRcn^kCTHc («c) n Iter Bljjjjjjjjjjjjlgdj^ * n€ooT] tf2kKB^K K neT 2i^w€^^H^
gdJULHtt •
[neooT wiwK niiTAt]?5ioc 55 jue sc gdjuHtt* neooT
IC qe* neooT it^wR rtc^hX eAioi ic gdJUHtt* ^.tio on jun ifcqcgHpe THpov gH oTeipHtiH gdJUHii — ^juHiTit € npd^cge 55 neitppo ^^njuhr • Ai&.pe noTi^ noTii K niwC^c«e\oc ei ajiii R^^pnoc ttcepd^uie THpcy € ^655 nRio e iio\ n di'^dju sxn nequjHpe THpov *x€ iwTROTq e T€q*wp5^H nee n cgopn gn oTeipHnH qe
Tuicg^ cgoxJinT n grxinoc nT€ n niwi?i?e\oc gn ovei-
11^
pHnH[[qe]
IX neiioT^ R€\eir€ e Tpe ireinc n d^^xdoji e TJuoiHTe smn evge Teqcgijue* ^.tco nT€irnoTr ^iq^(OT n(5'i a«^«wh\ e nnA.p*w*xicoc d^qeine ndw'XduuL Ai[n] CTTgiw • i^qTA^gooT € p^iToir 55 ne 55to e £io\ 55 neicoT cpe dw'Xdjut -^e eipe nqTOOT -sotcot 55 AA&.ge n igiH • err^iK gwc eceipe n T^wIO^^ 55 Aid^gdw • niCTCire Hiwi ni». cnHT nA.nocTo\oc d^noR £t2s.peo\oAA2wioc [n]iinocTo\oc • -xc 55n imsrr e eiRa>n n npcoxjie [«]in HTi^T-xnoi € nRocjjioc ot^ e Tne • ot'^[€] 55 nRA^g^- ecTRTion e eiRion it iw-^^ju*
* Lacau's text, p. 59, col. 1.
22 BOOK OF THE RESURRECTION OF CHRIST Knots' MX JUHHuje riiwC»c«€[\ocT T
WT «wiK*.Tr € poq gn Te[cRHn]H ii nei[iOT' itepe gn]
T€gn€ €JUlH^<3'0Ul itc&.[p]^ gi cif[oq]| epe npd^H il neiioT iiif nigHp[e AJtn nenn*: ct ot] iwiJfe cHg_ e n€qc(OAJLdw gti c&.ujq aa^^^M on • &. RTOoTe il neioiT gK neqoTepHTe epe neqxioTc p oToeitt nd^p^. npH aak noog^ Kca^ igq neon nntofi* eTga^ giowc ecKOCJuei gn gennocjjioc nxe nennSI eT oTi^a^fe* epe gen 'X'irnA.AAic uin gen^^wpe€noc • grutneTe e poc gn Tiwcne n enoTp&.nion • eTJU-OTre epo "se 7ioh nxi«wT n neT ong| THpoT- ^^qoTwu|5 n&\ nei <0T' ate c3 &.'2i.dJL5L nii (ynpe* na^n eiyse ^.r Rto ncwR n T&. enTo\H • e Tfce TencgiJuiG ilne Rg<\p€g^ e poc- eic ic n&. tgnpe goxoq d^qign nei gici THpov ujd^RRdw nennofie n*wR [e ^o]\» n^ ojione gioiOR nujnpe n Teqge* jULd^pidw gcotoc nTiw niw cgnpe (S'oiXe epoi • cTga^ ^a^e [g^]cx>(jiic ncujoon ijuudw&.T nI£AA.&.c gn ta. 3xn Tepo • i^qoTTwiyJfe n<3'i nenoT ne^^^q Ht j^c'CTe [\]iRH [TH]pc • ^€ JAi^poTGi JLxn n€Ti||iS noTpqe xin [n€T c]"^ noTqe • nceni^groT Jin^ aSto e feoX *s€ [iiigcoJTn AAn Tiw giRO^n n ne con • totc juii^&.hX nigTJJtnoc € iw['^]ijLi i5nn[A.Tr] [ex ILuii^'y]
Lacau's text, p. 59, col. 2.
BY BARTHOLOMEW THE APOSTLE
23
ig[iLE nojrqe gdjuuin • g^pd^ci^dwH\
g^[dJu]H[n] * IHjothX AAA neqRd^p-
Fol. 12a
Ln lt€q\[^JUl^]^iC [itOTr]oeiif gdJUHif* [AA]n niteg^ e[T oT«k]«w£i g2jujftt • a^cothA
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iInoTO€itt • AjLiHeiTii € npdwoje H nenppo ic gdjuHtt • £np&>ig€ THptt e'xil nKu> e £eo\ H dw'^djut Axn tteq-
U|[Hp€] THpOT gtl OTeipHIIH gJ&JUHtI ii7V\H^0TI«w •
n&.cjLioTr (5»c) e poR nppo n n2wiion gdJuiHif TRit&.ctj.oT e poR nei «^t T^^goq gdJUHif • h\ • hA. d^2w nppo giJUHtf d^pi&.e npeqcwTe €T on^ gdjuHti nenpeqTouiigl n«.ii gdJUHtt
neio>T JAW nignpe jjin nnSC eT 0T&.di£t qe-
[c]xioT e poR neiioT g^juLHn* cmxot e pon ntgH[pe qe] CAAOT € pon nennK €t oT^bSi gijumn* Aid^pe nnd^pd^'xicoc «xooc nI£Ax.&.n -xe gdjumn* AJi&.p[€]
[n€5(^€p]07r£nn -asLOOc [n]iS*ji[iw]n gd^Arnn* Ata.pe^W
^ na. is written on the margin in red ink.
24 BOOK OF THE RESURRECTION OF CHRIST
i.pi nenAieeire e^^HHIll^^net^^^BJ
^e Htor ne neti[«|]oTig[o'T]^^^.Trio Top[i'H]i
neitfeoHeoc • Tetin&.ii|T€ [njeiip^^^^^^^^^ ^ neqitil ^I'stt otok kiai ^.^njulhh &.[ WhXoti*.] •
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it'^iRdkioc THpoT 13. nRNg^* iwAiHeiTn nTenoTRoq niXiAdwi • Qse iw ne5(^c nignpe i5 ntioTTe «^^.t n ^.t
nofte •xe n«wi ne negooT • i^irco nn«iT 15 npdiUie • ne iit«w [n]iw ei(AiTXJii;)(;^iwHXniwp;)(^*wi?i?e\oc ajiK T&.CK5e\iRH th [pc] cone e'2Eli naw cnepjut*^ THpq ig&.WTe nitoTTe [nn^.]WTORpiiT(op ojHgTHq £^.poi ajlH itevigHpe THpo[T] e^Tco nqgoiTii e n^v n\is.cAt.^. Kt a^qTiJUioq • [•s]e ne^i ne neqeine jaK Teq^iRcon gn OTeipntiH [iwT(o] juti^^iwHX • xin rf*.£ipiH\ • aiH gp^^d^^ji^ aaK [i^co]irH\ Ain cd^poTt^oTHX • neqcooTT ii ig£iH[p] ^HA.TniwgTOT iwTOT[oj]u|f [G]neio>T aiK [nignpe]
BY BARTHOLOMEW THE APOSTLE a^<:k]«juL £55 npi^iye H ncRppo ic* qe:
ilHHTR U|dwttT qitoTgiS HpOT £11 OTeipHtlH gdJULHK *
25
Fol.l3a
AiooTT € Tpe Tei e neqpjKi^e jun n€q[oir]itoq • eTe
niw[i] we • nigopn ne ^iipd^gdju neigfiHp Jx nnoiTTe xxn
CHc ^^^p5^I^po?^[HT]Hc • sxn tta>ge n'^iR^.ioc • AJiH <xiRd^ioc THpoT Rt ^^Tp noTTiouj S5 nnoTTC
eq«xu> jIuloc 'xe wd^ii^TR Htor io d^'x^.x!* «€
d^ n€5(^c ic R«w neirnofie k&.r e £io\* ^.tio 2^tfon
£(u>con neRigHpe ^.qeXeTeepoT juLuott gdJuiHtf •
TOT€ K'XIRdwIOC THpOT i^TOTItOq i^TCAAOTT €
nitoTTe eq-sio jGuutoc • «se ti'xiRdwioc THpoT
[K]^^p OTTO €1 It gn TAiRTepo MX neTeiioT • n&.pdw npH
[c^.]igq n[Ru>& K] con • noTToein n K'xiRdw[ioc]
iToeiti gi^ 're'yg_H^B
26 BOOK OF THE RESURRECTION OF CHRIST
Fol.13 6
T ongl • ne ncio[xi«w jun n]eciioq li ^■
no£ie • neooT n&.R ic netippo • neooT n[*wR ic nni^T]
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Tcp oTT^oiR € fco\ ii(3'i K-^iRiwioc it[neTgirjtiitoc] (?)
d^TTjuoocge a^TjfecoR e goTw e thoXic
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cg2w eiieg^ £&ju.Htf • a^Tio n r€ &>i?^5eXoc THpoT n
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neiu>T '^ Yii>js^ it TeqeipHtiH i^i^T e £io\ • *». noTi^
noTiw ^lOR € neqTonoc e T€q^.p5^H e pooT
git OTeipHWH gdJULHtl • K^wl «e ngTTAltlOC KT iwTr
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UIOOTT •
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BY BARTHOLOMEW THE APOSTLE
27
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Fol. 14«
28 BOOK OF THE RESURRECTION OF CHRIST
mitijdi'xe n T[A5iir]Tg^[HR]€ neqcH[g^] ^OJUL £u>o)c iS nignpe Jx nno'yT[€] w^w cttHTT K[eAA]ep^.Te nT[eTir|
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BY BARTHOLOMEW THE APOSTLE
29
Pol. 16 a
»\* ^^io neq«9ii9BHIil^n * nen
[jjie]g^ 53 n&. wiqe xin nniqe
■■[|nei(ji>T JULti noiJHpe aiK ntidl ct oTb^iJi'
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[tfdi]T ^[polllHIH&liOK e gOTIl € pooT* gd^eH
M^^'iflHHHHHHHHHH^ ncenicTe-re
€ pOR £2JUlHtf • [«wT]iO HtOR liOgJMlWHC ITJUepiT
n n^. ^ll^C jun ^^». oinpe sc • jaH no)p« ottwov gi
u|«w eiteg^ gdJULHif • «iT(o Rtor ^i\innoc xi&. kiia [ct] Kitis^coK € poq ti"? H&.Tdwty€oeiig n gHTq* ^S [np]ewK H niw JuepiT H ignpe juin neqc'Jfoc woToein
[«|«w] €ti€g^ g2juu{n • Htor g(0(OR ^^^ ca>Tn eu>Aji2^c •
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|€ £io\ gX^^HTHpOTT cg^^HT oir[nicT€ir€]
»o^ gi^H^^ €neg_ gdJUHtt •
^ See Lacau's text, p. 63, line 35.
30 BOOK OF THE RESURRECTION OF CHRIST
Pol. 16 6 [Htor £i«.]pe[o?Vojui&.ioc] [epe Tiw\yT5(^H p]
[pli w <yoi\€] 11 ii['ycTH]pioti iS n^. «j[Hpe] iiTOR gioojR [lo JUl^iT]e^l>IOc • kcr^oju [nd^d^uydwi] g(0CT€ nT€ TeR[£«^i]fcec T«^g_G o'5'Mh59[c]^H T&.Trp KOicoc • iiT€TrnoT epe T[eR2_]i.i£!€[c]B^ ceitdwUjione gn OTrno(y it <3'o[aa]^^^^^^^ «^T(o liiRRiofcoc ndw\^&,ioc [nne ^^.^.t ii(3'ojui k] T€ n'^iiJioXoc eiy(3'jLJ[(3'OAjt e [nen ca)judw] BH^ Xiw^.T iuijuiew* i^Wik neT eu [it^.Ta^^s'q eqeujione [k dw]T ncopR ig&. etieg^g«uu.Hif [Htok giLOosR ciAAion] [ncTfXioJTHc • wwe \&.i^Tr € T£»e it^dk.pA&oc jui neniii OT*sno eqc-jTi^^ii gdjuiHn • [i^TO) iiTOR^^n]u|Hpe iri2wK(o£ioc • TuuLdw €T epe r[T&.(5'ce n iteROTepHTe wiw oTTwg^gi'sioq* -^KiwKiw neTno[£!e THpoT e £ioX] ncenic
g&.p^ gHT gU OTreipHlt[H gdOJLHtl * i^TCO KTOR Oiw-x]
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c€pi.?:|^i[ti] [juK ne'^TndJUic] jlxR ^«OT[T^i]qTe [np€c]£iT[Te]poc
BY BARTHOLOMEW THE APOSTLE
31
|&.T(A) &.nOtl £CO(Otf ^w«OT10U|5 THpH
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[e] Sio\* nce-xooc 'x- .q£»(o[R'
FoL 16 («
32 BOOK OF THE RESURRECTION OF CHRIST
TOT€ «i ncgnpe 55 nnoTTC TiooTr[n s^q^R €t] c««^\i\i^i«w • i^qge eiteqAia^eHTHc [jmn jjtd^pidw] eTTcooTg^ eitevpHT • ic *i^€. i^qoTOitg^ [e poov] ne'XA.q n^w'^r • ote ;)^&.ip€ neTpoc n«w enicRonoc
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[I\]tio neT€T[K]iiiJUi».gTe 55tJiooT • '^K[awiJui&.]gT€ 55-
AJiu T€igc K Xoc«5^H €T [gw neqcnip] [jji]K Knii(5^ ce €T gn neqgo* Ajtn^Mcitawaw^^eT gn neqfii^^' iaH itetgc ncovpe 55 neKXojj. n ^oktc €t gn T€q&.ne* jvtio «wqT*wXo iiT€q(3'i'x e £p^.i e «xa)OT [&.qc]jAOir € pooT eq'xio 55xt.oc • -xe c3 K&. jul€.\oc [€]t oTawi^- TioR KgHT 55np p [goxe] epe na^ ei lOT "^ [nH]Tii 55 n^eRe 55 nex^^^^* na^i ne TJ^^M^^J^J^^'^ nTii ncHp oT^HHw^q-"^ [eHTHc]^ J^eqTWOTM e £i[o\ gR neT jui]oott* ^Mfuawnoclro^oc THpoT • ^wTtJ
JR T€p o|
^ Lacau's text ends with the words Xt(o &c|T&juLon eneq-
OTCpHTe.
BY BARTHOLOMEW THE APOSTLE
33
fe €TpiJll€ ejUL^TC • ii IC TOTIXOCOT n€*XNq Pol. 17 a
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34 BOOK OF THE RESURRECTION OF CHRIST
Fol. 176 ^^HHW gd^lftec H <3'OXl' TeTlt«.TOir[U)M|
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Tcpe q [•x]oov n<5'i ncHp &.qcAA07r e pooT d^q^coK e gp^i jjtnHTe evgojc ^ TeqgiH ii(5'i nawr^r^G^oc iS ne
nujHpe ii nnoTTe cjlxotf € pooT • eioJAd^c -^e nexe ig«w-
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note €[i] i^Wiw KTi^qfiiWR € TeqnoXic • *x€ &.Tti novIS n&.q •se «^ ncKcgnpe aiot • 2^q£t(A>K K(3'i eiOAAdwC ^^.qge
epe € neqjuieg^ c&.igq itgoov ne «iit Ht ^iqJJloT • j\.q£t(OK "^e WTeiriioTr e miii. Ht ^.TTOuicq H gHT[q] * &.q(ocg e feo\* *xe citot^i^itHc n&. AJiepiT •
TiooTn giS np&.n H ic • ne^)^ nignpe Jx nKo[TTe] [e]T on^ • TtooTK n^ b^^ pa^TR e*stx tieROT epHTc [iiTi^jigi^'xe iiiiju.«wR* ^.Toi nTeTitoT ^.q [tI^ottm n^i] csio?5iiiiHc • epe neoov w ic ne[;)(;^c] ^^Mi^ neq]go • jvqoTlJ3u|f ii neqei[coT]
^ti OTrpa^ige • A.qoT(oiijE ^[^i]
BY BARTHOLOMEW THE APOSTLE
35
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10 n«w eicoT* *x€ 55 nn^wT nT^wT€I nctoi e Tpe t
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36 BOOK OF THE RESURRECTION OP CHRIST
[Sc]
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ToXoc cHg^ e-xn noTrS: noTSw H neepowoc • epe Re Ajt[iiTCMo] [o]Trc itR2vTA.neTA.cui&. CHR e noTdw ncir^. 11 iteeponoc* epe oT(3^pmie nwiie iS AA.e nopS e-jtri neeponoc Jx neqnTne • epe otu|o iiivi5i5e\oc g_[T55iteT€ ?]^H [e] no[Triw] noTr[&.] H neeponoc • iiioTu>ttj[T swIior] [ci(o]f5*wit[Hc nej-xivi Jx xx\yi[b^n\] Jiis[^*)Q^iKV^K^€.\oc]
BY BARTHOLOMEW THE APOSTLE 37
l-tAKTCKOOTC HepOltOC • KTe lAnTCItO ^oJ- 1® «
[oTc] ngi^[c5io]c juE uLdweHTHc • txiwi Kt ^wTo'y^.go'J^ n ic
[n]ttoirTe rio n itei igo riiiC5^5e\oc • eTgruiiieTe €
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3g BOOK OF THE RESURRECTION OF CHRIST
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jmit ee itT ^wqIt^wT e neooTT juiit nTi^io it
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gOTTK e neqni • e T^ie it ^ojul €t eqe ip[€ A5]juoo[ir]
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jULHHige nicT€Te e n-xoeic • i^ ncoeiT jLi.oo[u}e]
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BY BARTHOLOMEW THE APOSTLE 89
[He?]
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40 BOOK OF THE RESURRECTION OF CHRIST
Pol, 206[Hto]r csdLbjLX^^T gn TeR<5'iiie e 80t[ii]P^^B i^Tro> Axn OTon iiciw fieWa^K* ic n[ujHp€]
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n Tc[K]
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ii.R''^ MiwI riTReipHIlH* 2Jl£l(0R oj^. Tno\ic
dwijuoone e T€AJipo3 w ^pHitH- epe thk *xoi oto-x «k.ig€ eTSpto eTRioio£i€ H gHTc n(^\ n'XdJi iULOttiott* Aiimccoc Siigrnojiiitie i^i'xpo e poov gn TeR<5'0iui • iwicoROT n n&.cgnH €T&.£ia> SS^^^W nppo fc» &.Tg€ eTAAHHige errKii^bjuL §!£ nno £ie' iiiTpe oT^iiwUi gjS neciioq 51 ne^^^c ic €ic IC ne^^c Ta^Xoi € n'xoi 13, iioT^bSi ^wq•2SIT
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n ujeXeeT • m^i n Tepe q-xooir Hcyi niuiii[R&.pioc] ii^^nocToXoc jvq&.\e e.'s[Ii] ncR^oo^e &.c€[nq] juuuioq e'suuE nTOOT n [n*so]eiT» «^qg€ €n «».nocTo\oc eT(5'to«j[T]HB\2PI ne'x[«wq]|
BY BARTHOLOMEW THE APOSTLE 41
JH^Hpoc MX n«w voeic ic ncj^c eqco Foi. 2ia
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42 BOOK OF THE RESURRECTION OF CHRIST
Pol. 216 € Tp iwKiwT € pOR Gn«wT k£kOK WJWHBH^^
n\Htf qoit^ S npdwtt i5 n^ 'xo€i[c ic n€5(^c] rxe ei tJx ne-x ns^ THH^e e-aLii it€igc HiqT •
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tiooth juEn cqoTongq € poi* i^Tu> qtttid^
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aLuloc *se (3 netfxoeic H cow I&np p i^nicTOc € T&.ifawCT&.cic i5 ncHp* d^W^. niCTCTe -se «^q TiooTw i^q^ioK € gpd^i ig^. neqeioJT* CX^Tto dwKon ne iiigopn wt a^qovwitg^ e [poq] jLxn jutd^pigd^jji TeqAA^.«wT* [i.]qoTioigE on n^i ecouidwc* ^e '^nic[Te]ir€ fxe ^^qT(o[oTIt] € £io\* iwTco oT&.TxioTr n€ iiT^.q'xi '^[ne] iF&.p ii nxioTT e T£ie [no-yxj^wi THpn^^^
BY BARTHOLOMEW THE APOSTLE 43
mj|[|imi[c](OTiZ e poi (o ndw con ecouid^c* Mpi Fo1.22<
[njAeeJre i£ ncg2^«xe Kt*^ nc?ip <2cooq
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44 BOOK OF THE RESURRECTION OF CHRIST
Fol. 22 6 It[igi!lH]p K^HpOtlOlAOC • t[^ ^^pHtfHJK^B njUUULHTtt THpTU' WiwI H TCpe q['XOOT]
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BY BARTHOLOMEW THE APOSTLE 45
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46 BOOK OF THE RESURRECTION OF CHRIST
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BY BARTHOLOMEW THE APOSTLE
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48 BOOK OF THE RESURRECTION OF CHRIST Fol. 24 h ^Mx npdw[n MX nei(OT Ain nignpe ajlH nenitdC
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R R€T AJie JUUULOq (?)
Plate I.
MS. Obientai. No. 6804. Fol. la.
Hate II.
tL,
fPA> nsiUYmf TWJtTnt Hmhptescm '
HOY' A;itiA ^'>sKik^Zri^.^:^rfL "
MS. Oriental No. 6804. Fol. 16.
Plate III.
»v.'^ ^•'••<^<v'
MS. OwiiNTAL No. 6804. Fol. 2o.
Plate IV.
vKTKmfT
«lY<W*f fti*^"*' ANHf /*AA/
MS. Oriental No. 6804. Fol. 26.
Plate V.
r^vrt n^rn/^j (htnmynf feoY^frKv
"Y ifm fimkxd>i;i ut
MS. Oriental No. 6804. Fol. 3a.
Plate TJ.
Minf-AJfSWKf/iffirT
MS. Oriental No. 6804. Fol. 36.
Plate VI 1.
\YX£nxun9yhiHms\Ji^Bi*
^YKWf&0\«nfq;jr.«COJf'ANfV^ «y
I fm\^' A^PVi)WwxwKA^//<Mt^ /' MfAnx*^5»p&rutr«V'XYi?tt)An - >t muMi'AyriwfKMTTOYoemHNUf
"^^fmtwYnBesm^ "*•
MS. Oriental No. 6804. Fol. 4 a.
PUte IX.
i^^itHOVp not if I Hmvojninm^
^^qU?nu fan mptttiw pjuKjr wor
MS. Oriental No. 6804. Fol. 5 a.
Plate X.
Pf
MS. Oriental No. 6804. Fol. 55.
Plate XI.
MS. Oriental No. 6804. Fol. 6a.
VUUe XII.
f p«vv Mftwr ft r$e^ ^^^t
MS. Oriental No. 6804. Fol. 66.
Plate XIII.
MS. Oriental No. 6804. Fol. 7a.
Phtli: A7 1'. I
131. _-. — K
fP/tr AvirwK^^fTfMpt/NrTFPtwjuA.-
UTOW-Af 0 VOU^ ,, tXNhirCUUWX UN
MS. Oriental No. 6804. Fol. 76.
Bate XV.
Won Rm'HHhrnAsne\ %f ^"'*v '
MS. Oriental No. 6804. Fol. 8 a.
Plate XVL
MS. Oriental No. 6804. Fol. 8h.
FlcAe XVII.
:^m(J
Mi\\>r Npowjrr t^^^stw ti^Hihok
MS. Oriental No. 6804. Fol. 9 a.
Plate XVni.
nm^Y /f 7! Y0p0{y/t Ji-nf^ov tmuivr
MS. Oriental No. 6804. Fol. 96.
Plate XIX.
;1>
' '^*;Arf'^CF'^?yM§^^' «ti Y. AVfi05 vrtTT to Y wa)r ^i'^^^Pi^ ^^
^iiiAfrnK fTTiYM^^n;o!£^pfU5J)A ' vcyM;wYn)j>nPwjwf f'mA^7AV•'T^^
MS. Oriental No. 6804. Fol. 10a.
Vlale XX.
m
Moon (f AWj iW'nfpu CH-
^§1^* «k
MS. Oriental No. 6804. Fol. 10ft.
Plate XXL
Hi
H>n» "mntuiewiTc^imf'
ju^fywnpf 77rf>J)r^CYfi!»«Kff/xy«w^ ^.
xMte. mpM^f wmwMB .VAiinK'jU>/>fni\'x
JX/TJt'niW/'' VtnrN'fkV /i«i<rmw /MiItAtMfJJ
'■^{jit'rm 'xfrnnxf m kwk mmm
MS. Obiental No. 6804. Fol. 11a.
Plate XX IT.
^k
MS. Oriental No. 6804. Fol. 115.
Plate XXIII.
,. cfmAwc^w*
(thiTifif^'^^nTif mM9f unrnm itr^nN^
umm nifWriAjSHmaoYimm
MS. Obiental No. 6804. Fol. 12a.
FUUe XXI r
-i-US
MS. Oriental No. 6804. Fol. 125.
FlaU XXY. 'i
^f>C(A;wf Mff>sf moTiluwtMmN-
MS. Obiehtal No. 6804. Fol. 13a.
Plate XX n
^^^'fV^Ats»'WPAV'<Wf'mirwc miw
MS. Oriental No. 6804. Fol. 136.
Plate jxrn.
f^lXi4*'' ax ^!gp«
MS. Oriental No. 6804. Fol. 14a,
i'i(Ue xxnn.
MS. Oriental No. 6804. Fol. 14&.
VMe XXIX.
.A*
(XjnasiyoYAXS'M
^mmtiY(»mm . K"^' . ^■.■^mfinmt'ifYf .
MS. Oriental No. 6804. Fol. 15a.
Plate XXX.
^m
5Kfvr
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MS. Oriental No. 6804. Fol. 156.
Bate XXXI.
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vY-r^v jv/f AYAf Ji^^ r yc>f -ivj F M^xwA3oi;f
mm Hrm'hK mi HiY}&{m mrmYm Wifmm:umi^T' ac/ wcvAurinw run v
mYtm xYwmo)jii fn?rapX?/iVAV.
i. Obiental No. 6804. Fol. 16o.
NaU XXXIT.
MS. Oriental No. 6804. Pol. 166.
p
Plate XXXIIL
^
^fi^
MS. Oriental No. 6804. Fol. 17a.
I
Plaie XXXIV.
'**' Hm€l>^NnMmmYHi:m X9'Uj(iYw(Mirutn{JttO '
MS. Oriental No. 6804. FoL 176.
Plate XXXV.
'/^K[5^f^?^'J'C577ip;NfF . .«i
. . , . wfe^ fcXiiUiViro k;ci^<t-.
UK iYM^X Afl^
MS. Oriental No. 6804. Fol. 18a.
Vlate XXXVl.
/.lyiw
MS. Obibntal No. 6804. Fol. 186.
PUte XXXVIL
^if^^.
MS. Oriental No. 6804. Fol. 19a.
Plate XXX7III.
yownfm HmrmrTXYimYw (fur Mi\rnrmoY' MfWiiXf miwxy
\9rc^»r-umm nmrr- ^ji
MS. Obiental No. 6804. Fol. 196.
uiOfi
PlfUe KXXIX.
Twwivi oi^wu /aw)cwix nvxvTFAif
'mxfMmxsfiJwviYmmsjiJinf Hnuttrx-rvinpxHiinmrmi .opwf vliinl^fI^fVYA^Eann^MtNJ1m. '-^HitHuunrnf twiu mrY- ' ^
MS. Oriental No. 6804. Fol. 20a.
PlaU XL.
MS. Oriental No. 6804. Fol. 206.
HcUe XLT.
If TTKX ^-J^rAM* H>JP(mfU:S$OYHit
MS. Oriental No. 6804. Fol. 21a.
PlaJte XLIL
w^ miK\nm wurwxnf TN\q?wnE - AHct'niAppiinfjuTvmiiAW^iuppv;^"
Hdl-n^tiAT-xfrnji i*fjcm/Tu vm i) JTtiov me, ^ wf
MS. Obiemtal No. 6804. Fol. 216.
mate XLTII,
.{-.9
MS. Oriental No. 6804. Fol. 22a.
X
Vlaie XLir.
/ fJ>yy(JiOYNcP^KPUHH*'',^^,'ml
j> MS. Oriental No. 6804. Fol. 22b.
i/
Plate XLV.
ni -^
TWP»n^JwnApwfKC^TT;'7^«"
^trmininfAi:jBWKttfHfOnnY'i ^
/H0YH9^»mYfq;SWOuit'X£U
Tif AUfAwmjjf If frmcuHNtKinm " -, -Mipnnmii
MS. Oriental No. 6804. Fol. 23 a.
Plate XLVI.
^9
rifmwt^^X^ixmt';c^wjstK!!mtY
HiinppOopx^-HfjunAinnoDAi:^ fmmpwY- iDTTxroYwcuA j^Om
iTtPYMA'n!«A^<f/5'nFT?fjfA;c/>f<''
O0YKM>*'' fTTtT'iJ7£.23L'AY(iaitV
MS. Oriental No. 6804. Fol. 236.
Haie XLVII.
V WW XnfYZrrTiYTfnS' n^fl/^/wNltfl^lJimf9YUT}HttW
MS. Oriental No. 6804. Fol. 24 a.
Plate XLVIII.
r wn';>fprpnf ifnrtififp^tpYtnftmYi:-^*
-^ •^- •• i< 1 >v7iit- t);7i««A^ lif ,N , ' "■ n V
,.>n|P^eJUf7 ;^^\a' ' **'^ ."va^r i^
MS. Oriental No. 6804. FoL 246.
THE LIFE OP SAINT BARTHOLOMEW THE APOSTLE
(From the Ethiopic Synaxarium, Brit. Mus. MS. Oriental, No. 660, foL 4a)
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50 THE LIFE OF SAINT BARTHOLOMEW
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THE KEPOSE OF SAINT JOHN THE EVANGELIST AND APOSTLE
(Brit. Mus. MS. Oriental, No. 6782)
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52 THE REPOSE OF SAINT JOHN
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