Acts of Thomas
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Acts of Thomas (title)
0Lipsius–Bonnet, 99
Πράξεις τοῦ ἁγίου ἀποστόλου Θωμᾶ
Praxeis tou hagiou apostolou Thōma
Acts of the holy apostle Thomas
Chapter 1
1Lipsius–Bonnet, 99–291
ναῖος, καὶ Ἰούδας Ἰαχώβου, καὶ διείλωαμεν τὼ χλίματα τῆς οἰκουμένης, ὃ ὅπως εἷς ἕκαστος ἡμῶν ἐντῷ | χλέματι τῷ λαχόντι αὐτῷ καὶ εἰς τὸ ἔϑνος ἐν ᾧ ὁ χύριος αὐτὸν ἀπέστειλεν χατὼ κλῆρον ovv ἔλαχεν ἡ lvóím Ἰούδῳ Θωμῷ τῷ καὶ διδύμῳ᾽ οὐκ ἐβούλετο δὲ ἀὠπελϑεῖν, λέγων μὴ δύυνασίδαι μήτε χωρεῖν διὰ τὴν ἀσϑένειαν τῆς σαρκός, καὶ ὅτι Ἄνϑρωπος ὧν Ἑβραῖος πῶς δύναμαι πορευϑῆναι ἐν τοῖς Ἰνδοῖς κηρύξαι τὴν ἀλήϑειαν; Καὶ ταῦτα αὐτοῦ διαλογιζομένου καὶ λέγοντος ὄὥὄφϑη αὐτῷ ὁ σωτὴρ διὰ τῆς νυχτός, καὶ λέγει αὐτῷ" M; φοβοῦ Θωμᾶ, ἄπελϑε εἰς τὴν ᾿Ινδίαν καὶ κήρυξον ἐχεῖ τὸν λόγον" ἡ γὰρ χάρις μού ἐστιν μετὰ σοῦ. Ὃ δὲ οὐχ ἐπείϑετο. λέγων" Ὅπου βούλει με ἀποστεῖλαι ἀπόστειλον ἀλλαχοῦ" εἰς Ἰνδοὺς γὰρ οὐχ ἀπέρχομαι.
naios, kai Ioudas Iachōbou, kai dieilōamen tō chlimata tēs oikoumenēs, ho hopōs heis hekastos hēmōn entǭ | chlemati tǭ lachonti autǭ kai eis to eϑnos en hǭ ho chyrios auton apesteilen chatō klēron ovv elachen hē lvoim Ioudǭ Thōmǭ tǭ kai didymǭ᾽ ouk ebouleto de aōpelϑein, legōn mē dyynasidai mēte chōrein dia tēn asϑeneian tēs sarkos, kai hoti Anϑrōpos hōn Hebraios pōs dynamai poreuϑēnai en tois Indois kēryxai tēn alēϑeian? Kai tauta autou dialogizomenou kai legontos hoōophϑē autǭ ho sōtēr dia tēs nychtos, kai legei autǭ" M? phobou Thōma, apelϑe eis tēn ᾿Indian kai kēryxon echei ton logon" hē gar charis mou estin meta sou. Ho de ouch epeiϑeto. legōn" Hopou boulei me aposteilai aposteilon allachou" eis Indous gar ouch aperchomai.
… [the Cana]naean, and Judas son of James; and we divided the regions of the world, so that each of us should go to the region that fell to him by lot and to the nation to which the Lord sent him. By lot, then, India fell to Judas Thomas, who is also called Didymus. But he did not want to go, saying that he could neither travel nor endure it because of the weakness of the flesh, and: "How can I, a Hebrew, go among the Indians to preach the truth?" While he was reasoning and saying this, the Savior appeared to him by night and said to him, "Do not be afraid, Thomas. Go away to India and preach the word there, for my grace is with you." But he would not obey, saying, "Send me wherever you wish to send me, but somewhere else; for I am not going to the Indians."
Chapter 2
2Lipsius–Bonnet, 99–291
Καὶ ταῦτα αὐτοῦ λέγοντος καὶ ἐνθυμουμένου ἔτυχεν iumogóv τινα εἶναι ἐκεῖ ἀπὸ τῆς Ἰνδίας ἐλθόντα ᾧ ὄνομα ββάνης, ἀπὸ τοῦ βασιλέως Γουνδωαφόρου ἀποσταλέντα καὶ ὅ ἐντολὴν παρ᾽ αὐτοῦ εἰληφότα | τέκτονα πριώμενον ἐγαγ εἶν αὐτῷ. ὁ δὲ κύριος ἰδὼν αὐτὸν ἐν τῇ ἀγορᾷ περιπατοῦντα τὸ μεσημβρινὸν εἶπεν αὐτῷ" Βούλει rézrove πρίασϑαι; Ὃ δὲ εἶπεν αὐτῷ: Ναί. Καὶ ὁ κύριος ἔφη αὐτῷ: Ἔχω δοῦλον τέχτονω καὶ βούλομαι αὐτὸν πωλῆσαι. Καὶ ταῦτα εἰπὼν ὑπὲ- δειξεν αὐτῷ τὸν Θωμᾶν ἀπὸ μαχρόϑεν, καὶ συνε ὠνησεν μετ᾽ αὐτοῦ τριῶν λιτρῶν ἀσήμου, καὶ ἔγραψεν ὠνὴν λέγων" ben ᾿Εγὼ Ἰησοῦς υἱὸς Ιωσὴφ τοῦ τέχτονος ὁμολογῶ πεπραχέναι ἐμὸν δοῦλον ᾿Ιούδαν ὀνόματι σοὶ τῷ ᾿ββάνῃ ἐμπόρῳ Tow — φύρου τοῦ βασιλέως τῶν ᾿Ινδῶν. Τῆς δὲ ὠνῆς τελεσϑείσης TN ?;Th ὅ ὁ σωτὴρ παραλαβὼν ᾿ἸΙούδαν τὸν καὶ Θωμᾶν ἀπήγαγεν πρὸς —. p. ᾿ββάνην τὸν ἔμπορον: καὶ ἰδὼν αὐτὸν ὁ ᾿᾿ββάνης εἶπεν πρὸς αὐτόν" ὐὗτός ἐστιν ὁ δεσπότης cov; Καὶ ἀποχριϑεὶς ὃ ie T ἀπόστολος εἶπεν. Ναί, κύριός μού ἐστιν. Ὃ δὲ φησιν" Ἠγό: Ya ji ρασώ ct παρ᾽ αὐτοῦ. Καὶ ὁ ἀπόστολος ἡσύχαζεν. ΞΕ; Tj δὲ ἑξῆς ὄρϑρου εὐξώμενος καὶ δεηϑεὶς τοῦ χυρίου tni, εἶπεν
Kai tauta autou legontos kai enthymoumenou etychen iumogov tina einai ekei apo tēs Indias elthonta hǭ onoma bbanēs, apo tou basileōs Goundōaphorou apostalenta kai ho entolēn par᾽ autou eilēphota | tektona priōmenon egag ein autǭ. ho de kyrios idōn auton en tę̄ agorą peripatounta to mesēmbrinon eipen autǭ" Boulei rezrove priasϑai? Ho de eipen autǭ: Nai. Kai ho kyrios ephē autǭ: Echō doulon techtonō kai boulomai auton pōlēsai. Kai tauta eipōn hype- deixen autǭ ton Thōman apo machroϑen, kai syne ōnēsen met᾽ autou triōn litrōn asēmou, kai egrapsen ōnēn legōn" ben ᾿Egō Iēsous huios Iōsēph tou techtonos homologō peprachenai emon doulon ᾿Ioudan onomati soi tǭ ᾿bbanę̄ emporǭ Tow — phyrou tou basileōs tōn ᾿Indōn. Tēs de ōnēs telesϑeisēs TN ??Th ho ho sōtēr paralabōn ᾿IIoudan ton kai Thōman apēgagen pros —. p. ᾿bbanēn ton emporon: kai idōn auton ho ᾿᾿bbanēs eipen pros auton" hyytos estin ho despotēs cov? Kai apochriϑeis ho ie T apostolos eipen. Nai, kyrios mou estin. Ho de phēsin" Ēgo: Ya ji rasō ct par᾽ autou. Kai ho apostolos hēsychazen. XE? Tj de hexēs orϑrou euxōmenos kai deēϑeis tou chyriou tni, eipen
While he was saying and pondering this, there happened to be a merchant there who had come from India, named Abbanes, sent by King Gundaphorus with orders from him to buy a carpenter and bring him back to him. The Lord saw him walking in the market place at noon and said to him, "Do you want to buy a carpenter?" He said to him, "Yes." And the Lord said to him, "I have a slave who is a carpenter, and I want to sell him." Having said this, he pointed Thomas out to him from a distance, and agreed with him on three pounds of uncoined silver, and wrote a bill of sale, saying: "I, Jesus, son of Joseph the carpenter, acknowledge that I have sold my slave, Judas by name, to you, Abbanes, merchant of Gundaphorus, king of the Indians." When the sale was completed, the Savior took Judas, also called Thomas, and led him to Abbanes the merchant. Seeing him, Abbanes said to him, "Is this your master?" The apostle answered and said, "Yes, he is my lord." He said, "I have bought you from him." And the apostle was silent. [3] The next day, at dawn, having prayed and entreated the Lord, the apostle said:
Chapter 4
4Lipsius–Bonnet, 99–291
ἀπόστολος" Πορεύομαι ὅπου βούλει κύριε ᾿Ιησοῦ" τὸ SN eg a ϑέλημα τὸ σὸν γενέσθω. ᾿Απῆλϑεν δὲ πρὸς βϑαάνην rov W urs τῷ ἔμπορον μηδὲν ὅλως [τι μεϑ ἑαυτοῦ χομισώμενος ἀλλ
apostolos" Poreuomai hopou boulei kyrie ᾿Iēsou" to SN eg a ϑelēma to son genesthō. ᾿Apēlϑen de pros bϑaanēn rov W urs tǭ emporon mēden holōs [ti meϑ heautou chomisōmenos all
"I am going wherever you wish, Lord Jesus; your will be done." He went to Abbanes the merchant, taking nothing at all with him except
Chapter 5
5Lipsius–Bonnet, 99–291
TO. an " μή τίμημα αὐτοῦ μόνον. δεδώκει γὰρ αὐτῷ ὁ κύριος λέγων: Ἤτω a μετὼ σοῦ καὶ ἡ τιμή σου μετὰ τῆς χάριτός μου ὅπου ὧν ἀπ- Th " az ἐρχη. Κατέλαβεν δὲ ὁ ἀπόστολος τὸν ββάνην ἴσως τὰ σχεύη; liz. αὐτοῦ ἀναφέροντα εἰς τὸ πλοῖον" ἤρξατο οὖν καὶ αὐτὸς cvraναφέρειν αὐτῷ. ἐμβώντων δὲ αὐτῶν εἰς τὸ πλοῖον καὶ καΐλεσϑέντων ἐξηήταζεν ὁ ᾿ββάνης τὸν ὠπόστολον λέγων" dloícv ἐργασίαν οἶδας; Ὃ δὲ ἔφη" Εν μὲν ξύλοις ἄροτρα καὶ ζυγοὺς καὶ τρυτώνας καὶ πλοῖα καὶ xomug πλοίων καὶ ἱστοὺς x«i lO τροχίσκους, ἐν δὲ λέϑοις στήλας τε καὶ ναοὺς καὶ πραιτώρια βασιλικά. Εἶπεν δὲ αὐτῷ ὁ ββάνης ὁ ἔμπορος" Τοιούτου γὰρ καὶ χρείαν ἔχομεν τεχνίτου. Ἤρξαντο οὖν χαταπλέεινʼ ἔσχον δὲ ἐπιτήδειον ἄνεμον, καὶ προϑύμως ἔπλεον ἕως ὅτε κατήντησαν εἰς νδράπολιν, πόλιν βασιλιχήν. ᾿Εξελϑόντες δὲ ἀπὸ τοῦ πλοίου εἰσήεσαν εἰς τὴν πόλιν. καὶ ἰδοὺ φωναὶ αὐλητῶν καὶ ὑδραύλεων καὶ σάλπιγγες ntur χοῦσαι | αὐτούς" ἐξήταζεν δὲ ὁ ἀπόστολος λέγων" Τίς ἐστιν αὕτη ἡ ἑορτὴ ἡ ἐν τῇ πόλει ταύτη; Ἔλεγον δὲ αὐτῷ οἱ i or. Kai σὲ oi ϑεοὶ ἤγαγον ἵνα εὐωχηϑῆς ἐν τῇ πόλει ταύτῃ. γὰρ βασιλεὺς ϑυγατέρα μονογενῆ ἔχει, καὶ νῦν αὐτὴν ἐχδίδωσιν ἀνδρὶ πρὸς γώμον" τῶν οὖν γώμων ἡ χαρὰ καὶ ἡ πανηγυρίς ἔστιν αὕτη σήμερον ἣν εἶδες ἑορτήν. ὃ δὲ βασιλεὺς χήρυχὰς ἀπέστειλεν χηρύξαι πανταχοῦ πώντας παρατυχεῖν εἰς ὅ τοὺς γώμους, πλουσίους TE καὶ πένητας, δούλους τε x«i ἐλευϑέρους, ξένους τε καὶ πολίτας" εἴ τις δὲ παραιτήσηται καὶ μῇ παρατύχῃ εἰς τοὺς γάμους, ὑπεύϑυνος ἔσται τῷ βασιλεῖ. “Πβάνης δὲ ὠχούσας εἶπεν τῷ ἀποστόλῳʼ ᾿Ἵπέλϑωμεν οὖν καὶ ἡμεῖς, ἵνά μὴ προσχρούσωμεν τῷ βασιλεῖ, καὶ μάλιστα ξένοι ὄντες. Ὃ δὲ εἶπενʼ ᾿4πέλϑωμεν. Καταλύσαντες δὲ ἐν τῷ ξενοδοχείῳ καὶ ὀλίγον ἀναπαέντες ἀπῆλύον εἰς τοὺς γάμους. καὶ ἰδὼν ὁ ἀπόστολος ἀνακεχλιμένους πάντας ὠνεχλίϑη καὶ
TO. an " mē timēma autou monon. dedōkei gar autǭ ho kyrios legōn: Ētō a metō sou kai hē timē sou meta tēs charitos mou hopou hōn ap- Th " az erchē. Katelaben de ho apostolos ton bbanēn isōs ta scheuē? liz. autou anapheronta eis to ploion" ērxato oun kai autos cvranapherein autǭ. embōntōn de autōn eis to ploion kai kaïlesϑentōn exēētazen ho ᾿bbanēs ton ōpostolon legōn" dloicv ergasian oidas? Ho de ephē" En men xylois arotra kai zygous kai trytōnas kai ploia kai xomug ploiōn kai histous x«i lO trochiskous, en de leϑois stēlas te kai naous kai praitōria basilika. Eipen de autǭ ho bbanēs ho emporos" Toioutou gar kai chreian echomen technitou. Ērxanto oun chatapleeinʼ eschon de epitēdeion anemon, kai proϑymōs epleon heōs hote katēntēsan eis ndrapolin, polin basilichēn. ᾿Exelϑontes de apo tou ploiou eisēesan eis tēn polin. kai idou phōnai aulētōn kai hydrauleōn kai salpinges ntur chousai | autous" exētazen de ho apostolos legōn" Tis estin hautē hē heortē hē en tę̄ polei tautē? Elegon de autǭ hoi i or. Kai se oi ϑeoi ēgagon hina euōchēϑēs en tę̄ polei tautę̄. gar basileus ϑygatera monogenē echei, kai nyn autēn echdidōsin andri pros gōmon" tōn oun gōmōn hē chara kai hē panēgyris estin hautē sēmeron hēn eides heortēn. ho de basileus chērychas apesteilen chēryxai pantachou pōntas paratychein eis ho tous gōmous, plousious TE kai penētas, doulous te x«i eleuϑerous, xenous te kai politas" ei tis de paraitēsētai kai mę̄ paratychę̄ eis tous gamous, hypeuϑynos estai tǭ basilei. “Pbanēs de ōchousas eipen tǭ apostolǭʼ ᾿Hipelϑōmen oun kai hēmeis, hina mē proschrousōmen tǭ basilei, kai malista xenoi ontes. Ho de eipenʼ ᾿4pelϑōmen. Katalysantes de en tǭ xenodocheiǭ kai oligon anapaentes apēlyon eis tous gamous. kai idōn ho apostolos anakechlimenous pantas ōnechliϑē kai
only his price. For the Lord had given it to him, saying, "Let your price, too, be with you, together with my grace, wherever you go." The apostle found Abbanes carrying his baggage up onto the ship, so he too began to carry it up with him. When they had gone aboard and sat down, Abbanes questioned the apostle, saying, "What kind of work do you know?" He said, "In wood: ploughs and yokes and balances, and boats and oars for boats, and masts and pulleys; in stone: pillars and temples and royal palaces." Abbanes the merchant said to him, "Indeed, it is just such a craftsman we need." So they began to sail. They had a favorable wind and sailed eagerly until they reached Andrapolis, a royal city. Leaving the ship, they went into the city; and behold, the sounds of flute players and water organs and trumpets were echoing around them. The apostle inquired, saying, "What is this festival in this city?" The people there said to him, "The gods have brought you, too, to feast in this city. For the king has an only daughter, and he is now giving her in marriage to a husband; the joy and festal gathering of the wedding is this festival you have seen today. And the king has sent heralds to proclaim everywhere that all are to come to the wedding, rich and poor, slaves and free, strangers and citizens; and if anyone refuses and does not come to the wedding, he will answer for it to the king." When Abbanes heard this, he said to the apostle, "Let us go too, then, so that we do not offend the king, especially as we are strangers." He said, "Let us go." They took lodging in the inn, rested a little, and went to the wedding. And when the apostle saw them all reclining, he too reclined,
Chapter 6
6Lipsius–Bonnet, 99–291
B αὐτὸς àv τῷ μέσῳ: ἀπέβλεπον δὲ εἰς αὐτὸν πάντες ὡς εἰς ξένον καὶ ἐξ ἀλλοδαπῆς ἐλθόντα γῆς" ββάνης δὲ ὁ ἔιιπορος Th ὡς ἅτε δεσπότης εἰς ἄλλον τόπον ἀνεχλίϑη. δ Ὁ Δειπνησάντων δὲ αὐτῶν καὶ πιόντων ὁ ἀπόστολος οὐδενὸς ἐγεύσατο" οἱ οὖν περὶ αὐτὸν ὄντες ἔλεγον αὐτῷ" Ti T ἦλϑες ἐνθάδε μήτε ἐσϑίων μήτε πίνων; Ὃ δὲ ἀπεχρίνατο αὐτοῖς λέγων: Διὰ μεῖζόν τι τῆς βρώσεως ἣ καὶ τοῦ πύτοι ἦλθον ἐνθάδε, καὶ ἵνα τὸ ϑέλημα τοῦ βασιλέως τελέσω. οἱ γὰρ χήρυχες τὰ τοῦ βασιλέως κηρύσσουσιν, καὶ ὃς ἂν υἱ ἀχούση τῶν κηρύχων ὑπόδικος ἔσται τῇ τοῦ βασιλέως χρέσει. Δειπνησώντων οὖν αὐτῶν καὶ πιόντων, καὶ στεφάνων καὶ μύρων προσενεχϑέντων, λαβόντες μύρον ἕκαστος, ὃς μὲν τὴν ὄψιν αὐτοῦ χατήλειφεν, ὃς δὲ τὸ γένειον, ὃς δὲ καὶ ἄλλους τύπους τοῦ σώματος αὐτοῦ" ὁ δὲ ἀπόστολος τὴν χορυφὴν ἤλειψεν τῆς ἑαυτοῦ χεφραλῆς, καὶ ὀλίγον τε εἰς τοὺς μυχτῆρας ἐπέχρισεν ἑωυτοῦ, κατέσταξεν δὲ καὶ εἰς τὰς ἀκοὰς τὰς ἑαυτοῦ, προσῆπτε δὲ καὶ τοῖς ὀδοῦσιν | αὐτοῦ, καὶ τὼ περὶ τὴν χαρδίωαν αὐτοῦ συνέχρισεν ἐπιμελῶς" καὶ τὸν στέφανον δὲ τὸν προσενεχϑέντα αὐτῷ bx μυρσίνης καὶ ἄλλων ἀνϑέων πεπλεγμένον λαβὼν ἐπέϑετο τῇ ἑαυτοῦ κεφαλῇ, κλάδον δὲ χαλάμου ἔλαβεν ἐν τῇ χειρὶ αὐτοῦ καὶ κατεῖχεν. ἡ δὲ αὐλήτρια κατέχουσα ἐν τῇ χειρὶ αὐτῆς τοὺς αὐλοὺς περιήρχετο πάντας καὶ ηὔλει᾽ ὅτι à δὲ ἦλθεν καϑʼ ὃν τόπον ἣν ὁ ἀπόστολος, ἔστη ἐπώνω αὐτοῦ ᾿; χκαταυλοῦσα πρὸς τὴν χεφαλὴν αὐτοῦ ὥραν πολλήν. ἦν δὲ ἐν δ Ἑβραία τῷ γένει ἡ αὐλήτρια ἐχείνη. ne T Τοῦ δὲ ἀποστόλου εἰς τὴν γῆν GqopüOrrog εἷς τις τῶν oivoyOwv ἐχτείνας τὴν χεῖρα αὐτοῦ ἐράπισεν αὐτὸν. ἐπάρις ἐξ δὲ ὁ ἀπόστολος τοὺς ὀφθαλμοὺς αὐτοῦ καὶ προσσχὼν tà ἡ τύψαντι αὐτὸν εἶπεν" O ϑεύς μου ἀφήσει σοι εἰς τὸν uélàorra —— τ αἰῶνα τὴν ἀδικίαν ταύτην, elg δὲ τὸν χόσμον τοῦτον δείξει ᾿ ᾿ αὐτοῦ τὰ ϑαυμάσια, καὶ ϑεώσομαι ἤδη τὴν χεῖρα ἐχείνην τ Θ΄ τύψασαν μὲ ὑπὸ χυνῶν συρομένην. Καὶ εἰπὼν ταῦτα ἠρξατὸ n άλλειν καὶ λέγειν τὴν δὴν ταύτην" H χόρη τοῦ φωτὸς ϑυγάτηρ, ἡ ἐνέστηχε καὶ ἔγκειται TO ἀπαύγασμα τῶν βασιλέων τὸ γαῦρον, καὶ ἐπιτερπὲς ταύτης τὸ ϑέαμω, φαιδρῷ κάλλει χαταυγάζουσα᾽ ἧς τὰ ἐνδύματα ἔοιχεν ἐαρινοῖς ἄνϑεσιν, ἀποφορὰ δὲ εὐωδίας ἐξ αὐτῶν διαδίδοται" xui ἐν τῇ χορυφῆ ἵδρυται ὁ βασιλεύς, τρέφων τὴ ἑαυτοῦ ἀμ- βροσίᾳ τοὺς àm αὐτὸν ἱδρυμένους" ἔγχειται δὲ ταύτης τῇ κεquij ἀλήϑεια, χαρὰν δὲ τοῖς ποσὶν αὐτὴς ἐμφαίνει" ἧς τὸ στόμα ἀνέῳκται x«i πρεπύντως αὐτῇʼ τριάκοντα καὶ δύο εἰσὶν οἱ ταύτην ὑμνολογοῦντες" ἧς ἡ γλῶττα παραπετάσματι ἔοικεν τῆς ϑύρας ὃ ἐχτινάσσεταε τοῖς εἰσιοῦσιν: ἧς ὁ αὐχὴν εἰς τύπον βαϑμῶν ἔγκειται ὧν ὃ πρῶτος δημιουργὸς ἐδημιούργησεν, αἱ δὲ δύο αὐτῆς χεῖρες σημαίνουσιν καὶ ὑποδειχνύουσιν τὸν χορὸν τῶν εὐδαιμόνων αἰώνων κηρύσσοντες, οἱ δὲ δώχτυλοι αὐτῆς τὰς πύλας τῆς πόλεως ὑποδειχνύουσιν" ἧς ὁ παστὸς φωτεινός, ἀποφορὰν ἀπὸ βαλσάώμου καὶ παντὸς ὠρώματος διαπνέων, ἀναδιδούς Tt ἑσμὴν ἡδεῖαν σμύρνης τε καὶ φύλλου, ὑπέστρων- ΤῊΝ τι δὲ ἐντὸς μυρσίναι καὶ ἀνϑέων παμπόλλων ἡδυπνόων, αἱ ius.
B autos av tǭ mesǭ: apeblepon de eis auton pantes hōs eis xenon kai ex allodapēs elthonta gēs" bbanēs de ho eiiporos Th hōs hate despotēs eis allon topon anechliϑē. d Ho Deipnēsantōn de autōn kai piontōn ho apostolos oudenos egeusato" hoi oun peri auton ontes elegon autǭ" Ti T ēlϑes enthade mēte esϑiōn mēte pinōn? Ho de apechrinato autois legōn: Dia meizon ti tēs brōseōs hē kai tou pytoi ēlthon enthade, kai hina to ϑelēma tou basileōs telesō. hoi gar chēryches ta tou basileōs kēryssousin, kai hos an hui achousē tōn kērychōn hypodikos estai tę̄ tou basileōs chresei. Deipnēsōntōn oun autōn kai piontōn, kai stephanōn kai myrōn prosenechϑentōn, labontes myron hekastos, hos men tēn opsin autou chatēleiphen, hos de to geneion, hos de kai allous typous tou sōmatos autou" ho de apostolos tēn choryphēn ēleipsen tēs heautou chephralēs, kai oligon te eis tous mychtēras epechrisen heōytou, katestaxen de kai eis tas akoas tas heautou, prosēpte de kai tois odousin | autou, kai tō peri tēn chardiōan autou synechrisen epimelōs" kai ton stephanon de ton prosenechϑenta autǭ bx myrsinēs kai allōn anϑeōn peplegmenon labōn epeϑeto tę̄ heautou kephalę̄, kladon de chalamou elaben en tę̄ cheiri autou kai kateichen. hē de aulētria katechousa en tę̄ cheiri autēs tous aulous periērcheto pantas kai ēulei᾽ hoti a de ēlthen kaϑʼ hon topon hēn ho apostolos, estē epōnō autou ᾿? chkataulousa pros tēn chephalēn autou hōran pollēn. ēn de en d Hebraia tǭ genei hē aulētria echeinē. ne T Tou de apostolou eis tēn gēn GqopuOrrog heis tis tōn oivoyOwv echteinas tēn cheira autou erapisen auton. eparis ex de ho apostolos tous ophthalmous autou kai prosschōn ta hē typsanti auton eipen" O ϑeus mou aphēsei soi eis ton uelaorra —— t aiōna tēn adikian tautēn, elg de ton chosmon touton deixei ᾿ ᾿ autou ta ϑaumasia, kai ϑeōsomai ēdē tēn cheira echeinēn t Th΄ typsasan me hypo chynōn syromenēn. Kai eipōn tauta ērxato n allein kai legein tēn dēn tautēn" H chorē tou phōtos ϑygatēr, hē enestēche kai enkeitai TO apaugasma tōn basileōn to gauron, kai epiterpes tautēs to ϑeamō, phaidrǭ kallei chataugazousa᾽ hēs ta endymata eoichen earinois anϑesin, apophora de euōdias ex autōn diadidotai" xui en tę̄ choryphē hidrytai ho basileus, trephōn tē heautou am- brosią tous am auton hidrymenous" encheitai de tautēs tę̄ kequij alēϑeia, charan de tois posin autēs emphainei" hēs to stoma aneǭktai x«i prepyntōs autę̄ʼ triakonta kai dyo eisin hoi tautēn hymnologountes" hēs hē glōtta parapetasmati eoiken tēs ϑyras ho echtinassetae tois eisiousin: hēs ho auchēn eis typon baϑmōn enkeitai hōn ho prōtos dēmiourgos edēmiourgēsen, hai de dyo autēs cheires sēmainousin kai hypodeichnyousin ton choron tōn eudaimonōn aiōnōn kēryssontes, hoi de dōchtyloi autēs tas pylas tēs poleōs hypodeichnyousin" hēs ho pastos phōteinos, apophoran apo balsaōmou kai pantos ōrōmatos diapneōn, anadidous Tt hesmēn hēdeian smyrnēs te kai phyllou, hypestrōn- TĒN ti de entos myrsinai kai anϑeōn pampollōn hēdypnoōn, hai ius.
in the middle. They all looked at him as at a stranger who had come from a foreign land; but Abbanes the merchant, being a master, reclined in another place. While they dined and drank, the apostle tasted nothing. Those around him said to him, "Why did you come here, neither eating nor drinking?" He answered them, saying, "I came here for something greater than food or even drink, and in order to fulfil the king's will. For the heralds proclaim the king's orders, and whoever does not heed the heralds will be liable to the king's judgment." When they had dined and drunk, and crowns and perfumes had been brought in, each took perfume: one anointed his face, another his beard, another other parts of his body. But the apostle anointed the crown of his head, smeared a little on his nostrils, dropped some into his ears, touched his teeth with it, and carefully anointed the parts about his heart. And the crown that was brought to him, woven of myrtle and other flowers, he took and set on his head; and he took a branch of reed in his hand and held it. The flute girl, holding the flutes in her hand, went around them all and played; and when she came to the place where the apostle was, she stood over him, playing the flute toward his head for a long time. That flute girl was a Hebrew by race.
As the apostle was looking at the ground, one of the cupbearers stretched out his hand and slapped him. The apostle raised his eyes, fixed them on the man who had struck him, and said, "My God will forgive you this wrong in the age to come, but in this world he will show his wonders, and I shall soon see that hand which struck me dragged by dogs." Having said this, he began to sing and to say this song:
"The maiden is the daughter of light; in her rests and dwells the proud radiance of kings; delightful is the sight of her, shining with radiant beauty. Her garments are like spring flowers, and a fragrance of sweet odor is spread from them. On her crown the king is seated, feeding with his own ambrosia those seated beneath him. Truth rests upon her head, and with her feet she shows forth joy. Her mouth is open, and fittingly so; thirty-two are they who sing her praises. Her tongue is like the curtain of the door, which is shaken for those who enter. Her neck is set in the form of steps which the first Craftsman fashioned; and her two hands signify and point to the chorus of the blessed aeons, proclaiming it, and her fingers point to the gates of the city. Her bridal chamber is full of light, breathing out a fragrance of balsam and every spice, and giving off a sweet scent of myrrh and leaf; within are strewn myrtles and very many sweet-smelling flowers,
Chapter 7
7Lipsius–Bonnet, 99–291
Th δὲ χλειστάδες ἐν καλώμοις κεκόσμηνται. Ἷ περιεστοιχισμένην A ü δὲ αὐτὴν ἔχουσιν oi ταύτης νυμφίοι, ὧν ὁ ἀριϑμὸς ἔβδομὸς TN ἐστιν, οὖς αὐτὴ ἐξελέξατο᾽ αἱ δὲ ταύτης παράνυιιφοί How — s. ia! Th ἑπτώ, oi ἔμπροσϑεν αὐτῆς χορεύουσιν: δώδεκα δέ εἰσιν τὸν IM ὠριϑμὸν oi ἔμπροσϑεν αὐτῆς ὑπηρετοῦντες καὶ αὐτῇ ὑποχεὶ- " μενοι, τὸν σχοπὸν καὶ τὸ ϑέαμα εἰς τὸν νυμφίον ἔχοντες, ἵνα ^w διὰ τοῦ ϑεώματος αὐτοῦ φωτισϑῶσιν" καὶ εἰς rov αὖθ —. ι σὺν αὐτῷ ἔσονται εἰς ἐχείνην τὴν χαρὼν τὴν αἰώνιον, καὶ ΒᾺ ἔσονται ἐν τῷ γάμῳ ἐκείνῳ ἐν à οἱ μεγιστᾶνες συναϑροίζονται, — » καὶ παραμενοῦσιν τῇ εὐωχίᾳ ἧς οἱ αἰώνιοι καταξιοῦνται, xu ὁ " ἐνδύσονται βασιλικὰ ἐνδύματα καὶ ἀμφιάσονται στολὰς iut " mp«g, καὶ ἐν χαρᾷ καὶ ἀγαλλιάσει ἔσονται ἀμιότεροι, xtti " δοξάσουσι τὸν πατέρα τῶν ὅλων" οὗ τὸ φῶς τὸ γαῦρον B ξαντο, καὶ ἐφωτίσϑησαν iv τῇ ϑέᾳ τοῦ δεσπότου αὐτῶν, οὗ là uow τὴν ἀμβροσίαν βοῶσιν ἐδέξαντο μηδὲν ὅλως ἀπουσίαν ἔχουσιν, "v" ἔπιον δὲ καὶ ὠπὸ | τοῦ οἴνου τοῦ μὴ δίψαν αὐτοῖς παρέχοντυ: ἫΝ " καὶ ἐπιϑυμίαν" ἐδόξασαν δὲ καὶ ὕμνησαν σὺν τῷ ζῶντι πνγεῖ- Vh μάτι τὸν πατέρα τῆς ἀληϑείας καὶ τὴν μητέρα τῆς σοφίας.
Th de chleistades en kalōmois kekosmēntai. Hi periestoichismenēn A u de autēn echousin oi tautēs nymphioi, hōn ho ariϑmos ebdomos TN estin, ous autē exelexato᾽ hai de tautēs paranuiiphoi How — s. ia! Th heptō, oi emprosϑen autēs choreuousin: dōdeka de eisin ton IM ōriϑmon oi emprosϑen autēs hypēretountes kai autę̄ hypochei- " menoi, ton schopon kai to ϑeama eis ton nymphion echontes, hina ^w dia tou ϑeōmatos autou phōtisϑōsin" kai eis rov auth —. i syn autǭ esontai eis echeinēn tēn charōn tēn aiōnion, kai BA esontai en tǭ gamǭ ekeinǭ en a hoi megistanes synaϑroizontai, — » kai paramenousin tę̄ euōchią hēs hoi aiōnioi kataxiountai, xu ho " endysontai basilika endymata kai amphiasontai stolas iut " mp«g, kai en charą kai agalliasei esontai amioteroi, xtti " doxasousi ton patera tōn holōn" hou to phōs to gauron B xanto, kai ephōtisϑēsan iv tę̄ ϑeą tou despotou autōn, hou la uow tēn ambrosian boōsin edexanto mēden holōs apousian echousin, "v" epion de kai ōpo | tou oinou tou mē dipsan autois parechonty: HēN " kai epiϑymian" edoxasan de kai hymnēsan syn tǭ zōnti pngei- Vh mati ton patera tēs alēϑeias kai tēn mētera tēs sophias.
and the inner chambers are adorned with reeds. Her groomsmen surround her, whose number is seven, whom she herself chose; and her bridesmaids are seven, who dance before her. Twelve in number are they who serve before her and are subject to her, having their gaze and their sight upon the bridegroom, that by the sight of him they may be enlightened; and for ever they shall be with him in that eternal joy, and they shall be at that wedding at which the great ones are gathered, and they shall remain at the banquet of which the eternal ones are counted worthy, and they shall put on royal garments and be clothed in bright robes, and both shall be in joy and exultation, and they shall glorify the Father of all, whose proud light they received, and they were enlightened in the vision of their master, whose ambrosial food they received, which has no deficiency at all; and they drank also of the wine that brings them neither thirst nor desire; and they glorified and praised, with the living Spirit, the Father of truth and the Mother of wisdom."
Chapter 8
8Lipsius–Bonnet, 99–291
Kei ὅτε ὕμνησεν καὶ ἐτέλεσεν τὴν ὠδὴν ταύτην, πώντες οἱ ix&i παρόντες εἰς αὐτὸν ἀπέβλεπον" καὶ ἡσύχαζεν" ὠπέβλεπον δὲ καὶ τὸ εἶδος αὐτοῦ ἐναλλαγέν, τὰ δὲ ὑπ᾽ «αὐτοῦ λεχϑξντα οὐχ ἐνύουν, ἐπειδὴ αὐτὸς ᾿Εβραῖος ἣν καὶ τὰ λεχϑέντα ὑπ᾽ αὐτοῦ ἑβραϊστὶ ἐλέχϑη" ἡ δὲ αὐλήτρια πάντα ἤχουσεν μόνη, E3octa ὃ yép ἣν τῷ γένει: καὶ ἀποστᾶσα ἀπ᾽ αὐτοῦ; ηὔλει τοῖς ἄλλοις, εἰς αὐτὸν δὲ τὰ πολλὰ ἀφεώρω καὶ ἀπέβλεπεν: πώνυ γὰρ ἠγάπησεν αὐτὸν ὡς ἄνϑρωπον δὁιιόεϑνον αὐτῆς" jv δὲ καὶ τῇ ἰδέᾳ ὡραῖος ὑπὲρ πάντας τοὺς ἐχεῖσε ὄντας. καὶ ὅτε ἐτέλεσεν ἡ αὐλήτρια πάντας καὶ αὐλήσασωα, ἄντιχρυς αὐτοῦ bxc éaÓ n, ἐφορῶσα καὶ ἀτενίζουσα εἰς αὐτόν" αὐτὸς δὲ ὅλως εἰς οὐδένα ἀφεώρα οὐδὲ προσεῖχέν τινι, εἰ μὴ μόνον εἰς τὴν γὴν ἔχων τοὺς ὀφϑαλμοὺς αὐτοῦ προσεῖχεν, προσδεχόμενος πότε ἀναλύσῃ ἐκεῖϑεν. ὁ δὲ οἰνοχόος ἐχεῖνος ὁ ῥαπίσας αὐτὸν χα: ἧς τ τῆλϑεν εἰς τὴν πηγὴν ἀντλῆσαι ὕδωρʼ ἔτυχεν δὲ ἐχεῖ εἶναι ΓΝ λέοντα, x«i ἐθανάτωσεν αὐτὸν καὶ ἀφῆκεν κεῖσϑαι ἐν — uu τόπῳ καταχόψας τὼ μέλη αὐτοῦ" χύνες δὲ εὐϑὺς ἔλαβον τὰ — ou usw ὅ μέλῃ αὐτοῦ, ἐν οἷς καὶ εἷς μέλας κύων τὴν δεξιὰν αὐτοῦ χερα τῷ στόματι κρατῶν εἰς τὸν τόπον τοῦ συμποσίου εἰσήνεγχεν. T
Kei hote hymnēsen kai etelesen tēn ōdēn tautēn, pōntes hoi ix&i parontes eis auton apeblepon" kai hēsychazen" ōpeblepon de kai to eidos autou enallagen, ta de hyp᾽ «autou lechϑxnta ouch enyoun, epeidē autos ᾿Ebraios hēn kai ta lechϑenta hyp᾽ autou hebraïsti elechϑē" hē de aulētria panta ēchousen monē, E3octa ho yep hēn tǭ genei: kai apostasa ap᾽ autou? ēulei tois allois, eis auton de ta polla apheōrō kai apeblepen: pōny gar ēgapēsen auton hōs anϑrōpon doiioeϑnon autēs" jv de kai tę̄ ideą hōraios hyper pantas tous echeise ontas. kai hote etelesen hē aulētria pantas kai aulēsasōa, antichrys autou bxc eaO n, ephorōsa kai atenizousa eis auton" autos de holōs eis oudena apheōra oude proseichen tini, ei mē monon eis tēn gēn echōn tous ophϑalmous autou proseichen, prosdechomenos pote analysę̄ ekeiϑen. ho de oinochoos echeinos ho rhapisas auton cha: hēs t tēlϑen eis tēn pēgēn antlēsai hydōrʼ etychen de echei einai GN leonta, x«i ethanatōsen auton kai aphēken keisϑai en — uu topǭ katachopsas tō melē autou" chynes de euϑys elabon ta — ou usw ho melę̄ autou, en hois kai heis melas kyōn tēn dexian autou chera tǭ stomati kratōn eis ton topon tou symposiou eisēnenchen. T
When he had sung and finished this song, all who were present there looked at him; and he was silent. They saw too that his appearance had changed, but they did not understand what he had said, since he was a Hebrew and what he said was said in Hebrew. Only the flute girl heard it all, for she was a Hebrew by race; and moving away from him she played for the others, but she looked toward him often and gazed at him, for she loved him greatly as a man of her own nation; and he was also more handsome in appearance than all who were there. When the flute girl had finished playing for them all, she sat down opposite him, looking and gazing at him. But he looked at no one at all and paid attention to no one, but kept his eyes on the ground only, waiting for the moment when he might depart from there. And that cupbearer who had slapped him went down to the spring to draw water. A lion happened to be there; it killed him and left him lying in the place, having torn his limbs apart. Dogs at once seized his limbs, and among them a black dog, holding his right hand in its mouth, brought it into the place of the banquet.
Chapter 9
9Lipsius–Bonnet, 99–291
Ἰἰδόντες δὲ ἐξεπλάγησαν πώντεςξ, ἐξετάζοντες Ott fü —— s ἐστιν ὁ ἐξ αὐτῶν ἀπολειφρϑείς. ὡς δὲ φανερὸν ἐγένετο ὅτι sus τοῦ oivoyOov ἐστὶν ἡ χεὶρ τοῦ πατάξαντος τὸν ἀπύστολον,, —
Iidontes de exeplagēsan pōntesx, exetazontes Ott fu —— s estin ho ex autōn apoleiphrϑeis. hōs de phaneron egeneto hoti sus tou oivoyOov estin hē cheir tou pataxantos ton apystolon,, —
When they saw it, they were all astonished, and inquired which of them was missing. And when it became clear that the hand was that of the cupbearer who had struck the apostle,
Chapter 10
10Lipsius–Bonnet, 99–291
ἡ δὲ αὐλήτρια τοὶς αὐλήτρια TOUS αὐλοὺς αὐτῆς κατεώξασα ἔρριψεν, καὶ πρὸς τοὺς πόδας τοῦ ἀποστόλου ἀπελώοῦσω ἐκαϑέσϑη λέγουσα ὅτι Οὗτος ὁ ἄνϑρωπος ἢ ϑεός ἐστιν ἢ ὠπόστολος τοῦ ϑεοῦ" ἐγὼ γὰρ ἤχουσα ἑβραϊστὶ εἰπόντος τῷ οἱνοχύῳ ὅτι Ἤδη ϑεάσομαι τὴν χεῖρα τὴν τύψωσών μὲ ὑπὸ κυνῶν συρομένην" Ὅπερ καὶ ὑμεῖς ἐϑεώσασϑε νῦν" ὡς γὰρ εἶπεν οὕτως καὶ συνέβη. τινὲς μὲν ἐπίστευον αὐτῇ, τινὲς δὲ οὔ. ὁ δὲ βασιλεὺς ἀκούσας ταῦτα προσελίδὼν εἶπεν τῷ ἀποστόλῳ" Ἱναστὰς ἐλϑὲ μετ᾽ ἐμοῦ xui εὖξαι ὑπὲρ τῆς ϑυγατρός | μου" μονογενῆ γὰρ αὐτὴν ἔχω, καὶ σήμερον αὐτὴν ἐχδίδωμι. Ὁ δὲ ἀπόστολος οὐκ ἐβούλετο συναπελϑεῖν αὐτῷ: οὐδέπω γὰρ ἣν ἐκεῖ αὐτῷ ὁ χύριος ἀποχαλυφϑείς" ὁ δὲ βασιλεὺς ἄκοντα αὐτὸν ἀπήγαγεν εἰς τὸν νυμφῶνα, ὅπως εὔξηται ὑπὲρ αὐτῶν. “Στὰς δὲ ὁ ἀπόστολος ἤρξατο εὔχεσθαι καὶ λέγειν οὕτως" Ὁ κύριός μου καὶ ὁ ϑεός μου, ὁ συνοδοιπόρος τῶν αὐτοῦ δούλων, ὃ ὁδηγῶν καὶ εὐθύνων τοὺς εἰς αὐτὸν πιστεύτέλειος σωτήρ, Χριστὲ υἱὲ τοῦ ϑεοῦ τοῦ ζῶντος, ἡ δύναμις ἡ iu ἀπτόητος ἡ τὸν ἐχϑρὸν καταστρέψασα, καὶ ἡ φωνὴ ἡ Gxovσϑεῖσα τοῖς ἄρχουσιν, ἡ σαλεύσασα τὰς ἐξουσίας αὐτῶν indes ἁπάσας, ὁ πρεσβευτὴς ὁ ἀπὸ τοῦ ὕψους ἀποσταλεὶς καὶ ἕως — 15W; mio τοῦ δου καταντήσας, ὃς καὶ τὼς ϑύρας ἀνοίξας ἀνηγαγες δ᾽ m τὰ M" ἐχεῖϑεν τοὺς ἐγκεκλεισμένους πολλοῖς χρόνοις ἐν τῷ τοῦ σχότους: e" ταμιείῳ, καὶ τούτοις τὴν ἄνοδον ὑποδείξας τὴν εὶς τὸ ὕψος το: ἀνάγουσαν" δέομαί σου κύριε ᾿Ιησοῦ, ἱκετηρίαν σοι προσφέρων ji αὶ ὑπὲρ τῶν νεωτέρων τούτων, ἵνα τὰ βοηϑοῦντα αὐτοῖς καὶ τ.. συμβαλλόμενα καὶ συμφέροντα ποιήσῃς. Καὶ ἐπιϑεὶς αὐτοῖς pue τὰς χεῖρας αὐτοῦ καὶ εἰπὼν Ὁ χύριος ἔσται ue ὑμῶν, κατέug, Ἐν.. Amtr αὐτοὺς ἐν τῷ τόπῳ καὶ ἀπῆλϑεν. n
hē de aulētria tois aulētria TOUS aulous autēs kateōxasa erripsen, kai pros tous podas tou apostolou apelōousō ekaϑesϑē legousa hoti Houtos ho anϑrōpos ē ϑeos estin ē ōpostolos tou ϑeou" egō gar ēchousa hebraïsti eipontos tǭ hoinochyǭ hoti Ēdē ϑeasomai tēn cheira tēn typsōsōn me hypo kynōn syromenēn" Hoper kai hymeis eϑeōsasϑe nyn" hōs gar eipen houtōs kai synebē. tines men episteuon autę̄, tines de ou. ho de basileus akousas tauta proselidōn eipen tǭ apostolǭ" Hinastas elϑe met᾽ emou xui euxai hyper tēs ϑygatros | mou" monogenē gar autēn echō, kai sēmeron autēn echdidōmi. Ho de apostolos ouk ebouleto synapelϑein autǭ: oudepō gar hēn ekei autǭ ho chyrios apochalyphϑeis" ho de basileus akonta auton apēgagen eis ton nymphōna, hopōs euxētai hyper autōn. “Stas de ho apostolos ērxato euchesthai kai legein houtōs" Ho kyrios mou kai ho ϑeos mou, ho synodoiporos tōn autou doulōn, ho hodēgōn kai euthynōn tous eis auton pisteuteleios sōtēr, Christe huie tou ϑeou tou zōntos, hē dynamis hē iu aptoētos hē ton echϑron katastrepsasa, kai hē phōnē hē Gxovsϑeisa tois archousin, hē saleusasa tas exousias autōn indes hapasas, ho presbeutēs ho apo tou hypsous apostaleis kai heōs — 15W? mio tou dou katantēsas, hos kai tōs ϑyras anoixas anēgages d᾽ m ta M" echeiϑen tous enkekleismenous pollois chronois en tǭ tou schotous: e" tamieiǭ, kai toutois tēn anodon hypodeixas tēn eis to hypsos to: anagousan" deomai sou kyrie ᾿Iēsou, hiketērian soi prospherōn ji ai hyper tōn neōterōn toutōn, hina ta boēϑounta autois kai t.. symballomena kai sympheronta poiēsę̄s. Kai epiϑeis autois pue tas cheiras autou kai eipōn Ho chyrios estai ue hymōn, kateug, En.. Amtr autous en tǭ topǭ kai apēlϑen. n
the flute girl broke her flutes and threw them down, and went and sat at the apostle's feet, saying, "This man is either God or an apostle of God. For I heard him say in Hebrew to the cupbearer, 'I shall soon see the hand that struck me dragged by dogs,' and you have now seen it; for as he said, so it has happened." Some believed her, and some did not. When the king heard this, he came up and said to the apostle, "Rise, come with me and pray for my daughter, for she is my only one, and today I am giving her away." But the apostle did not want to go with him, for the Lord had not yet been revealed to him there. The king took him away against his will to the bridal chamber, so that he might pray for them.
[10] The apostle stood and began to pray and to speak thus: "My Lord and my God, fellow traveler of your servants, who guide and direct those who believe in you … perfect Savior, Christ, Son of the living God, the undaunted power that overthrew the enemy, the voice heard by the rulers, which shook all their powers; the ambassador sent from the height, who came down even to Hades, who also opened the doors and brought up from there those who had been shut in for many ages in the storehouse of darkness, and showed them the ascent that leads up to the height: I beseech you, Lord Jesus, offering you supplication for these young people, that you do for them what helps them, what is of use and of profit to them." And laying his hands on them and saying, "The Lord will be with you," he left them in the place and went away.
Chapter 11
11Lipsius–Bonnet, 99–291
Ὁ δὲ βασιλεὺς ἠξέου τοὺς παρανύμφους ἐξέρχεσϑαι s ti ᾿ ἀπὸ τοῦ νυμφῶνος. πάντων δὲ ἐξελϑόντων xui τῶν ϑυρῶν ὁ ui χλεισϑεισῶν ὁ νυμφίος τὸ καταπέτασιια rov vvuq ὥνος ἐπῆρεν, ive τὴν νύμφην πρὸς | ἑαυτὸν ἀγάγῃ. καὶ εἶδεν τὸν χύριον Ἰησοῦν τὴν ἀπεικασέων Iovóm Θωμᾶ ἔχοντα καὶ ὁμιλοῦντα τὴ νύμφη, τοῦ πρὸ βραχέως εὐλογήσαντος αὐτοὺς καὶ ἐξελίϑόντος ὠπ᾿ αὐτῶν, τοῦ ἀποστόλου, καί φησιν αὐτῷ" Οὐχὶ πρὸ πάντων ἐξῆλθες; πῶς νῦν εὑρέϑης ὧδε; Ὁ δὲ κύριος εἶπεν αὐτῷ" ᾿Εγὼ οὐχ εἰμὶ Ἰούδας ὁ καὶ Θωμᾶς, ἀδελφὸς δὲ αὐτοῦ εἰμι. Καὶ ἐχαϑέσϑη ὃ κύριος ἐπὶ τῆς κλίνης, ἐχέλευσεν δὲ καὶ αὐτοῖς χαϑεσϑῆναι ἐπὶ τοῖς δίφροις, καὶ ἤρξατο αὐτοῖς λέγειν"
Ho de basileus ēxeou tous paranymphous exerchesϑai s ti ᾿ apo tou nymphōnos. pantōn de exelϑontōn xui tōn ϑyrōn ho ui chleisϑeisōn ho nymphios to katapetasiia rov vvuq hōnos epēren, ive tēn nymphēn pros | heauton agagę̄. kai eiden ton chyrion Iēsoun tēn apeikaseōn Iovom Thōma echonta kai homilounta tē nymphē, tou pro bracheōs eulogēsantos autous kai exeliϑontos ōp᾿ autōn, tou apostolou, kai phēsin autǭ" Ouchi pro pantōn exēlthes? pōs nyn heureϑēs hōde? Ho de kyrios eipen autǭ" ᾿Egō ouch eimi Ioudas ho kai Thōmas, adelphos de autou eimi. Kai echaϑesϑē ho kyrios epi tēs klinēs, echeleusen de kai autois chaϑesϑēnai epi tois diphrois, kai ērxato autois legein"
The king asked the groomsmen to leave the bridal chamber. When all had gone out and the doors were shut, the bridegroom lifted the curtain of the bridal chamber to bring the bride to himself. And he saw the Lord Jesus, in the likeness of Judas Thomas, talking with the bride — of Thomas the apostle, who a little before had blessed them and gone out from them — and he said to him, "Did you not go out before everyone? How are you found here now?" The Lord said to him, "I am not Judas, who is also Thomas; I am his brother." And the Lord sat down on the bed, and told them to sit on the chairs, and began to say to them:
Chapter 12
12Lipsius–Bonnet, 99–291
ΜΜινημονεύετε τέχνα μου ὧν ὁ ἀδελφός μου ἐλάλησιν ὑμῖν καὶ τίνε ὑμᾶς παρέϑετο" καὶ τοῦτο γνῶτε, ὅτι ἐὰν üxdiλάγῆτε τῆς ῥυπαρῶς χοινωνίας ταύτης, γίνεσϑε ναοὶ ἅγιοι, ἐν καϑαροί, ἀπαλλαγέντες πλήξεων καὶ ὀδυνῶν φανερῶν re καὶ TR ἀφανῶν, καὶ φροντίδας οὐ περιϑήσεσϑε βίου καὶ τέχνων, ὧν Th eame ἴθ τέλος ἀπώλεια ὑπάρχει. ἐὰν δὲ καὶ χτήσησϑε παῖδας τοῦ πολλούς, διὰ τούτους γίνεσϑε ἄρπαγες καὶ πλεονέκται, ὀρφα- wow iti Ta di δέροντες καὶ Xnoes πλεονεχτοῦντες, καὶ ταῦτα ποιοῦντες jm, ὑποβάλλετε ἑαυτοὺς tig τιμωρέως κακίστας. οἱ γὰρ πολλοὶ cni παῖδες ἄχρηστοι γίνονται, ὑπὸ δαιμονίων ὀχλούμενοι, οἱ μὲν ἭΝ φανερῶς, οἱ δὲ καὶ ἀφανῶς" γίνονται γὰρ ἣ σεληνιαξόμενοι ux 1T ἰξηροι ἢ πηροὶ ἢ κωφοὶ ἢ ἄλαλοι ἢ παραλυτικοὶ ἢ μωροί" ἐὰν δὲ καὶ ὦσιν ὑγιαίνοντες, ἔσονται πάλιν ἀποίητοι, ἄχρηστα καὶ βὸδελυχτὰ ἔργα διαπραττόμενοι" εὑρίσκονται γὰρ ἢ ἐν μοιχείᾳ ἢ ἐν φόνῳ ἢ ἐν χλοπῇ ἢ ἐν πορνείᾳ, καὶ ἐν τούτοις πᾶσιν ὑμεῖς συντριβήσεσϑε. ἐὰν δὲ πεισϑῆτε καὶ τηρήσητε τὰς ψυχὰς ὑμῶν ἁγνὰς τῷ ϑεῷ, γενήσονται ὑμῖν παῖδες ζῶντες, ὧν αἱ βλάβαι αὗται οὐ ϑιγγάνουσιν, καὶ ἔσεσϑε ἀμέριμνοι. ἄσκυλτον διάγοντες βίον χωρὶς λύπης καὶ μερίμνης, προσδοχῶντες ἀπολήινεσϑιαι ἐχεῖνον τὸν γώμον τὸν ἄφϑορον x«i ἀληϑινόν, καὶ ἔσεσϑε ἐν αὐτῷ παράνυμφοι συνεισερχόμενοι εἰς τὸν νυμφῶνα ἐκεῖνον τὸν τῆς ἀϑανασίας xc φωτὸς πλήοης. Ὡς δὲ ἤκουσαν ταῦτα οἱ νεώτεροι, ἐπίστευσαν τῷ κυρίῳ καὶ ἑαυτοὺς ἐκδότους ἔδωχαν αὐτῷ, καὶ ἀπέσχοντο τῆς
MMinēmoneuete techna mou hōn ho adelphos mou elalēsin hymin kai tine hymas pareϑeto" kai touto gnōte, hoti ean uxdilagēte tēs rhyparōs choinōnias tautēs, ginesϑe naoi hagioi, en kaϑaroi, apallagentes plēxeōn kai odynōn phanerōn re kai TR aphanōn, kai phrontidas ou periϑēsesϑe biou kai technōn, hōn Th eame ith telos apōleia hyparchei. ean de kai chtēsēsϑe paidas tou pollous, dia toutous ginesϑe arpages kai pleonektai, orpha- wow iti Ta di derontes kai Xnoes pleonechtountes, kai tauta poiountes jm, hypoballete heautous tig timōreōs kakistas. hoi gar polloi cni paides achrēstoi ginontai, hypo daimoniōn ochloumenoi, hoi men HēN phanerōs, hoi de kai aphanōs" ginontai gar hē selēniaxomenoi ux 1T ixēroi ē pēroi ē kōphoi ē alaloi ē paralytikoi ē mōroi" ean de kai ōsin hygiainontes, esontai palin apoiētoi, achrēsta kai bodelychta erga diaprattomenoi" heuriskontai gar ē en moicheią ē en phonǭ ē en chlopę̄ ē en porneią, kai en toutois pasin hymeis syntribēsesϑe. ean de peisϑēte kai tērēsēte tas psychas hymōn hagnas tǭ ϑeǭ, genēsontai hymin paides zōntes, hōn hai blabai hautai ou ϑinganousin, kai esesϑe amerimnoi. askylton diagontes bion chōris lypēs kai merimnēs, prosdochōntes apolēinesϑiai echeinon ton gōmon ton aphϑoron x«i alēϑinon, kai esesϑe en autǭ paranymphoi syneiserchomenoi eis ton nymphōna ekeinon ton tēs aϑanasias xc phōtos plēoēs. Hōs de ēkousan tauta hoi neōteroi, episteusan tǭ kyriǭ kai heautous ekdotous edōchan autǭ, kai apeschonto tēs
"Remember, my children, what my brother said to you and to whom he commended you; and know this: if you free yourselves from this filthy intercourse, you become holy temples, pure, released from afflictions and pains, both seen and unseen, and you will not take on yourselves the cares of livelihood and of children, whose end is destruction. But if you get many children, for their sake you become robbers and grasping, flaying orphans and defrauding widows, and by doing this you subject yourselves to the worst punishments. For most children become useless, harassed by demons, some openly and some unseen; for they become either lunatics, or half-withered, or crippled, or deaf, or dumb, or paralytic, or fools. And even if they are healthy, they will again be good for nothing, doing useless and abominable deeds; for they are found either in adultery, or in murder, or in theft, or in sexual immorality, and by all these things you will be crushed. But if you obey, and keep your souls pure to God, you will have living children whom these harms do not touch, and you will be free of care, leading an untroubled life without grief and anxiety, waiting to receive that incorrupt and true marriage; and you will be groomsmen in it, entering together into that bridal chamber full of immortality and light."
[13] When the young people heard this, they believed the Lord and gave themselves over to him, and abstained from the
Chapter 13
13Lipsius–Bonnet, 99–291
ῥυπαρᾶς àmiDvuleg, καὶ ἔμειναν οὕτως ἐν τῷ τύπῳ διανυχτε- y ρεύοντες. ὁ δὲ χύριος ἐξῆλϑεν ἀπ᾽ ἔιιπροσϑεν αὐτῶν λέξας αὐτοῖς" 'H χώρις τοῦ κυρίοι; ἔσται ucÓ' ὑμῶν. Ὄρϑρου δὲ ἐπιστάντος ἀπήντησεν ὁ βασιλεύς, καὶ πληρώσας τὴν τράπεζαν εἰσήγαγεν ἔμπροσϑεν τοῦ νυμφίου καὶ τῆς νύμφης" εὗρεν δὲ αὐτοὺς ἀντιχρὺ ἀλλήλων καϑεζομένους, τῆς δὲ νύμφης τὴν ὄψιν ἀσχέπαστον εὗρεν, καὶ ὁ νυμφίος πάνυ ἱλαρὸς ὑπῆρχεν. ἡ δὲ μήτηρ προσελϑοῦσα τῇ νύμφη εἶπεν" Διὰ Tí οὕτως χαϑέζη τέκνον, καὶ οὐχ αἰδῇ, ἀλλ οὕτως εἶ ὡς πολὺν χρόνον συμβιώσασα τῷ ἰδίῳ ἀνδρί; Καὶ ὁ πατὴρ αὐτῆς εἶπεν: Διὰ qw τὴν πολλὴν ἀγάπην τὴν πρὸς τὸν ἄνδρα cov οὐδὲ σχεπάζη; Th
rhyparas amiDvuleg, kai emeinan houtōs en tǭ typǭ dianychte- y reuontes. ho de chyrios exēlϑen ap᾽ eiiprosϑen autōn lexas autois" 'H chōris tou kyrioi? estai ucO' hymōn. Orϑrou de epistantos apēntēsen ho basileus, kai plērōsas tēn trapezan eisēgagen emprosϑen tou nymphiou kai tēs nymphēs" heuren de autous antichry allēlōn kaϑezomenous, tēs de nymphēs tēn opsin aschepaston heuren, kai ho nymphios pany hilaros hypērchen. hē de mētēr proselϑousa tę̄ nymphē eipen" Dia Ti houtōs chaϑezē teknon, kai ouch aidę̄, all houtōs ei hōs polyn chronon symbiōsasa tǭ idiǭ andri? Kai ho patēr autēs eipen: Dia qw tēn pollēn agapēn tēn pros ton andra cov oude schepazē? Th
filthy desire, and remained so in the place through the night. And the Lord went out from before them, saying to them, "The grace of the Lord will be with you." When dawn came, the king came to meet them, and having furnished the table he brought it in before the bridegroom and the bride. He found them sitting opposite each other; he found the bride's face uncovered, and the bridegroom was very cheerful. The mother came up to the bride and said, "Why do you sit like this, child, and are not modest, but are as though you had lived a long time with your own husband?" And her father said, "Is it because of your great love for your husband that you do not even veil yourself?"
Chapter 14
14Lipsius–Bonnet, 99–291
ZmoxgiDüuce δὲ ἡ νύμφη εἶπεν" 4ληϑῶς πάτερ iv πολλῇ ἀγάπῃ ὑπάρχω, καὶ τῷ χυρέῳ μου εὔχομαι παρακμιεῖναί
ZmoxgiDuuce de hē nymphē eipen" 4lēϑōs pater iv pollę̄ agapę̄ hyparchō, kai tǭ chyreǭ mou euchomai parakmieinai
The bride answered and said, "Truly, father, I am in great love, and I pray to my Lord that the love
Chapter 15
15Lipsius–Bonnet, 99–291
μοι τὴν ἀγάπην ἧς ἠσϑόμην ταύτῃ τῇ νυκτί, καὶ αἰτήσοιιαι τοῦτον τὸν ἄνδρα οὗ ἠσϑόμην σήμερον. διὸ δὴ οὐκέτι cxtπάσομαι, ἐπειδὴ τὸ ἔσοπτρον τῆς αἰσχύνης ἀπ᾽ ἐμοῦ ἀφήρηται" καὶ οὐκέτι αἰσχύνομαι αἰδοῦμαι, ἐπειδὴ τὸ ἔργον τῆς αἰσχύνὴς καὶ τῆς αἰδοῦς ἐξ ἐμοῦ μαχρὰν ἀπέστη" καὶ ὅτι οὐχ ἐχπλήσσομαι, ἐπειδὴ ἡ ἔχπληξες ἐμοὶ οὐ παρέμεινεν" καὶ ὅτι ἐν ἱλαρότητε καὶ χαρᾷ ὑπάρχω, ἐπειδὴ ἡ ἡμέρα τῆς χαρᾶς οὐχ ἐταράχϑη" καὶ ὅτι ἐξουϑένισα τὸν ἄνδρα τοῦτον καὶ τοὺς γώμους τούτους τοὺς παρερχομένους em ἔμπροσϑεν τῶν ὀφϑα): μῶν μου, ἐπειδὴ ἑτέρῳ γάμῳ ἡρμόσϑην" καὶ ὅτι οὐ συνεμίγην ἀνδρὶ προσχαίρῳ, οὗ τὸ τέλος μετὰ λαγνείας καὶ πιχρίας υυχῆς ὑπάρχει, ἐπειδὴ ἀνδρὶ ἀληϑινῷ συνεζεύχϑην. Καὶ ἔτι πλείονα τούτων λεγούσης τῆς νύμφης ἀποχρίνεται ὁ νυμφίος καὶ λέγει" Εὐχαριστῶ σοι χύριε ὁ διὰ τοῦ ξένον ἀνδρὸς χηρυχϑεὶς καὶ iv ἡμῖν εὑρεϑείς" ὃ ucxocv ut τῆς φϑορᾶς ποιήσας καὶ σπείρας | ἐν ἐμοὶ τὴν ζωήν" ὁ τῆς νόσου μὲ ἀπαλλάξας ταύτης τῆς δυσιάτου καὶ δυσϑεραπεύτου καὶ παραμενούσης εἰς τὸν αἰῶνα καὶ ὑγείαν σώφρονω ἐγκαταἥέμενός μοιʼ ὁ σαυτόν μοι ὑποδείξας καὶ πώντα τὼ xcT dub iv οἷς εἰμε ἀποχαλύψας μοι ὁ λυτρωσώμενός μὲ ἀπὸ τῆς πτώσεως x«i tig τὸ χρεῖττόν μὲ παραγαγών, καὶ τῶν μὲν προσχαίρων ἀπαλλάξας, καταξιώσας δὲ μὲ τῶν ἀϑανάτων xui ἀεὶ ὄντων" ὁ σεαυτὸν χατευτελίσας ἕως ἐμοῦ καὶ τῆς ἐμῆς σμικρότητος, ἵνα ἐμὲ τῇ μεγαλωσύνῃ παραστήσας ἑνώσης σεμυτῷ" ὁ τὼ ἴδια σπλάγχνα μὴ ἐπισχὼν ἐξ ἐμοῦ τοῦ ἀπολλυμένου, ἀλλὰ ὑποδείξας μοι ζητῆσαι ἐμαυτὸν καὶ γνῶναι τές ἤμην καὶ τίς καὶ πῶς ὑπώρχω νῦν, ἵνα πάλιν γένωμαι ὃ ἤμην" ὃν ἐγὼ μὲν οὐκ ἤδειν, αὐτὸς δὲ ἐπεζήτησας" ὃν μὴ ἐπιστάμην, αὐτὸς δέ μὲ προσελάβου: οὗ ἠἡσϑόμην καὶ νῦν οὐ δύναμαι ἀμνημονεῖν τούτου οὗ ἡ Gym ἐν ἐμοὶ βρώσσει, καὶ εἰπεῖν μὲν ὡς δεῖ ov δύναμαι, ἃ δὲ χωρῶ λέγειν περὶ αὐτοῦ βραχεῖα "im; εἶπ x«i πάνυ ὀλίγα, καὶ ἀνάλογα οὐ τυγχάνει πρὸς τὴν ἐχείνου vim T δόξαν" οὐκ αἰτιᾶται δέ με ἀναιδευόμενον πρὸς αὐτὸν λέγειν καὶ δὰ μὴ οἷδα᾿ διὰ γὰρ τὴν αὐτοῦ ἀγάπην καὶ ταῖτα λέγω. Ot eitry ᾿ἀχούσας δὲ ὁ βασιλεὺς παρὰ τοῦ νυμφίου καὶ τῆς in H νύμφης ταῦτα, τὴν ἐσθῆτα αὐτοῦ διέρρηξεν καὶ roig παρε- Fui i Th στῶσιν αὐτῷ ἐγγὺς αὐτοῦ ἔλεγεν" ᾿Εξέλϑατε ταχέως καὶ περιὲλ- VW ϑατε ὅλην τὴν πόλιν, καὶ συλλαβόντες φέρετέ μοι ἐκεῖνον τὸν ἄνδρα τὸν φαρμωκὸν τὸν καχῶς παρατυχόντω ἐν τῇ πόλει Need ταύτη" ἐγὼ γὰρ εἰσήγαγον αὐτὸν ἰδίαις χερσὶν εἰς τὸν oixov tig pov, καὶ ἐγὼ εἶπον αὐτῷ ἵνα εὔξηται ἐπὶ τῇ ἀτυχεστάτῃ piov ϑυγατρί" ὃς δʼ ἂν εὑρὼν αὐτὸν προσαγάγῃ μοι, πᾶν εἴ τι ἂν "d
moi tēn agapēn hēs ēsϑomēn tautę̄ tę̄ nykti, kai aitēsoiiai touton ton andra hou ēsϑomēn sēmeron. dio dē ouketi cxtpasomai, epeidē to esoptron tēs aischynēs ap᾽ emou aphērētai" kai ouketi aischynomai aidoumai, epeidē to ergon tēs aischynēs kai tēs aidous ex emou machran apestē" kai hoti ouch echplēssomai, epeidē hē echplēxes emoi ou paremeinen" kai hoti en hilarotēte kai charą hyparchō, epeidē hē hēmera tēs charas ouch etarachϑē" kai hoti exouϑenisa ton andra touton kai tous gōmous toutous tous parerchomenous em emprosϑen tōn ophϑa): mōn mou, epeidē heterǭ gamǭ hērmosϑēn" kai hoti ou synemigēn andri proschairǭ, hou to telos meta lagneias kai pichrias yychēs hyparchei, epeidē andri alēϑinǭ synezeuchϑēn. Kai eti pleiona toutōn legousēs tēs nymphēs apochrinetai ho nymphios kai legei" Eucharistō soi chyrie ho dia tou xenon andros chērychϑeis kai iv hēmin heureϑeis" ho ucxocv ut tēs phϑoras poiēsas kai speiras | en emoi tēn zōēn" ho tēs nosou me apallaxas tautēs tēs dysiatou kai dysϑerapeutou kai paramenousēs eis ton aiōna kai hygeian sōphronō enkataēemenos moiʼ ho sauton moi hypodeixas kai pōnta tō xcT dub iv hois eime apochalypsas moi ho lytrōsōmenos me apo tēs ptōseōs x«i tig to chreitton me paragagōn, kai tōn men proschairōn apallaxas, kataxiōsas de me tōn aϑanatōn xui aei ontōn" ho seauton chateutelisas heōs emou kai tēs emēs smikrotētos, hina eme tę̄ megalōsynę̄ parastēsas henōsēs semytǭ" ho tō idia splanchna mē epischōn ex emou tou apollymenou, alla hypodeixas moi zētēsai emauton kai gnōnai tes ēmēn kai tis kai pōs hypōrchō nyn, hina palin genōmai ho ēmēn" hon egō men ouk ēdein, autos de epezētēsas" hon mē epistamēn, autos de me proselabou: hou hēēsϑomēn kai nyn ou dynamai amnēmonein toutou hou hē Gym en emoi brōssei, kai eipein men hōs dei ov dynamai, ha de chōrō legein peri autou bracheia "im? eip x«i pany oliga, kai analoga ou tynchanei pros tēn echeinou vim T doxan" ouk aitiatai de me anaideuomenon pros auton legein kai da mē hoida᾿ dia gar tēn autou agapēn kai taita legō. Ot eitry ᾿achousas de ho basileus para tou nymphiou kai tēs in H nymphēs tauta, tēn esthēta autou dierrēxen kai roig pare- Fui i Th stōsin autǭ engys autou elegen" ᾿Exelϑate tacheōs kai periel- VW ϑate holēn tēn polin, kai syllabontes pherete moi ekeinon ton andra ton pharmōkon ton kachōs paratychontō en tę̄ polei Need tautē" egō gar eisēgagon auton idiais chersin eis ton oixov tig pov, kai egō eipon autǭ hina euxētai epi tę̄ atychestatę̄ piov ϑygatri" hos dʼ an heurōn auton prosagagę̄ moi, pan ei ti an "d
which I felt this night may remain with me, and I will ask for this man whom I came to know today. Therefore I will no longer veil myself, since the mirror of shame has been taken away from me; and I am no longer ashamed or abashed, since the work of shame and bashfulness has gone far from me; and I am not dismayed, because dismay did not stay with me; and I am in cheerfulness and joy, since the day of joy was not disturbed; and I have set at nought this man and this marriage that passes away before my eyes, since I have been joined in another marriage; and I have not had intercourse with a temporary husband, whose end is with lust and bitterness of soul, since I have been yoked to a true husband."
[15] While the bride was saying still more than this, the bridegroom answered and said, "I thank you, Lord, who were proclaimed through the stranger and found in us; who put corruption far from me and sowed life in me; who freed me from this disease, hard to heal and hard to cure and lasting for ever, and established sober health in me; who showed yourself to me and revealed to me all my condition, in which I am; who redeemed me from the fall and led me to what is better, freeing me from things temporary and counting me worthy of things immortal and everlasting; who humbled yourself down to me and my littleness, that you might set me beside your greatness and unite me to yourself; who did not withhold your own compassion from me when I was perishing, but showed me how to seek myself and to know who I was, and who and how I now am, so that I may again become what I was; whom I did not know, but you yourself sought me out; whom I did not understand, but you yourself took me to you; whom I have come to know and now cannot forget, whose love boils in me. I cannot speak of him as I ought; what I can say about him is brief and very little, and not in proportion to his glory; but he does not blame me for being bold to speak to him even what I do not know, for it is because of his love that I say even this."
[16] When the king heard these things from the bridegroom and the bride, he tore his garment and said to those who stood near him, "Go out quickly and go round the whole city, and seize and bring me that man, the sorcerer, who by ill fortune turned up in this city; for I brought him into my house with my own hands, and I told him to pray for my most unfortunate daughter. Whoever finds him and brings him to me, whatever he
Chapter 16
16Lipsius–Bonnet, 99–291
αἰτησηταί μοι, δίδωμι αὐτῷ. πελϑόντες οὖν περιῆλϑον ζητοῦντες αὐτόν, καὶ οὐχ εὗρον αὐτόν" πλεύσας γὰρ ἣν. ἀὠπὴλÜον δὲ καὶ εἰς τὸ ξενοδοχεῖον ὅπου ἦν χαταλύσας, καὶ εὗρον ἐκεῖ τὴν αὐλήτριαν κλαίουσαν καὶ ἀνιωμένην, ἐπειδὴ μὴ παρέλαβὲν αὐτὴν μεϑ᾽ ἑαυτοῦ. ἐξηγησαμένων δὲ αὐτῇ τὸ πρᾶγμα τὸ γεγονὸς ἐπὶ τῶν | νεωτέρων ἐχάρη πώνυ ἀκούσασα, καὶ B ὑποϑεμένη τὴν λύπην εἶπεν. /Vüóv εὗρον κἀγὼ ὧδε ἀνάπαυσιν. Καὶ ἀναστᾶσα ἀπῆλϑεν πρὸς αὐτούς, καὶ ἣν σὺν αὐτος Τὰ χρῦνον ἱκανόν, ἕως οὗ χατήχησαν καὶ τὸν βασιλέα. πολλοὶ δὲ xui τῶν ὠδελφῶν συνηϑροίζοντο ἐχεῖ, ἕως Ort φήμης ἤχουσαν τοῦ ἀποστόλου, ὅτι ἐν ταῖς πόλεσιν τῆς dvÓiag κατίχϑη καὶ ἐχεῖ διδάσκει. καὶ ἀπελίϑόντες κατεμίγησαν αὐτῷ. πράξεις Θωμᾶ ἀποστόλου. περὶ τῆς πρὸς τὸν βασιλέα Γουνδαφόρον εἰσελεύσεως αὐτοῦ.
aitēsētai moi, didōmi autǭ. pelϑontes oun periēlϑon zētountes auton, kai ouch heuron auton" pleusas gar hēn. aōpēlUon de kai eis to xenodocheion hopou ēn chatalysas, kai heuron ekei tēn aulētrian klaiousan kai aniōmenēn, epeidē mē parelaben autēn meϑ᾽ heautou. exēgēsamenōn de autę̄ to pragma to gegonos epi tōn | neōterōn echarē pōny akousasa, kai B hypoϑemenē tēn lypēn eipen. /Vuov heuron kagō hōde anapausin. Kai anastasa apēlϑen pros autous, kai hēn syn autos Ta chrynon hikanon, heōs hou chatēchēsan kai ton basilea. polloi de xui tōn ōdelphōn synēϑroizonto echei, heōs Ort phēmēs ēchousan tou apostolou, hoti en tais polesin tēs dvOiag katichϑē kai echei didaskei. kai apeliϑontes katemigēsan autǭ. praxeis Thōma apostolou. peri tēs pros ton basilea Goundaphoron eiseleuseōs autou.
asks of me, I will give him." So they went off and went round looking for him, and did not find him, for he had set sail. They went also to the inn where he had lodged, and found the flute girl there weeping and distressed because he had not taken her with him. When they told her what had happened with the young people, she was very glad to hear it, and putting away her grief she said, "Now I too have found rest here." And she rose and went to them, and was with them a good while, until they had instructed the king as well. Many of the brothers, too, gathered there, until they heard news of the apostle, that he had landed in the cities of India and was teaching there; and they went off and joined him.
The Acts of Thomas the apostle: concerning his coming to King Gundaphorus.
Chapter 17
17Lipsius–Bonnet, 99–291
Ὅτε δὲ εἰσῆλϑεν ὁ ἀπόστολος εἰς τὼς πόλεις τῆς Dv δίας μετὰ ββάνη τοῦ ἐμπόρου, ἀπῆλϑεν ὁ ᾿Αββάνης εἰς ἀσπασμὸν Γουνδαφόρου τοῦ βασιλέως, προσανήνεγχεν δὲ αὐτῷ περὶ τοῦ τέχτονος ὃν μετ᾽ αὐτοῦ ἤγαγεν. ἐχάρη δὲ ὁ βασιλεὺς καὶ πρὸς αὐτὸν εἰσελϑεῖν αὐτὸν προσέταξεν. εἰσεὶϑόντος οὖν αὐτοῦ εἶπεν «ὐτῷ ὁ βασιλεύς" lloíav τέχνην ἐπίστασαι; Αέγει αὐτῷ ὁ ἀπόστολος: Τὴν τεχτονικὴν καὶ τὴν οἰχοδομιχήν. Αἐγει αὐτῷ ὁ βασιλεύς" Τίνα οὖν οἶδας ἐν “ ξύλοις ἐργασέωαν, καὶ τένα ἐν λίϑοις,.feysi ὁ ἀπόστολος" 'Ev μὲν ξύλοις ἄροτρα ζυγοὺς τρυτώνας τροχιλέωας καὶ πλοῖα καὶ χώπας καὶ ἱστούς, ἐν δὲ λίϑοις στήλας ναοὺς καὶ πραιτώρια βασιλιχώά. Καὶ ὁ βασιλεὺς εἶπεν" OlxoÓousig τοι παλάτιον; Ὁ δὲ ὠπεχρίϑη" Ναί, οἰκοδομῶ καὶ τελίσχω" διὼ τοῦτο γὰρ ἤλϑον, οἰχοδομῆσαι καὶ τεκτονεῦσαι.
Hote de eisēlϑen ho apostolos eis tōs poleis tēs Dv dias meta bbanē tou emporou, apēlϑen ho ᾿Abbanēs eis aspasmon Goundaphorou tou basileōs, prosanēnenchen de autǭ peri tou techtonos hon met᾽ autou ēgagen. echarē de ho basileus kai pros auton eiselϑein auton prosetaxen. eiseiϑontos oun autou eipen «ytǭ ho basileus" lloiav technēn epistasai? Aegei autǭ ho apostolos: Tēn techtonikēn kai tēn oichodomichēn. Aegei autǭ ho basileus" Tina oun oidas en “ xylois ergaseōan, kai tena en liϑois,.feysi ho apostolos" 'Ev men xylois arotra zygous trytōnas trochileōas kai ploia kai chōpas kai histous, en de liϑois stēlas naous kai praitōria basilichōa. Kai ho basileus eipen" OlxoOousig toi palation? Ho de ōpechriϑē" Nai, oikodomō kai telischō" diō touto gar ēlϑon, oichodomēsai kai tektoneusai.
When the apostle came into the cities of India with Abbanes the merchant, Abbanes went to greet King Gundaphorus and reported to him about the carpenter whom he had brought with him. The king was glad and ordered him to come in to him. When he had come in, the king said to him, "What trade do you know?" The apostle said to him, "Carpentry and building." The king said to him, "What work, then, do you know in wood, and what in stone?" The apostle said, "In wood: ploughs, yokes, balances, pulleys, and boats and oars and masts; in stone: pillars, temples, and royal palaces." And the king said, "Will you build me a palace?" He answered, "Yes, I will build it and finish it; for this is why I came, to build and to do carpentry."
Chapter 18
18Lipsius–Bonnet, 99–291
Καὶ παραλαβὼν αὐτὸν ὁ βασιλεὺς ἐξηλϑεν ἔξω τῶν πυλῶν τὴς πόλεως, καὶ ἤρξατο διαλέγεσϑαι αὐτῷ ἐν rj ὁδῷ περὶ τῆς οἰχοδομῆς τοῦ πραιτωρίου καὶ περὶ τῶν ϑεμελίων τὸ πῶς τεϑῶσιν, ἕως ὅτε ἦλθον sig τὸν τόπον ἐκεῖνον ἐν o ἐβούλετο τὴν οἰκοδομὴν ysvécÓw καὶ εἶπεν" Ὧδε βούλομαι τὴν οἰκοδομὴν γενέσϑαι. Καὶ ἀπόστολος Ναί φησιν" καὶ γὰρ ὁ τόπος οὗτος ἐπιτήδειος ἐστιν πρὸς τὴν οἰκοδοιήν. Ἦν δὲ ὁ τόπος ἀλσώδης, καὶ ὕδατα πολλὰ ἦν ἐχεῖ. λέγει οὖν ὁ βασιλεύς: Ἄρξαι κτίζειν. Ὃ δὲ ἔφη" Νῦν οὐ δύναμαι ἄρξασϑαι κτίζειν ἐν τῷ καιρῷ τούτῳ. Καὶ ὁ βασιλεὺς Π|ύτε φησὶν δύνη; Ὃ δὲ ἔφη" Ἄρχομαι ἀπὸ δίου καὶ τελίσχω ξανἐκϑιχῷ. | Ὁ δὲ βασιλεὺς ϑαυμάσας εἶπεν" Πᾶσα οἰχοδομὴ ϑέρους οἰχοδομεῖται: σὺ δὲ αὐτῷ τῷ χειμῶνι δύνασαι οἰχοδομῆσαι xdi χτίσαι παλάτιον; Καὶ ὁ ἀπόστολος εἶπεν" Οὕτως ὀφείλει γενέσϑαι, καὶ ἄλλως οὐκ ἔχει. Καὶ ὁ βασιλεὺς εἶπεν: Εἰ τοίνυν τοῦτο ἔδοξέν σοι, διαχάραξόν μοι πῶς γένεται τὸ ἔργον, ἐπειδῃ διὰ χρόνου ἔρχομαι ἐνΔιάδε. Καὶ ὁ ἀπόστολος κάλαμον λαβὼν διεχάρασσεν μετρῶν τὸν τόπον, καὶ τὰς μὲν ϑύρας ἔτασσεν κατὰ τὴν ἀνατολὴν τοῦ ἡλίου βλέπειν πρὸς τὸ φῶς, τὰς δὲ ϑυρίδας χατὰ δύσιν πρὸς τοὺς ἀνέμους, τὸ δὲ ἀρτοποιεῖον πρὸς μεσημβρίαν ἐποίησεν εἶναι, τὸν δὲ ἀγωγὸν τοῦ ὕδατος τὸν εἰς τὴν ὑπηρεσίαν εἰς τὸ ἀρχτῷον. ὁ δὲ βασιλεὺς ἰδὼν εἶπεν τῷ ἀποστόλῳ: 1ληϑῶς τεχνίτης εἶ, καὶ πρέπει σοι βασιλεῦσιν ἐξυπηρετεῖν. Καὶ πολλὰ αὐτῷ καταλείψας ἀπῆλϑεν ἀπὶ αὐτοῦ.
Kai paralabōn auton ho basileus exēlϑen exō tōn pylōn tēs poleōs, kai ērxato dialegesϑai autǭ en rj hodǭ peri tēs oichodomēs tou praitōriou kai peri tōn ϑemeliōn to pōs teϑōsin, heōs hote ēlthon sig ton topon ekeinon en o ebouleto tēn oikodomēn ysvecOw kai eipen" Hōde boulomai tēn oikodomēn genesϑai. Kai apostolos Nai phēsin" kai gar ho topos houtos epitēdeios estin pros tēn oikodoiēn. Ēn de ho topos alsōdēs, kai hydata polla ēn echei. legei oun ho basileus: Arxai ktizein. Ho de ephē" Nyn ou dynamai arxasϑai ktizein en tǭ kairǭ toutǭ. Kai ho basileus P|yte phēsin dynē? Ho de ephē" Archomai apo diou kai telischō xanekϑichǭ. | Ho de basileus ϑaumasas eipen" Pasa oichodomē ϑerous oichodomeitai: sy de autǭ tǭ cheimōni dynasai oichodomēsai xdi chtisai palation? Kai ho apostolos eipen" Houtōs opheilei genesϑai, kai allōs ouk echei. Kai ho basileus eipen: Ei toinyn touto edoxen soi, diacharaxon moi pōs genetai to ergon, epeidę̄ dia chronou erchomai enDiade. Kai ho apostolos kalamon labōn diecharassen metrōn ton topon, kai tas men ϑyras etassen kata tēn anatolēn tou hēliou blepein pros to phōs, tas de ϑyridas chata dysin pros tous anemous, to de artopoieion pros mesēmbrian epoiēsen einai, ton de agōgon tou hydatos ton eis tēn hypēresian eis to archtǭon. ho de basileus idōn eipen tǭ apostolǭ: 1lēϑōs technitēs ei, kai prepei soi basileusin exypēretein. Kai polla autǭ kataleipsas apēlϑen api autou.
The king took him and went out beyond the gates of the city, and began to talk with him on the way about the building of the palace and about the foundations, how they should be laid, until they came to the place where he wished the building to be; and he said, "Here I want the building to be." The apostle said, "Yes, for this place is suitable for the building." The place was wooded, and there was plenty of water there. So the king said, "Begin to build." He said, "I cannot begin to build now, at this season." The king said, "When can you?" He said, "I will begin in Dios and finish in Xanthicus." The king was amazed and said, "Every building is built in summer; can you build and construct a palace in winter itself?" The apostle said, "So it must be; it cannot be otherwise." The king said, "If this is your decision, then draw me a plan of how the work will be, since I shall come here only after some time." The apostle took a reed and drew the plan, measuring the place. He set the doors facing the sunrise, to look toward the light, and the windows toward the west, to the winds; he made the bakehouse to be toward the south, and the aqueduct for the service of the house toward the north. When the king saw it, he said to the apostle, "Truly you are a craftsman, and it is fitting for you to serve kings." And leaving him much money, he went away from him.
Chapter 19
19Lipsius–Bonnet, 99–291
Καὶ χατὰ καιρὸν ἀπέστελλεν ἀργύρια καὶ τὼ ἐπιτίδεια, τώ τὲ πρὸς τὴν ζωὴν αὐτοῦ τε καὶ τῶν λοιπῶν ἐργατῶν. ὃ δὲ λαμβάνων πάντα οἰκονόμει περιερχόμενος τὰ ἄστη καὶ τὰ πέριξ χωρία, διαδίδων καὶ εὐσεβείας παρέχων τοῖς πένησιν καὶ τεϑλιμιιένοις, καὶ ἄνεσιν παρεῖχεν αὐτοῖς, λέγων" Οἷδὲν ὁ βασιλεὺς βασιλικῶν τεύξασϑαι ἀμοιβῶν, πένητας δὲ πρὸς τὸ παρὸν ἀναπαύεσϑαι χρή. Mere δὲ ταῦτα ὁ βασιλεὺς πρὸς τὸν ὠπόστολον ὠπέστειλεν πρεσβευτὴν, γράψας αὐτῷ rGOrΣημανόν μοι τὶ πεποίηκας, ἢ τίνα σοι ὠποστείλω, ἢ τίνος χρήζεις. ἠποστέλλει αὐτῷ ὁ ἀὠπύστολος λέγων ὅτι Πὺ πραιτώριον ἔχτισται, μόνη δὲ ἡ στέγη περιλείπεται. Ὁ δὲ βασιλεὺς ὠχούσας ἔπεμψεν αὐτῷ πάλιν χρυσίον καὶ ἄσημον, γρώψας αὐτῷ ὅτι Τὸ πραιτώριον εἴ γε γέγονεν στεγασϑήτω. Ὁ δὲ ἀπόστολος πρὸς τὸν χύριον εἶπεν" Εὐχαριστῶ σοι χύριε κατὰ πάντα, ὅτι ἀπέϑανες πρὸς ὀλίγον iva ἐγὼ ζήσω ἀιδίως ἐν σοί, καὶ πέπρωκάς μὲ ἵνα πολλοὺς ἐλευϑερώσης δὲ ἐμοῦ. Καὶ οὐχ ἐπωύετο τοῦ διδώσχειν καὶ ἀναιύχειν τοὺς τεϑλιμμένους, λέγων ὅτε Ταῦτα ὃ κύριος οἱκονόμησεν ὑμῖν, καὶ αὐτὸς παρέχει ἑχώστῳ τὴν τροφήν" αὐτὸς γώρ ἐστιν ὁ τροφεὺς τῶν ὀρφανῶν καὶ οἰχονόμος τῶν χηρῶν, καὶ πᾶσι τοῖς τεϑλιμμένοις αὐτὸς γίνεται ἄνεσις καὶ ἀνάπαυσις. |
Kai chata kairon apestellen argyria kai tō epitideia, tō te pros tēn zōēn autou te kai tōn loipōn ergatōn. ho de lambanōn panta oikonomei perierchomenos ta astē kai ta perix chōria, diadidōn kai eusebeias parechōn tois penēsin kai teϑlimiienois, kai anesin pareichen autois, legōn" Hoiden ho basileus basilikōn teuxasϑai amoibōn, penētas de pros to paron anapauesϑai chrē. Mere de tauta ho basileus pros ton ōpostolon ōpesteilen presbeutēn, grapsas autǭ rGOrSēmanon moi ti pepoiēkas, ē tina soi ōposteilō, ē tinos chrēzeis. ēpostellei autǭ ho aōpystolos legōn hoti Py praitōrion echtistai, monē de hē stegē perileipetai. Ho de basileus ōchousas epempsen autǭ palin chrysion kai asēmon, grōpsas autǭ hoti To praitōrion ei ge gegonen stegasϑētō. Ho de apostolos pros ton chyrion eipen" Eucharistō soi chyrie kata panta, hoti apeϑanes pros oligon iva egō zēsō aidiōs en soi, kai peprōkas me hina pollous eleuϑerōsēs de emou. Kai ouch epōyeto tou didōschein kai anaiychein tous teϑlimmenous, legōn hote Tauta ho kyrios hoikonomēsen hymin, kai autos parechei hechōstǭ tēn trophēn" autos gōr estin ho tropheus tōn orphanōn kai oichonomos tōn chērōn, kai pasi tois teϑlimmenois autos ginetai anesis kai anapausis. |
From time to time he sent silver and necessities, both for his own living and for the other workmen. But he took it all and dispensed it, going about the towns and the villages round about, distributing it and doing kindnesses to the poor and afflicted, and giving them relief, saying, "The king knows how to obtain royal recompense; but the poor must be refreshed for the present." After this the king sent an envoy to the apostle, writing to him thus: "Show me what you have done, or what I should send you, or what you need." The apostle sent to him, saying, "The palace is built; only the roof remains." When the king heard this, he sent him gold and uncoined silver again, writing to him, "If the palace is built, let it be roofed." The apostle said to the Lord, "I thank you, Lord, in all things, that you died for a little while so that I might live for ever in you, and that you sold me so that you might set many free through me." And he did not stop teaching and refreshing the afflicted, saying, "The Lord has dispensed these things to you, and he himself provides each one with food; for he is the nourisher of orphans and the steward of widows, and to all the afflicted he himself becomes relief and rest."
Chapter 20
20Lipsius–Bonnet, 99–291
Ὅτε δὲ παρεγένετο ὁ βασιλεὺς εἰς τὴν πόλιν, ἐξήταζεν τοὺς φίλους αὐτοῦ περὶ τοῦ πραιτωρίου OU ἔχτιζεν αὐτῷ Ἰούδας ὁ καὶ Θωμᾶς" ἔλεγον δὲ αὐτῷ ὅτι Οὔτε παλάτιον ἔχτισεν οὔτε ἄλλο τι ἐποίησεν ὧν ἐπηγγείλατο ποιῆσαι, ἀλλὰ περιέρχεται τὼς πόλεις καὶ τὰς χώρας, καὶ εἴ τι ἔχει πάντω δίδωσι τοῖς πένησι, καὶ διδάσκει ϑεὸν νέον ἕνα, καὶ νοσοῦντας Üsoumever καὶ δαίμονας ἀπελαύνει καὶ ἀλλα πολλὰ ποιεῖ παυώὑοξα᾽ x«i νομίζομεν ἡμεῖς ὅτε μάγος ἐστίν. ἀλλ αἱ εὐσπλα;χνίαι αὐτοῦ καὶ αἱ ἰάσεις αἱ δωρεὰν ἐξ αὐτοῦ γινόμεναι, ἔτι δὲ τὸ ἁπλοῦν αὐτοῦ καὶ ἐπιεικὲς καὶ τὸ τῆς πίστεως αὐτοῦ σημαίνει ὅτι δίκαιός ἐστιν ἢ ἀπόστολος τοῦ ϑεοῦ τοῦ νέου ὃν αὐτὸς χαταγγέλλει" συνεχῶς γὰρ νηστεύει καὶ εὔχεται, καὶ ἄρτον ἐσϑέει μόνον μετὰ ἄλατος, καὶ τὸ ποτὸν αὐτοῦ ὕδωυ, καὶ φορεῖ ἕν ἱμάτιον εἴτε ἐν εὐδίᾳ εἴτε ἐν χειμῶνι, καὶ οὐδὲν παρά τινος λαμβάνει, καὶ ἃ ἔχει ἄλλοις δίδωσιν. Ταῦτα ὠκούσως ὁ βασιλεὺς ταῖς χερσὶν αὑτοῦ τὴν ὄψιν προσέτριψεν, τὴν κεραλὴν αὐτοῦ κινῶν ἐπὶ ὥραν πολλήν.
Hote de paregeneto ho basileus eis tēn polin, exētazen tous philous autou peri tou praitōriou OU echtizen autǭ Ioudas ho kai Thōmas" elegon de autǭ hoti Oute palation echtisen oute allo ti epoiēsen hōn epēngeilato poiēsai, alla perierchetai tōs poleis kai tas chōras, kai ei ti echei pantō didōsi tois penēsi, kai didaskei ϑeon neon hena, kai nosountas Usoumever kai daimonas apelaunei kai alla polla poiei pauōyoxa᾽ x«i nomizomen hēmeis hote magos estin. all hai euspla?chniai autou kai hai iaseis hai dōrean ex autou ginomenai, eti de to haploun autou kai epieikes kai to tēs pisteōs autou sēmainei hoti dikaios estin ē apostolos tou ϑeou tou neou hon autos chatangellei" synechōs gar nēsteuei kai euchetai, kai arton esϑeei monon meta alatos, kai to poton autou hydōy, kai phorei hen himation eite en eudią eite en cheimōni, kai ouden para tinos lambanei, kai ha echei allois didōsin. Tauta ōkousōs ho basileus tais chersin hautou tēn opsin prosetripsen, tēn keralēn autou kinōn epi hōran pollēn.
When the king came to the city, he questioned his friends about the palace that Judas, also called Thomas, was building for him. They said to him, "He has neither built a palace nor done anything else of what he promised to do; but he goes round the cities and the countryside, and whatever he has he gives it all to the poor; and he teaches a new God, one only, and heals the sick, and drives out demons, and does many other wonders; and we think he is a magician. But his compassion, and the cures that are done by him freely, and also his simplicity and gentleness and his faith, show that he is a righteous man or an apostle of the new God whom he proclaims. For he fasts continually and prays, and eats only bread with salt, and his drink is water, and he wears one garment in fair weather and in winter, and he takes nothing from anyone, and what he has he gives to others." When the king heard this, he rubbed his face with his hands, shaking his head for a long time.
Chapter 21
21Lipsius–Bonnet, 99–291
Καὶ μετεπέμι!ατο τὸν ἔμπορον τὸν ὠγαγόντα αὐτὸν καὶ τὸν ἀπόστολον, καὶ εἶπεν αὐτῷ" χτισάς μοι τὸ παλάτιον; Ὃ δὲ ἔφη" Ναί, ἔχτισα. Ὁ δὲ βασιλεὺς εἶπεν" Πότε οὖν ὑπάγομεν καὶ βλέπομεν αὐτό; Ὃ δὲ ἀποκριϑεὶς αὐτῷ ἔφη; Νὺν αὐτὸ ἰδεῖν οὐ δύνασαι, ἀλλ᾽ ὅταν τοῦ βίου τούτον ἐξὲλyc βλέπεις «vro. Ὁ δὲ βασιλεὺς πώνυ ὀργισϑεὶς ἐχέλευσεν ὑπὸ δεσμὸν γενέσϑαι τόν τε ἔμπορον καὶ lovócv τὸν καὶ βθωμᾶν καὶ εἰς φυλακὴν βληϑῆναι, ἕως ἂν ὠναχρίνας uci τίνι ἐδύϑη τὰ τοῦ βασιλέως, καὶ οὕτως αὐτὸν ἀπολέσῃ μετὰ τοῦ ἐμπόρου. ὁ δὲ ἀπόστολος χαίρων ὠπήει ἐν τῷ δεσμωτηρίῳ, καὶ ἕλεγεν τῷ ἐμπόρῳ᾽ ἥὴ φοβοῦ μηδέν, ἀλλὰ μόνον πίστευσον τῷ δὶ ἐμοῦ χηρυσσομένῳ ϑεῷ, x«i ἀπὸ μὲν τούτου rov χύσμου ἐλευϑερωϑήση, ὠπὸ δὲ τοῦ μέλλοντος αἰῶνος ζωὴν κομίσῃ. Ὁ δὲ βασιλεὺς ἐσχέπτετο ποίῳ ανάτῳ αὐτοὺς λώσῃ. ὡς δὲ ἔδοξεν πυρὶ αὐτοὺς καῦσαι ἐχδεδαρμένους, aij, rj νυχτὲ Γαδ ὁ τοῦ βασιλέως ἀδελφὸς ἐκακοῦτο, καὶ διὰ τὴν λύπην καὶ ἐπίϑεσιν ἣν ὁ βασιλεὺς ἔπαϑεν ἐβαρήδη σφόδρα" zat μεταπεμψάμενος τὸν βασιλέα | εἶπεν αὐτῷ" ᾿ δελφὲ βασιλεῦ, τὸν οἶχόν μου καὶ τὰ τέκνα μου παρατέϑημί σοι ἐγὼ γὰρ διὰ τὴν ἐπήρειαν τὴν συμβᾶσών σοι ἐλυπήϑην καὶ ἰδοὺ ἀποἡνήσκω, καὶ ἐὰν μὴ ἐπέλϑῃς τὴ τιμωρίᾳ κατὰ τῆς κεφαλῆς ἐχείνου τοῦ μάγου, οὐκ ἀναπαύσεις μου τὴν wwvyzv εἰς δου. Ὁ δὲ βασιλεὺς τῷ ἑαυτοῦ ἀδελφῷ εἶπεν" Δι᾿ ὅλης τῆς νυχτὸς τοῦτο ἐσκεπτόμην, τὸ πῶς αὐτὸν ϑανατώσω:" τοῦτο δὲ oki uoi, ἐν πυρὶ αὐτὸν κατακαῦσαι ἐκδαρέντα, καὶ αὐτὸν καὶ τὸν ἔμπορον μετ᾽ αὐτοῦ τὸν ἀγαγόντα αὐτόν. αὐτῷ"
Kai metepemi!ato ton emporon ton ōgagonta auton kai ton apostolon, kai eipen autǭ" chtisas moi to palation? Ho de ephē" Nai, echtisa. Ho de basileus eipen" Pote oun hypagomen kai blepomen auto? Ho de apokriϑeis autǭ ephē? Nyn auto idein ou dynasai, all᾽ hotan tou biou touton exelyc blepeis «vro. Ho de basileus pōny orgisϑeis echeleusen hypo desmon genesϑai ton te emporon kai lovocv ton kai bthōman kai eis phylakēn blēϑēnai, heōs an ōnachrinas uci tini edyϑē ta tou basileōs, kai houtōs auton apolesę̄ meta tou emporou. ho de apostolos chairōn ōpēei en tǭ desmōtēriǭ, kai helegen tǭ emporǭ᾽ hēē phobou mēden, alla monon pisteuson tǭ di emou chēryssomenǭ ϑeǭ, x«i apo men toutou rov chysmou eleuϑerōϑēsē, ōpo de tou mellontos aiōnos zōēn komisę̄. Ho de basileus eschepteto poiǭ anatǭ autous lōsę̄. hōs de edoxen pyri autous kausai echdedarmenous, aij, rj nychte Gad ho tou basileōs adelphos ekakouto, kai dia tēn lypēn kai epiϑesin hēn ho basileus epaϑen ebarēdē sphodra" zat metapempsamenos ton basilea | eipen autǭ" ᾿ delphe basileu, ton oichon mou kai ta tekna mou parateϑēmi soi egō gar dia tēn epēreian tēn symbasōn soi elypēϑēn kai idou apoēnēskō, kai ean mē epelϑę̄s tē timōrią kata tēs kephalēs echeinou tou magou, ouk anapauseis mou tēn wwvyzv eis dou. Ho de basileus tǭ heautou adelphǭ eipen" Di᾿ holēs tēs nychtos touto eskeptomēn, to pōs auton ϑanatōsō:" touto de oki uoi, en pyri auton katakausai ekdarenta, kai auton kai ton emporon met᾽ autou ton agagonta auton. autǭ"
He sent for the merchant who had brought him, and for the apostle, and said to him, "Have you built me the palace?" He said, "Yes, I have built it." The king said, "When, then, shall we go and see it?" He answered him, "You cannot see it now, but when you depart this life you will see it." The king, greatly enraged, ordered both the merchant and Judas, also called Thomas, to be put in chains and thrown into prison, until he had examined and learned to whom the king's property had been given, and so might destroy him along with the merchant. The apostle went off to the prison rejoicing, and said to the merchant, "Fear nothing at all, but only believe in the God proclaimed by me, and you will be set free from this world and will obtain life from the age to come." The king considered by what death he should destroy them. When he had decided to flay them and burn them with fire, that very night Gad, the king's brother, fell ill; through the grief and the affront the king had suffered he was very much weighed down; and sending for the king he said to him, "Brother king, I commend my house and my children to you; for I have been grieved by the insult that befell you, and see, I am dying. If you do not bring vengeance down on the head of that magician, you will give my soul no rest in Hades." The king said to his brother, "All night I have been considering how I shall put him to death; and this is what I have decided: to flay him and burn him in fire, both him and, with him, the merchant who brought him."
Chapter 22
22Lipsius–Bonnet, 99–291
Καὶ ὡς ὡμίλουν, ἐξῆλϑεν ἡ ψυχὴ Γὰδ rov ὠδελφοῦ αὐτοῦ. ὁ δὲ βασιλεὺς ἐπένϑει τὸν Γὰδ σφύδρα, πάνυ γὰρ jy&n& αὐτόν, καὶ προσέταξεν εἰς βασιλιχὴν ἐσϑῆτα καὶ πολύτιμὸν χηδευϑῆναι αὐτὸν. τούτων δὲ γενομένων τὴν ψυχὴν Γὰδ τοῦ ἀδελφοῖ τοῦ βασιλέως ἄγγελοι παραλαβόντες εἰς τὸν οὐρανὸν ἀνήγαγον, ὑποδεικνύοντες αὐτῷ τοὺς ἐχεῖ τύπους καὶ οἰχήσεις, ἐξετάζοντες αὐτόν" Eig ποῖον τόπον βούλει υἰχῆσαι; Ὅτε δὲ ἤγγισαν εἰς τὴν οἰκοδομὴν Θωμᾷ τοῦ ὠποστύλου, jv ἔχτισεν τῷ βασιλεῖ, ἰδὼν αὐτὴν ὁ Γὰδ εἶπεν τοῖς ἀγγέλοις" Δέομαι ὑμῶν χύριοΐ μου, εἰς ἕνα τῶν χατώγεων l0 οἴχων τούτων συγχωρήσατέ μοι οἰκῆσαι. — i δὲ ἔφησαν αὐτῷ" Οὐ δύνασαι οἰχῆσαι ἐν ταύτῃ τῇ oixoJouz. Ὃ δὲ εἶπεν" Διὰ τί: “έγουσιν αὐτῷ: Τοῦτο τὸ παλάτιον ixeivo ἐστιν ὃ οιχοδόμησεν ὁ χριστιανὸς ἐκεῖνος τῷ ἀδελφῷ σου. Ὃ δὲ εἶπεν" Δέομαι ὑμῶν κύριοί μου, συγχωρήσατέ μοι ἀπελϑεῖν πρὸς τὸν ^ ἀδελφόν μου, ἵνα ἀγοράσω παρ᾽ αὐτοῦ τὸ παλάτιον TOUTO' οὐ γὰρ οἷδεν ὃ ἀδελφός μου ὁποῖόν ἐστιν, καὶ πιπράσχει μοι αὐτό.
Kai hōs hōmiloun, exēlϑen hē psychē Gad rov ōdelphou autou. ho de basileus epenϑei ton Gad sphydra, pany gar jy&n& auton, kai prosetaxen eis basilichēn esϑēta kai polytimon chēdeuϑēnai auton. toutōn de genomenōn tēn psychēn Gad tou adelphoi tou basileōs angeloi paralabontes eis ton ouranon anēgagon, hypodeiknyontes autǭ tous echei typous kai oichēseis, exetazontes auton" Eig poion topon boulei uichēsai? Hote de ēngisan eis tēn oikodomēn Thōmą tou ōpostylou, jv echtisen tǭ basilei, idōn autēn ho Gad eipen tois angelois" Deomai hymōn chyrioï mou, eis hena tōn chatōgeōn l0 oichōn toutōn synchōrēsate moi oikēsai. — i de ephēsan autǭ" Ou dynasai oichēsai en tautę̄ tę̄ oixoJouz. Ho de eipen" Dia ti: “egousin autǭ: Touto to palation ixeivo estin ho oichodomēsen ho christianos ekeinos tǭ adelphǭ sou. Ho de eipen" Deomai hymōn kyrioi mou, synchōrēsate moi apelϑein pros ton ^ adelphon mou, hina agorasō par᾽ autou to palation TOUTO' ou gar hoiden ho adelphos mou hopoion estin, kai pipraschei moi auto.
While they were talking, the soul of Gad his brother departed. The king mourned for Gad greatly, for he loved him very much, and he ordered him to be prepared for burial in a royal and costly robe. While this was being done, angels took the soul of Gad, the king's brother, and carried it up into heaven, showing him the places and dwellings there and asking him, "In which place do you want to live?" When they came near the building of Thomas the apostle, which he had built for the king, Gad saw it and said to the angels, "I beg you, my lords, allow me to live in one of the lower rooms of this building." They said to him, "You cannot live in this building." He said, "Why not?" They said to him, "This palace is the one which that Christian built for your brother." He said, "I beg you, my lords, allow me to go to my brother, so that I may buy this palace from him; for my brother does not know what it is like, and he will sell it to me."
Chapter 23
23Lipsius–Bonnet, 99–291
Τότε οἱ ἄγγελοι ἀφῆχαν τὴν ψυχὴν τοῦ Γάδʼ καὶ ἐν τῷ ἐνδύειν αὐτοὺς αὐτὸν τὴν ἐντάφιον στολὴν ἐπεισὴλιϑεν αὐτῷ ἡ ψυχὴ αὐτοῦ: καὶ ἔλεγεν τοῖς περὶ αὐτὸν ἑστῶσινʼ" Καλέσατέ μοι τὸν ὠδελφόν μου, ἵνα αἰτήσωμαι παρ᾽ αὐτοῦ μέαν αἴτησιν. Εὐθέως οὖν εὐηγγελέσαντο τῷ βασιλεῖ λέγοντες ὅτι Ὁ ἀδελφός cov ἀνέζησεν. Ὁ δὲ βασιλεὺς ἐχπη- T δήσας σὺν πλήϑει πολλῷ ἤρχετο πρὸς τὸν ἴδιον ἀδελφόν, καὶ εἰσελθὼν ἔστη πρὸς τὴν κλίνην αὐτοῦ ὥσπερ ἔχπλη τος, μὴ B δυνάμενος λαλῆσαι αὐτῷ. εἶπεν δὲ ὁ ἀδελφὸς αὐτοῦ" Οἶδα καὶ πέπεισμαι ἀδελφὲ ὅτι εἴ τις ἤτησέν σὲ τὸ ἥμισυ τῆς βασιλείας σου, δέδωκας dv ὑπὲρ ἐμοῦ" διὸ ἀξιῶ σε παρασχεῖν μοι χώριτα μίαν ἣν αἰτοῦμαί σὲ ἵνα πωλήσῃς μοι ὃ αἰτοῦμαι παρὰ σοῦ. Ὁ δὲ βασιλεὺς ἀποχριϑεὶς εἶπεν" Καὶ τί ἐστιν ὃ αἰτεῖς με πωλῆσαὶ σοι; Ὃ δὲ ἔφη" Ὅρκῳ us πεῖσον ὅτε μοι παρέχεις. Καὶ ὥμοσεν αὐτῷ ὁ βασιλεὺς ὅτι Ev τῶν ὑπαρχόντων μοι εἴτι ἐὰν αἰτήση " Τὴ τιαδέδωμί σοι. Καὶ λέγει αὐτῷ" TO παλάτιον ἐκεῖνο τὸ ἐν τοῖς οὐρανοῖς ἔχεις πώλησον uot Καὶ ὁ βασιλεὺς εἶπεν" ᾿Εμοὶ ἥν. παλάτιον ἐν τοῖς οὐρανοῖς πόϑεν ὑπάρχει; O δὲ ἔφη" ᾿ἔχεῖνο ovale ὃ οἰκοδύμησέν σοι ἐχεῖνος ὁ χριστιανὸς ὃ Ov viv ἐν τῷ Otcua-. Ν τηρίῳ, ὃν ἤγαγέν σοι ὁ ἔμπορος ἀγοράσας παρὰ ᾿ἸἸησυῦ τινος" y ὑπὲρ Th τὸν δοῦλον λέγω ἐκεῖνον τὸν “Εβραῖον, ὃν ἐβούλου χολάσαι ὡς bo ἐν. ἐπίϑεσίν τινα παρ᾽ αὐτοῦ παϑών, ἐφ᾽ ov κἀγὼ λυπηϑεὶς ἀπέ: ῬΑ ἥανον καὶ ἀνέζησα νῦν. ] T οὰ
Tote hoi angeloi aphēchan tēn psychēn tou Gadʼ kai en tǭ endyein autous auton tēn entaphion stolēn epeisēliϑen autǭ hē psychē autou: kai elegen tois peri auton hestōsinʼ" Kalesate moi ton ōdelphon mou, hina aitēsōmai par᾽ autou mean aitēsin. Eutheōs oun euēngelesanto tǭ basilei legontes hoti Ho adelphos cov anezēsen. Ho de basileus echpē- T dēsas syn plēϑei pollǭ ērcheto pros ton idion adelphon, kai eiselthōn estē pros tēn klinēn autou hōsper echplē tos, mē B dynamenos lalēsai autǭ. eipen de ho adelphos autou" Oida kai pepeismai adelphe hoti ei tis ētēsen se to hēmisy tēs basileias sou, dedōkas dv hyper emou" dio axiō se paraschein moi chōrita mian hēn aitoumai se hina pōlēsę̄s moi ho aitoumai para sou. Ho de basileus apochriϑeis eipen" Kai ti estin ho aiteis me pōlēsai soi? Ho de ephē" Horkǭ us peison hote moi parecheis. Kai hōmosen autǭ ho basileus hoti Ev tōn hyparchontōn moi eiti ean aitēsē " Tē tiadedōmi soi. Kai legei autǭ" TO palation ekeino to en tois ouranois echeis pōlēson uot Kai ho basileus eipen" ᾿Emoi hēn. palation en tois ouranois poϑen hyparchei? O de ephē" ᾿echeino ovale ho oikodymēsen soi echeinos ho christianos ho Ov viv en tǭ Otcua-. N tēriǭ, hon ēgagen soi ho emporos agorasas para ᾿IIēsyy tinos" y hyper Th ton doulon legō ekeinon ton “Ebraion, hon eboulou cholasai hōs bo en. epiϑesin tina par᾽ autou paϑōn, eph᾽ ov kagō lypēϑeis ape: RhA hēanon kai anezēsa nyn. ] T oa
Then the angels let go the soul of Gad; and while they were dressing him in the burial robe, his soul came back into him, and he said to those standing around him, "Call my brother to me, so that I may make one request of him." At once they brought the good news to the king, saying, "Your brother has come back to life." The king leapt up and came with a great crowd to his brother, and going in he stood by his bed as if dumbfounded, unable to speak to him. His brother said, "I know and am persuaded, brother, that if anyone had asked you for half your kingdom, you would have given it for my sake. So I ask you to grant me one favor that I ask of you: that you sell me what I ask of you." The king answered and said, "And what is it that you ask me to sell you?" He said, "Assure me by an oath that you will grant it to me." And the king swore to him, "Whatever of my possessions you ask, I give it to you." And he said to him, "Sell me that palace which you have in the heavens." The king said, "Where would I get a palace in the heavens?" He said, "The one which that Christian built for you, who is now in the prison, whom the merchant brought you, having bought him from a certain Jesus: I mean that Hebrew slave whom you wanted to punish as though you had suffered some affront from him, over which I too was grieved and died, and have now come back to life."
Chapter 24
24Lipsius–Bonnet, 99–291
Τότε ὁ βασιλεὺς εἰς ἐπίστασιν ἐλϑιν συνῆχεν περὶ πω τῶν διαφερόντων αὐτῷ καὶ μελλόντων αἰωνίων ἀγαθῶν, καὶ ΝΒ δα; εἶπεν" "Exeivo τὸ παλάτιον πωλῆσαί σοι οὐ δύνωμαι, εὔχομαι 0MNN δὲ εἰσελϑεῖν tlg αὐτὸ καὶ οἰκῆσαι καὶ χαταξιωϑῆναι τῶν aol aM T οἱἰχητόρων αὐτοῦ" GU δὲ dAnOGg εἰ βούλει πρίασϑαι τοιοῦτον 9t ipo παλάτιον, ἰδοὺ ὁ ἄνϑρωπος ζὴ καὶ κτίζει σοι ἐκείνου βέλτιον. gj, Καὶ εὐϑέως πέμψας ἐξήγαγεν àx τοῦ δεσμωτηρίου τὸν ὠπύστολον x&i τὸν ἕμπορον τὸν ἐγχλεισϑέντα σὺν αὐτῷ, λέγων" Δέομαὶ σου ὡς ἄνϑρωπος δεόμενος τοῦ διωαχόνου τοῦ ϑεοῦ ἵνα εὔξη ὑπὲρ ἐμοῦ καὶ δεηϑῆς ἐκείνου οὗ διάκονος ὑπάρχεις ἵνα μοι ἀφήση καὶ παρίδη ἃ εἰς σὲ διεπραξώμην ἢ καὶ ἐνε- ϑυμήϑην διαπράξασϑαι, καὶ ὥξιόν μὲ γενεσϑαι οἰκήτορα ἐχείνης τῆς οἰχήσεως ἧσπερ ἐγὼ μὲν οὐδὲν ἔχαμον, σὺ δὲ μοι ἔχτισας μόνος χαμών, συνεργούσης σοι τῆς χάριτος τοῦ ϑεοῦ σου, x«i ἵνα γένωμαι ὑπηρέτης κἀγὼ καὶ δουλεύσω τῷ ÓÜ&Q τούτῳ ᾧ σὺ χηρύττεις. Καὶ ὁ ἀδελφὸς δὲ αὐτοῦ προσπεσὼν τῷ ἀποστόλῳ ἔλεγεν" Δέομαί σου καὶ | ἱκετεύω ἔμπροσϑεν τοῦ ϑεοῦ cov ἵνα ἄξιος γένωμαι τῆς τούτου διακονίας καὶ ὑπηρεσίας, καὶ χληρωϑῶ ἄξιος γενέσίλαι τῶν ὀφϑέντων μοι ὑπὸ τῶν ὠγγέλων αὐτοῦ. " Ὁ δὲ ἀπόστολος χαρᾶς ληφϑεὶς εἶπεν" ᾿ΕΞομολογουμαί σοι χύριε ᾿Ιησοῦ ὅτι ἀπεχάλυψάς σου τὴν ἀλήϑειαν ἐν τοῖς ὠνϑρώποις τούτοις" σὺ γὰρ εἶ μόνος ϑεὸς τῆς ἀληϑείας, καὶ οὐχ ἕτερος" καὶ σὺ εἶ ὁ τὰ πώντα εἰδὼς τὼ τοῖς πολλοῖς ὅ ἄγνωσταʼ σὺ εἰ κύριε ὁ ἐν πᾶσι εὐσπλαγχνία καὶ φειδὼ ποιούμενος τοὺς ἀνθρώπους" οἱ γὰρ ἄνϑρωποι διὼ τὴν πλάνην τὴν οὖσαν ἐν αὐτοῖς παρεῖδάν σε, σὺ δὲ οὐ παρεῖδες αὐτούς. καὶ νῦν αἰτουμένον μου καὶ ἱκετεύοντός σε δέξαι τὸν βασιλέα x«i τὸν τούτου ἀδελφόν, καὶ χατάμειξον αὐτοὺς εἰς τὴν σὴν Th ποίμνην, καϑαρέσας αὐτοὺς τῷ σῷ λοντρῷ καὶ ὠλείψψας αὐτοὺς τῷ σῷ ἐλαίῳ ἀπὸ τῆς περιεχούσης «αὐτοὺς πλάνης" φύλαξον δὲ αὐτοὺς καὶ ἀπὸ τῶν λύκων, φέρων αὐτοὺς ἐν τοῖς σοῖς λειμῶσε" πότισον δὲ αὐτοὺς ἀπὸ τῆς ἀμβροσιώδους σου πηγῆς τῆς μὴ τεϑολωμένης μήτε ληγούσης" δέονται γώρ σου καὶ ἑκετεύουσιν καὶ βούλονται ὑπηρέται καὶ διώκονοί cov γενέσϑαι, x«i ἕνεχεν τούτου εὐδοχοῦσιν καὶ διωχϑῆναι ὑπὸ τῶν ἐχϑρῶν
Tote ho basileus eis epistasin elϑin synēchen peri pō tōn diapherontōn autǭ kai mellontōn aiōniōn agathōn, kai NB da? eipen" "Exeivo to palation pōlēsai soi ou dynōmai, euchomai 0MNN de eiselϑein tlg auto kai oikēsai kai chataxiōϑēnai tōn aol aM T hoiichētorōn autou" GU de dAnOGg ei boulei priasϑai toiouton 9t ipo palation, idou ho anϑrōpos zē kai ktizei soi ekeinou beltion. gj, Kai euϑeōs pempsas exēgagen ax tou desmōtēriou ton ōpystolon x&i ton hemporon ton enchleisϑenta syn autǭ, legōn" Deomai sou hōs anϑrōpos deomenos tou diōachonou tou ϑeou hina euxē hyper emou kai deēϑēs ekeinou hou diakonos hyparcheis hina moi aphēsē kai paridē ha eis se diepraxōmēn ē kai ene- ϑymēϑēn diapraxasϑai, kai hōxion me genesϑai oikētora echeinēs tēs oichēseōs hēsper egō men ouden echamon, sy de moi echtisas monos chamōn, synergousēs soi tēs charitos tou ϑeou sou, x«i hina genōmai hypēretēs kagō kai douleusō tǭ OU&Q toutǭ hǭ sy chērytteis. Kai ho adelphos de autou prospesōn tǭ apostolǭ elegen" Deomai sou kai | hiketeuō emprosϑen tou ϑeou cov hina axios genōmai tēs toutou diakonias kai hypēresias, kai chlērōϑō axios genesilai tōn ophϑentōn moi hypo tōn ōngelōn autou. " Ho de apostolos charas lēphϑeis eipen" ᾿EXomologoumai soi chyrie ᾿Iēsou hoti apechalypsas sou tēn alēϑeian en tois ōnϑrōpois toutois" sy gar ei monos ϑeos tēs alēϑeias, kai ouch heteros" kai sy ei ho ta pōnta eidōs tō tois pollois ho agnōstaʼ sy ei kyrie ho en pasi eusplanchnia kai pheidō poioumenos tous anthrōpous" hoi gar anϑrōpoi diō tēn planēn tēn ousan en autois pareidan se, sy de ou pareides autous. kai nyn aitoumenon mou kai hiketeuontos se dexai ton basilea x«i ton toutou adelphon, kai chatameixon autous eis tēn sēn Th poimnēn, kaϑaresas autous tǭ sǭ lontrǭ kai ōleipspsas autous tǭ sǭ elaiǭ apo tēs periechousēs «autous planēs" phylaxon de autous kai apo tōn lykōn, pherōn autous en tois sois leimōse" potison de autous apo tēs ambrosiōdous sou pēgēs tēs mē teϑolōmenēs mēte lēgousēs" deontai gōr sou kai heketeuousin kai boulontai hypēretai kai diōkonoi cov genesϑai, x«i henechen toutou eudochousin kai diōchϑēnai hypo tōn echϑrōn
Then the king came to himself and understood about the eternal good things that concerned him and were to come, and said, "That palace I cannot sell you; but I pray to enter it myself and live in it and be counted worthy of its dwellers. But if you really want to buy such a palace, see, the man is alive, and he will build you one better than that." And at once he sent and brought out of the prison the apostle and the merchant who had been shut up with him, saying, "I beseech you, as a man beseeching a minister of God, to pray for me and to entreat him whose minister you are to forgive me and overlook what I did to you or meant to do, and that I may become a worthy dweller in that dwelling for which I did no labor, but you labored alone and built it for me, the grace of your God working with you; and that I too may become a servant and serve this God whom you preach." His brother, too, fell down before the apostle and said, "I beseech you and entreat you before your God that I may become worthy of his ministry and service, and be allotted to become worthy of what was shown me by his angels."
[25] The apostle, seized with joy, said, "I confess you, Lord Jesus, that you have revealed your truth in these men; for you alone are the God of truth, and no other; and you are he who knows all things that are unknown to the many. You are he, Lord, who in all things show compassion and spare men; for men, because of the error that is in them, have disregarded you, but you have not disregarded them. And now, as I ask and entreat you, receive the king and his brother and gather them into your flock, cleansing them with your washing and anointing them with your oil from the error that surrounds them. Guard them also from the wolves, leading them into your meadows; give them drink from your ambrosial spring, which is never muddied and never fails. For they entreat you and beseech you and wish to become your servants and ministers, and for this they are content even to be persecuted by your enemies
Chapter 25
25Lipsius–Bonnet, 99–291
σου xul διὰ σὲ ὑπ᾽ αὐτῶν μισηϑῆναι καὶ ὑβρισϑῆναι καὶ ὠποϑανεῖν, ὡς καὶ σὺ ὑπὲρ ἡμῶν ταῦτα ndvra ἔπαϑες, ἵνα ἡμᾶς περιποιήσῃ, κύριος ὧν καὶ ἀληϑῶς ποιμὴν ἀγαϑός. σὺ δὲ δὸς αὐτοῖς ἵνα ἔχωσιν ἐν σοὶ μόνῳ τὴν παρρησίαν καὶ τὴν παρὰ σοῦ βοήϑειών τε καὶ ἐλπίδα τῆς σωτηρίας αὐτῶν, ἧς ἐκδέχονται παρὰ σοῦ μόνου, καὶ iva βεβαιωϑ ὥσιν εἰς τὰ σὰ μυστήρια, καὶ δέξονται τῶν σῶν χαρισμάτων καὶ δομάτων τὰ τέλεια ἀγαϑώ, καὶ ἀνθϑησουσιν ἐν τῇ σῇ διωκονίᾳ, καὶ τελεσφορηήσουσιν ἐν τῷ πατρί σου.
sou xul dia se hyp᾽ autōn misēϑēnai kai hybrisϑēnai kai ōpoϑanein, hōs kai sy hyper hēmōn tauta ndvra epaϑes, hina hēmas peripoiēsę̄, kyrios hōn kai alēϑōs poimēn agaϑos. sy de dos autois hina echōsin en soi monǭ tēn parrēsian kai tēn para sou boēϑeiōn te kai elpida tēs sōtērias autōn, hēs ekdechontai para sou monou, kai iva bebaiōϑ hōsin eis ta sa mystēria, kai dexontai tōn sōn charismatōn kai domatōn ta teleia agaϑō, kai anthϑēsousin en tę̄ sę̄ diōkonią, kai telesphorēēsousin en tǭ patri sou.
and for your sake to be hated and insulted by them and to die, as you too suffered all these things for us in order to win us for yourself, being Lord and truly the good Shepherd. Grant them to have their confidence in you alone, and the help that comes from you, and the hope of their salvation, which they await from you alone; and that they may be confirmed in your mysteries and receive the perfect good things of your graces and gifts, and flourish in your service, and come to full fruit in your Father."
Chapter 26
26Lipsius–Bonnet, 99–291
Πώνυ οὖν διατεϑέντες ἐν τῷ ἀποστόλῳ ὃ rt Ü«ci- τὸ λεὺς Γουνδαφόρος καὶ ὁ τούτου ἀδελφὸς Γὰδ εἵποντο αὐτῷ μηδ᾽ ὅλως ἀναχωροῦντες, καὶ αὐτοὶ ἐπαρχοῦντες τοῖς Ótouévorg, — w πᾶσιν διδόντες καὶ ἀναπαύοντες πάντας" ἐδεηϑησαν δὲ αὐτοῦ ἵνα καὶ τὴν σφραγῖδα τοῦ λόγου δέξωνται λοιπὸν καὶ αὐτοί," AO ταύτην καὶ εὐλογίαν τοῦ κυρίου, καὶ τελειωθῆναι ἐν αὐτί wt οὗτος γώρ ἐστιν χύριος καὶ ϑεὸς πάντων. ᾿Ιησοῦς Χριστὸς ὃν Án ΜΌΝ χηρύσσω, καὶ αὐτὸς πατὴρ ἀληϑείας, εἰς ὃν ὑμᾶς πιστεύειν n atolie ἐδίδαξα. Καὶ ἐκέλευσεν προσενεγκεῖν αὐτοὺς ἔλαιον, ἵνα διὰ T »i Z τοῦ ἐλαίου δέξωνται τὴν σφραγῖδα. ἤνεγκαν οὖν τὸ ἔλαιον, ΝῊ errat; x«i λύχνους ἀνῆψαν πολλούς" νὺξ γὰρ gw pt α
Pōny oun diateϑentes en tǭ apostolǭ ho rt U«ci- to leus Goundaphoros kai ho toutou adelphos Gad heiponto autǭ mēd᾽ holōs anachōrountes, kai autoi eparchountes tois Otouevorg, — w pasin didontes kai anapauontes pantas" edeēϑēsan de autou hina kai tēn sphragida tou logou dexōntai loipon kai autoi," AO tautēn kai eulogian tou kyriou, kai teleiōthēnai en auti wt houtos gōr estin chyrios kai ϑeos pantōn. ᾿Iēsous Christos hon An MON chēryssō, kai autos patēr alēϑeias, eis hon hymas pisteuein n atolie edidaxa. Kai ekeleusen prosenenkein autous elaion, hina dia T »i Z tou elaiou dexōntai tēn sphragida. ēnenkan oun to elaion, NĒ errat? x«i lychnous anēpsan pollous" nyx gar gw pt a
So King Gundaphorus and his brother Gad, greatly devoted to the apostle, followed him and did not leave him at all, while they themselves provided for those in need, giving to all and refreshing all. They begged him that they too might now receive the seal of the word … this, and the blessing of the Lord, and to be perfected in him; for he is Lord and God of all, Jesus Christ whom I preach, and he is the Father of truth, in whom I taught you to believe." And he ordered them to bring oil, so that through the oil they might receive the seal. So they brought the oil and lit many lamps; for it was night.
Chapter 27
27Lipsius–Bonnet, 99–291
Καὶ ἀναστὰς ὁ ἀπόστολος ἐσφράγισεν αὐτούς" dme *. wid χκαλίφϑη δὲ αὐτοῖς ὁ xvorog διὰ φωνῆς λέγων" Εἰρήνη ὑμῖν mis; pi; ἀδελφοί. Οἱ δὲ φωνῆς μόνον ἤκουσαν αὐτοῦ, τὸ δὲ εἶδος in», zs; αὐτοῦ οὐχ εἶδον" οὐδέπω γὼρ ἦσαν δεξώμενοι τὸ ἐπισφράγισμα " nite: κα τῆς σφραγῖδος. λαβὼν δὲ ὁ ἀπόστολος τὸ ἔλαιον καὶ χατα- τς üt χέας ἐπὶ τῆς κεφαλῆς αὐτῶν καὶ ἀλείψας καὶ χρίσας αὐτοὺς j""" ἤρξατο λέγειν: ᾿Ελϑὲ τὸ ἅγιον ὄνομα τοῦ Χριστοῦ τὸ ὑπὲρ "A ees πᾶν ὄνομαʼ ἐλϑὲ ἡ δύναμις τοῦ ὑιννίστου καὶ ἡ εὐσπλαγχνία τ τὶ συ ἡ τελεία" ἐλϑὲ τὸ χάρισμα τὸ ὕψιστον" ἐλϑὲ ἡ μήτηρ ἡ 80x Th εὔσπλαγχνος" ἐλϑὲ ἡ κοινωνία τοῦ ἄρρενος" ἐλϑὲ ἡ τὰ μυστήρια ἀποκαλύπτουσα τὰ GnOxQuqu' ἐλϑὲ καὶ μήτηρ τῶν ἑπτὰ οἴχων, ἵνα ἡ ἀνάπαυσίς σου εἰς τὸν ὄγδοον οἶχον γένηται. Me T; ἐλϑὲ ὁ πρεσβύτερος τῶν πέντε μελῶν, νοὸς ἐννοίας φρονήσεως t oy πνεύματος" ἐνϑυμήσεως λογισμοῦ, κοινώνησον μετὰ τούτων τῶν νεωτέρων" — W (umi ἐλϑὲ τὸ ἅγιον πνεῦμα καὶ καϑάρισον τοὺς νεφροὺς αὐτῶν seme xdi τὴν χαρδίαν, καὶ ἐπισφράγισον αὐτοὺς εἰς ὄνομα πατρὺς-ς jn xui υἱοῦ x«i ἁγίου πνεύματος. Καὶ σφοαγισϑέντων αὐτῶν [p tof ὥφϑη αὐτοῖς νεανίας λαμπάδα ἀνημμένην χατέχων, ὡς καὶ τοὺς λύχνους αὐτοὺς τῇ τοῦ φωτὸς αὐτῆς προσβολῇ ἁμαυρω"ES ϑῆναι. καὶ ἐξελϑὼν ἀφανὴς αὐτοῖς ἐγένετο. εἶπεν δὲ ὁ inm i ἀπόστολος πρὸς τὸν κύριον" ldyoprnrov ἡμῖν χύριε τὸ φῶς NT. cov ἐστιν, καὶ οὐ δυνώμεϊϑα φέρειν αὐτό" μεῖζον γάρ ἐστιν qu τῆς ἡμετέρας ὄψεως. «Αὔγους δὲ γεναμένου καὶ διαγ αὐσαντος καὶ χλάσας ἄρτον χοινωνοὺς αὐτοὺς κατέστησεν τῆς εὐχαριστίας "T. τοῦ Χριστοῦ. ἔχαιρον δὲ καὶ ἠγαλλιῶντο" πολλοὶ δὲ zc ina ἕτεροι πιστεύοντες προσετίϑεντο καὶ ἤρχοντο εἰς TO χατα- B rir? φύγιον τοῦ σωτῆρος. "
Kai anastas ho apostolos esphragisen autous" dme *. wid chkaliphϑē de autois ho xvorog dia phōnēs legōn" Eirēnē hymin mis? pi? adelphoi. Hoi de phōnēs monon ēkousan autou, to de eidos in», zs? autou ouch eidon" oudepō gōr ēsan dexōmenoi to episphragisma " nite: ka tēs sphragidos. labōn de ho apostolos to elaion kai chata- ts ut cheas epi tēs kephalēs autōn kai aleipsas kai chrisas autous j""" ērxato legein: ᾿Elϑe to hagion onoma tou Christou to hyper "A ees pan onomaʼ elϑe hē dynamis tou huinnistou kai hē eusplanchnia t ti sy hē teleia" elϑe to charisma to hypsiston" elϑe hē mētēr hē 80x Th eusplanchnos" elϑe hē koinōnia tou arrenos" elϑe hē ta mystēria apokalyptousa ta GnOxQuqu' elϑe kai mētēr tōn hepta oichōn, hina hē anapausis sou eis ton ogdoon oichon genētai. Me T? elϑe ho presbyteros tōn pente melōn, noos ennoias phronēseōs t oy pneumatos" enϑymēseōs logismou, koinōnēson meta toutōn tōn neōterōn" — W (umi elϑe to hagion pneuma kai kaϑarison tous nephrous autōn seme xdi tēn chardian, kai episphragison autous eis onoma patrys-s jn xui huiou x«i hagiou pneumatos. Kai sphoagisϑentōn autōn [p tof hōphϑē autois neanias lampada anēmmenēn chatechōn, hōs kai tous lychnous autous tę̄ tou phōtos autēs prosbolę̄ hamaurō"ES ϑēnai. kai exelϑōn aphanēs autois egeneto. eipen de ho inm i apostolos pros ton kyrion" ldyoprnrov hēmin chyrie to phōs NT. cov estin, kai ou dynōmeïϑa pherein auto" meizon gar estin qu tēs hēmeteras opseōs. «Augous de genamenou kai diag ausantos kai chlasas arton choinōnous autous katestēsen tēs eucharistias "T. tou Christou. echairon de kai ēgalliōnto" polloi de zc ina heteroi pisteuontes prosetiϑento kai ērchonto eis TO chata- B rir? phygion tou sōtēros. "
The apostle rose and sealed them. The Lord was revealed to them by a voice, saying, "Peace be with you, brothers." They heard only his voice, but did not see his form, for they had not yet received the added sealing of the seal. The apostle took the oil, poured it on their heads, anointed and chrismed them, and began to say:
"Come, holy name of Christ, which is above every name; come, power of the Most High and perfect compassion; come, highest gift; come, compassionate mother; come, fellowship of the male; come, she who reveals the hidden mysteries; come, mother of the seven houses, that your rest may be in the eighth house; come, elder of the five members, mind, thought, prudence, reflection, reasoning: share with these young men; come, Holy Spirit, and cleanse their reins and their heart, and seal them in the name of the Father and of the Son and of the Holy Spirit."
When they had been sealed, there appeared to them a young man holding a lighted torch, so that even the lamps were dimmed by the onset of its light; and he went out and vanished from their sight. The apostle said to the Lord, "Your light, Lord, is too great for us to contain, and we cannot bear it; for it is greater than our sight." When dawn came and it grew light, he broke bread and made them partakers of the Eucharist of Christ. They rejoiced and exulted; and many others also believed and were added, and came to the refuge of the Savior.
Chapter 28
28Lipsius–Bonnet, 99–291
Ὁ δὲ ἀπόστολος οὐχ ἐπαύετο κηούσσων καὶ λέγων αὐτοῖς" MvÓosg καὶ γυναῖχες, παῖδες καὶ κόραι, νεανίσχοι Xt παρϑένοι, ἀκμαῖοι καὶ γηραλέοι, εἴτε δοῦλοι εἴτε ἐλεύϑεροι. ὠπέχεσϑε τῆς πορνείας καὶ τῆς πλεονεξίας καὶ τῆς ἐργασίας τῆς γαστρός" ἐν γὰρ τούτοις τοῖς τρισὶν χεφαλαίοις γίνεται ὅ πᾶσα ἀνομία. ἡ γὰρ πορνεία πηροῖ τὸν νοῦν καὶ τοὺς Tis wuxgs ὑφϑθϑαλμοὺς σχοτίζει, καὶ ἐμπόδιον γένεται τῆς τυΐ σώματος πολιτείας, εἰς ἀσϑένειαν μετατιϑεῖσα ὅλον τὸν ἀνϑρωπον καὶ εἰς νόσον ἐμβάλλουσα ὅλον τὸ σῶμα. ἡ δὲ ὠπληστία εἰς φόβον καὶ αἰσχύνην καϑίστησι τὴν ννυυχήν, ἐντὸς τοῦ σώματος ὑπάρχουσα καὶ διαρπάζουσα τὰ ἀλλότρια καὶ ταύτην τὴν ὑποψίαν ἔχουσα, ἡ ἀποδιδοῦσα τὰ ἀλλότριω τοῖς δεσπόταις ἠσχύνίδη. ἡ δὲ ἐργασία τὴς κοιλίας εἰς φροντίδας καὶ μερίμνως καὶ λύπας ἐμβάλλει τὴν ψυχήν, τοῦτο μεριμνῶσα «ἡ ἄρα ἐνδεὴς αὐτῶν γένηται καὶ τῶν πόρρωϑεν τούτων l5 ὄντων ϑεαϑῇ. ἐπὰν οὖν ἀπαλλαγῆτε τούτων, γίνεσϑε ἀφρύντιδὲς καὶ ἄλυποι xui qoo καὶ παραμένει ὑμῖν ἐχεῖνο τὸ λεχϑὲν ὑπὸ τοῦ σωτῆρος" Μὴ μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει ἑαυτῆς. Μνημονεύσατε χὠκείνου τοῦ λόγου τοῦ προειρημένου" "EufAéwers εἰς τοὺς κόρακας ἀφίδετε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ, ὅτι οὔτε σπείρει οὔτε ϑερέξει οὔτε συνάγει εἰς τὰς ἀποϑήκας, καὶ ὁ ϑεὸς οἰκονομεῖ αὐτά" πόσῳ μᾶλλον ὑμᾶς ὀλιγόπιστοι; ᾿λλὰ προσδέξασϑε τὴν τούτου παρουσίαν, καὶ εἰς αὐτὸν τὰς ἐλπίδας ἔχετε, καὶ πιστεύετε τῷ ὀνόματι αὐτοῦ" οὗτος γάρ ἐστιν ὁ κριτὴς ζωών- των καὶ γεχρῶν, καὶ αὐτὸς ἀποδίδωσιν évi ἑχάστῳ πρὸς τὰς πράξεις αὐτοῦ, καὶ ἐν τῇ ἐλεύσει αὐτοῦ καὶ ἐπιφανείᾳ τῇ ὑστέρᾳ οὐχ ἔχει τις λόγον ἀπολογίας, μέλλων mao αὐτοῦ κρίγεσϑαι, ὡς μὴ ἀκούσας. οἱ γὼρ κήρυχες αὐτοῦ εἰς τὰ τέοσσώρα χλέματα τῆς οἰκουμένης κηρύσσουσιν. μετάγνωτε οὖν xui πιστεύσατε τῇ ἐπαγγελίᾳ, καὶ δέξασϑε ζυγὸν πρᾳότητος καὶ φορτίον ἐλαφρόν, ἵνα ζήσητε καὶ μὴ ἀποϑάνητε. ταῦτα χτήσασϑε, ταῦτα φυλάξατε" ἐξέλθετε ἀπὸ τοῦ | σχότους, ἵνα τὸ φῶς ὑμᾶς προσδέξηται" ἔλϑετε πρὸς τὸν ὄντως ἀγαϑόν, ἵνα παρ αὐτοῦ τὴν χάριν δέξησϑε, καὶ τὸ αὐτοῦ σημεῖον ἐγκαταϑήσεσϑε ταῖς ὑμετέραις ψυχαῖς.
Ho de apostolos ouch epaueto kēoussōn kai legōn autois" MvOosg kai gynaiches, paides kai korai, neanischoi Xt parϑenoi, akmaioi kai gēraleoi, eite douloi eite eleuϑeroi. ōpechesϑe tēs porneias kai tēs pleonexias kai tēs ergasias tēs gastros" en gar toutois tois trisin chephalaiois ginetai ho pasa anomia. hē gar porneia pēroi ton noun kai tous Tis wuxgs hyphϑthϑalmous schotizei, kai empodion genetai tēs tyï sōmatos politeias, eis asϑeneian metatiϑeisa holon ton anϑrōpon kai eis noson emballousa holon to sōma. hē de ōplēstia eis phobon kai aischynēn kaϑistēsi tēn nnyychēn, entos tou sōmatos hyparchousa kai diarpazousa ta allotria kai tautēn tēn hypopsian echousa, hē apodidousa ta allotriō tois despotais ēschynidē. hē de ergasia tēs koilias eis phrontidas kai merimnōs kai lypas emballei tēn psychēn, touto merimnōsa «hē ara endeēs autōn genētai kai tōn porrōϑen toutōn l5 ontōn ϑeaϑę̄. epan oun apallagēte toutōn, ginesϑe aphryntides kai alypoi xui qoo kai paramenei hymin echeino to lechϑen hypo tou sōtēros" Mē merimnēsēte eis tēn aurion, hē gar aurion merimnēsei heautēs. Mnēmoneusate chōkeinou tou logou tou proeirēmenou" "EufAewers eis tous korakas aphidete eis ta peteina tou ouranou, hoti oute speirei oute ϑerexei oute synagei eis tas apoϑēkas, kai ho ϑeos oikonomei auta" posǭ mallon hymas oligopistoi? ᾿lla prosdexasϑe tēn toutou parousian, kai eis auton tas elpidas echete, kai pisteuete tǭ onomati autou" houtos gar estin ho kritēs zōōn- tōn kai gechrōn, kai autos apodidōsin evi hechastǭ pros tas praxeis autou, kai en tę̄ eleusei autou kai epiphaneią tę̄ hysterą ouch echei tis logon apologias, mellōn mao autou krigesϑai, hōs mē akousas. hoi gōr kēryches autou eis ta teossōra chlemata tēs oikoumenēs kēryssousin. metagnōte oun xui pisteusate tę̄ epangelią, kai dexasϑe zygon prąotētos kai phortion elaphron, hina zēsēte kai mē apoϑanēte. tauta chtēsasϑe, tauta phylaxate" exelthete apo tou | schotous, hina to phōs hymas prosdexētai" elϑete pros ton ontōs agaϑon, hina par autou tēn charin dexēsϑe, kai to autou sēmeion enkataϑēsesϑe tais hymeterais psychais.
The apostle did not stop preaching and saying to them: "Men and women, boys and girls, young men and maidens, those in their prime and the old, slaves and free: abstain from sexual immorality and covetousness and the service of the belly; for under these three heads all lawlessness arises. For sexual immorality maims the mind and darkens the eyes of the soul, and becomes a hindrance to the right ordering of the body, turning the whole person to weakness and throwing the whole body into disease. Greed puts the soul in fear and shame, since it is within the body and seizes what belongs to others, and has this suspicion, that if it gives back to their owners what belongs to others it will be put to shame. And the service of the belly throws the soul into cares and anxieties and griefs, worrying lest it come to lack these things, and reaching for what is far off. When, then, you are rid of these things, you become free of care and grief and fear, and that saying of the Savior remains with you: 'Do not be anxious about tomorrow, for tomorrow will be anxious for itself.' Remember also that word spoken before: 'Look at the ravens, and see the birds of the heaven, that they neither sow nor reap nor gather into barns, and God provides for them; how much more for you, you of little faith?' But wait for his coming, and set your hopes on him, and believe in his name; for he is the judge of the living and the dead, and he repays each one according to his deeds. At his coming and last appearing no one who is about to be judged by him has a word of defense, as though he had not heard; for his heralds are proclaiming in the four regions of the world. Repent, then, and believe the promise, and take the yoke of gentleness and the light burden, that you may live and not die. Gain these things, keep these things. Come out of the darkness, that the light may receive you; come to him who is truly good, that you may receive grace from him and set his sign in your souls."
Chapter 29
29Lipsius–Bonnet, 99–291
Ταῦτα εἰπόντος αὐτοῦ τινὲς τῶν παρεστώτων εἶπον αὐτῷ" Καιρός ἐστιν τοῦ τὸν χρεώστην ἀπολαβεῖν τὸ χρέος. Ὁ δὲ εἶπεν αὐτοῖς" Ὁ μὲν χύριος τοῦ χρέους ἀεὶ τὸ περισσὸν
Tauta eipontos autou tines tōn parestōtōn eipon autǭ" Kairos estin tou ton chreōstēn apolabein to chreos. Ho de eipen autois" Ho men chyrios tou chreous aei to perisson
When he had said this, some of those standing by said to him, "It is time for the creditor to receive the debt." He said to them, "The lord of the debt always … more …"
Chapter 30
30Lipsius–Bonnet, 99–291
ἀπολαβεῖν βούλεται, ἡμεῖς δὲ τὸ δέον αὐτῷ δῶμεν. Καὶ εὐλογήσας αὐτοὺς ἔλαβεν ἄρτον καὶ ἕλαιον καὶ λάχανον καὶ ἅλας, ἢ Kal καὶ
apolabein bouletai, hēmeis de to deon autǭ dōmen. Kai eulogēsas autous elaben arton kai helaion kai lachanon kai halas, ē Kal kai
wishes to receive; but let us give him what is due." And having blessed them, he took bread and oil and vegetables and salt,
Chapter 31
31Lipsius–Bonnet, 99–291
T καὶ εὐλογήσας ἔδωκεν αὐτοῖς" αὐτὸς δὲ παρέμεινεν τῇ ἑαυτοῦ TM 3000s Ww — ucreíg, ἔμελλεν γὰρ ἡ κυριακὴ ἐπιφέειν. τῆς δὲ νυχτὸς IM" is “τὰ ἐπιούσης καὶ καϑεύδοντος αὐτοῦ ἐλϑὼν ὁ κύριος ἔστη πρὸς um, ur κα tj κεφαλῆ αὐτοῦ λέγων: Θωμᾶ, ἀναστὰς ὄρϑρου, εὐλογήσας hi, ἧς ἢ πάντας μετὰ τὴν εὐχὴν καὶ διακονίαν ἄπελϑε κατὰ τὴν ἀνατολικὴν ὁδὸν μίλια δύο, καὶ ἐκεῖ δείξω ἐν σοὶ τὴν ἐμὴν Óokav δὲ ὃ γὰρ ἀπέρχει πολλοὶ πρόσφυγές μοι γενήσονται, καὶ Wf τῇ ἐλέγξεις τὴν φύσιν καὶ τὴν δύναμιν τοῦ ἐχϑροῦ. rvacrüg iip δὲ ἀπὸ τοῦ ὕπνου ἔλεγεν τοῖς ἀδελφοῖς τοῖς οὖσιν μετ᾽ αὐτοῦ" ^T ἐν μα Τέχνα καὶ ἀδελφοί, ὁ κύριος βούλεταί τί ποτὲ σήμερον δὲ ἐμοῦ ἀν τὸς διαπράξασϑαι" ἀλλ εὐξώμεϑα καὶ δεηϑῶμεν αὐτοῦ ἵνα μηδὲν $a; de τέ ποτὲ ἐμπόδιον γένηται ἡμῖν πρὸς αὐτὸν, ἀλλὰ ὡς πάντοτε ὙΚῊΝ ιὸ x«i νῦν κατὰ τὸ αὐτοῦ βούλημα καὶ ϑέλημα γένηται δὲ ἡμῶν. Th Καὶ ταῦτα εἰπόντος αὐτοῦ ἐπέϑηκχεν αὐτοῖς τὰς χεῖρας αὐτοῦ Sti gos γα γ᾿ a, ͵ υῶ, uil f xui εὐλόγησεν αὐτούς" x«i χλώσας ἄρτον τῆς εὐχαριστίας δὰ ἔδωκεν αὐτοῖς εἰπών" Ἔσται ὑμῖν αὕτη ἡ εὐχαριστία εἰς εὐσπλαγχνίαν καὶ ἔλεος, καὶ μὴ εἰς χρίσιν καὶ ἀμοιβήν. Καὶ fg οὐ αὐτοὶ εἶπον μήν. ) Περὶ τοῦ Óocxovrog πρᾶξες y. Καὶ ἐξῆλϑεν ὁ ἀπόστολος τοῦ ἀπελίϑεῖν ὅπου αὐτὸν ὁ χύριος προσέταξεν" καὶ ἐγγὺς γενόμενος τοῦ δευτέρου μιλίου καὶ ὀλίγον ἐκκλίνας τῆς ὁδοῦ εἶδεν πτῶμα νέου εὐμόρφου χείμενον, καὶ εἶπεν: Κύριε, μὴ διὰ τοῦτο ἐξήγαγές ue ἐλίλεῖν ὃ ἐνθάδε, ἵνα ἴδω τὸν πειρασμὸν τοῦτον; γενέσϑω τοίνυν τὸ B ϑέλημά gov ὡς βούλει. Καὶ ἤρξατο evyeo ou καὶ λέγειν" Κύριε χριτὰ ζώντων καὶ νεχρῶν, ζωντων τῶν παρεστώτων καὶ vt- Ιἴὺ χρῶν τῶν χειμένων, καὶ δέσποτα πάντων καὶ πατήρʼ πατὴρ δὲ οὐ τῶν ἐν σώμασιν οὐσῶν ψυχῶν ἀλλὰ τῶν ἐξελϑουσῶν" τὸ τῶν γὰρ ἐν μιώσμωασιν οὐσῶν ψυχῶν δεσπότης εἶ καὶ δικαστής" ἐλϑὲ ἐν τῇ ὥρᾳ ταύτῃ ἡ ἐπικαλοῦμαι, καὶ δεῖξόν cov τὴνν οἱ δύξαν εἰς τοῦτον τὸν ἐνθώδε κατακείμενον. Καὶ στραφεὶς πρὸς τοὺς ἀκολουϑοῦντας αὐτῷ εἶπεν" Τοῦτο τὸ πρᾶγμα οὐκ ἀργῶς ἐγένετο, ὠλλ᾿ ὁ ἐχϑρὸς ἐνήργησεν καὶ κατηργάσατο τοῦτο ἵνα ἐν αὐτῷ προσβάλῃ" καὶ ὁρᾶτε ὅτι οὐκ ἐχρήσατο ἄλλο εἶδος οὐδὲ ἐνήργησεν δι ἄλλου ζῴου ἀλλ᾽ ἢ διὰ τοῦ ὑπηκόου (oT αὐτοῦ. Καὶ ταῦτα εἰπόντος αὐτοῦ δράχων μέγας ἀπὸ φωλεοῦ ἐξελϑών, τὴν κεφαλὴν αὐτοῦ χαταχρούων καὶ τὴν οὐρὰν xara- τινάσσων ἐπὶ τὴν γῆν καὶ φωνῇ μεγάλῃ χρησάμενος πρὸς τὸν énócroÀov εἶπεν" Ερῶ ἔμπροσϑέν cov διὰ ποίαν αἰτίαν ἐϑανάτωσω τοῦτον, ἐπειδὴ εὶς τοῦτο παρεγένου, ἐλέγξαι μου τὼ € ἔργα. Καί φησιν ὁ ἀπόστολος" Ναί, simé. Καὶ ὁ δρώκωνʼ ἣν, dio Γυνή τίς ἐστιν ὡραία ἐν τῷ χωρίῳ τούτῳ ἄντιχρυς" καὶ i φαγὶ διερχομένις αὐτῆς δὲ ἐμοῦ ἰδὼν αὐτὴν ἠράσϑην αὐτῆς, καὶ πα: ἀκολουϑήσας αὐτῇ ἐπετήρουν" καὶ εὗρον τοῦτον τὸν νεανίαν TT καταφιλοῦντα αὐτήν, ὃς καὶ ἐκοινώνησεν αὐτῇ καὶ ἄλλα αἰσχρὰ n ui διεπράξατο utr αὐτῆς xduoi μὲν εὔχολα ἦν αὐτὰ imi σοῦ ἀν: Th ἐχῳφᾶναι, οἷδα γώρ σὲ δίδυμον ὄντα τοῦ Χριστοῦ τὸν τὴν ΤῊΝ μ φύσιν ἡμῶν ἀεὶ xeragyovvra" ταράξαι δὲ ταύτην μὴ βουληϑ εἰς "Π|Ι αὐτὴ τῇ οὐχ ἐϑθανάτωσα αὐτόν, ἀλλ᾽ ἐπιτηρησάμενος αὐτὸν ἑσπέρας διερχόμενον τύψας ἐθϑανάτωσα αὐτόν, καὶ Vis ἐξ αὐτὶ μάλιστα κατατολμήσαντα αὐτὸν τῇ κυριαχῇ ἡμέρᾳ τοῦτο δια- ied πράξασίλαι. ^: αὐ Β ὋὉ δὲ ἀπόστολος | ἐξήταζεν αὐτὸν λέγων" Εἰπέ μοι ποίας Sc ka σπορᾶς x«i ποίου γένους ὑπώρχεις.
T kai eulogēsas edōken autois" autos de paremeinen tę̄ heautou TM 3000s Ww — ucreig, emellen gar hē kyriakē epipheein. tēs de nychtos IM" is “ta epiousēs kai kaϑeudontos autou elϑōn ho kyrios estē pros um, ur ka tj kephalē autou legōn: Thōma, anastas orϑrou, eulogēsas hi, hēs ē pantas meta tēn euchēn kai diakonian apelϑe kata tēn anatolikēn hodon milia dyo, kai ekei deixō en soi tēn emēn Ookav de ho gar aperchei polloi prosphyges moi genēsontai, kai Wf tę̄ elenxeis tēn physin kai tēn dynamin tou echϑrou. rvacrug iip de apo tou hypnou elegen tois adelphois tois ousin met᾽ autou" ^T en ma Techna kai adelphoi, ho kyrios bouletai ti pote sēmeron de emou an tos diapraxasϑai" all euxōmeϑa kai deēϑōmen autou hina mēden $a? de te pote empodion genētai hēmin pros auton, alla hōs pantote HyKĒN io x«i nyn kata to autou boulēma kai ϑelēma genētai de hēmōn. Th Kai tauta eipontos autou epeϑēkchen autois tas cheiras autou Sti gos ga g᾿ a, ͵ yō, uil f xui eulogēsen autous" x«i chlōsas arton tēs eucharistias da edōken autois eipōn" Estai hymin hautē hē eucharistia eis eusplanchnian kai eleos, kai mē eis chrisin kai amoibēn. Kai fg ou autoi eipon mēn. ) Peri tou Oocxovrog praxes y. Kai exēlϑen ho apostolos tou apeliϑein hopou auton ho chyrios prosetaxen" kai engys genomenos tou deuterou miliou kai oligon ekklinas tēs hodou eiden ptōma neou eumorphou cheimenon, kai eipen: Kyrie, mē dia touto exēgages ue elilein ho enthade, hina idō ton peirasmon touton? genesϑō toinyn to B ϑelēma gov hōs boulei. Kai ērxato evyeo ou kai legein" Kyrie chrita zōntōn kai nechrōn, zōntōn tōn parestōtōn kai vt- Iiy chrōn tōn cheimenōn, kai despota pantōn kai patērʼ patēr de ou tōn en sōmasin ousōn psychōn alla tōn exelϑousōn" to tōn gar en miōsmōasin ousōn psychōn despotēs ei kai dikastēs" elϑe en tę̄ hōrą tautę̄ hē epikaloumai, kai deixon cov tēnn hoi dyxan eis touton ton enthōde katakeimenon. Kai strapheis pros tous akolouϑountas autǭ eipen" Touto to pragma ouk argōs egeneto, ōll᾿ ho echϑros enērgēsen kai katērgasato touto hina en autǭ prosbalę̄" kai horate hoti ouk echrēsato allo eidos oude enērgēsen di allou zǭou all᾽ ē dia tou hypēkoou (oT autou. Kai tauta eipontos autou drachōn megas apo phōleou exelϑōn, tēn kephalēn autou chatachrouōn kai tēn ouran xara- tinassōn epi tēn gēn kai phōnę̄ megalę̄ chrēsamenos pros ton enocroAov eipen" Erō emprosϑen cov dia poian aitian eϑanatōsō touton, epeidē eis touto paregenou, elenxai mou tō € erga. Kai phēsin ho apostolos" Nai, sime. Kai ho drōkōnʼ hēn, dio Gynē tis estin hōraia en tǭ chōriǭ toutǭ antichrys" kai i phagi dierchomenis autēs de emou idōn autēn ērasϑēn autēs, kai pa: akolouϑēsas autę̄ epetēroun" kai heuron touton ton neanian TT kataphilounta autēn, hos kai ekoinōnēsen autę̄ kai alla aischra n ui diepraxato utr autēs xduoi men euchola ēn auta imi sou an: Th echǭphanai, hoida gōr se didymon onta tou Christou ton tēn TĒN m physin hēmōn aei xeragyovvra" taraxai de tautēn mē boulēϑ eis "P|I autē tę̄ ouch eϑthanatōsa auton, all᾽ epitērēsamenos auton hesperas dierchomenon typsas ethϑanatōsa auton, kai Vis ex auti malista katatolmēsanta auton tę̄ kyriachę̄ hēmerą touto dia- ied praxasilai. ^: au B HoO de apostolos | exētazen auton legōn" Eipe moi poias Sc ka sporas x«i poiou genous hypōrcheis.
and blessed them and gave them to them; but he himself remained in his fast, for the Lord's day was about to dawn. On the following night, while he was asleep, the Lord came and stood at his head, saying, "Thomas, rise at dawn, bless them all, and after the prayer and the service go along the eastern road two miles, and there I will show my glory in you; for through the work you are going to, many will take refuge in me, and you will expose the nature and the power of the enemy." Rising from sleep, he said to the brothers who were with him, "Children and brothers, the Lord wants to accomplish something through me today; but let us pray and entreat him that nothing may ever be a hindrance to us toward him, but that, as always, so now too it may be done through us according to his purpose and will." Having said this, he laid his hands on them and blessed them; and breaking the bread of the Eucharist he gave it to them, saying, "May this Eucharist be to you for compassion and mercy, and not for judgment and retribution." And they said, "Amen."
Third Act: concerning the dragon.
[30] The apostle went out to go where the Lord had commanded him. When he was near the second milestone and had turned a little aside from the road, he saw the corpse of a handsome youth lying there, and he said, "Lord, was it for this that you brought me out to come here, that I might see this trial? Your will be done, then, as you wish." And he began to pray and say: "Lord, judge of the living and the dead — of the living who stand here and of the dead who lie here — and master of all, and Father; Father not of the souls that are in bodies, but of those that have gone out of them; for of the souls that are in defilements you are master and judge: come at this hour, when I call upon you, and show your glory in this man who lies here." And turning to those who followed him, he said, "This thing has not happened idly; the enemy has worked and accomplished it in order to make an assault by it. And you see that he has used no other form and has worked through no other creature than the one subject to him."
[31] When he had said this, a great dragon came out of a den, striking its head and lashing its tail on the ground, and with a loud voice it said to the apostle, "I will tell before you for what cause I killed this man, since you have come here for this, to expose my works." The apostle said, "Yes, speak." And the dragon said: "There is a beautiful woman in this village opposite. As she was passing by me, I saw her and fell in love with her, and I followed her and watched her. And I found this young man kissing her, and he also had intercourse with her and did other shameful things with her. It would have been easy for me to disclose these things before you, for I know that you are the twin of Christ, who always bring our nature to nothing; but not wishing to trouble her, I did not kill him at that hour, but watched for him as he passed by in the evening, struck him, and killed him, especially since he had dared to do this on the Lord's day."
[32] The apostle questioned him, saying, "Tell me, of what seed and of what race are you?"
Chapter 33
33Lipsius–Bonnet, 99–291
Καὶ εἶπεν αὐτῷ" Ἐγὼ iun ἑρπυστὴς ἑρπυστοῦ φύσεως καὶ βλαπτικὸς βλαπτιχοῦ" υἱός εἰμι ἐχείνου τοῦ βλώψαντος καὶ πλήξαντος τοὺς τέσσαρας ἀδελφοὺς τοὺς ἑστῶτας" υἱός tuc ἐκείνου τοῦ χαϑεζομένου ἐπὶ Üpovov tg τὴν vm οὐρανόν, τοῦ τὰ ἴδια λαμβάνοντος BÉ, ἃ ἀπὸ τῶν δανειζομένων" υἱός celui ἐκείνου τοῦ τὴν σφαῖραν Th ζωννύοντος" συγγενὴς δέ εἰμε ἐχείνου τοῦ ÉEm tv rov ὠχεανοῦ ὄντος, οὗ ἡ οὐρὰ ἔγκειται τῷ ἰδίῳ στόματι" ἐγώ εἰμι ὁ διὰ τοῦ φραγμοῦ εἰσελϑιὼν ἐν τῷ παραδείσῳ καὶ μετὰ Εὔας λαλήσας ὅσα ὁ πατήρ μου ἐνετείλατό μοι λαλῆσαι αὐτῇ" ἐγώ εἰμε ὁ ἐξάψας καὶ πυρώσας Καὶν ἵνα ἀποχτείνη τὸν ἴδιον ἀδελφόν, καὶ δὶ ἐμὲ ὥκανϑαι καὶ τρέβολοι ἐφύησαν ἐν τῇ γῆ zT ἐγὼ εἰμι ο τοὺς ὠγγέλους ἄνωϑεν xdro ῥίψας καὶ ἐν ταῖς ΤῊ ἐπιϑυμίαις τῶν γυναικῶν αὐτοὺς καταδήσας, ἵνα γηγενεῖς παῖδες ἐξ αὐτῶν γένωνται καὶ τὸ ϑέλημ μου ἐν αὐτοῖς δεώ- πράξωμαι" ἐγώ εἰμι ὁ τὴν καρδίαν Φαραὼ σχληρύνας, (ve | τὼ τέχνα τοῦ ᾿Ισραὴλ φονεύσῃ καὶ ἐν ζυγῷ σκληρότητος καταδουλώσηται αὐτούς" ἐγώ εἰμι ὁ τὸ πλῆϑος ἐν τῇ ἐρήμῳ πλαγήσας, ὅτε τὸν μόσχον ἐποίησαν" ἐγώ εἰμι ὁ τὸν Ἡρώδην πυρώσας καὶ τὸν Καϊάφαν ἐξάψας ἐν τῇ ψευδηγορίᾳ τοῦ ψεύδους bmi Πιλάτου" τοῦτο γὰρ ἐμοὶ ἔπρεπεν" ἐγιώ εἰμι τὸν lovómv ἐξώψας καὶ ἐξαγοράσας ἵνα τὸν Χριστὸν ϑανώάτῳ χ παραδῷ" ἐγώ εἰμι ὁ τὴν ἄβυσσον τοῦ ταρτάρου οἰκῶν καὶ χατέχων, ὁ δὲ υἱὸς τοῦ ϑεοῦ ἄκοντα μὲ ηἡδίχησεν καὶ τοὺς ἰδίους ἐξ ἐμοῦ ἐξελέξατο" συγγενής εἰμι ἐκείνου τοῦ μέλλοντος ἀπὸ τῆς ἀνατολῆς ἔρχεσϑαι, ᾧ καὶ ἐξουσία δίδοται ποιῆσαι ὅπερ αὐτὸς βούλεται ἐπὶ τῆς γῆς. Καὶ ταῦτα εἰπόντος τοῦ δράκοντος ixe(vov παντὸς τοῦ ὔχλου κατακούοντος, ἐπάρας ὁ ἀπόστολος τὴν φωνὴν αὐτοῦ εἰς ὕψος εἶπεν: Παῦσαι λοιπὸν ἀναιδέστατε, καὶ αἰσχύνθητε γεχρούμενος o0Àog' ἔφ ϑασεν γάρ cov τὸ τέλος τῆς ἀπωλείας" xui μὴ τόλμα λέγειν ὦ διεπράξω διὰ τῶν σοὶ ὑπηκόων γενομένων. χελεύω δέ cor ἐν ὀνόματι τοῦ ᾿Ιησοῦ ἐκείνου | τοῦ μέχρι νῦν ἀγῶνα πρὸς ὑμᾶς ποιοῦντος διὼ τοὺς ἰδίους ἀνϑοώπους, ἵνα τὸν ἰόν cov ὃν ἔβαλες εἰς τὸν ἄνδρα τοῦτον ἐχμυζήσης καὶ ἀνελχύσας λάβης ἐξ αὐτοῦ. Ὁ δὲ δράκων εἶπεν" Οὔπω ὁ καιρὸς ἔφϑασεν τοῦ τέλους ἡμῶν, χωϑὼς εἶπας" τί με ἀναγχάζεις λαβεῖν ὃ εἰς τοῦτον κατέβαλον καὶ ἀὠποϑανεῖν πρὸ καιροῦ; καὶ γὰρ ὁ ἐμὸς πατὴρ ἐπὰν ἀνιμήσηται καὶ ἐχμυζήσῃ ὃ ἐπέρρεψεν τὴ κτίσει, τότε αὐτοῦ γίνεται τὸ τέλος. ἐϊπεν δὲ αὐτῷ ὁ ἀπόστολος" Δεῖξον οὖν ἤδη τὴν φύσιν τοῦ πατρός σου. Καὶ προσελϑὼν ὁ δράχων ἐπέϑηκεν τὸ στύμα ἐπὶ τὴν πληγὴν τοῦ νεανίσκου καὶ ἐξεμύζησεν τὴν χολὴν ἐξ αὐτοῦ. καὶ κατὰ βραχὺ μὲν γοοιὼ τοῦ νεανίσχου, ὥσπερ πορφύρα οὖσα, ἐλευκαίνετο, ὁ δὲ δράκων ἐφυσᾶτο. ὅτε δὲ πᾶσων τὴν χολὴν εἰς ἑαυτὸν ὠνέσπασεν ὁ δράχων, ὁ νεώτερος ἀναπηδησως ἔστη, καὶ δραμὼν πρὸς τοὺς πόδας τοῦ ἀποστόλου ἔπεσεν. ὁ δὲ δυάχων φυσηϑεὶς ἐλάκησεν καὶ ἀπέϊλανεν, καὶ ἐξεχύθη, αὐτοῦ ὃ ἰὸς καὶ ἡ χολή" ἐν δὲ τῷ τύπῳ οὗ ὁ ἰὸς αὐτοῦ ἐξεχύϑη χάσμα ἐγένετο μέγα, καὶ κατεπόΐίδη ὁ δράκων ἐχεῖνος. εἶπεν δὲ ὁ ἀπόστολος τῷ βασιλεῖ καὶ τῷ ἀδελφῷ αἰτοῦ" DdAere ἐργάτας καὶ ἀναπληρώσατε τὸν τύπον ἐκεῖνον, καὶ ϑέτε ϑεμελίους καὶ οἴκους οἰκοδομήσατε ἐπάνω, ἵνα οἴχησις γένηται τοῖς ξένοις.
Kai eipen autǭ" Egō iun herpystēs herpystou physeōs kai blaptikos blaptichou" huios eimi echeinou tou blōpsantos kai plēxantos tous tessaras adelphous tous hestōtas" huios tuc ekeinou tou chaϑezomenou epi Upovov tg tēn vm ouranon, tou ta idia lambanontos BE, ha apo tōn daneizomenōn" huios celui ekeinou tou tēn sphairan Th zōnnyontos" syngenēs de eime echeinou tou EEm tv rov ōcheanou ontos, hou hē oura enkeitai tǭ idiǭ stomati" egō eimi ho dia tou phragmou eiselϑiōn en tǭ paradeisǭ kai meta Euas lalēsas hosa ho patēr mou eneteilato moi lalēsai autę̄" egō eime ho exapsas kai pyrōsas Kain hina apochteinē ton idion adelphon, kai di eme hōkanϑai kai treboloi ephyēsan en tę̄ gē zT egō eimi o tous ōngelous anōϑen xdro rhipsas kai en tais TĒ epiϑymiais tōn gynaikōn autous katadēsas, hina gēgeneis paides ex autōn genōntai kai to ϑelēm mou en autois deō- praxōmai" egō eimi ho tēn kardian Pharaō schlērynas, (ve | tō techna tou ᾿Israēl phoneusę̄ kai en zygǭ sklērotētos katadoulōsētai autous" egō eimi ho to plēϑos en tę̄ erēmǭ plagēsas, hote ton moschon epoiēsan" egō eimi ho ton Hērōdēn pyrōsas kai ton Kaïaphan exapsas en tę̄ pseudēgorią tou pseudous bmi Pilatou" touto gar emoi eprepen" egiō eimi ton lovomv exōpsas kai exagorasas hina ton Christon ϑanōatǭ ch paradǭ" egō eimi ho tēn abysson tou tartarou oikōn kai chatechōn, ho de huios tou ϑeou akonta me hēēdichēsen kai tous idious ex emou exelexato" syngenēs eimi ekeinou tou mellontos apo tēs anatolēs erchesϑai, hǭ kai exousia didotai poiēsai hoper autos bouletai epi tēs gēs. Kai tauta eipontos tou drakontos ixe(vov pantos tou ychlou katakouontos, eparas ho apostolos tēn phōnēn autou eis hypsos eipen: Pausai loipon anaidestate, kai aischynthēte gechroumenos o0Aog' eph ϑasen gar cov to telos tēs apōleias" xui mē tolma legein ō diepraxō dia tōn soi hypēkoōn genomenōn. cheleuō de cor en onomati tou ᾿Iēsou ekeinou | tou mechri nyn agōna pros hymas poiountos diō tous idious anϑoōpous, hina ton ion cov hon ebales eis ton andra touton echmyzēsēs kai anelchysas labēs ex autou. Ho de drakōn eipen" Oupō ho kairos ephϑasen tou telous hēmōn, chōϑōs eipas" ti me ananchazeis labein ho eis touton katebalon kai aōpoϑanein pro kairou? kai gar ho emos patēr epan animēsētai kai echmyzēsę̄ ho eperrepsen tē ktisei, tote autou ginetai to telos. eïpen de autǭ ho apostolos" Deixon oun ēdē tēn physin tou patros sou. Kai proselϑōn ho drachōn epeϑēken to styma epi tēn plēgēn tou neaniskou kai exemyzēsen tēn cholēn ex autou. kai kata brachy men gooiō tou neanischou, hōsper porphyra ousa, eleukaineto, ho de drakōn ephysato. hote de pasōn tēn cholēn eis heauton ōnespasen ho drachōn, ho neōteros anapēdēsōs estē, kai dramōn pros tous podas tou apostolou epesen. ho de dyachōn physēϑeis elakēsen kai apeïlanen, kai exechythē, autou ho ios kai hē cholē" en de tǭ typǭ hou ho ios autou exechyϑē chasma egeneto mega, kai katepoïidē ho drakōn echeinos. eipen de ho apostolos tǭ basilei kai tǭ adelphǭ aitou" DdAere ergatas kai anaplērōsate ton typon ekeinon, kai ϑete ϑemelious kai oikous oikodomēsate epanō, hina oichēsis genētai tois xenois.
He said to him: "I am a reptile of reptile nature, and a destroyer, son of a destroyer. I am son of him who harmed and struck the four brothers who stood; I am son of him who sits on a throne over what is under heaven, who takes back his own from those who borrow; I am son of him who girds the sphere; and I am kin to him who is outside the ocean, whose tail lies in his own mouth. I am he who entered paradise through the fence and spoke with Eve what my father commanded me to speak to her. I am he who kindled and inflamed Cain to kill his own brother, and because of me thorns and thistles sprang up on the earth. I am he who cast the angels down from above and bound them in desires for women, so that earth-born children might be born of them and I might accomplish my will in them. I am he who hardened Pharaoh's heart, so that he might murder the children of Israel and enslave them under a yoke of harshness. I am he who led the multitude astray in the wilderness, when they made the calf. I am he who inflamed Herod and kindled Caiaphas to the lying falsehood before Pilate; for this befitted me. I am he who kindled Judas and bought him to hand Christ over to death. I am he who inhabits and holds the abyss of Tartarus; but the Son of God wronged me against my will and chose his own out of me. I am kin to him who is to come from the east, to whom also power is given to do whatever he wills on the earth."
[33] When the dragon had said this, while all the crowd listened, the apostle raised his voice on high and said, "Stop now, most shameless one, and be ashamed, being put wholly to death; for the end of your destruction has come. And do not dare to tell what you did through those who became subject to you. I command you in the name of that Jesus who until now wages the contest against you for the sake of his own people, to suck out the poison you put into this man, and draw it up and take it out of him." The dragon said, "The time of our end has not yet come, as you said. Why do you compel me to take back what I put into this man, and die before the time? For indeed my father, when he draws up and sucks out what he cast into the creation, then his end comes." The apostle said to him, "Show us now, then, the nature of your father." And the dragon came and put his mouth to the youth's wound and sucked the gall out of him; and little by little the youth's color, which was like purple, turned white, and the dragon swelled up. When the dragon had drawn all the gall into himself, the young man sprang up and stood, and ran and fell at the apostle's feet. And the dragon, swollen, burst and died, and his poison and gall poured out; and in the place where his poison poured out a great chasm opened, and that dragon was swallowed up. The apostle said to the king and his brother, "Bring workmen and fill up that place, and lay foundations and build houses on it, that it may become a dwelling for strangers."
Chapter 34
34Lipsius–Bonnet, 99–291
Ὁ δὲ νεανίσκος ἔλεγεν τῷ ἀποστόλῳ μετὰ πολλῶν δαχρύων: Τί ἥμαρτον εἰς σέ; ἄνϑρωπος γὰρ εἶ δίο μορφὰς ἔχων, xui ὅπου ἂν ϑέλῃς ἐκεῖ εὑρίσκῃ, καὶ vx οὐδενὸς ἐπέχῃ, ὡς ἐγὼ ὁρῶ. ἐϑεασώμην γὰρ τὸν ἄνδρα ἐκεῖνον, ὡς παρέστηχάώ σοι, ὃς καὶ ἔλεγέν σοι" Πολλὰ ἔχω δεῖξαι διὰ σοῦ Ücvudocia, καὶ ἔργα μεγάλα ἔχω διὰ σοῦ τελέσαι, δι ὧν μισϑὸν jw xui πολλοὺς ποιήσεις ζῆσαι, x«i ἔσονται ἐν ἀναπαύσει ἐν φωτὶ αἰωνίῳ ὡς τέχνα ϑεοῦ" σὺ οὖν ζωοποίησόν φησιν περὶ ἐμοῦ σοι λέγων τοῦτον τὸν νεανίσχον καταβληϑέντα ὑπὸ τοῦ iy oov, καὶ ἐν παντὶ καιρῷ ἔφορος αὐτοῦ γενοῦ. Καλῶς οὖν | ἥκεις ἐνδώδε, καὶ πάλιν καλῶς πρὸς αὐτὸν ἀπελεύσῃ, καὶ αὐτοῖ ὅλως μὴ ἀπολειπομένου σου. ἐγὼ δὲ ἐγενόμην ἄνευ φροντίδος καὶ ὀνειδισμοῦ" καὶ ἐπέφαυσέν μοι ἀπὸ τῆς φροντίδος τῆς νυχτερινῆς καὶ ἀνεπάην ἀπὸ τῆς ἐργασίας τῆς ἡμερινῆς" ἀπηλλάγην δὲ καὶ ἀπὸ τοῦ παροξύναντός ue ταῦτα πράττειν, ἥμαρτον εἰς ἐκεῖνον τὸν τὰ ἐναντίω διδώξαντά μεʼ καὶ ἀπώλεσα ἐχεῖνον τὸν τῆς νυχτὸς συγγενῆ τὸν ἀναγκάζοντ ut ἁμαρ- | τώνειν ταῖς αὐτοῦ πράξεσιν, εὗρον δὲ ἐκεῖνον τὸν φεγγώδη ὄντα μου συγγενῆ. ἀπώλεσα μὲν ἐχεῖνον τὸν σχοτίζοντα καὶ ἀμαυροῦντωα τοὺς ἑαυτοῦ ὑπηκύους, ἵνα μὴ γνῶσιν ἃ διωπράττονται, καὶ ἐν τοῖς ἔργοις αὐτῶν αἰσχυνϑέντες ἀπύσχωνται Gm αὐτῶν, καὶ αἱ τούτων πράξεις τέλος σχῶσιν" εὗρον δὲ ἐκεῖνον οὗ τὰ ἔργα φῶς ἐστιν καὶ αἱ πράξεις ἀλήϑεια, ἃ διαπραττόμενός τις οὐ μεταγινώσχει. ἀπηλλάγην δὲ καὶ ἀπ᾽ ἐκείνου οὗ τὸ ψεῦδος παράμονον, οὗ καὶ τὸ κάλυμμα προἡγεῖται σκότος, ὄπισϑεν δὲ παρέπεται καὶ αἰσχύνη ἀναιδευομένη àv ἀπραγίᾳʼ εὗρον δὲ τὸν καλά μοι φανεροῦντα εἰς τὸ λαβέσϑαε u& τούτων, τὸν τῆς ἀληϑείας υἱόν, συγγενῆ ὄντα τῆς ὁμονοίας, ὃς τὴν ὁμίχλην ἀποσοβῶν τὴν ἑαυτοῦ κτίσιν φωτίζει καὶ τὸς πληγὰς ϑεραπεύων τοὺς ἐχϑροὺς αὐτῆς xataστρέφει. ἀλλὰ δέομαί σου ἄνϑρωπε τοῦ ϑεοῦ ποίησόν με πάλιν ϑεάσασϑαι αὐτὸν καὶ ἰδεῖν τοῦτον τὸν νῦν ἀπύχρυφοόν μοι γενόμενον, ἵνα καὶ τῆς φωνῆς αὐτοῦ ἀκούσω, ἧς τὸ ϑαῦμα ἐξειπεῖν οὐ δύναμαι" οὐκ ἔστιν γὰρ τῆς φύσεως τούτου τοῦ ὀργάνου τοῦ σωματικοῦ.
Ho de neaniskos elegen tǭ apostolǭ meta pollōn dachryōn: Ti hēmarton eis se? anϑrōpos gar ei dio morphas echōn, xui hopou an ϑelę̄s ekei heuriskę̄, kai vx oudenos epechę̄, hōs egō horō. eϑeasōmēn gar ton andra ekeinon, hōs parestēchaō soi, hos kai elegen soi" Polla echō deixai dia sou Ucvudocia, kai erga megala echō dia sou telesai, di hōn misϑon jw xui pollous poiēseis zēsai, x«i esontai en anapausei en phōti aiōniǭ hōs techna ϑeou" sy oun zōopoiēson phēsin peri emou soi legōn touton ton neanischon katablēϑenta hypo tou iy oov, kai en panti kairǭ ephoros autou genou. Kalōs oun | hēkeis endōde, kai palin kalōs pros auton apeleusę̄, kai autoi holōs mē apoleipomenou sou. egō de egenomēn aneu phrontidos kai oneidismou" kai epephausen moi apo tēs phrontidos tēs nychterinēs kai anepaēn apo tēs ergasias tēs hēmerinēs" apēllagēn de kai apo tou paroxynantos ue tauta prattein, hēmarton eis ekeinon ton ta enantiō didōxanta meʼ kai apōlesa echeinon ton tēs nychtos syngenē ton anankazont ut hamar- | tōnein tais autou praxesin, heuron de ekeinon ton phengōdē onta mou syngenē. apōlesa men echeinon ton schotizonta kai amaurountōa tous heautou hypēkyous, hina mē gnōsin ha diōprattontai, kai en tois ergois autōn aischynϑentes apyschōntai Gm autōn, kai hai toutōn praxeis telos schōsin" heuron de ekeinon hou ta erga phōs estin kai hai praxeis alēϑeia, ha diaprattomenos tis ou metaginōschei. apēllagēn de kai ap᾽ ekeinou hou to pseudos paramonon, hou kai to kalymma proēgeitai skotos, opisϑen de parepetai kai aischynē anaideuomenē av apragiąʼ heuron de ton kala moi phanerounta eis to labesϑae u& toutōn, ton tēs alēϑeias huion, syngenē onta tēs homonoias, hos tēn homichlēn aposobōn tēn heautou ktisin phōtizei kai tos plēgas ϑerapeuōn tous echϑrous autēs xatastrephei. alla deomai sou anϑrōpe tou ϑeou poiēson me palin ϑeasasϑai auton kai idein touton ton nyn apychryphoon moi genomenon, hina kai tēs phōnēs autou akousō, hēs to ϑauma exeipein ou dynamai" ouk estin gar tēs physeōs toutou tou organou tou sōmatikou.
The young man said to the apostle with many tears: "What sin did I commit against you? For you are a man who has two forms, and wherever you wish, there you are found, and you are held back by no one, as I see. For I saw that man as he stood beside you, who also said to you, 'I have many wonders to show through you, and great works to accomplish through you, for which you will receive a reward; and you will make many live, and they will be in rest in eternal light as children of God. So bring to life' — he said, speaking to you about me — 'this young man, struck down by the enemy, and be his guardian at all times.' You have done well, then, to come here, and again you will do well to go away to him, since he never leaves you at all. As for me, I have become free of care and reproach; light has dawned on me from the care of the night, and I have rested from the toil of the day. I have been freed also from him who provoked me to do these things; I sinned against him who taught me the opposite; and I have destroyed that kinsman of the night who forced me to sin by his deeds, and found that kinsman of mine who is full of light. I have destroyed him who darkens and blinds those subject to him, so that they may not know what they are doing, and, ashamed of their works, turn away from them, and their deeds come to an end; and I have found him whose works are light and whose deeds are truth, which whoever does does not regret. I have been freed also from him whose lie endures, before whom darkness goes as a veil, and behind whom follows shame, shameless in idleness; and I have found him who shows me fair things, so that I may take hold of them, the Son of truth, kin to concord, who drives away the mist and enlightens his own creation, and heals its wounds and overthrows its enemies. But I beseech you, man of God, make me see him again and behold him who is now hidden from me, so that I may also hear his voice, the wonder of which I cannot express; for it is not of the nature of this bodily organ."
Chapter 35
35Lipsius–Bonnet, 99–291
Ὁ δὲ ἀπόστολος ἀπεχρίϑῃ αὐτῷ λέγων" ᾿Εὰν τούτων ἀπαλλαγῇς ὧν τὴν γνῶσιν ἐδέξω, ὥσπερ καὶ εἶπας, καὶ γνῷς τίς ἐστιν ὁ ταῦτα διαπραξάμενος ἐν σοί, καὶ μάϑης, καὶ χατήκοος γενήσῃ ἐκείνου, οὗ νῦν διὰ τῆς ζεούσης σου ἀγάπης ἐπιζητεῖς, καὶ ὄψη αὐτὸν καὶ σὺν αὐτῷ ἔσῃ εἰς τὸν αἰῶνα, καὶ ἐν τῇ ἀναπαύσει αὐτοῦ ἀναπαήσῃ καὶ ἔση àv τῇ χαρᾷ μελλούσης, καὶ ἀπελεύσῃ πρὸς ἐκεῖνον ὃν ἔλεγες ἀπολωλεχέναι, καὶ οὐκέτι ϑεώση ἐκεῖνον ὃν ἔλεγες εὑρηκέναι.
Ho de apostolos apechriϑę̄ autǭ legōn" ᾿Ean toutōn apallagę̄s hōn tēn gnōsin edexō, hōsper kai eipas, kai gnǭs tis estin ho tauta diapraxamenos en soi, kai maϑēs, kai chatēkoos genēsę̄ ekeinou, hou nyn dia tēs zeousēs sou agapēs epizēteis, kai opsē auton kai syn autǭ esę̄ eis ton aiōna, kai en tę̄ anapausei autou anapaēsę̄ kai esē av tę̄ charą mellousēs, kai apeleusę̄ pros ekeinon hon eleges apolōlechenai, kai ouketi ϑeōsē ekeinon hon eleges heurēkenai.
The apostle answered him, saying, "If you are freed from those things of which you have received knowledge, as you yourself said, and come to know who it is that did these things in you, and learn, and become obedient to him whom you now seek through your burning love, you will see him and be with him for ever, and you will rest in his rest and be in the joy to come; … you will go away to him whom you said you had lost, and will no longer see him whom you said you had found."
Chapter 36
36Lipsius–Bonnet, 99–291
Καὶ ταῦτα εἰπόντος τοῦ ἀποστόλου ἤρχετο εἰς τὴν πόλιν κατέχων τὴν χεῖρα ἐκείνου τοῦ νέου καὶ λέγων αὐτῷ" Ταῦτα ἅπερ ἐϑεάσω τέχνον ὀλίγα ἐστὶν ἀπὸ τῶν πολλῶν ὧν ὅ ὁ ϑεὸς ἔχει" οὐ γὰρ περὶ τούτων τῶν φαινομένων εὐαγγελέζεται ἡμῖν, ἀλλὰ μείζονα τούτων ἐπαγγέλλεται ἡμῖν" ἐφ᾽ ὅσον δὲ ἐν σώματί ἐσμεν, οὐ δυνάμεϑα λέξαι καὶ ἐχφᾶναι ἃ μέλλει ταῖς ψυχαῖς ἡμῶν διδόναι. ἐὰν εἴπωμεν ὅτε φῶς ἡμῖν παρέχει, τοῦτο τὸ ὁρώμενόν ἐστιν καὶ ἔχομεν αὐτό" ἐὰν δὲ καὶ πλοῦτον, τὸ ὃς ἔστιν καὶ φαίνεται ἐν τῷ κόσμῳ τούτῳ, καὶ ὀνομάζομεν αὐτὸν καὶ οὐ χρήζομεν αὐτοῦ, ἐπειδὴ εἴρηται ὅτι Δυσχόλως πλούσιος εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν" ΕἸ δὲ x«i ἀμπεχόνην ἐσθῆτος εἴπωμεν, ἣν οἱ τρυφῶντες ἐν τῷ βίῳ τούτῳ ἀμφιέννυνται, ὠνύμασται, καὶ εἴρηται ὅτι Oi τὰ μαλακὰ φοροῦντες ἐν τοῖς οἴχοις τῶν βασιλέων εἰσίν" Εἰ δὲ καὶ δεῖπνα πολυτελῆ, περὶ τούτων ἐντολὴν εἰλήφαμεν προσέχειν ἀπ᾿ αὐτῶν, μὴ βαρηϑῆναι ἐν χραιπάλῃ καὶ μέϑῃ καὶ μερίμναις βιωτιχαῖς, λέγων ἃ ἔστιν, καὶ εἴρηται: Μὴ μεριμνήσητε τῇ ψυχῇ ὑμῶν τί φάγητε ἣ τί πίητε, μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησϑε, ὅτι ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος" ᾿ΕἘὰν δὲ καὶ ἀνάπαυσιν τὴν πρόσχαιρον ταύτην εἴπωμεν, χρίσις καὶ ταύτης ὥρισται. ἀλλὰ λέγομεν περὲ τὸν ἄνω χόσμον, περὶ ϑεοῦ καὶ ἀγγέλων, περὶ ἐγρηγόρων καὶ ἁγέων, περὶ τῆς ὠμβροσιώδους τροφῆς καὶ τοῦ ποτοῦ τῆς ἀμπέλου τῆς ἀληϑινῆς, περὶ ἐνδυμάτων παραμύνων καὶ μὴ παλαιουμένων, περὶ ὧν ὀφϑαλμὸς οὐκ εἶδεν οὐδὲ οὖς ἤχουσεν, οὐδὲ ἐπὶ καρδίαν ἀνϑρώπων ἁμαρτωλῶν ἀνέβη, ἃ ὁ ϑεὸς ἡτοίμασεν roig ἀγαπῶσιν αὐτόν. περὶ τούτων διαλεγόμεϑα καὶ περὶ τούτων εὐαγγελιζόμεϑα. πίστευσον οὖν αὐτῷ καὶ σύ, ἵνα ζήσης, καὶ εἰς αὐτὸν ἔχε τὴν πεποίϑησιν, καὶ οὐ μὴ ἀποίλάνῃς. οὐδὲ γὰρ δώροις πείδδεται ἵνα αὐτῷ προσενέγχης, οὐδὲ ϑυσιῶν ἐπιδέεται ἵνα αὐτῷ ϑύσης. ἀλλ ἅπιδε πρὸς αὐτόν, καὶ οὐ παραβλέψει σέ" καὶ πρὸς αὐτὸν ἐπίστρεψον καὶ οὐ καταλείψει σε. ἡ γὰρ τούτου εὐπρέπεια καὶ τὸ χάλλος χατεπιϑύμιόν σε ποιήσει ἵνα αὐτὸν ἀγαπήσης" ἀλλὰ οὔτε συγχωρεῖ σοι ἀποστραφῆναι σεαυτόν. Καὶ ταῦτα εἰπόντος τοῦ ἀποστόλου τῷ νέῳ ixuvo πολὺς ὄχλος προσετέϑετο. ἀπιδὼν δὲ ὁ ἀπόστολος εἶδεν αὐτοὺς ἐπαίροντας ἑαυτοὺς ἵνα αὐτὸν ἴδωσιν, x«i sg ὑψηλοὺς τόπους ἀνήρχοντο, καὶ εἶπεν πρὸς αὐτοὺς ὁ ἀπόστολος" Ἤνδρες οἱ ἐλϑόντες εἰς τὸ συνέδριον τοῦ Χριστοῦ καὶ ϑέλοντες εἰς τὸν Ἰησοῦν πιστεῦσαι, ὠπὸ τούτου τύπον λάβετε, καὶ ἴδετε ὅτι ἐὰν μὴ ὑψωϑθϑῆτε ἐμὲ τὸν μιχρὸν ϑεάσασϑαι οὐ δύνασϑε, καὶ ὅμοιον ὄντα μὲ ὑμῶν κατοπτεῦσαι οὐ δυνασϑε" εἰ οὖν ἐμὲ τὸν ὑμῖν ὅμοιον ὄντα οὐ δύνασϑε ἰδεῖν ἐὰν μὴ ἐπάρητε ἑαυτοὺς ülyov ἐκ τῆς γῆς, ἐκεῖνον τὸν ἐν bw διατρίβοντα καὶ viv ἐν βάϑει εὑρισκόμενον πῶς δύνασίλδε ἰδεῖν εἰ μὴ πρότερον ἐπώρητε ἑαυτοὺς ix τῆς προτέρας πολιτείας ὑμῶν καὶ τῶν πράξεων τῶν ἀνωφελῶν καὶ τῶν ἐπιϑυμιῶν τῶν ur παραμεγουσῶν καὶ τοῦ πλούτου τοῦ ἐνϑώδε καταλιμπανομένου καὶ τῆς χτήσεως τῆς ἐκ τῆς γῆς παλαιουμένης καὶ τῶν ἐνδυμάτων τῶν φϑειρομένων καὶ τοῦ κάλλους τοῦ γηρῶντος καὶ ἀφανιζομένου, ἔτι δὲ x«i τοῦ σώματος ὅλου ἐν ᾧ ταῦτα πώντα ὠποτετωμέευται, καὶ παλαιούμενον κόνις γένεται, ὑποστρέφον εἰς τὴν ἑαυτοῦ φύσιν" πώντα γὰρ ταῦτα αὐτὸ τὸ σῶμα ὑπορΐλοῖϊ. ἀλλὰ μᾶλλον πιστεύσατε εἰς τὸν χύριον ἡμῶν Ἰησοῦν Χριστόν, ὃν χηρύσσομεν ἡμεῖς, ἵνα: ἐλπὶς ὑμῶν εἰς αὐτὸν ἔσται καὶ ἐν αὐτῷ τὴν ζωὴν ἔχητε εἰς αἰῶνας αἰώνων, ἵνα αὐτὸς ὑμῖν συνοδοιπόρος γένηται ἐν ταύτῃ τῇ χώρᾳ τῆς πλάνης, καὶ λιμὴν ὑμῖν γένηται sig ταύτην τὴν | ϑορυβώδη ϑάλασσαν. ἔσται δὲ ὑμῖν καὶ πηγὴ βρύουσα ἐν ταύτῃ τῇ χώρα τῇ διινωλέμ, καὶ σηκὸς πλήρης βρώσεως ἐν τῷ τῶν πεινώντων τύπῳ, καὶ ἀνώπαυσις ταῖς ψυχαῖς ὑμῶν, ἰατρὸς δὲ καὶ τῶν σωμάτων. ὃ8 Τότε τὸ πλῆϑος τῶν συνωαχϑέντων ὠκοῦον ταῦτα ἐδάχρυὲν xui ἔλεγεν τῷ ἀποστόλῳ ἀνϑρωπε τοῦ ϑεοῦ, ὃν σὺ χηρύσσεις ϑεὸν ἡμεῖς οὐ τολμῶμεν λέγειν ὅτι αὐτοῦ ἐσμεν, ὅτι τὰ ἔργα ἡμῶν ἃ διεπραξάμεϑα ἀλλότρια αὐτοῦ ἐστιν, μὴ ἀρέσκοντα αὐτῷ" εἰ δὲ σπλαγχνίζεται ἐφ᾽ ἡμᾶς καὶ ἐλεεῖ ἡμᾶς καὶ ῥύεται παριδὼν τὰς προτέρας ἡμῶν πράξεις, καὶ ἀπὸ τῶν κακῶν ὧν διεπραξάμεϑα àv πλάνῃ ὄντες ἐλευϑεροῖ ἡμὰς, καὶ οὐχ ὑπολογίζεται ἡμῖν οὐδὲ ὑπόμνησιν ἡμῶν ποιεῖται τῶν προτέρων ἁμαρτημάτων, γινόμεϑα αὐτοῦ ϑεράποντες, καὶ τὸ ἡέλημα αὐτοῦ εἰς τέλος ἄξομεν. Ὃ δὲ ἀπόστολος αὐτοῖς ἀπεχρίνατο λέγων" Ov καταψηφίξεται ὑμῶν οὐδὲ λογίζεται ὑμῖν τὰς ἁμαρτίας ἃς ἐν πλάνῃ ὄντες διεπράξασϑε, ἀλλὰ παραβλέπει ὑμῶν τὰ παραπτώματα ἃ κατὰ ἀγνωσίαν ἧτε πεποιηχότες. Πρᾶξις δ΄ περὶ τοῦ πώλου.
Kai tauta eipontos tou apostolou ērcheto eis tēn polin katechōn tēn cheira ekeinou tou neou kai legōn autǭ" Tauta haper eϑeasō technon oliga estin apo tōn pollōn hōn ho ho ϑeos echei" ou gar peri toutōn tōn phainomenōn euangelezetai hēmin, alla meizona toutōn epangelletai hēmin" eph᾽ hoson de en sōmati esmen, ou dynameϑa lexai kai echphanai ha mellei tais psychais hēmōn didonai. ean eipōmen hote phōs hēmin parechei, touto to horōmenon estin kai echomen auto" ean de kai plouton, to hos estin kai phainetai en tǭ kosmǭ toutǭ, kai onomazomen auton kai ou chrēzomen autou, epeidē eirētai hoti Dyscholōs plousios eiseleusetai eis tēn basileian tōn ouranōn" EI de x«i ampechonēn esthētos eipōmen, hēn hoi tryphōntes en tǭ biǭ toutǭ amphiennyntai, ōnymastai, kai eirētai hoti Oi ta malaka phorountes en tois oichois tōn basileōn eisin" Ei de kai deipna polytelē, peri toutōn entolēn eilēphamen prosechein ap᾿ autōn, mē barēϑēnai en chraipalę̄ kai meϑę̄ kai merimnais biōtichais, legōn ha estin, kai eirētai: Mē merimnēsēte tę̄ psychę̄ hymōn ti phagēte hē ti piēte, mēde tǭ sōmati hymōn ti endysēsϑe, hoti hē psychē pleion esti tēs trophēs kai to sōma tou endymatos" ᾿EEan de kai anapausin tēn proschairon tautēn eipōmen, chrisis kai tautēs hōristai. alla legomen pere ton anō chosmon, peri ϑeou kai angelōn, peri egrēgorōn kai hageōn, peri tēs ōmbrosiōdous trophēs kai tou potou tēs ampelou tēs alēϑinēs, peri endymatōn paramynōn kai mē palaioumenōn, peri hōn ophϑalmos ouk eiden oude ous ēchousen, oude epi kardian anϑrōpōn hamartōlōn anebē, ha ho ϑeos hētoimasen roig agapōsin auton. peri toutōn dialegomeϑa kai peri toutōn euangelizomeϑa. pisteuson oun autǭ kai sy, hina zēsēs, kai eis auton eche tēn pepoiϑēsin, kai ou mē apoilanę̄s. oude gar dōrois peiddetai hina autǭ prosenenchēs, oude ϑysiōn epideetai hina autǭ ϑysēs. all hapide pros auton, kai ou parablepsei se" kai pros auton epistrepson kai ou kataleipsei se. hē gar toutou euprepeia kai to challos chatepiϑymion se poiēsei hina auton agapēsēs" alla oute synchōrei soi apostraphēnai seauton. Kai tauta eipontos tou apostolou tǭ neǭ ixuvo polys ochlos proseteϑeto. apidōn de ho apostolos eiden autous epairontas heautous hina auton idōsin, x«i sg hypsēlous topous anērchonto, kai eipen pros autous ho apostolos" Ēndres hoi elϑontes eis to synedrion tou Christou kai ϑelontes eis ton Iēsoun pisteusai, ōpo toutou typon labete, kai idete hoti ean mē hypsōϑthϑēte eme ton michron ϑeasasϑai ou dynasϑe, kai homoion onta me hymōn katopteusai ou dynasϑe" ei oun eme ton hymin homoion onta ou dynasϑe idein ean mē eparēte heautous ulyov ek tēs gēs, ekeinon ton en bw diatribonta kai viv en baϑei heuriskomenon pōs dynasilde idein ei mē proteron epōrēte heautous ix tēs proteras politeias hymōn kai tōn praxeōn tōn anōphelōn kai tōn epiϑymiōn tōn ur paramegousōn kai tou ploutou tou enϑōde katalimpanomenou kai tēs chtēseōs tēs ek tēs gēs palaioumenēs kai tōn endymatōn tōn phϑeiromenōn kai tou kallous tou gērōntos kai aphanizomenou, eti de x«i tou sōmatos holou en hǭ tauta pōnta ōpotetōmeeutai, kai palaioumenon konis genetai, hypostrephon eis tēn heautou physin" pōnta gar tauta auto to sōma hyporïloiï. alla mallon pisteusate eis ton chyrion hēmōn Iēsoun Christon, hon chēryssomen hēmeis, hina: elpis hymōn eis auton estai kai en autǭ tēn zōēn echēte eis aiōnas aiōnōn, hina autos hymin synodoiporos genētai en tautę̄ tę̄ chōrą tēs planēs, kai limēn hymin genētai sig tautēn tēn | ϑorybōdē ϑalassan. estai de hymin kai pēgē bryousa en tautę̄ tę̄ chōra tę̄ diinōlem, kai sēkos plērēs brōseōs en tǭ tōn peinōntōn typǭ, kai anōpausis tais psychais hymōn, iatros de kai tōn sōmatōn. ho8 Tote to plēϑos tōn synōachϑentōn ōkouon tauta edachryen xui elegen tǭ apostolǭ anϑrōpe tou ϑeou, hon sy chērysseis ϑeon hēmeis ou tolmōmen legein hoti autou esmen, hoti ta erga hēmōn ha diepraxameϑa allotria autou estin, mē areskonta autǭ" ei de splanchnizetai eph᾽ hēmas kai eleei hēmas kai rhyetai paridōn tas proteras hēmōn praxeis, kai apo tōn kakōn hōn diepraxameϑa av planę̄ ontes eleuϑeroi hēmas, kai ouch hypologizetai hēmin oude hypomnēsin hēmōn poieitai tōn proterōn hamartēmatōn, ginomeϑa autou ϑerapontes, kai to hēelēma autou eis telos axomen. Ho de apostolos autois apechrinato legōn" Ov katapsēphixetai hymōn oude logizetai hymin tas hamartias has en planę̄ ontes diepraxasϑe, alla parablepei hymōn ta paraptōmata ha kata agnōsian hēte pepoiēchotes. Praxis d΄ peri tou pōlou.
When the apostle had said this, he went into the city, holding the young man's hand and saying to him: "These things that you have seen, child, are few of the many that God has; for it is not about these visible things that he brings us good news, but he promises us things greater than these. As long as we are in the body, we cannot speak and declare what he will give to our souls. If we say that he provides us with light, that is something seen, and we have it. If wealth, it exists and appears in this world, and we name it and have no need of it, since it is said, 'With difficulty will a rich man enter the kingdom of heaven.' And if we speak of the clothing that the luxurious wear in this life, it has been named, and it is said, 'Those who wear soft things are in the houses of kings.' And if of costly dinners, about these we have received a command to beware, not to be weighed down with dissipation and drunkenness and the cares of life; and it is said, 'Do not be anxious for your life, what you will eat or what you will drink, nor for your body, what you will put on; for the life is more than food, and the body than clothing.' And if we speak of this temporary rest, a judgment has been appointed for it too. But we speak of the world above, of God and angels, of watchers and holy ones, of the ambrosial food and the drink of the true vine, of garments that endure and do not grow old, of things which eye has not seen nor ear heard, nor have they entered the heart of sinful men, which God has prepared for those who love him. Of these we discourse, and of these we bring good news. Believe in him, then, you too, that you may live, and put your trust in him, and you will not die. For he is not won over by gifts, that you should offer to him, nor does he need sacrifices, that you should sacrifice to him. But look to him, and he will not overlook you; turn to him, and he will not forsake you. For his comeliness and beauty will make you long to love him; and he will not let you turn yourself away."
[37] When the apostle had said this to the young man, a great crowd joined them. The apostle, looking, saw them raising themselves up to see him and climbing onto high places; and the apostle said to them, "You men who have come to the assembly of Christ and wish to believe in Jesus, take an example from this and see that unless you are lifted up, you cannot see me, small as I am, and cannot get sight of me who am like you. If, then, you cannot see me, who am like you, unless you raise yourselves a little from the earth, how can you see him who dwells on high and is now found in the depth, unless you first raise yourselves from your former way of life and your unprofitable deeds, and the desires that do not endure, and the wealth that is left behind here, and the possession of the earth that grows old, and the garments that perish, and the beauty that ages and vanishes, and even the whole body in which all these things are stored up, which grows old and becomes dust, returning to its own nature? For it is the body itself that bears all these things. But rather believe in our Lord Jesus Christ, whom we preach, so that your hope may be in him and you may have life in him for ever and ever, so that he may become your fellow traveler in this land of error, and a harbor for you in this turbulent sea. He will be for you also a spring gushing in this thirsty land, and a storehouse full of food in the place of the hungry, and rest for your souls, and physician of your bodies too."
[38] Then the multitude gathered there, hearing this, wept and said to the apostle, "Man of God, we do not dare to say that we belong to the God whom you preach, because the works we have done are alien to him and do not please him. But if he has compassion on us and pity, and rescues us, overlooking our former deeds, and frees us from the evils we did while we were in error, and does not reckon them to us or keep in remembrance our former sins, we will become his servants and carry out his will to the end." The apostle answered them, saying, "He does not condemn you, nor reckon to you the sins which you committed while you were in error, but overlooks your transgressions which you committed in ignorance."
Fourth Act: concerning the colt.
Chapter 39
39Lipsius–Bonnet, 99–291
Τοῦ δὲ ἀποστόλου ἔτι ἑστῶτος ἐν τῇ λεωφέρῳ καὶ διαλεγομένου τῷ πλήϑει πῶλος ὀνάδος ἦλϑεν καὶ ἔστη ἔμπροσϑὲεν αὐτοῦ, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εἶπεν" Ὁ δίδυμος τοῦ Χριστοῦ, ὁ ἀπύστολος τοῦ ὑψίστου καὶ συμμύστης τοῦ λόγου τοῦ Χριστοῦ τοῦ ἀποχρύφου, ὁ δεχόμενος αὐτοῦ τὰ ἀπόκρυφα λύγια, ὁ συνεργὸς τοῦ υἱοῦ τοῦ ϑεοῦ, ὃς ἐλεύϑερος dw γέγονας δοῦλος καὶ πραϑεὶς πολλοὺς tig ἐλευϑερέαν εἰσήγαγες" ὁ συγγενὴς τοῦ μεγάλου γένους τοῦ τὸν ἐχϑρὸν χαταδικάσαντος καὶ τοὺς ἰδίους λυτρωσαμένου, ὁ πρόφασις τῆς ζωῆς πολλοῖς γενόμενος ἐν τῇ χώρᾳ τῶν ᾿Ινδῶν" ἦλϑες γὰρ πρὸς τοὺς πλανωμένους ἀνθρώπους, καὶ διὰ τῆς σῆς ἐπιφανείας καὶ τῶν λόγων σου τῶν ϑεϊκῶν νῦν ἐπιστρέφονται πρὸς τὸν ἀποστείλαντά σὲ ϑεὸν τῆς ἀληϑείας" ἀνελϑὼν ἐπιχαϑέὲσϑητέ μοι καὶ ἀναπάηϑι ἕως ἂν εἰς τὴν πόλιν εἰσέλϑης. Καὶ ἀποχριϑεὶς ὁ ἀπόστολος εἶπεν: Ὦ Ἰησοῦ Χριστὲ voti dais τῆς εὐσπλαγχνίας τῆς τελείας" ὦ καὶ GUyie καὶ ἡ ἠρεμία, καὶ" pnt ἐν roig ἀλόγοις ζῴοις νῦν λαλούμενε" ὦ ἀπόχρυφε ἀνάπαυσις xui διὰ τῆς ἐνεργείας φανερούμενε σωτὴρ ἡμῶν καὶ τροφεῖῦ, διαφυλάσσων ἡμᾶς [ καὶ ἀναπαύων ἐν σώμασιν ἀλλοτρίοις" Β ὁ σωτὴρ τῶν ἡμετέρων ψυχῶν" ἡ βρύσις ἡ γλυκεῖα καὶ ἄλη- ὅ χτος, ἡ πηγὴ ἡ εὐκατάστατος καὶ χκαϑαρὰ καὶ μηδέποτε Doλουμένη" ὁ ἐπαμύντωρ καὶ βοηϑὸς ἐν ἀγῶνι τῶν ἰδίων δούλων, ὁ τὸν ἐχϑρὸν ἀποστρέφων καὶ ἀποσοβῶν cq ἡμῶν, ὁ εἰς πολλοὺς ἀγῶνας ὑπὲρ ἡμῶν ἀγωνιζόμενος καὶ νικᾶν ποιῶδθΟ i80 ἡ ἡμᾶς ἐν πᾶσι" ὁ ἀληϑὴς ὠἀϑλητὴς ἡμῶν καὶ ἀήττητος" ὁ στρα- τηλάτης ἡμῶν ὁ ἅγιος καὶ νικηφόρος" ὁ ἔνδοξος καὶ yaodv τ τα παρέχων τοῖς ἰδίοις τὴν μηδέποτε παρερχομένην, καὶ ἄνεσιν qi mt τὴν μηδ ὅλως ϑλῖψιν ἔχουσαν: ὁ ἀγαϑὸς ποιμὴν ὁ ἑαυτὸν ἐχδοὺς ὑπὲρ τῶν ἰδέων προβάτων καὶ τὸν λύκον νικήσας καὶ ui λυτρωσάμενος τοὺς ἰδίους ἄρνας καὶ εἰς νομὴν ἀγαϑὴν ἀγαγών" ες n δοξώζομεν x«i ὑμνοῦμεν σὲ καὶ τὸν ἀόρατὸν cov πατέρα καὶ ς Ur τὸ ἁγιόν σου πνεῦιια καὶ τὴν μητέρα πασῶν κτίσεων. ΩΝ
Tou de apostolou eti hestōtos en tę̄ leōpherǭ kai dialegomenou tǭ plēϑei pōlos onados ēlϑen kai estē emprosϑeen autou, kai anoixas to stoma autou eipen" Ho didymos tou Christou, ho apystolos tou hypsistou kai symmystēs tou logou tou Christou tou apochryphou, ho dechomenos autou ta apokrypha lygia, ho synergos tou huiou tou ϑeou, hos eleuϑeros dw gegonas doulos kai praϑeis pollous tig eleuϑerean eisēgages" ho syngenēs tou megalou genous tou ton echϑron chatadikasantos kai tous idious lytrōsamenou, ho prophasis tēs zōēs pollois genomenos en tę̄ chōrą tōn ᾿Indōn" ēlϑes gar pros tous planōmenous anthrōpous, kai dia tēs sēs epiphaneias kai tōn logōn sou tōn ϑeïkōn nyn epistrephontai pros ton aposteilanta se ϑeon tēs alēϑeias" anelϑōn epichaϑeesϑēte moi kai anapaēϑi heōs an eis tēn polin eiselϑēs. Kai apochriϑeis ho apostolos eipen: Ō Iēsou Christe voti dais tēs eusplanchnias tēs teleias" ō kai GUyie kai hē ēremia, kai" pnt en roig alogois zǭois nyn laloumene" ō apochryphe anapausis xui dia tēs energeias phaneroumene sōtēr hēmōn kai tropheiy, diaphylassōn hēmas [ kai anapauōn en sōmasin allotriois" B ho sōtēr tōn hēmeterōn psychōn" hē brysis hē glykeia kai alē- ho chtos, hē pēgē hē eukatastatos kai chkaϑara kai mēdepote Doloumenē" ho epamyntōr kai boēϑos en agōni tōn idiōn doulōn, ho ton echϑron apostrephōn kai aposobōn cq hēmōn, ho eis pollous agōnas hyper hēmōn agōnizomenos kai nikan poiōdthO i80 hē hēmas en pasi" ho alēϑēs ōaϑlētēs hēmōn kai aēttētos" ho stra- tēlatēs hēmōn ho hagios kai nikēphoros" ho endoxos kai yaodv t ta parechōn tois idiois tēn mēdepote parerchomenēn, kai anesin qi mt tēn mēd holōs ϑlipsin echousan: ho agaϑos poimēn ho heauton echdous hyper tōn ideōn probatōn kai ton lykon nikēsas kai ui lytrōsamenos tous idious arnas kai eis nomēn agaϑēn agagōn" es n doxōzomen x«i hymnoumen se kai ton aoraton cov patera kai s Ur to hagion sou pneuiia kai tēn mētera pasōn ktiseōn. ŌN
While the apostle was still standing in the highway and talking with the crowd, the colt of a she-ass came and stood before him, and opening its mouth it said: "Twin of Christ, apostle of the Most High and fellow initiate in the hidden word of Christ, who receive his hidden sayings, fellow worker with the Son of God, who being free became a slave, and being sold brought many into freedom; kinsman of the great race that condemned the enemy and redeemed its own; you who have become the occasion of life for many in the land of the Indians — for you came to men who had gone astray, and through your appearing and your divine words they are now turning to the God of truth who sent you — come up, sit on me, and rest until you enter the city." The apostle answered and said: "O Jesus Christ, … of perfect compassion; O tranquillity and quiet, now spoken of even among irrational animals; O hidden rest, made manifest by your working, our Savior and nourisher, who guard us and give us rest in alien bodies; Savior of our souls; sweet and unfailing spring, fountain secure and pure and never muddied; defender and helper of your own servants in the contest, who turn the enemy back and drive him away from us; who fight in many contests on our behalf and make us conquer in all; our true and unconquerable athlete; our holy and victorious general; glorious one, who give your own a joy that never passes away and a relief that has no affliction at all; good shepherd, who gave yourself up for your own sheep, conquered the wolf, redeemed your own lambs, and led them to good pasture: we glorify and praise you, and your invisible Father, and your Holy Spirit, and the Mother of all creation."
Chapter 40
40Lipsius–Bonnet, 99–291
Ταῦτα εἰπόντος τοῦ ἀποστόλου τὸ παρὸν πᾶν πλῆϑος git Y εἰς αὐτὸν ἀπέβλεπεν προσδοχῶν κατακοῦσαι τί ἀποχρίνεται vy e τῷ πώλῳ. πολλὴν δὲ ὥραν σταϑεὶς ὁ ἀπύστολος ἔχπληκτος "b ὥσπερ γεγονὼς καὶ tig τὸν οὐρανὸν ὠπιδὼν εἶπεν τῷ πώλῳ:: gii δὲ Τίνος & καὶ τίνος ὑπώρχεις, ἔχπληκτα γώρ εἰσι τὰ διὰ TOU ΠΣ Τρ στόματός σου ἐχφανὥἥέντα καὶ παράδοξα ἅτινα ἀπόκρυφα τοῖς πολλοῖς ὑπάρχει. Ὁ δὲ πῶλος ἀποχριϑεὶς εἶπεν" Τῆς γενεᾶς εἰμι ἐκείνης τῆς ἐξυπηρετησαμένης τῷ Βαλαάμ, ἧς καὶ ὁ χύριός σου καὶ διδάσκαλός σου εἰς τὸν καϑήκοντά μοι κατὰ γένος ἐχάϑισεν. καγὼ νῦν ἀπεστάλην σὲ ἀναπαῦσαι χαϑεσϑέντα ἐπάνω μου" καὶ λάβω πίστιν, καὶ προστεϑῆῇ μοι ἡ μερὶς ἐκείνη ἣν νῦν μέλλω κτᾶσϑαι διὰ τῆς σῆς ὑπηρεσίας ἧς ἐξυπηρετησάμην σοι" καὶ ὅταν σοι διακονήσω, ἐξ ἐμοῦ λαμβάνεται. Εἶπεν δὲ αὐτῷ ὁ ἀπόστολος" δυνατός ἐστιν ἐκεῖνος ὁ τὴν δωρεάν σοι ταύτην χαρισάμενος ἵνα ἕως τέλους πληρωϑῆὴ ἐν σοὶ καὶ τοῖς χατὰ γένος σοι διαφέρουσιν" τούτου γὰρ τοῦ μυστηρίου ἐγὼ ἀσϑενὴς καὶ ἄτονος ὑπάρχω. Καὶ οὐχ ἐβούλετο ἐπιχαϑεσϑῆναι αὐτῷ. ὁ δὲ πῶλος ἐδέετο καὶ ἱκέτευεν αὐτὸν ἵνα εὐλογηϑὴ vm αὐτοῦ ἐπορχούμενος αὐτῷ. Τότε ἀνελϑὼν ὁ ἀπόστολος ἐκαϑέσϑη. καὶ εἵποντο σὺν αὐτῷ oi μὲν προάγοντες αὐτὸν oi δὲ ἀκολουϑοῦντες" ἔτρεχον δὲ πάντες βουλόμενοι ἰδεῖν τὸ πέρας καὶ πῶς τὸν πῶλον ἀπολύει. |
Tauta eipontos tou apostolou to paron pan plēϑos git Y eis auton apeblepen prosdochōn katakousai ti apochrinetai vy e tǭ pōlǭ. pollēn de hōran staϑeis ho apystolos echplēktos "b hōsper gegonōs kai tig ton ouranon ōpidōn eipen tǭ pōlǭ:: gii de Tinos & kai tinos hypōrcheis, echplēkta gōr eisi ta dia TOU PS Tr stomatos sou echphanōēenta kai paradoxa hatina apokrypha tois pollois hyparchei. Ho de pōlos apochriϑeis eipen" Tēs geneas eimi ekeinēs tēs exypēretēsamenēs tǭ Balaam, hēs kai ho chyrios sou kai didaskalos sou eis ton kaϑēkonta moi kata genos echaϑisen. kagō nyn apestalēn se anapausai chaϑesϑenta epanō mou" kai labō pistin, kai prosteϑēę̄ moi hē meris ekeinē hēn nyn mellō ktasϑai dia tēs sēs hypēresias hēs exypēretēsamēn soi" kai hotan soi diakonēsō, ex emou lambanetai. Eipen de autǭ ho apostolos" dynatos estin ekeinos ho tēn dōrean soi tautēn charisamenos hina heōs telous plērōϑēē en soi kai tois chata genos soi diapherousin" toutou gar tou mystēriou egō asϑenēs kai atonos hyparchō. Kai ouch ebouleto epichaϑesϑēnai autǭ. ho de pōlos edeeto kai hiketeuen auton hina eulogēϑē vm autou eporchoumenos autǭ. Tote anelϑōn ho apostolos ekaϑesϑē. kai heiponto syn autǭ oi men proagontes auton oi de akolouϑountes" etrechon de pantes boulomenoi idein to peras kai pōs ton pōlon apolyei. |
When the apostle had said this, the whole multitude present looked at him, waiting to hear what he would answer the colt. The apostle stood a long while as though astonished, and looking up to heaven he said to the colt, "Whose are you, and to whom do you belong? For astonishing are the things uttered by your mouth, and marvelous, things that are hidden from the many." The colt answered and said, "I am of that race which served Balaam, and on one of my kind, who belonged to me by descent, your Lord and teacher also sat. And I have now been sent to give you rest by your sitting on me, so that I may receive faith and that portion may be added to me which I am now about to gain through this service which I render you; and when I have served you, it is taken from me." The apostle said to him, "He who granted you this gift is able to fulfil it to the end in you and in those who belong to you by race; for of this mystery I am weak and feeble." And he did not want to sit on it. But the colt begged and entreated him to be blessed by him by carrying him. Then the apostle mounted and sat; and they went with him, some going before him and some following; and all ran, wanting to see the end, and how he would dismiss the colt.
Chapter 41
41Lipsius–Bonnet, 99–291
Ὅτε δὲ ἡλϑεν ἐγγὺς τῶν πυλῶν τῆς πόλεως, χατῆλϑεν ἀπ᾿ αὐτοῦ λέγων: Ἤπελϑε καὶ διαφυλάχϑητι ὅπου ἧς. Εὐϑέως δὲ ὁ πῶλος πεσὼν εἰς τὸ ἔδαφος παρὼ τοὺς πόδας τοῦ ἀποστόλου ἀπέϑανεν. πάντες δὲ οἱ παρόντες ἠϑύμησαν λέγοντες τῷ ἀποστόλῳ Ζωοποίησον αὐτὸν καὶ ἀνέγειρον. Ὃ δὲ ἀποχριϑεὶς εἶπεν αὐτοῖς" Lyco μὲν ἠδυνώμην ἐγεῖραι αὐτὸν διὼ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ" ἀλλὰ πάντως τοῦτο συμφέρει" ὁ γὰρ αὐτῷ δοὺς λόγον ἵνα λαλήση ἠδύνατο αὐτὸν ποιῆσαι μηδὲ ἀποϑανεῖν" οὐχ ἐγείρω δὲ αὐτὸν οὐχ ὡς μὴ δυνάμενος, ἀλλ ὅτι τοῦτό ἐστιν τὸ συμβαλλόμενον αὐτῷ καὶ συιιφέρον. Τοῖς δὲ παροῦσιν παρεκελεύσατο ὀρύξαι σχώμιια καὶ ἡ ἄνναι αὐτοῦ τὸ cO" καὶ ἐποίησαν ὡς ἐκέλευσεν. Πρᾶξις € πεοὶ τοῦ δαίμονος τοῦ ἐνοικήσαντος εἰς τὴν γυναῖκα. ΕἸσῆλθϑεν δὲ ὃ ἀπύστολος εἰς τὴν πόλιν τοῦ παντὸς ὄχλου ἀκολουϑοῦντος αὐτῷ" ἐσχέπτετο δὲ ἀπελϑεῖν πρὸς τοὺς γονεῖς τοῦ νεωτέρου ὃν ἐζωοποίησεν ϑανόντα ὑπὸ τοῦ δράχοντος" πώνυ ydo ἐδέοντο αὐτοῦ παραγενέσϑαι πρὸς αὐτοὺς καὶ εἰσελϑεῖν εἰς τὸν οἶκον αὐτῶν. γυνὴ δέ τις πώνυ ὡραία αἰφνιδίως φωνὴν dqixs μεγίστην λέγουσα" Απόστολε τοῦ νέου ϑεοῦ ὁ ἐλϑὼν εἰς τὴν ᾿Ινδίαν, καὶ δοῦλε τοῦ ἁγίου ἐκείνου καὶ μόνου ἀγαϑοῦ ϑεοῦ" διὰ σοῦ γὰρ οὗτος κηρύσσεται ὁ σωτὴρ τῶν ψυχῶν τῶν πρὸς αὐτὸν ἐρχομένων, καὶ διὰ σοῦ ἰατρεύεται τὰ σώματα τῶν ὑπὸ τοῦ ἐχϑροῦ χολαζομένων, καὶ σὺ εἶ γεγονὼς πρόφασις τῆς ζωῆς πώντων τῶν ἐπ᾿ αὐτὸν ἐπιστρεφόντων" χέλευσόν μὲ Gy vei ἕμπροσϑέν cov ἵνα σοι ἀφηγήσωμαι τὰ συμβάντα μοι καὶ τάχα ἐκ σοῦ γένηταί μοι ἐλπίς, καὶ οἶτοι δὲ οἱ παρεστῶτες σοι εὐέλπιδες γένωνται μᾶλλον εἰς τὸν ϑεὸν ὃν χηρύσσεις. οὐ "ni ü μικρῶς γὰρ βασανίζομαι ὑπὸ τοῦ ἐναντίου ἤδη χρόνου πεντα- ass h ovy iv τῇ νυχτὶ ἐκείνῃ ἐχοινώνησέν uo: τῇ ῥυπαρᾷ μεέξει αὐτοῦ. ἔβλεπον δὲ αὐτὸν καὶ ἡμέρας οὔσης, καὶ ἔφευγον ἀπ᾿ αὐτοῦ" ἐν δὲ τῇ συγγενίδι αὐτοῦ νυχτὶ ἐρχόμενος πᾶρε. χρᾶτὸ μοι. καὶ νῦν ὡς ὁρᾷς μὲ πέντε ἔτη ἔχω vm αὐτοῦ ἐνοχλουμένη, καὶ οὐκ ἀπέστη ἀπ᾽ ἐμοῦ. ἀλλ ἐγὼ οἶδα καὶ ὅ πέπεισμαι ὅτι καὶ δαίμονες καὶ πνεύματα καὶ ἀλάστορες ὑποτάσσονταί σοι καὶ σύντρομοι γίνονται (X0 τῆς εὐχῆς σου" εὖξαι οὖν ὑπὲρ ἐμοῦ καὶ dntAacov «m ἐμοῦ τὸν διενοχλοῦντά μοι δαίμονα, γένωμαι κἀγὼ ἐλευϑέρα, xat συναϑροισϑῶ εἰς τὴν ἀρχαιόγονόν μου φύσιν, καὶ δέξωμαι τὸ χώρεσμα τὸ τοῖς Τὰ συγγενεῦσί μου δεδωρημένον. Εἶπεν δὲ ὁ ἀπόστολος" πονηρία ἀκατάσχετος" ὦ ἀναίδεια τοῦ ἐχϑροῦ" ὦ ὁ βάσχανος ὁ μηδέποτε ἠρεμῶν" d ὁ δυσειδὴς | ὁ τοὺς εὐειδεῖς ὑποτάσσων" ὦ ὁ πολύμορφος" 3B ὡς ἂν βουληϑῆ φαίνεται, ἡ δὲ τούτου οὐσία μεταβληϑῆναι οὐ δύναται" ὦ ἀπὸ τοῦ δολίου καὶ ἀπίστου" ὦ τὸ δένδρον τὸ πικρόν, οὗ οἱ χαρποὶ αὐτοῦ ἐοίχασιν: ὦ ἀπὸ τοῦ διαβόλου τοῦ ὑπερμαχοῦντος τῶν ἀλλοτρίων" ὦ ἀπὸ τῆς πλάνης τῆς χρωμένης τῇ ἀναιδείᾳ" ὦ ἀπὸ τῆς πονηρίας τῆς ἑρπούσης ὡς ὄφις xu) τούτου συγγενοῦς αὐτοῦ ὑπάρχοντος. Καὶ ταῦτα εἰπόντος τοῦ ἀποστόλου ἐλϑὼν ὁ δυσμενὴς ET ἔστη ἔμπροσϑεν αὐτοῦ, μηδενὸς δρῶντος αὐτὸν εἰ μὴ τῆς ἢ qun γυναικὸς καὶ τοῦ ἀποστόλου, καὶ φωνῇ μεγίστῃ χρησάμενος cmn ἐν 4D εἶπεν πάντων ἀχουόντων" Τί ἡμῖν καὶ σοὶ ἀπόστολε sig dy δ τοῦ ὑψίστου; τί ἡμῖν καὶ co) δοῦλε ᾿Ιησοῦ Χριστοῦ; τί ἡμῖν ἄμμι ες Th καὶ σοὶ σύμβουλε τοῦ ἁγίου υἱοῦ τοῦ ϑεοῦ; διὰ τί βούλει à iniri ἡμᾶς ἀπολέσαι TOU καιροῦ ἡμῶν μηδέπω ἐνεστῶτος; τίνος ἕνεχα là πέρας βούλει λαβεῖν ἡμῶν τὴν ἐξουσίαν; ἕως γὰρ τῆς νῦν ὥρας ΣΤ εἴχομεν ἐλπίδα καὶ καιρὸν περιλειπόμενον. τί ἡμῖν καὶ Gol; fe ep ( σὺ ἔχεις ἐξουσίαν ἐν τοῖς σοῖς, καὶ mutig ἐν τοῖς ἡμετέροις. Ht nüg a τίνος ἕνεκα βούλει τυραννέδι καϑʼ ἡμῶν χρήσασϑαι, καὶ μά- Ἰχηρῃΐγα λιστα αὐτὸς ἄλλους διδάσκων μὴ vocac: τυραννίδι; τίνος Mor q ἕνεχα σὺ τῶν ἀλλοτρίων δέει ὡς τοῖς ἰδίοις μὴ ἀρκούμενος; atii χε τίνος ἕνεχα ἐξοιμοιοῦσαι τῷ υἱῷ τοῦ ϑεοῦ τῷ ἀδικήσαντι ἡμᾶς; "tint y, ἔοικας γὰρ αὐτῷ nevv ὡς ἐξ αὐτοῦ ἀποχυηϑείς. ἐνομίσαμεν fh, μόν γὰὼρ κὠχεῖνον ὑπὸ ζυγὸν ποιῆσαι ὡς καὶ τοὺς λοιπούς" ὃ δὲ wj iy στραφεὶς ἔσχεν ἡμᾶς ὑποχειρέους. οὐ γὰρ ἤδειμεν αὐτόνʼ ET i; ἠπάτησεν δὲ ἡμᾶς τῇ μορφῆ αὐτοῦ τῇ δυσειδεστώτῃ καὶ τῇ νὰ dir, πενίᾳ. αὐτοῦ καὶ τῇ ἐνδείᾳ: ϑεασώμενοι y&p αὐτὸν τοιοῦτον "i, à " ἐνομίσαμεν αὐτὸν σαρκοφόρον ἄνδρα εἶναι, μὴ εἰδότες ὅτι "ns αὐτὸς ἐστιν ὁ ζωοποιῶν τοὺς ἀνϑρώπους. ἔδωκεν δὲ ἡμῖν ἐξουσίαν ἐν τοῖς ἡμετέροις, καὶ ἐν Q ἐσμεν χρόνῳ τὼ ἡμέτερα à frm is w μὴ ἐᾶσαι ἀλλ ἐν αὐτοῖς ἀναστρέφεσθαι" σὺ δὲ βούλει ὑπὲρ NIE τὸ δέον καὶ τὸ δεδομένον σοι χτήσασϑαι καὶ ἡμᾶς xaru- LT πονῆσαι. am Καὶ ταῦτα εἰπὼν ὁ δαίμων ἔκλαιεν λέγων" "Aqinui m kk Ὁ σε τὴν χαλλίστην μου σύζυγον, ἣν πρώην πολλῷ χρόνῳ εὗρον καὶ ἀνεπάην" καταλιμπάνω σε τὴν βεβαίαν μου ἀδελφὴν τὴν ἀγαπητὴν ἐν ἡ ηὐδόχησα. τί | ποιήσω οὐχ οἶδα, ἢ rive ἐπιχαλέσομαι ἵνα μοι ἐπακούσας ἐπαμύνη. οἷδα τί ποιήσω" ἀπελεύσομαι εἴς τινας τόπους ἔνϑα ἡ φημὴ τοῦ ἀνδρὸς τούτου D οὐχ ἠχούσϑη, καὶ τώχωα σὲ τὴν ἐμὴν ἀγαπητὴν ὠντονομώσω. Καὶ ἐπάρας αὐτοῦ τὴν φωνὴν εἶπεν" Μένε ἐν εἰρήνη, τὸ καταφύγιον λαβοῦσα εἰς τὸν μείζονώ μου" ἐγὼ δὲ ἀπελεύσομαι καὶ ζητήσω σου ὁμοίαν, καὶ ἐὰν μὴ εὕρω, πάλιν ἐπὶ σὲ ἐπιστρέφω" οἶδα γὰρ ὅτι τούτου τοῦ ὠνδρὸς ἔγγιστα ὑπάρχουσα εἰς αὐτὸν τὸ καταφύγιον ἔχεις, αὐτοῦ δὲ ἀποστώντος ἔσῃ ὑποία καὶ ἧς πρὸ τοῦ αὐτὸν ἐπιφανῆναι, καὶ αὐτὸν μὲν ἐπιλήσῃ, ἐμοὶ δὲ χαιρὸς καὶ παρρησία γενήσεται" νῦν δὲ τὸ ὄνομα τοῦ σὲ ὀυσαμένου φοβοῦμαι. Καὶ ταῦτα εἰπὼν ὁ δαίμων ἀφανὴς ἐγένετο, μόνον δὲ ἀποστάντος αὐτοῦ πῖο καὶ χαπνὸς oq ἐχεῖ" καὶ πώντες οἱ ἐχεῖσε παρεστῶτες ἔχπληκτοι γεγόνασιν. ᾿Ιδὼν δὲ ὁ ἀπόστολος εἶπεν αὐτοῖς" (ὐὐδὲν ξένον οὐδὲ ἀλλότριον ἔδειξεν ὁ δαίμων ἐκεῖνος ἀλλὰ τὴν φύσιν αὐτοῦ, iv ἡ καὶ κατακαυϑησεται" καὶ γὰρ τὸ πῦρ αὐτὸν καταναλώσει, καὶ ὁ τούτου καπνὸς διασχεδασϑήσεται. Καὶ ἤρξατο λέγειν" ᾿Ιησοῦ τὸ μυστήριον τὸ ἀπόκρυφον ὃ ἡμῖν ἀπεκαλύφϑη, cv εἰ ὁ ἐκφάνας ἡμῖν μυστήρια πάμπολλα, ὃ ἀφορίσας μὲ κατ᾽ ἰδίων ἐκ τῶν ἑταίρων μου πάντων, καὶ it loni εἰπὼν μοι τρεῖς λόγους ἐν oig ἐγὼ ἐχπυροῦμαι, καὶ ἄλλοις AN εἰπεῖν αὐτὰ οὐ δύναμαι" Ἰησοῦ ἄνϑρωπε πεφονευμένε νεχρὲ ἐξ" τῶν ἑστώτων καὶ πιστευόντων GOL TOUT(Y' δέονται γάρ τῶν σῶν δωρημάτων τυχεῖν, εὐέλπιδες ὄντες εἰς τὴν σὴν βοήϑειαν, τὸ χαταφίύγιόν σου κατέχοντες ἐν τῇ G5 μεγαλωσύνῃ" τὰς ἀχροάσεις αὐτῶν ὑπέχουσιν ἀχοῦσαι παρ᾽ ἡμῶν τοὺς λόγους τοὺς λαλουμένους αὐτοῖς. ἐλϑέτω ἡ εἰρήνη σου καὶ σχηνω- ὅ σάτω ἐν αὐτοῖς, καὶ ἀνακαινισώτω αὐτοὺς ὠπὸ τῶν προτέρων αὐτῶν πράξεων, καὶ ἀποδύσωνται τὸν παλαιὸν ἄνϑρωπον σὺν ταῖς πράξεσιν αὐτοῦ, καὶ ἐνδύσωνται τὸν νέον τὸν νῦν ἐξ ἐμοῦ καταγγελλύμενον αὐτοῖς. Καὶ ἐπιϑεὶς αὐτοῖς τὰς χεῖρας εὐλόγησεν αὐτοὺς eg Th εἰπών" Ἔσται ἐφ᾽ ὑμᾶς ἡ χώρις τοῦ κυρίου ἡμιὧν ᾿Ιησοῦ εἰς τοὺς αἰῶνας. Καὶ αὐτοὶ εἶπον: μην. ᾿Εδεήϑη δὲ αὐτοῦ ἡ γυνὴ λέγουσα";AmógroÀs τοῦ ὑψίστου δός μοι τὴν σφραγῖδα, ἵνα μὴ ὑποστρέψη εἰς ἐμὲ πάλιν ὁ ἐχϑρὸς ἐχεῖνος. Τότε ἐποίησεν αὐτὴν ἐγγὺς αὐτοῦ γενέσϑαι, καὶ ἐπιϑεὶς im αὐτῇ τὰς χεῖρας αὐτοῦ ἐσφράγισεν αὐτὴν εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. πολλοὶ δὲ καὶ ἄλλοι ἐσφραγίσϑησῶν μετ᾿ αὐτῆς. ἐχέλευσεν δὲ ὁ ἀπόστολος τῷ διακόνῳ αὐτοῦ παραϑεῖναι τράπεζαν" παρέϑηχαν δὲ συμψέλλιον ὃ εὗρον ἐχεῖ, T xui ἁπλώσας σινδόνα àm αὐτὸ ἐπέϑηκεν ἄρτον τῆς εὐλογίας. TE καὶ παραστὼς ὁ ἀπόστολος εἶπεν" "Djoov ὁ καταξιώσας ἡμᾶς ia; ust αὐτὴν ἔδωχεν καὶ τοῖς ἄλλοις πᾶσιν τοῖς τὴν σφραγῖδα δεξαμένοις. Πρᾶξις ς΄ περὶ τοῦ νεωανίσχου τοῦ φονεύσαντος τὴν χόρην. Ἦν δέ τις νεανίσκος διαπραξώμενος πρᾶγιια ἀϑέμιτον, προσελϑὼν δὲ ἔλαβεν τῆς εὐχαριστίας τῷ ἰδέῳ στόματι, αἱ δὲ δύο χεῖρες αὐτοῖ ἐξηράνϑησαν, ὡς μὴ δύνασϑαι μηκέτι προσαγαγεῖν τῷ ἰδίῳ στόϊιατι. οἱ δὲ παρόντες ἰδόντες αὐτὸν ἀνήγγειλαν τῷ ἀποστόλῳ TO συμβών: χαλέσας δὲ ὁ ἀπόστολος εἶπεν αὐτῷ" -«ΤΠέξον μοι τέχνον zai μὴ αἰδεσϑῆς, tí ὃ διεπρώξω καὶ ws ἡλίδες" ἡ γὰρ εὐχαριστία TOU χυυίου jLty&&v σε. τοῦτο γὰρ τὸ χάρισμα εἰς πολλοὺς διερχόμενον μάλιστα μὲν τοὺς διὰ πίστεως καὶ ἀγάπης ποοσιόντας ἰᾶται, σὲ δὲ ἀπεξήρανεν, καὶ τὸ γενόμενον ov χωοὶς ἐνεργείας τινὸς γέγονεν. Ὁ δὲ νέος ἐλεγχϑεὶς ὑπὸ τῆς εὐχαρι στίας τοῦ κυρίου προσελϑὼν προσέπεσεν τοῖς ποσὶν τοῦ ἀποστόλου καὶ ἐδέετο λέγων. Κακὸν πρᾶγμα πέπραχταί μοι" ἐνόμιζον γώρ τι χαλὸν διαπράττεσδ αι. γυναικός τινος ἤρων οἰκούσης ἔξω τῆς πόλεως ἐν πανδοχείῳ, καὶ αὐτῇ Ó ἐμὲ ἐκίλει. ἀκούσας δὲ ἐγὼ παρὰ coU καὶ πιστεύσας ὅτι ϑεὸν ζῶντα καταγγέλλεις προσῆλϑον καὶ τὴν σφραγῖδα ἐδεξάμην παρὰ σοῦ σὺν τοῖς ἄλλοις" ἔλεγες δέ" Ὃς ἐὼν χοινωνήση τῇ μιαρᾷ μείέξει, μάλιστα καὶ ἐν μοιχείᾳ, οὗτος οὐχ ἕξει ζωὴν παρὰ τῷ ϑεῷ ᾧ χηρύσσω. "Ent οὖν πάνυ αὐτὴν ἠγάώπουν, ἐδεόμην αὐτῆς καὶ ἔπειϑον ἵνα σύνοικὸς μοι γένηται ἐν ἁγνείᾳ καὶ πολιτείᾳ καϑαρῷ, ἣν σὺ αὐτὸς διδάσκεις" ἣ δὲ οὐκ ἐβούλετο. μὴ βουλομένης οὖν αὐτῆς λαβὼν ξίφος ἐϑανώτωσα αὐτήν" οὐ γὰρ ἠδυνάμην αὐτὴν ὁρᾶν μετ᾽ ἄλλου μοιχευομένην. Ταῦτα ὁ ἀπόστολος ἀκούσας εἶπεν" Ὦ μανιώδης μεῖξις, πῶς εἰς ἀναισχυντίας χωρεῖς; ὦ ἐπιϑυμέα ἀχατάσχετε, πῶς τοῦτον ἐχίνησας ταῦτα ποιῆσαι; ὦ ἔργον ὄφεως, πῶς ἐν τοῖς σοῖς ὀργίζῃ; Εχέλευσεν δὲ ὁ ἀπόστολος ὕδωρ αὐτῷ moo σενεχϑῆναι ἐν Asxüvy. τοῦ δὲ ὕδατος προσενεχϑέντος εἶπεν" Ἔλθετε τὰ ὕδατα ἀπὸ τῶν ὑδάτων τῶν ζώντων, τὼ ὄντα ἀπὸ τῶν ὄντων καὶ ἀποσταλέντα ἡμῖν" ἡἡὶ ἀνάπαυσις ἡ ἀπὸ τῆς ἀναπαύσεως ἀποσταλεῖσα ἡμῖν, ἡ δύναμις τῆς σωτηρίας ἡ ἀπὸ τῆς δυνάμεως ἐκείνης ἐρχομένη τῆς τὰ πάντα νικώσης x«i ὑποτασσούσης τῷ ἰδίῳ ϑελήματι, ἐλϑὲ καὶ σχήνωσον ἐν τοῖς ὕδασι τούτοις, ἵνα τὸ γώρισμα τοῦ ἁγίου πνεύματος τελείως ἐν αὐτοῖς τελειωϑῆ. Καὶ εἶπεν τῷ νεωτέρῳ" Ἄπελϑε, γίιναι σου τὰς χεῖρας ἐν τοῖς ὕδασι τούτοις. Καὶ νιψαμένου αὐτοῦ χατεστάϑησαν, καὶ εἶπεν αὐτῷ ὁ ἀπόστολος" [{Πιστεύεις εἰς τὸν xvgiov ἡμῶν Ἰησοῦν Χριστόν, ὅτι πώντα δύναται ποῆσαι; Ὃ δὲ εἶπεν: El καὶ ἐλάχιστος τυγχάνω, πιστεύω. ἀλλὰ τοῦτο διεπραξώμην οἰόμενός τι καλὸν ποιεῖν" ἐδεόμην γὼρ αὐτῆς, ὥσπερ καὶ εἶπόν σοι, ἢ δὲ οὐχ ἠβουλήϑη πεισϑῆναί uo. ἵνα ἑαυτὴν φυλάξῃ ἁγνὴν. Εἶπεν δὲ αὐτῷ ὁ ὠπόστολος" Δεῦρο ἀπέλίλωμεν εἰς τὸ πανδοχεῖον ὅπου τοῦτο τὸ ἔργον διεπρώξω, καὶ ἔδωμεν τὸ γεγονός. ΠΙροηγεῖτο δὲ ὁ νεώτερος τοῦ ὠποστύλου εἰς τὴν ὁδόν" γενόμενοι δὲ ἐν τῷ πανδοχείῳ εὗρον αὐτὴν χειμένην. ἰδὼν δὲ αὐτὴν ὁ ἀπόστολος ἠϑύμησεν" χύρη γὰρ ἣν εὔμορφος. καὶ ἐκέλευσεν αὐτὴν ἐνεχϑῆναι ἐν τῷ μέσῳ τοῦ ξενοδοχείου. ἐπιϑέντες δὲ αὐτὴν εἰς χράββατον ἐξήνεγχαν καὶ ἔϑηχαν εἰς τὸ μέσον τῆς αὐλῆς τοῦ πανδοχείου. ἐπέϑηχεν δὲ αὐτὴ τὴν χεῖρα αὐτοῦ ὁ ὠπόστολος καὶ ἤρξατο λέγειν" Ἰησοῦ, ὃς πάν- l5 τοτὲ φαίνῃ ἡμῖν, τοῦτο γὰρ βούλει, ἡμᾶς πάντοτε σὲ ἐπιζητεῖν, καὶ αὐτὸς ἡμῖν ἔδωχας ταύτην τὴν ἐξουσίαν toU αἰτεῖσϑαι καὶ λαμβάνειν, καὶ οὐ μόνον τοῦτο ἐπέτρειμας, ἀλλὰ καὶ τὸ εὔξασϑαι ἡμᾶς ἐδίδαξας" ὁ οὐχ ὁρώμενος παρὰ τοῖς σωματιχοῖς ὀρϑαλμοῖς, τοῖς δὲ τῆς ψυχῆς ἡμῶν οὐδ᾽ ὅλως ἀπο- χρυπτύμενος, καὶ τῇ μὲν ἰδέᾳ ἀπόχρυφος, τοῖς δὲ ἔργοις φανερούμενος ἡμῖν" xui ταῖς μὲν -πράξεσί cov ταῖς πολλαῖς xaO Oc χωροῦμεν ἐπεγνωχαμέν σε, αὐτὸς δὲ ἀμέτρως δέδωκας ἡμῖν τὰ δόματά gov εἰπών" Αἰτεῖτε καὶ δοϑήσεται ὑμῖν, ζητεῖτε καὶ εὑρήσετε, χρούετε καὶ ἀνοιγήσεται ὑμῖν: Δεόμεϑα οὖν ὅ ὑποψίαν ἔχοντες τῶν ἁμαρτημάτων ἡμῶν" αἰτοῦμεν δὲ σε οὐ πλοῦτον, οὐ χρυσόν, οὐχ ἄργυρον, οὐ χτῆσιν, οὐχ ἄλλο τι τῶν ἀπὸ τῆς γῆς γινομένων καὶ πάλιν εἰς τὴν γὴν χωρούντων, ἀλλὰ τοῦτο δεόμεϑά σου καὶ παραχαλοῦμεν, ἵνα ἐν τῷ ὀνόματί σου τῷ ἁγίῳ ἐγείρης ταύτην τὴν κειμένην ἐν τῇ σὴ δυνώμει εἰς δόξαν καὶ πίστιν τῶν παρεστώτων. Καὶ εἶπεν τῷ νεωτέρῳ σφραχίσας αὐτόν" Antide καὶ λαβόμενος τῆς χειρὸς αὐτῆς εἰπὲ αὐτῇ" ᾿Εγὼ διὼ τῶν ἐμῶν χειρῶν σιδήρῳ cs ἐφόνευσα, καὶ ἐν ταῖς ἐμαῖς χερσὶν ἐπὶ τῇ πίστει ᾿Πησοῦ ἐγείρω σε. ]Π]ροσελϑὼν οὖν ὁ νέος πα15 ρέστη αὐτῇ λέγων" ᾿Επίστευσα ἐπὶ σὲ | Χριστὲ Ἰησοῦ. Καὶ ἀπιδὼν εἰς Ἰούδαν Θωμᾶν τὸν ἀπόστολον εἶπεν αὐτῷ" πευξαί μοι ἵνα ὁ κύριός μου εἰς τὴν βοηϑειών μου ἔλϑη, ὃν xc ine καλοῦμαι. Καὶ ἐπιϑεὶς τὴν χεῖρα αὐτοῦ τῇ αὐτῆς χειρὶ εἶπεν" EÀlÓi χύριε Ἰησοῦ Χριστέ" ταύτῃ uiv παρώσχου τὴν ζωήν, ἐμοὶ δὲ τῆς πίστεώς σου τὸν ἀρραβῶνα. Καὶ εὐϑέως ἑλκύσῶντος αὐτοῦ τὴν χεῖρα αὐτῆς ἀναπηδησασα ἐχαϑέσίλη. ὠποβλέπουσα εἰς τὸν πολὺν ὄχλον τὸν παρεστῶτα" εἶδεν δὲ καὶ τὸν ἀπόστολον ἄντικρυς αὐτῆς ἑστῶτα, καὶ καταλιποῦσα τὸν χράββατον ἐκπηδήσασα πρὸς τοῖς ποσὶν αὐτοῦ ἔπεσεν καὶ τῶν ἐνδυμάτων αὐτοῦ ἥπτετο λέγουσα Δέομαί σου κύριέ μου, ποῦ ἐστιν ἐχεῖνος ὁ ἄλλος ὁ συνών σοι, ὃς OUX ἐγχατέλεπέν μὲ παραμεῖναι εἰς ἐκεῖνον τὸν χῶρον τὸν δεινὸν καὶ χαλεπόν, ἀλλὰ σοί μὲ παρέδωχεν εἰπών" Σὺ ταύτην παράλαβε ἵνα τε- τὸ λειωϑῆ καὶ μετὰ ταῦτα εἰς τὸν αὐτῆς χῶρον συναχϑῆ; δῦ Ὁ δὲ ἀπόστολός φησιν πρὸς αὐτήν" Ἐξήγησαι ἡμῖν ποῦ παρεγένου. Ἢ δὲ ἀπεχρίνατο" Σὺ ὁ σὺν duoi ὧν, ᾧ καὶ παρεδόϑην, βούλει ὠκοῦσαι; Καὶ ἤρξατο λέγειν" Ἃνϑρωπός τις παρέλαβὲέν μὲ ὠπεχϑὴς τῇ ἰδέᾳ, μέλας ὅλος, ἡ δὲ τούτου ἐσθὴς πώνυ ῥερυπωμένη" ἀπήγαγεν ÓÉ μὲ eig τινὰ τύπον ἐν ᾧ πολλὰ χάσιατα ὑπῆρχεν, καὶ πολλὴ δυσωδία καὶ ἀποφορὰ ἐχϑίστη ἐκεῖϑεν ὠπεδίδετο, ἐποίει δέ μὲ εἰς ἕκαστον χάσμα παρακύνψαι, καὶ εἶδον ἐν τιῦ χάσιιατι πῦρ φλεγόμενον, καὶ τροχοὶ πυρὸς ἐχεῖσε ἔτρεχον, wvyci δὲ ἐνεχρέμαντο ἐν τοῖς τροχοῖς ἐχείνοις, ἀλλήλαις προσυηγνύμεναι" Qon δὲ καὶ ὀλολυγμὸς πλεῖστος ὑπῆρχεν ἐχεῖ, οὐδεὶς δὲ ἦν ὁ λυτρούμενος. ἔλεγεν ÓÉ μοι ὁ ἀνὴρ ἐκεῖνος" irai αἱ ψυχαὶ ὀμόςφυλοί σού εἰσιν, καὶ ἐν ἡμέραις ἀριϑμοῦ napsóóO noav εἰς κόλασιν καὶ * παραέψα ἔχτοιψψιν, καὶ τότε ἄλλαι εἰσάγονται ἀντ᾽ αὐτῶν, ὁμοίως δὲ Ἐν appa πάλιν καὶ αὐταὶ ἐν ἄλλῳ" αὗταί εἰσιν αἱ μεταλλάξασαι ἀνδρὸς Mitutgu, x«i γυναικὺς τὴν συνουσίαν. Καὶ χατοπτεύσασα εἶδον βρέφη T3RRGU, T, ἐπ᾽ ἄλληλα σεσωρευμένα καὶ παλαίοντα ἀλλήλοις | ἐπικείμενα, aim δὲ), ὃ δὲ ἀποχριϑεὶς timév μοιʼ Ταῦτά ἔστιν τὰ τούτων βρέφη, ' gorii] x«i διὰ τοῦτο ἐνθάδε ἐτέϑισαν εἰς μαρτύριον αὐτῶν. E pe T ᾿4πηγαγεν δέ us tio ἄλλο χάσμα, καὶ παραχύψασα moa, Th εἶδον βόρβορον καὶ σκώληκας ὠναβρύοντας, καὶ ψυχὰς ixtü VINO, χι χυλιομένας, καὶ βρυγμὸν μέγαν ἐκεῖϑεν ἐξ αὐτῶν ἀκουύμενον. ^ t tojro καὶ εἶπεν πρός μὲ ὁ ἄνϑρωπος ἐχεῖνος" ra αἱ ψυχαὶ γυναι- ὡς αὐγῇ, χῶν εἰσιν αἱ καταλείψνασαι τοὺς ἄνδρας αὐτῶν καὶ εἰς ἄλλους y m I μοιχεύσασαι καὶ εἰς ταύτην τὴν βάσανον ἐνεχϑεῖσαι. Aio irang, Es μοι χώσμα ἔδειξεν, sig ὃ παραχύψασα εἶδον ψυχὰς τὰς μὲν χγῃν χρεμαμένας διὰ τῆς γλώττης, τὰς δὲ διὰ τῶν πλοχάμων, τὰς DM TM δὲ διὰ τῶν χειρῶν, τὰς δὲ διὰ τῶν ποδῶν κατὰ κεφαλῆς, xa tür Ty, χαπνὸν καὶ ϑεῖον χαπνιζομένας" περὶ ὧν ἀπεχρίνατό μοι o ὠνὴρ ἐχεῖνος ὁ σὺν ἐμοὶ ὦν" Αἱ μὲν ινυχαὶ αὗται αἱ χρεμα- o, i xui yvuvoxéquAo: àv τῷ χόσμῳ περιάγουσαι" αἱ δὲ δια τῶν χειρῶν χρεμασϑεῖσαι αὑταί εἰσιν αἱ τὰ ἀλλότρια ἀφελόμεναι καὶ χλέψασαι, καὶ μετρίοις μὴ ἐπιδοῦσαι μηδέποτε μηδέν, μηδὲ ἐπαρχήσασαι τοῖς τεϑλιμμένοις, ἀλλὰ τοῦτο ἐποίουν τὰ πώντα λαμβάνειν ϑέλουσαι, καὶ μηδὲ ὅλως τῆς δίκης καὶ τῆς νομο- ϑεσίας φροντίδα ποιησάμεναι" αἱ δὲ διὰ τῶν ποδῶν διάστροφοι χρεμώμεναι αὑταί εἰσιν αἱ κούφως μὲν καὶ προϑύμως τρέχουσαι ὁδοῖς πονηραῖς καὶ πορείαις ἀτάχτοις, νοσοῦντας μὴ ἐπισχεπτόμεναι καὶ τοὺς ἐξιόντας τοῦ βίου μὴ προχομίζουσαι, καὶ διὰ τοῦτο μέα καὶ ἑχάστη ψυχὴ ἀπολαιιβάνει τὰ πεπρα- γμένα αὐτῇ. Πάλιν ἀπαγαγών μὲ ὑπέδειξέν μοι ἄντρον πώνν ιϑὸ w σχυτεινόν, δυσωδίαν πολλὴν ἀποπνέον, πολλαὶ δὲ ψυχαὶ ἐκεῖθεν παρέκυπτον βουλόμεναι τοῦ ἀέρος τι μεταλαμβάνειν, οἱ δὲ τούτων φύλαχες οὐκ εἴων αὐτὰς παραχύπτειν. ὁ δὲ συνών aig μοι εἶπε: Τοῦτό ἐστιν τὸ δεσμωτήριον τούτων τῶν ψυχῶν ὧν Th εἶδες" àmdv γὰρ πληρώσωσι τὰς κολάσεις αὐτῶν ὧν μία ἑκάστη ἔπραξεν, ὕστερον ἄλλαι αὐτὰς διαδέχονται: εἰσὶν δὲ καί τινὲς τελείως καταναλισκόμεναι, καὶ εἰς ἄλλας κολάσεις παραδίδονται. Ἔλεγον δὲ τῷ ἀνδρὶ τῷ παραλαβόντι με ἐχεῖνοι oi τὰς ψυχὰς φρουροῦντες τὰς οὔσας ἐν τῷ σχοτεινῷ ἄντρῳ" T Δὸς ἡμῖν αὐτήν, ἵνα εἰσαγάγωμεν αὐτὴν πρὸς τὰς ἄλλας, ἕως | ὅτε χαιρὸς ἐφίσταται εἰς κόλασιν αὐτὴν παραδοϑῆναι. 'Ü δὲ ἀπεχρίνατο αὐτοῖς" Οὐ δίδωμε αὐτὴν ὑμῖν, ἐπειδὴ γὰρ qofoiμαι τὸν παραδόντα μοι αὐτήν" οὐ γὰρ ἐκελεύσϑην ἐνθάδε αὐτὴν καταλεῖψψαι" σὺν ἐμοὶ δέ ἀνάγω αὐτήν, ἕως ἂν ἐντολὴν περὲ ταύτης δέξωμαι. Καὶ παραλαβών us ἀνηγαγέν μὲ εἰς ἄλλον χῶρον, ἐν ᾧ ocv ἄνϑρωποι οἱ ἐβασαωνίζοντο πικρῶς. ὁ δὲ σοι ὅμοιος λαβών μέ σοι παρέδωχεν, λέξας σοι ταῦτα" Παράλαβε ταύτην, ἐπειδὴ μία ἐστὶν τῶν ϑρεμμάτων τῶν πλανηϑέντων. Καὶ ληφϑεῖσα ὑπὸ σοῦ νῦν ἔμπροσϑέν σού
Hote de hēlϑen engys tōn pylōn tēs poleōs, chatēlϑen ap᾿ autou legōn: Ēpelϑe kai diaphylachϑēti hopou hēs. Euϑeōs de ho pōlos pesōn eis to edaphos parō tous podas tou apostolou apeϑanen. pantes de hoi parontes ēϑymēsan legontes tǭ apostolǭ Zōopoiēson auton kai anegeiron. Ho de apochriϑeis eipen autois" Lyco men ēdynōmēn egeirai auton diō tou onomatos Iēsou Christou" alla pantōs touto sympherei" ho gar autǭ dous logon hina lalēsē ēdynato auton poiēsai mēde apoϑanein" ouch egeirō de auton ouch hōs mē dynamenos, all hoti touto estin to symballomenon autǭ kai suiipheron. Tois de parousin parekeleusato oryxai schōmiia kai hē annai autou to cO" kai epoiēsan hōs ekeleusen. Praxis € peoi tou daimonos tou enoikēsantos eis tēn gynaika. EIsēlthϑen de ho apystolos eis tēn polin tou pantos ochlou akolouϑountos autǭ" eschepteto de apelϑein pros tous goneis tou neōterou hon ezōopoiēsen ϑanonta hypo tou drachontos" pōny ydo edeonto autou paragenesϑai pros autous kai eiselϑein eis ton oikon autōn. gynē de tis pōny hōraia aiphnidiōs phōnēn dqixs megistēn legousa" Apostole tou neou ϑeou ho elϑōn eis tēn ᾿Indian, kai doule tou hagiou ekeinou kai monou agaϑou ϑeou" dia sou gar houtos kēryssetai ho sōtēr tōn psychōn tōn pros auton erchomenōn, kai dia sou iatreuetai ta sōmata tōn hypo tou echϑrou cholazomenōn, kai sy ei gegonōs prophasis tēs zōēs pōntōn tōn ep᾿ auton epistrephontōn" cheleuson me Gy vei hemprosϑen cov hina soi aphēgēsōmai ta symbanta moi kai tacha ek sou genētai moi elpis, kai oitoi de hoi parestōtes soi euelpides genōntai mallon eis ton ϑeon hon chērysseis. ou "ni u mikrōs gar basanizomai hypo tou enantiou ēdē chronou penta- ass h ovy iv tę̄ nychti ekeinę̄ echoinōnēsen uo: tę̄ rhyparą meexei autou. eblepon de auton kai hēmeras ousēs, kai epheugon ap᾿ autou" en de tę̄ syngenidi autou nychti erchomenos pare. chrato moi. kai nyn hōs horąs me pente etē echō vm autou enochloumenē, kai ouk apestē ap᾽ emou. all egō oida kai ho pepeismai hoti kai daimones kai pneumata kai alastores hypotassontai soi kai syntromoi ginontai (X0 tēs euchēs sou" euxai oun hyper emou kai dntAacov «m emou ton dienochlounta moi daimona, genōmai kagō eleuϑera, xat synaϑroisϑō eis tēn archaiogonon mou physin, kai dexōmai to chōresma to tois Ta syngeneusi mou dedōrēmenon. Eipen de ho apostolos" ponēria akataschetos" ō anaideia tou echϑrou" ō ho baschanos ho mēdepote ēremōn" d ho dyseidēs | ho tous eueideis hypotassōn" ō ho polymorphos" 3B hōs an boulēϑē phainetai, hē de toutou ousia metablēϑēnai ou dynatai" ō apo tou doliou kai apistou" ō to dendron to pikron, hou hoi charpoi autou eoichasin: ō apo tou diabolou tou hypermachountos tōn allotriōn" ō apo tēs planēs tēs chrōmenēs tę̄ anaideią" ō apo tēs ponērias tēs herpousēs hōs ophis xu) toutou syngenous autou hyparchontos. Kai tauta eipontos tou apostolou elϑōn ho dysmenēs ET estē emprosϑen autou, mēdenos drōntos auton ei mē tēs ē qun gynaikos kai tou apostolou, kai phōnę̄ megistę̄ chrēsamenos cmn en 4D eipen pantōn achouontōn" Ti hēmin kai soi apostole sig dy d tou hypsistou? ti hēmin kai co) doule ᾿Iēsou Christou? ti hēmin ammi es Th kai soi symboule tou hagiou huiou tou ϑeou? dia ti boulei a iniri hēmas apolesai TOU kairou hēmōn mēdepō enestōtos? tinos henecha la peras boulei labein hēmōn tēn exousian? heōs gar tēs nyn hōras ST eichomen elpida kai kairon perileipomenon. ti hēmin kai Gol? fe ep ( sy echeis exousian en tois sois, kai mutig en tois hēmeterois. Ht nug a tinos heneka boulei tyrannedi kaϑʼ hēmōn chrēsasϑai, kai ma- Ichērę̄ïga lista autos allous didaskōn mē vocac: tyrannidi? tinos Mor q henecha sy tōn allotriōn deei hōs tois idiois mē arkoumenos? atii che tinos henecha exoimoiousai tǭ huiǭ tou ϑeou tǭ adikēsanti hēmas? "tint y, eoikas gar autǭ nevv hōs ex autou apochyēϑeis. enomisamen fh, mon gaōr kōcheinon hypo zygon poiēsai hōs kai tous loipous" ho de wj iy strapheis eschen hēmas hypocheireous. ou gar ēdeimen autonʼ ET i? ēpatēsen de hēmas tę̄ morphē autou tę̄ dyseidestōtę̄ kai tę̄ na dir, penią. autou kai tę̄ endeią: ϑeasōmenoi y&p auton toiouton "i, a " enomisamen auton sarkophoron andra einai, mē eidotes hoti "ns autos estin ho zōopoiōn tous anϑrōpous. edōken de hēmin exousian en tois hēmeterois, kai en Q esmen chronǭ tō hēmetera a frm is w mē easai all en autois anastrephesthai" sy de boulei hyper NIE to deon kai to dedomenon soi chtēsasϑai kai hēmas xaru- LT ponēsai. am Kai tauta eipōn ho daimōn eklaien legōn" "Aqinui m kk Ho se tēn challistēn mou syzygon, hēn prōēn pollǭ chronǭ heuron kai anepaēn" katalimpanō se tēn bebaian mou adelphēn tēn agapētēn en hē ēudochēsa. ti | poiēsō ouch oida, ē rive epichalesomai hina moi epakousas epamynē. hoida ti poiēsō" apeleusomai eis tinas topous enϑa hē phēmē tou andros toutou D ouch ēchousϑē, kai tōchōa se tēn emēn agapētēn ōntonomōsō. Kai eparas autou tēn phōnēn eipen" Mene en eirēnē, to kataphygion labousa eis ton meizonō mou" egō de apeleusomai kai zētēsō sou homoian, kai ean mē heurō, palin epi se epistrephō" oida gar hoti toutou tou ōndros engista hyparchousa eis auton to kataphygion echeis, autou de apostōntos esę̄ hypoia kai hēs pro tou auton epiphanēnai, kai auton men epilēsę̄, emoi de chairos kai parrēsia genēsetai" nyn de to onoma tou se ousamenou phoboumai. Kai tauta eipōn ho daimōn aphanēs egeneto, monon de apostantos autou pio kai chapnos oq echei" kai pōntes hoi echeise parestōtes echplēktoi gegonasin. ᾿Idōn de ho apostolos eipen autois" (yyden xenon oude allotrion edeixen ho daimōn ekeinos alla tēn physin autou, iv hē kai katakauϑēsetai" kai gar to pyr auton katanalōsei, kai ho toutou kapnos diaschedasϑēsetai. Kai ērxato legein" ᾿Iēsou to mystērion to apokryphon ho hēmin apekalyphϑē, cv ei ho ekphanas hēmin mystēria pampolla, ho aphorisas me kat᾽ idiōn ek tōn hetairōn mou pantōn, kai it loni eipōn moi treis logous en oig egō echpyroumai, kai allois AN eipein auta ou dynamai" Iēsou anϑrōpe pephoneumene nechre ex" tōn hestōtōn kai pisteuontōn GOL TOUT(Y' deontai gar tōn sōn dōrēmatōn tychein, euelpides ontes eis tēn sēn boēϑeian, to chataphiygion sou katechontes en tę̄ G5 megalōsynę̄" tas achroaseis autōn hypechousin achousai par᾽ hēmōn tous logous tous laloumenous autois. elϑetō hē eirēnē sou kai schēnō- ho satō en autois, kai anakainisōtō autous ōpo tōn proterōn autōn praxeōn, kai apodysōntai ton palaion anϑrōpon syn tais praxesin autou, kai endysōntai ton neon ton nyn ex emou katangellymenon autois. Kai epiϑeis autois tas cheiras eulogēsen autous eg Th eipōn" Estai eph᾽ hymas hē chōris tou kyriou hēmiōn ᾿Iēsou eis tous aiōnas. Kai autoi eipon: mēn. ᾿Edeēϑē de autou hē gynē legousa"?AmogroAs tou hypsistou dos moi tēn sphragida, hina mē hypostrepsē eis eme palin ho echϑros echeinos. Tote epoiēsen autēn engys autou genesϑai, kai epiϑeis im autę̄ tas cheiras autou esphragisen autēn eis onoma patros kai huiou kai hagiou pneumatos. polloi de kai alloi esphragisϑēsōn met᾿ autēs. echeleusen de ho apostolos tǭ diakonǭ autou paraϑeinai trapezan" pareϑēchan de sympsellion ho heuron echei, T xui haplōsas sindona am auto epeϑēken arton tēs eulogias. TE kai parastōs ho apostolos eipen" "Djoov ho kataxiōsas hēmas ia? ust autēn edōchen kai tois allois pasin tois tēn sphragida dexamenois. Praxis s΄ peri tou neōanischou tou phoneusantos tēn chorēn. Ēn de tis neaniskos diapraxōmenos pragiia aϑemiton, proselϑōn de elaben tēs eucharistias tǭ ideǭ stomati, hai de dyo cheires autoi exēranϑēsan, hōs mē dynasϑai mēketi prosagagein tǭ idiǭ stoïiati. hoi de parontes idontes auton anēngeilan tǭ apostolǭ TO symbōn: chalesas de ho apostolos eipen autǭ" -«TPexon moi technon zai mē aidesϑēs, ti ho dieprōxō kai ws hēlides" hē gar eucharistia TOU chyuiou jLty&&v se. touto gar to charisma eis pollous dierchomenon malista men tous dia pisteōs kai agapēs poosiontas iatai, se de apexēranen, kai to genomenon ov chōois energeias tinos gegonen. Ho de neos elenchϑeis hypo tēs euchari stias tou kyriou proselϑōn prosepesen tois posin tou apostolou kai edeeto legōn. Kakon pragma peprachtai moi" enomizon gōr ti chalon diaprattesd ai. gynaikos tinos ērōn oikousēs exō tēs poleōs en pandocheiǭ, kai autę̄ O eme ekilei. akousas de egō para coU kai pisteusas hoti ϑeon zōnta katangelleis prosēlϑon kai tēn sphragida edexamēn para sou syn tois allois" eleges de" Hos eōn choinōnēsē tę̄ miarą meiexei, malista kai en moicheią, houtos ouch hexei zōēn para tǭ ϑeǭ hǭ chēryssō. "Ent oun pany autēn ēgaōpoun, edeomēn autēs kai epeiϑon hina synoikos moi genētai en hagneią kai politeią kaϑarǭ, hēn sy autos didaskeis" hē de ouk ebouleto. mē boulomenēs oun autēs labōn xiphos eϑanōtōsa autēn" ou gar ēdynamēn autēn horan met᾽ allou moicheuomenēn. Tauta ho apostolos akousas eipen" Ō maniōdēs meixis, pōs eis anaischyntias chōreis? ō epiϑymea achataschete, pōs touton echinēsas tauta poiēsai? ō ergon opheōs, pōs en tois sois orgizę̄? Echeleusen de ho apostolos hydōr autǭ moo senechϑēnai en Asxuvy. tou de hydatos prosenechϑentos eipen" Elthete ta hydata apo tōn hydatōn tōn zōntōn, tō onta apo tōn ontōn kai apostalenta hēmin" hēēi anapausis hē apo tēs anapauseōs apostaleisa hēmin, hē dynamis tēs sōtērias hē apo tēs dynameōs ekeinēs erchomenē tēs ta panta nikōsēs x«i hypotassousēs tǭ idiǭ ϑelēmati, elϑe kai schēnōson en tois hydasi toutois, hina to gōrisma tou hagiou pneumatos teleiōs en autois teleiōϑē. Kai eipen tǭ neōterǭ" Apelϑe, giinai sou tas cheiras en tois hydasi toutois. Kai nipsamenou autou chatestaϑēsan, kai eipen autǭ ho apostolos" [{Pisteueis eis ton xvgiov hēmōn Iēsoun Christon, hoti pōnta dynatai poēsai? Ho de eipen: El kai elachistos tynchanō, pisteuō. alla touto diepraxōmēn oiomenos ti kalon poiein" edeomēn gōr autēs, hōsper kai eipon soi, ē de ouch ēboulēϑē peisϑēnai uo. hina heautēn phylaxę̄ hagnēn. Eipen de autǭ ho ōpostolos" Deuro apelilōmen eis to pandocheion hopou touto to ergon dieprōxō, kai edōmen to gegonos. PIroēgeito de ho neōteros tou ōpostylou eis tēn hodon" genomenoi de en tǭ pandocheiǭ heuron autēn cheimenēn. idōn de autēn ho apostolos ēϑymēsen" chyrē gar hēn eumorphos. kai ekeleusen autēn enechϑēnai en tǭ mesǭ tou xenodocheiou. epiϑentes de autēn eis chrabbaton exēnenchan kai eϑēchan eis to meson tēs aulēs tou pandocheiou. epeϑēchen de autē tēn cheira autou ho ōpostolos kai ērxato legein" Iēsou, hos pan- l5 tote phainę̄ hēmin, touto gar boulei, hēmas pantote se epizētein, kai autos hēmin edōchas tautēn tēn exousian toU aiteisϑai kai lambanein, kai ou monon touto epetreimas, alla kai to euxasϑai hēmas edidaxas" ho ouch horōmenos para tois sōmatichois orϑalmois, tois de tēs psychēs hēmōn oud᾽ holōs apo- chryptymenos, kai tę̄ men ideą apochryphos, tois de ergois phaneroumenos hēmin" xui tais men -praxesi cov tais pollais xaO Oc chōroumen epegnōchamen se, autos de ametrōs dedōkas hēmin ta domata gov eipōn" Aiteite kai doϑēsetai hymin, zēteite kai heurēsete, chrouete kai anoigēsetai hymin: Deomeϑa oun ho hypopsian echontes tōn hamartēmatōn hēmōn" aitoumen de se ou plouton, ou chryson, ouch argyron, ou chtēsin, ouch allo ti tōn apo tēs gēs ginomenōn kai palin eis tēn gēn chōrountōn, alla touto deomeϑa sou kai parachaloumen, hina en tǭ onomati sou tǭ hagiǭ egeirēs tautēn tēn keimenēn en tę̄ sē dynōmei eis doxan kai pistin tōn parestōtōn. Kai eipen tǭ neōterǭ sphrachisas auton" Antide kai labomenos tēs cheiros autēs eipe autę̄" ᾿Egō diō tōn emōn cheirōn sidērǭ cs ephoneusa, kai en tais emais chersin epi tę̄ pistei ᾿Pēsou egeirō se. ]P]roselϑōn oun ho neos pa15 restē autę̄ legōn" ᾿Episteusa epi se | Christe Iēsou. Kai apidōn eis Ioudan Thōman ton apostolon eipen autǭ" peuxai moi hina ho kyrios mou eis tēn boēϑeiōn mou elϑē, hon xc ine kaloumai. Kai epiϑeis tēn cheira autou tę̄ autēs cheiri eipen" EAlOi chyrie Iēsou Christe" tautę̄ uiv parōschou tēn zōēn, emoi de tēs pisteōs sou ton arrabōna. Kai euϑeōs helkysōntos autou tēn cheira autēs anapēdēsasa echaϑesilē. ōpoblepousa eis ton polyn ochlon ton parestōta" eiden de kai ton apostolon antikrys autēs hestōta, kai katalipousa ton chrabbaton ekpēdēsasa pros tois posin autou epesen kai tōn endymatōn autou hēpteto legousa Deomai sou kyrie mou, pou estin echeinos ho allos ho synōn soi, hos OUX enchatelepen me parameinai eis ekeinon ton chōron ton deinon kai chalepon, alla soi me paredōchen eipōn" Sy tautēn paralabe hina te- to leiōϑē kai meta tauta eis ton autēs chōron synachϑē? dy Ho de apostolos phēsin pros autēn" Exēgēsai hēmin pou paregenou. Ē de apechrinato" Sy ho syn duoi hōn, hǭ kai paredoϑēn, boulei ōkousai? Kai ērxato legein" Hanϑrōpos tis parelabeen me ōpechϑēs tę̄ ideą, melas holos, hē de toutou esthēs pōny rherypōmenē" apēgagen OE me eig tina typon en hǭ polla chasiata hypērchen, kai pollē dysōdia kai apophora echϑistē ekeiϑen ōpedideto, epoiei de me eis hekaston chasma parakynpsai, kai eidon en tiy chasiiati pyr phlegomenon, kai trochoi pyros echeise etrechon, wvyci de enechremanto en tois trochois echeinois, allēlais prosyēgnymenai" Qon de kai ololygmos pleistos hypērchen echei, oudeis de ēn ho lytroumenos. elegen OE moi ho anēr ekeinos" irai hai psychai omosphyloi sou eisin, kai en hēmerais ariϑmou napsooO noav eis kolasin kai * paraepsa echtoipspsin, kai tote allai eisagontai ant᾽ autōn, homoiōs de En appa palin kai autai en allǭ" hautai eisin hai metallaxasai andros Mitutgu, x«i gynaikys tēn synousian. Kai chatopteusasa eidon brephē T3RRGU, T, ep᾽ allēla sesōreumena kai palaionta allēlois | epikeimena, aim de), ho de apochriϑeis timev moiʼ Tauta estin ta toutōn brephē, ' gorii] x«i dia touto enthade eteϑisan eis martyrion autōn. E pe T ᾿4pēgagen de us tio allo chasma, kai parachypsasa moa, Th eidon borboron kai skōlēkas ōnabryontas, kai psychas ixtu VINO, chi chyliomenas, kai brygmon megan ekeiϑen ex autōn akouymenon. ^ t tojro kai eipen pros me ho anϑrōpos echeinos" ra hai psychai gynai- hōs augę̄, chōn eisin hai kataleipsnasai tous andras autōn kai eis allous y m I moicheusasai kai eis tautēn tēn basanon enechϑeisai. Aio irang, Es moi chōsma edeixen, sig ho parachypsasa eidon psychas tas men chgę̄n chremamenas dia tēs glōttēs, tas de dia tōn plochamōn, tas DM TM de dia tōn cheirōn, tas de dia tōn podōn kata kephalēs, xa tur Ty, chapnon kai ϑeion chapnizomenas" peri hōn apechrinato moi o ōnēr echeinos ho syn emoi ōn" Hai men inychai hautai hai chrema- o, i xui yvuvoxequAo: av tǭ chosmǭ periagousai" hai de dia tōn cheirōn chremasϑeisai hautai eisin hai ta allotria aphelomenai kai chlepsasai, kai metriois mē epidousai mēdepote mēden, mēde eparchēsasai tois teϑlimmenois, alla touto epoioun ta pōnta lambanein ϑelousai, kai mēde holōs tēs dikēs kai tēs nomo- ϑesias phrontida poiēsamenai" hai de dia tōn podōn diastrophoi chremōmenai hautai eisin hai kouphōs men kai proϑymōs trechousai hodois ponērais kai poreiais atachtois, nosountas mē epischeptomenai kai tous exiontas tou biou mē prochomizousai, kai dia touto mea kai hechastē psychē apolaiibanei ta pepra- gmena autę̄. Palin apagagōn me hypedeixen moi antron pōnn iϑo w schyteinon, dysōdian pollēn apopneon, pollai de psychai ekeithen parekypton boulomenai tou aeros ti metalambanein, hoi de toutōn phylaches ouk eiōn autas parachyptein. ho de synōn aig moi eipe: Touto estin to desmōtērion toutōn tōn psychōn hōn Th eides" amdv gar plērōsōsi tas kolaseis autōn hōn mia hekastē epraxen, hysteron allai autas diadechontai: eisin de kai tines teleiōs katanaliskomenai, kai eis allas kolaseis paradidontai. Elegon de tǭ andri tǭ paralabonti me echeinoi oi tas psychas phrourountes tas ousas en tǭ schoteinǭ antrǭ" T Dos hēmin autēn, hina eisagagōmen autēn pros tas allas, heōs | hote chairos ephistatai eis kolasin autēn paradoϑēnai. 'U de apechrinato autois" Ou didōme autēn hymin, epeidē gar qofoimai ton paradonta moi autēn" ou gar ekeleusϑēn enthade autēn kataleipspsai" syn emoi de anagō autēn, heōs an entolēn pere tautēs dexōmai. Kai paralabōn us anēgagen me eis allon chōron, en hǭ ocv anϑrōpoi hoi ebasaōnizonto pikrōs. ho de soi homoios labōn me soi paredōchen, lexas soi tauta" Paralabe tautēn, epeidē mia estin tōn ϑremmatōn tōn planēϑentōn. Kai lēphϑeisa hypo sou nyn emprosϑen sou
When he came near the gates of the city, he got down from it, saying, "Go, and be kept safe where you were." At once the colt fell to the ground at the apostle's feet and died. All who were present were disheartened and said to the apostle, "Bring it to life and raise it." He answered them, "I could indeed raise it through the name of Jesus Christ; but this is altogether best. For he who gave it speech to speak could have made it not die at all. I do not raise it, not because I am unable, but because this is what helps it and is profitable for it." He told those present to dig a pit and bury its body; and they did as he commanded.
Fifth Act: concerning the demon that dwelt in the woman.
[42] The apostle went into the city, all the crowd following him; and he was thinking of going to the parents of the young man whom he had brought to life after he had been killed by the dragon, for they earnestly begged him to come to them and enter their house. But a very beautiful woman suddenly uttered a very loud cry, saying, "Apostle of the new God, who have come to India, servant of that holy and only good God — for through you he is preached, the Savior of the souls that come to him, and through you are healed the bodies of those tormented by the enemy, and you have become the occasion of life for all who turn to him — command me to be brought before you, that I may tell you what has happened to me; and perhaps hope may come to me from you, and these who stand by you may become more hopeful in the God whom you preach. For I have been tormented not a little by the adversary, now for five years … and in that night he had intercourse with me in his filthy union. I saw him also when it was day, and I fled from him; but in the night, his kindred, he came and used me. And now, as you see me, I have been troubled by him for five years, and he has not left me. But I know and am persuaded that demons and spirits and avengers are subject to you and tremble at your prayer. Pray for me, then, and drive from me the demon that troubles me, that I too may become free and be gathered to my original nature, and receive the grace given to my kindred."
[44] The apostle said: "O wickedness that cannot be restrained! O shamelessness of the enemy! O envious one, never at rest! O ugly one, who subdues the comely! O many-formed one … he appears as he wishes, but his essence cannot be changed! O offspring of the deceitful and faithless one! O bitter tree, whose fruits are like it! O offspring of the devil, who fights for what is not his own! O offspring of error, which uses shamelessness! O offspring of the wickedness that creeps like a snake, and is itself akin to him!"
[45] When the apostle had said this, the enemy came and stood before him, no one seeing him except the woman and the apostle, and with a very loud voice he said, in the hearing of all: "What have we to do with you, apostle of the Most High? What have we to do with you, servant of Jesus Christ? What have we to do with you, counselor of the holy Son of God? Why do you want to destroy us, when our time has not yet come? For what reason do you want to take away our power? For until this hour we had hope and time remaining. What have we to do with you? You have authority over your own, and we over ours. Why do you want to use tyranny against us, especially when you yourself teach others not to use tyranny? Why do you want what belongs to others, as though not content with your own? Why do you make yourself like the Son of God who wronged us? For you are very like him, as though born of him. For we thought to bring him too under the yoke, as we did the rest; but he turned and held us in his hand. For we did not know him; he deceived us by his most uncomely form and his poverty and want. Seeing him such, we thought he was a man bearing flesh, not knowing that he is the one who gives life to men. And he gave us authority over what is ours, and, for the time in which we are, not to give up what is ours but to live among it; but you want to gain more than what is due and given to you, and to overpower us."
[46] Having said this, the demon wept, saying, "I leave you, my most beautiful consort, whom I found long ago and in whom I rested; I abandon you, my sure sister, the beloved in whom I was well pleased. What I shall do I do not know, or whom I shall call upon to hear me and help me. I know what I will do: I will go away to some places where the fame of this man has not been heard, and perhaps I will call you by another name, my beloved." And lifting up his voice he said, "Remain in peace, having taken refuge with one greater than I. I will go away and seek one like you, and if I do not find one, I will return to you again. For I know that while you are near this man you have your refuge in him; but when he has gone away you will be as you were before he appeared, and you will forget him, and I shall have opportunity and boldness. But now I fear the name of him who has rescued you." Having said this, the demon vanished; only, when he departed, fire and smoke were seen there; and all who stood there were amazed. Seeing this, the apostle said to them, "That demon has shown nothing strange or foreign, but his own nature, in which he will also be burned up; for the fire will consume him, and his smoke will be scattered."
[47] And he began to say: "Jesus, the hidden mystery which has been revealed to us, you are the one who disclosed to us very many mysteries; who set me apart privately from all my companions and spoke to me three words with which I am set on fire, and I cannot speak them to others; Jesus, man slain, dead … of these who stand here and believe in you; for they desire to obtain your gifts, being hopeful of your help, holding to your refuge in your greatness; they lend their ears to hear from us the words spoken to them. Let your peace come and dwell in them, and renew them from their former deeds, and let them put off the old man with his deeds and put on the new, which is now proclaimed to them by me." And laying his hands on them he blessed them, saying, "The grace of our Lord Jesus will be upon you for ever." And they said, "Amen."
[49] The woman begged him, saying, "Apostle of the Most High, give me the seal, so that that enemy may not return to me again." Then he had her come near him, and laying his hands on her he sealed her in the name of the Father and of the Son and of the Holy Spirit; and many others too were sealed with her. The apostle commanded his deacon to set out a table; and they set out a bench which they found there, and spreading a linen cloth on it he placed on it the bread of blessing. And standing by it the apostle said, "Jesus, who have counted us worthy …" … her, and he gave also to all the others who had received the seal.
Sixth Act: concerning the young man who murdered the girl.
[51] There was a young man who had done an unlawful deed; he came and took the Eucharist in his mouth, and both his hands withered, so that he could no longer bring them to his mouth. Those present saw him and reported to the apostle what had happened. The apostle called him and said to him, "Tell me, child, and do not be ashamed, what you have done and why you came; for the Eucharist of the Lord has convicted you. For this gift, passing to many, heals especially those who approach through faith and love, but you it has withered; and what has happened has not happened without some working." The young man, convicted by the Eucharist of the Lord, came and fell at the apostle's feet and begged him, saying: "I have done an evil deed, though I thought I was doing something good. I loved a woman who lived outside the city in an inn, and she loved me. Having heard you and believed that you proclaim a living God, I came and received the seal from you with the others. And you said, 'Whoever has part in the unclean union, especially in adultery, will not have life with the God whom I preach.' Since I loved her very much, I begged her and tried to persuade her to live with me in chastity and a pure way of life, which you yourself teach; but she was unwilling. Since she would not, I took a sword and killed her; for I could not bear to see her committing adultery with another." When the apostle heard this, he said, "O mad union, how you advance to shamelessness! O unrestrained desire, how have you moved this man to do these things! O work of the serpent, how you rage among your own!"
[52] The apostle ordered water to be brought to him in a basin. When the water had been brought, he said: "Come, waters from the living waters, the existing from the existing, sent to us; the rest that was sent to us from the rest; the power of salvation that comes from that power which conquers all things and subjects them to its own will: come and dwell in these waters, that the gift of the Holy Spirit may be perfectly accomplished in them." And he said to the young man, "Go, wash your hands in these waters." When he had washed, they were restored, and the apostle said to him, "Do you believe in our Lord Jesus Christ, that he can do all things?" He said, "Though I am the least, I believe. But I did this thinking I was doing something good; for I begged her, as I told you, but she would not be persuaded by me to keep herself pure." The apostle said to him, "Come, let us go to the inn where you did this deed, and let us see what has happened." The young man went before the apostle on the road; and when they came to the inn they found her lying there. When the apostle saw her, he was disheartened, for she was a beautiful girl. And he ordered her to be brought into the middle of the inn. They put her on a pallet, carried her out, and set her in the middle of the courtyard of the inn. The apostle laid his hand on her and began to say: "Jesus, who always appear to us — for this is your will, that we should always seek you — and you yourself gave us this power to ask and receive, and not only permitted this but also taught us to pray; who are not seen by bodily eyes, yet are not at all hidden from the eyes of our soul; hidden in your form but made manifest to us by your works; by your many deeds we have recognized you as far as we can contain you, and you yourself have given us your gifts without measure, saying, 'Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you': we pray, then, being in apprehension because of our sins; and we ask you not for wealth, not gold, not silver, not possessions, nor anything else of what comes from the earth and goes back to the earth; but this we pray and entreat of you, that in your holy name you raise this woman who lies here, by your power, for the glory and faith of those who stand by." And he said to the young man, sealing him, "Go and take her hand and say to her, 'I with my hands killed you with iron, and with my hands, by faith in Jesus, I raise you.'" So the young man came and stood by her, saying, "I have believed in you, Christ Jesus." And looking at Judas Thomas the apostle, he said to him, "Pray for me, that my Lord, on whom I also call, may come to my help." And laying his hand on her hand he said, "Come, Lord Jesus Christ; grant her life, and me the pledge of your faith." And at once, as he drew her by the hand, she sprang up and sat, looking at the great crowd standing by. She saw also the apostle standing opposite her, and leaving the pallet she leapt up and fell at his feet, and took hold of his garments, saying, "I beg you, my lord, where is that other one who was with you, who did not leave me to remain in that terrible and cruel place, but handed me over to you, saying, 'Take her, that she may be made perfect and afterward be gathered to her own place'?"
[55] The apostle said to her, "Tell us where you were." She answered, "Do you, who were with me, to whom I was handed over, wish to hear?" And she began to say: "A man took me who was hateful in appearance, entirely black, and his clothing was very filthy. He led me to a place in which there were many chasms, and a great stench and a most hateful odor came out from there. He made me look into each chasm; and I saw in the chasm fire blazing, and wheels of fire were running there, and souls were hung on those wheels, dashed against one another; and there was crying and very great wailing there, and there was no one to deliver them. And that man said to me, 'These souls are of your own kind, and for a numbered term of days they were handed over to punishment and destruction; and then others are brought in in their place, and likewise these too in turn into another. These are the souls that perverted the intercourse of man and woman.' And looking in I saw infants heaped on one another and struggling as they lay on one another; and he answered and said to me, 'These are their infants, and for this reason they have been placed here, as a testimony against them.'
[56] He led me to another chasm, and looking in I saw mire and worms swarming, and souls wallowing there, and a great gnashing of teeth was heard from them there. And that man said to me, 'These souls are those of women who left their husbands and committed adultery with others, and have been brought to this torment.' He showed me another chasm, looking into which I saw souls hanging, some by the tongue, some by the hair, some by the hands, some by the feet, head downward, and being smoked with smoke and sulfur. Concerning them the man who was with me answered me: 'The souls hanging by … and went about bareheaded in the world. Those hanging by the hands are those who took away and stole what belonged to others, and never gave anything at all to the needy nor helped the afflicted, but did this because they wanted to take everything, and took no thought at all for justice and the law. Those hanging upside down by the feet are those who ran lightly and eagerly in evil ways and disorderly paths, not visiting the sick and not escorting those departing this life; and for this reason each soul receives back what it has done.'
[57] Again he led me away and showed me a very dark cave breathing out a great stench, and many souls were peering out from it, wanting to get some share of the air, but their keepers would not let them look out. And the one who was with me said, 'This is the prison of those souls which you saw; for when they have fulfilled the punishments for what each one did, others afterward succeed them; and there are some that are wholly consumed, and are handed over to other punishments.' And those who guarded the souls in the dark cave said to the man who had taken me, 'Give her to us, that we may bring her in to the others until the time comes for her to be handed over to punishment.' But he answered them, 'I do not give her to you, because I fear him who handed her over to me; for I was not commanded to leave her here. I am taking her back up with me, until I receive orders about her.' And he took me and brought me up to another place, in which there were men who were being bitterly tortured. And the one who is like you took me and handed me over to you, saying to you, 'Take her, since she is one of the flock that went astray.' And having been received by you, I am now before you
Chapter 58
58Lipsius–Bonnet, 99–291
εἰμι. δέομαί σου οὖν καὶ ἱκετεύω ἵνα μὴ ἀπέλϑω εἰς ἐχείνους τοὺς τόπους τοὺς χολαστηρίους OUg εἶδον. Ὁ δὲ ἀπόστολος εἶπεν: ἬἪκούσατε ἃ διηγήσατο ἡ γυνὴ αὕτη οὐκ εἰσὶν δὲ μόνον αὗται αἱ xoAdctg, ἀλλὰ καὶ ἄλλαι χείρονες τούτων" καὶ ὑμεῖς δὲ ἐὰν μὴ ἐπιστραφῆτε ἐπὶ τὸν ϑεὸν τοῦτον ὃν χηρύσσω, καὶ ἀπόσχησϑε ἀπὸ τῶν προτέρων ἔργων ὑμῶν καὶ τῶν πράξεων ὧν διεπράξασϑε χωρὶς γνώσεως, εἰς ταύτας τὰς κολάσεις τὸ τέλος ὑμῶν ἕξετε. πιστεύσατε οὖν εἰς Χριστὸν ᾿Ιησοῦν, καὶ ἀφίησιν ὑμῖν τὰ πρὸ τούτου πεπραγμένα ἁμαρτήματα, καὶ καϑαρίέσει ὑμᾶς dn πασῶν τῶν ἐπιϑυμήσεων ὑμῶν τῶν σωματικῶν TOV ἐν τῇ yj μενουσῶν, καὶ ἰάσεται ὑμᾶς ὠπὸ τῶν σφαλμάτων τῶν παρεπομένων καὶ σὺν ὑμῖν ὠπιόντων καὶ | πρὸ ὑμῶν εὑρισχομένων. B üg ἕχαστος οὖν ὑμῶν ἀποδύσασϑε τὸν παλαιὸν ἄνϑρωπον xui ἐνδύσασθε τὸν νέον, τὴν δὲ πρώτην ὑμῶν ἀναστροφὴν καὶ πολιτείαν χαταλείιψατε". καὶ οἱ κλέπτοντες μηκέτε κλεπτέτωσῶν, ἀλλὰ κώμνοντες καὶ ἐργαζόμενοι ζήτωσαν" οἱ δὲ μοιχοὶ μηκέτι πορνευέτωσαν, ἵνα μὴ ἐχδότους ἑαυτοὺς τῇ αἰωνίᾳ χολάσει παραδώσωσιν" ἡ γὰρ μοιχεία παρὼ τῷ ϑεῷ márv χαλεπόν ἐστιν mood τὰ ἄλλα χαχώ. ἀὠπόϑεσϑε δὲ καὶ τὴν πλεονεξίαν καὶ τὸ ψεῦδος καὶ τὴν μέϑην καὶ τὴν διαβολὴν καὶ χαχὸν ὠντὶ κακοῦ μὴ ἀποδίδετε. ταῦτα γὰρ πάντα ξένα εἰσὶν τῷ ϑεῷ τῷ ὑπ᾽ ἐμοῦ χηρυσσομένῳ καὶ ἀλλότρια" ἀλλὰ καὶ μᾶλλον ἐν τῇ πίστει πολιτεύσασϑε καὶ τῇ πρᾳότητι καὶ o3 T τῇ ἁγιωσύνη καὶ τῇ ἐλπίδι, ἐν ἡ ὁ ϑεὸς χαίρει, ὅπως γένησϑε
eimi. deomai sou oun kai hiketeuō hina mē apelϑō eis echeinous tous topous tous cholastērious OUg eidon. Ho de apostolos eipen: ĒĒkousate ha diēgēsato hē gynē hautē ouk eisin de monon hautai hai xoAdctg, alla kai allai cheirones toutōn" kai hymeis de ean mē epistraphēte epi ton ϑeon touton hon chēryssō, kai aposchēsϑe apo tōn proterōn ergōn hymōn kai tōn praxeōn hōn diepraxasϑe chōris gnōseōs, eis tautas tas kolaseis to telos hymōn hexete. pisteusate oun eis Christon ᾿Iēsoun, kai aphiēsin hymin ta pro toutou pepragmena hamartēmata, kai kaϑariesei hymas dn pasōn tōn epiϑymēseōn hymōn tōn sōmatikōn TOV en tę̄ yj menousōn, kai iasetai hymas ōpo tōn sphalmatōn tōn parepomenōn kai syn hymin ōpiontōn kai | pro hymōn heurischomenōn. B ug hechastos oun hymōn apodysasϑe ton palaion anϑrōpon xui endysasthe ton neon, tēn de prōtēn hymōn anastrophēn kai politeian chataleiipsate". kai hoi kleptontes mēkete kleptetōsōn, alla kōmnontes kai ergazomenoi zētōsan" hoi de moichoi mēketi porneuetōsan, hina mē echdotous heautous tę̄ aiōnią cholasei paradōsōsin" hē gar moicheia parō tǭ ϑeǭ marv chalepon estin mood ta alla chachō. aōpoϑesϑe de kai tēn pleonexian kai to pseudos kai tēn meϑēn kai tēn diabolēn kai chachon ōnti kakou mē apodidete. tauta gar panta xena eisin tǭ ϑeǭ tǭ hyp᾽ emou chēryssomenǭ kai allotria" alla kai mallon en tę̄ pistei politeusasϑe kai tę̄ prąotēti kai o3 T tę̄ hagiōsynē kai tę̄ elpidi, en hē ho ϑeos chairei, hopōs genēsϑe
I am. I beg you, then, and entreat you that I may not go away into those places of punishment which I saw."
[58] The apostle said, "You have heard what this woman has told; and these are not the only punishments, but there are others worse than these. And you too, if you do not turn to this God whom I preach and abstain from your former works and the deeds you did without knowledge, will have your end in these punishments. Believe, then, in Christ Jesus, and he forgives you the sins committed before this, and will cleanse you from all your bodily desires that remain on the earth, and will heal you from the faults that follow you and go along with you and are found before you. Let each of you, then, put off the old man and put on the new, and leave your former manner of life and conduct. Let those who steal steal no more, but live by toiling and working; and let adulterers no longer commit sexual immorality, lest they give themselves up to eternal punishment; for adultery is very grievous before God, beyond the other evils. Put away also covetousness and lying and drunkenness and slander, and do not return evil for evil; for all these things are foreign and alien to the God preached by me. But rather walk in faith and gentleness and holiness and hope, in which God rejoices, that you may become
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qu w αὐτοῦ οἰκεῖοι, προσδεξάμενοι παρ᾿ αὐτοῦ τὰ χαρίσματα ἃ ὀλίγοι καὶ ἔνιοι δέχονται. Πῶς οὖν ὁ λαὸς ἐπίστευσεν, καὶ τὰς ἑαυτῶν ψυχὰς πειϑηνίους παρέσχον τῷ ϑεῷ τῷ ζῶντι καὶ τῷ Χριστῷ Ἰησοῦ, εὐωχούμενοι ἐν τοῖς ἔργοις αὐτοῦ τοῖς εὐλογημένοις τοῦ ὑψίστου καὶ τῇ διαχονίᾳ αὐτοῦ τῇ ἁγίᾳ. ἐχόμιεζον δὲ ΤΟ χρήματα πολλὰ εἰς διαχονέαν τῶν χηρῶν" εἶχεν γὰρ ἐν ταῖς Trina, πόλεσιν συνηϑροισμένας, καὶ πάσας αὐτὰς διὰ τῶν ἰδίων δια- hu M χύνων ἀπέστελλεν τὼ ἐπιτήδεια, τώ τε ἐνδύματα καὶ τὰ πρὸς 'iittTigT( ὅ τὴν τροφήν. αὐτὸς δὲ QUx ἐπαύετο χηρύσσων καὶ λέγων αὐτοῖς it ἐν ἐγγι x«i ὑποδειχνύων ὅτι οὗτός ἐστιν ᾿Ιησοῦς ὁ Χριστὸς περὶ οὗ ἜΝ Th αἱ γραφαὶ ἐκήρυξαν, ὃς ἐλϑὼν σταυροῦται καὶ ἐγείρεται διὰ à τη auri τριῶν ἡμερῶν ἐκ νεχρῶν. ὑπεδείκνυεν δὲ αὐτοῖς δεύτερον T σαφηνίζων ὠπὸ τῶν προφητῶν ἀρξάμενος τὼ περὶ τοῦ Χριστοῦ, ὅτι ἔδεε αὐτὸν ἐλϑεῖν καὶ ἐν αὐτῷ τελεσϑῆναι πάντα τὰ προ-
qu w autou oikeioi, prosdexamenoi par᾿ autou ta charismata ha oligoi kai enioi dechontai. Pōs oun ho laos episteusen, kai tas heautōn psychas peiϑēnious pareschon tǭ ϑeǭ tǭ zōnti kai tǭ Christǭ Iēsou, euōchoumenoi en tois ergois autou tois eulogēmenois tou hypsistou kai tę̄ diachonią autou tę̄ hagią. echomiezon de TO chrēmata polla eis diachonean tōn chērōn" eichen gar en tais Trina, polesin synēϑroismenas, kai pasas autas dia tōn idiōn dia- hu M chynōn apestellen tō epitēdeia, tō te endymata kai ta pros 'iittTigT( ho tēn trophēn. autos de QUx epaueto chēryssōn kai legōn autois it en engi x«i hypodeichnyōn hoti houtos estin ᾿Iēsous ho Christos peri hou EN Th hai graphai ekēryxan, hos elϑōn stauroutai kai egeiretai dia a tē auri triōn hēmerōn ek nechrōn. hypedeiknyen de autois deuteron T saphēnizōn ōpo tōn prophētōn arxamenos tō peri tou Christou, hoti edee auton elϑein kai en autǭ telesϑēnai panta ta pro-
his own household, receiving from him the gifts which few, and only some, receive."
[59] So all the people believed, and offered their souls obedient to the living God and to Christ Jesus, delighting in the blessed works of the Most High and in his holy service. They brought much money for the service of the widows; for he had them gathered in the cities, and he sent to them all, through his own deacons, what they needed, both clothing and food. And he did not stop preaching and speaking to them and showing that this is Jesus the Christ of whom the Scriptures proclaimed, who came and was crucified and was raised from the dead after three days. And he showed them, secondly, explaining clearly, beginning from the prophets, the things concerning Christ: that he had to come, and that in him all things should be fulfilled that had been
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λεχϑέντα περὶ αὐτοῦ. | διέδραμεν δὲ ἡ τούτου φήμη εἰς πάσας ln, τοῦς τὰς πόλεις καὶ χώρας, καὶ πώντες οἱ ἔχοντες νοσοῦντας ἢ M ὀχλουμένους ὑπὸ πνευμάτων ἀκαϑάρτων προσέφερον, οὗς δὲ verit, lug, W — καὶ ἐν τῇ ὁδῷ ἐτίϑουν bv ἡ ἔμελλεν διελϑεῖν, καὶ πώντας ἐν "gy, τῇ δυνώμει τοῦ xvoíov ἐϑερώπευεν. τότε εἶπον πάντες Ono- luy ro; ϑυμαδὸν oi διε αὐτοῦ ἰαϑέντες μιᾷ φωνῇ" Δόξα σοι ᾿Ιησοῦ t egi à. τῷ τὴν ϑεραπείαν ἐξ ἴσου παρασχοντι διὰ τοῦ coU δούλου iy in xui &a00r0À0V Θωμᾶ. καὶ ὑγιαίνοντες καὶ χαίροντες δεόμεϑέ cov γενέσθαι τῆς σῆς ἀγέλης καὶ ἐναριϑμηϑῆναι εἰς τὼ σὰ πρόβαταʼ δέξαι οὖν ἡμᾶς χύριε καὶ μὴ λογίση ἡμῶν τὼ παραπτώματα ἡμῶν καὶ τὰ πρῶτα σφάλματα ἃ διεπραξάpé?c ἐν ἀγνοίᾳ ὄντες. Ὁ δὲ ἀπόστολος εἶπεν: Δόξα τῷ μονογενεῖ τῷ πο τοῦ πατρός, δόξα τῷ πρωτοτόκῳ τῶν πολλῶν ἀδελφῶν, δόξα σοι τῷ ἐπαμύντορι καὶ βοηϑῷ τῶν εἰς τὸ καταφιγιόν σου ἐρχομένων" ὁ ἄυπνος x«i τοὺς ἐν ὕπνῳ διεγείρων, ὁ ζῶν xui ζωοποιῶν τοὺς ἐν τῷ ϑανάτῳ κατακχειμένους" ϑεὲ ᾿Ιησοῦ
lechϑenta peri autou. | diedramen de hē toutou phēmē eis pasas ln, tous tas poleis kai chōras, kai pōntes hoi echontes nosountas ē M ochloumenous hypo pneumatōn akaϑartōn prosepheron, hous de verit, lug, W — kai en tę̄ hodǭ etiϑoun bv hē emellen dielϑein, kai pōntas en "gy, tę̄ dynōmei tou xvoiov eϑerōpeuen. tote eipon pantes Ono- luy ro? ϑymadon oi die autou iaϑentes mią phōnę̄" Doxa soi ᾿Iēsou t egi a. tǭ tēn ϑerapeian ex isou paraschonti dia tou coU doulou iy in xui &a00r0A0V Thōma. kai hygiainontes kai chairontes deomeϑe cov genesthai tēs sēs agelēs kai enariϑmēϑēnai eis tō sa probataʼ dexai oun hēmas chyrie kai mē logisē hēmōn tō paraptōmata hēmōn kai ta prōta sphalmata ha diepraxape?c en agnoią ontes. Ho de apostolos eipen: Doxa tǭ monogenei tǭ po tou patros, doxa tǭ prōtotokǭ tōn pollōn adelphōn, doxa soi tǭ epamyntori kai boēϑǭ tōn eis to kataphigion sou erchomenōn" ho aupnos x«i tous en hypnǭ diegeirōn, ho zōn xui zōopoiōn tous en tǭ ϑanatǭ katakcheimenous" ϑee ᾿Iēsou
spoken about him.
[60] His fame spread through all the cities and countries, and all who had people who were sick or troubled by unclean spirits brought them; some they laid on the road by which he was to pass, and he healed them all by the power of the Lord. Then all who had been healed by him said with one accord, with one voice, "Glory to you, Jesus, who have given healing to all alike through your servant and apostle Thomas. Being healthy and rejoicing, we beg you that we may become part of your flock and be counted among your sheep. Receive us, then, Lord, and do not reckon to us our transgressions and our former faults, which we committed while we were in ignorance." The apostle said, "Glory to the only-begotten from the Father; glory to the firstborn of many brothers; glory to you, the defender and helper of those who come to your refuge; the sleepless one, who wake those who are asleep; the living one, who give life to those who lie in death; God Jesus
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Χριστέ, τοῦ ϑεοῦ τοῦ ζῶντος υἱέ, ὁ λυτρωτὴς καὶ βοηϑός, καὶ καταφυγὴ καὶ ἀνάπαυσις πώντων τῶν καμνόντων ἐν τῇ σῇ ἐργασίᾳ, ἴασιν δὲ παρέχων ἐκείνοις τοῖς διὰ τὸ σὸν ὄνομα ὑποφέρουσιν τὸ βώρος τῆς ἡμέρας καὶ τὸν καύσωνα" tizcριστοῦμεν τοῖς παρὰ σοῦ χγαρίσμασιν δοϑεῖσιν ἡμῖν καὶ τῇ l5 παρὰ coU βοηϑείᾳ χαρισϑεῖσιν ἡμῖν καὶ τῇ οἰκονομίᾳ σου τῇ ἐλϑούσῃ ἀπὸ σοῦ εἰς ἡμᾶς. τέλεσον ovv εἰς ἡμᾶς ταῦτα ἕως τέλους, ἵνα ἔχωμεν παρρησίαν τὴν ἐν σοί" ἔπιδε εἰς ἡμᾶς, ὅτι διὰ σὲ χατελείψαμεν τοὺς οἴκους ἡμῶν καὶ τὼ γονικὰ ἡμῶν, καὶ διὰ σὲ ξένοι γεγόναμεν ἡδέως καὶ ἑκόντες" ἔπιδε ἐφ᾽ ἡμᾶς κύριε, ὅτι τὴν ἰδίαν χτῆσιν κατελείψαμεν διὰ σέ, ἵνα σὲ τὴν ἀναφαίρετον χτῆσιν χτησώμεϑα᾽ émis ἐφ᾽ ἡμᾶς κύριε, ὅτι τοὺς διαφέροντας ἡμῖν κατὰ γένος καταλείψαμεν, ἵνα τῇ σῇ συγγεve(g καταμιγῶμεν" ἔπιδε ἐφ᾽ ἡμᾶς κύριε τοὺς καταλείψαντας ὅ τοὺς πατέϊρας ἑαυτῶν x«i τὰς μητέρας καὶ τοὺς τροφέας, ἵνα τὸν σὸν πατέρα ϑεασώμεϑα καὶ κορεσϑ ὦμεν τῆς αὐτοῦ τρυφῆς τῆς ϑεϊχῆς" ἔπιδε ἐφ᾽ ἡμᾶς κύριε, διὼ σὲ γὰρ τὰς συξύγους ἡμῶν τὼς σωματικὰς χατελείνψαμεν καὶ τοὺς καρποὺς ἡμῶν τοὺς ἐπιγείους, ἵνα κοινωνήσωμεν ἐχείνη τῇ κοινωνίᾳῳ τῇ παρα10 μόνῳ καὶ ἀληϑινῆ, καὶ χαρποὺς ἀληϑινοὺς ἀποχυήσωμκιεν, ὧν ἡ φύσις ἄνωϑεν ὑπάρχει, ὧν οὐδεὶς ὠἀφελέσϑαι ἐξ ἡμῶν δύναται, οἷς παραμένομεν καὶ αὐτοὶ ἡμῖν παραμένουσιν. Πρᾶξις ζ᾽ περὶ τοὺ στρατηλάτου.
Christe, tou ϑeou tou zōntos huie, ho lytrōtēs kai boēϑos, kai kataphygē kai anapausis pōntōn tōn kamnontōn en tę̄ sę̄ ergasią, iasin de parechōn ekeinois tois dia to son onoma hypopherousin to bōros tēs hēmeras kai ton kausōna" tizcristoumen tois para sou chgarismasin doϑeisin hēmin kai tę̄ l5 para coU boēϑeią charisϑeisin hēmin kai tę̄ oikonomią sou tę̄ elϑousę̄ apo sou eis hēmas. teleson ovv eis hēmas tauta heōs telous, hina echōmen parrēsian tēn en soi" epide eis hēmas, hoti dia se chateleipsamen tous oikous hēmōn kai tō gonika hēmōn, kai dia se xenoi gegonamen hēdeōs kai hekontes" epide eph᾽ hēmas kyrie, hoti tēn idian chtēsin kateleipsamen dia se, hina se tēn anaphaireton chtēsin chtēsōmeϑa᾽ emis eph᾽ hēmas kyrie, hoti tous diapherontas hēmin kata genos kataleipsamen, hina tę̄ sę̄ syngeve(g katamigōmen" epide eph᾽ hēmas kyrie tous kataleipsantas ho tous pateïras heautōn x«i tas mēteras kai tous tropheas, hina ton son patera ϑeasōmeϑa kai koresϑ ōmen tēs autou tryphēs tēs ϑeïchēs" epide eph᾽ hēmas kyrie, diō se gar tas syxygous hēmōn tōs sōmatikas chateleinpsamen kai tous karpous hēmōn tous epigeious, hina koinōnēsōmen echeinē tę̄ koinōniąǭ tę̄ para10 monǭ kai alēϑinē, kai charpous alēϑinous apochyēsōmkien, hōn hē physis anōϑen hyparchei, hōn oudeis ōaphelesϑai ex hēmōn dynatai, hois paramenomen kai autoi hēmin paramenousin. Praxis z᾽ peri tou stratēlatou.
Christ, Son of the living God, redeemer and helper, refuge and rest of all who labor in your work, giving healing to those who for your name's sake bear the burden of the day and the heat: we give thanks for the gifts given to us by you, and for the help bestowed on us from you, and for your dispensation that came from you to us. Perfect these things in us, then, to the end, that we may have the confidence that is in you.
[61] Look upon us, for for your sake we have left our homes and our fathers' goods, and for your sake have become strangers gladly and willingly. Look upon us, Lord, for we have left our own possessions for your sake, that we may gain you, the possession that cannot be taken away. Look upon us, Lord, for we have left those related to us by race, that we may be joined to your kindred. Look upon us, Lord, who have left our fathers and mothers and those who nursed us, that we may behold your Father and be satisfied with his divine food. Look upon us, Lord, for for your sake we have left our bodily consorts and our earthly fruits, that we may share in that fellowship which endures and is true, and bring forth true fruits, whose nature is from above, which no one can take from us, with which we remain and which remain with us."
Seventh Act: concerning the captain.
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Τοῦ δὲ ἀποστόλου ᾿Ιούδα Θωμᾶ καταγγέλλοντος ἐν πάσῃ τῇ Ἰνδίᾳ τὸν λόγον τοῦ ϑεοῦ στρατηλάτης τις τοῦ βασιλέως Μισδαίου ἦλθεν πρὸς αὐτόν, καὶ ἔλεγεν αὐτῷ" Ἡχήχοω περὶ σοῦ ὅτι μισϑὸν παρά τινος οὐ λαμβώνεις, ἀλλ᾽ ὅπερ καὶ ἔχεις τοῖς δεομένοις παρέχεις" εἰ γὰρ μισϑοὺς ἐλώμβανες, ἀπέστειλα ἂν χρῆμα ἱκανόν, καὶ αὐτὸς ἐνθάδε οὐ παρεγενόμην" ὁ γὰρ βασιλεὺς ἐκτὸς ἐμοῦ οὐδὲν διαπράττεται" πολλὰ γὼρ ὑπάρχοντώ μοί εἰσιν καὶ πλούσιός εἰμι, εἷς τῶν πλουτούντων ἐν τῇ ᾿Ινδίᾳ᾽ καὶ οὐδ᾽ ὅλως ἠδίκησώ ποτέ τινα" τὸ δὲ ἐναντίον μοι συνέβη" γαμετὴν ἔχω, καὶ ἔσχον ἐξ αὐτῆς ϑυγατέρα, καὶ πάνυ διάχειμαι πρὸς αὐτήν, ὡς καὶ ἡ φύσις ἀπαιτεῖ, ἄλλης δὲ γυναικὸς οὐ πεπείραμαι. ἔτυχεν δὲ γάμον γενέσϑαι ἐν τῇ ἡμετέρᾳ πόλει, καὶ πάνυ μοι προσφιλεῖς ἧσαν οἱ τὸν γώμον ποιοῦντες" εἰσελϑόντες οὖν ἡ ξίουν us καλοῦντες αὐτὴν καὶ τὴν ϑυγατέρα αὐτῆς. ἐπεὶ οὖν πάνυ μοι φίλοι ἦσαν, οὐχ ἠδυνήϑην παραιτήσασϑαι" ἀπέστειλα οὖν αὐτὴν καίπερ μὴ βουλομένην ἀπελϑεῖν, πολλοὺς δὲ καὶ οἰκέτας συνἀπέστειλα αὐταῖς. ἀπήεσαν οὖν κόσμον πολὺν χεχοσμημέναι αὐτὴ καὶ | ϑυγάτηρ αὐτῆς"
Tou de apostolou ᾿Iouda Thōma katangellontos en pasę̄ tę̄ Indią ton logon tou ϑeou stratēlatēs tis tou basileōs Misdaiou ēlthen pros auton, kai elegen autǭ" Hēchēchoō peri sou hoti misϑon para tinos ou lambōneis, all᾽ hoper kai echeis tois deomenois parecheis" ei gar misϑous elōmbanes, apesteila an chrēma hikanon, kai autos enthade ou paregenomēn" ho gar basileus ektos emou ouden diaprattetai" polla gōr hyparchontō moi eisin kai plousios eimi, heis tōn ploutountōn en tę̄ ᾿Indią᾽ kai oud᾽ holōs ēdikēsō pote tina" to de enantion moi synebē" gametēn echō, kai eschon ex autēs ϑygatera, kai pany diacheimai pros autēn, hōs kai hē physis apaitei, allēs de gynaikos ou pepeiramai. etychen de gamon genesϑai en tę̄ hēmeterą polei, kai pany moi prosphileis hēsan hoi ton gōmon poiountes" eiselϑontes oun hē xioun us kalountes autēn kai tēn ϑygatera autēs. epei oun pany moi philoi ēsan, ouch ēdynēϑēn paraitēsasϑai" apesteila oun autēn kaiper mē boulomenēn apelϑein, pollous de kai oiketas synapesteila autais. apēesan oun kosmon polyn chechosmēmenai autē kai | ϑygatēr autēs"
While the apostle Judas Thomas was proclaiming the word of God throughout India, a captain of King Misdaeus came to him and said to him, "I have heard about you that you take no payment from anyone, but whatever you have you give to those in need. For if you took payment, I would have sent a sufficient sum and would not have come here myself; for the king does nothing without me. I have many possessions and am rich, one of the wealthy men in India, and I have never wronged anyone at all. But the opposite has happened to me. I have a wife, and I had a daughter by her, and I am very devoted to her, as nature too requires, and I have had no experience of any other woman. It happened that a wedding took place in our city, and those who were holding the wedding were very dear to me. They came and asked me, inviting her and her daughter. Since they were very dear friends of mine, I could not refuse; so I sent her, though she did not want to go, and I sent many servants with them. So they went off, she and her daughter, adorned with much finery.
Chapter 63
63Lipsius–Bonnet, 99–291
ἑσπέρας δὲ γενομένης καὶ χαιροῦ ἐστώντος ἀναλῦσαι ἀπὸ τῶν γάμων λαμπάδας καὶ δᾷδας ἔπεμινα εἰς ὠπάντησιν αὐτῶν" xGy0) iv τῇ ὁδῷ εἱστήκειν χατοπτεύων πότε ἔλϑη καὶ ϑεώσομαι αὐτὴν σὺν τῇ ϑυγατρέ μου. καὶ ἑστὼς φωνὴν ὀλολυγμοῦ ἤκουον: Οὐαὶ αὐτὴ ix παντὸς στόματος ἠχούετο: οἱ δὲ δοῦλοι τὴν ἐσϑῆτα ἔχοντες περιερρηγμένην ἤρχοντο πρός μὲ ἀναγγέλλοντες τὰ γενόμενα. Εἴδομέν qσιν Gvügnnóv τινὰ καὶ παῖδα σὺν αὐτῷ καὶ ὁ μὲν ἄνϑρωπος ἐπέβαλεν αὐτοῦ τὴν χεῖρα ἐπὶ τὴν γυναῖκά cov καὶ ὁ παῖς ἐπὶ τὴν ϑυγατέρα cov, ei δὲ ἔφυγον ἀπ᾿ αὐτῶν" ἡμεῖς δὲ τοῖς ξίφεσιν ἐτρώσαμεν αὐτούς" τὰ δὲ ξίφη ἡμῶν εἰς γῆν ἔπεσον. καὶ αὐτῇ τῇ ὥρᾳ κατέπεσον αὐταὶ ταῖς ὀδοῦσι τρίζουσαι καὶ τὰς κεφαλὰς εἰς γῆν κρούουσαι" καὶ ταῦτα εἰδότες ἤλθομεν ἀναγγεῖλαί σοι. Ταῦτα δὲ παρὰ τῶν δούλων ἀκούσας ἐγὼ τὴν ἐσϑῆτα περιέρρηξα, καὶ τὰς χεῖρας ἐπὶ τὴν ὄψιν ἐπάταξα, καὶ ὥσπερ ἐμμανὴς γενόμενος ἔτρεχον τὴν ὁδόνγʼ καὶ ἀπελϑὼν εὗρον αὐτὰς ἐρριμμένας ἐν τῇ ἀγορᾷʼ καὶ λαβὼν αὐτὰς ἤγαγον εἰς τὴν οἰκίαν μου, καὶ μετὰ πολλὴν ὥραν ἔνηψαν, καὶ κατασταϑεῖσαι ἐκαϑέσϑησαν.
hesperas de genomenēs kai chairou estōntos analysai apo tōn gamōn lampadas kai dądas epemina eis ōpantēsin autōn" xGy0) iv tę̄ hodǭ heistēkein chatopteuōn pote elϑē kai ϑeōsomai autēn syn tę̄ ϑygatre mou. kai hestōs phōnēn ololygmou ēkouon: Ouai autē ix pantos stomatos ēchoueto: hoi de douloi tēn esϑēta echontes perierrēgmenēn ērchonto pros me anangellontes ta genomena. Eidomen qsin Gvugnnov tina kai paida syn autǭ kai ho men anϑrōpos epebalen autou tēn cheira epi tēn gynaika cov kai ho pais epi tēn ϑygatera cov, ei de ephygon ap᾿ autōn" hēmeis de tois xiphesin etrōsamen autous" ta de xiphē hēmōn eis gēn epeson. kai autę̄ tę̄ hōrą katepeson autai tais odousi trizousai kai tas kephalas eis gēn krouousai" kai tauta eidotes ēlthomen anangeilai soi. Tauta de para tōn doulōn akousas egō tēn esϑēta perierrēxa, kai tas cheiras epi tēn opsin epataxa, kai hōsper emmanēs genomenos etrechon tēn hodongʼ kai apelϑōn heuron autas errimmenas en tę̄ agorąʼ kai labōn autas ēgagon eis tēn oikian mou, kai meta pollēn hōran enēpsan, kai katastaϑeisai ekaϑesϑēsan.
When evening came and it was time to leave the wedding, I sent lamps and torches to meet them, and I stood in the road watching for when she would come and I would see her with my daughter. And as I stood there, I heard a sound of wailing: 'Woe to her!' was heard from every mouth. And the slaves came to me with their clothing torn, reporting what had happened. 'We saw a man,' they said, 'and a boy with him; and the man laid his hand on your wife, and the boy on your daughter, and they fled from them. We wounded them with our swords, but our swords fell to the ground. And at that very hour the women fell down, gnashing their teeth and striking their heads on the ground; and having seen this we came to tell you.' When I heard this from the slaves, I tore my clothing and struck my face with my hands, and like a madman I ran along the road; and going off I found them flung down in the market place. I took them and brought them to my house, and after a long while they came to themselves, recovered, and sat up.
Chapter 64
64Lipsius–Bonnet, 99–291
ἠρξώμην οὖν ἐξετάζειν τὴν γυναῖχά μου" Τί ἔστιν τὸ συμβών σοι; Ἣ δέ μοι ἔφη" Οὐχ ἔγνως ἃ διεπράξω ἐν ἐμοί; ἐδεόμην γάρ cov μὴ ἀπιέναι εἰς τὸν γώμον, ἐπειδὴ ἀνωμάλως εἶχον τῷ σώματί μου" καὶ ἀπιοῦσα κατὰ τὴν ὁδόν, ἐγγὺς γενομένη τοῦ ἀγωγοῦ ἐν ᾧ τὸ ὕδωρ ἔρρεεν, ἔβλεπον ἄνδρα μέλανα ἑστῶτα ἀντικρύς μου, τῇ xequAT αὐτοῦ ὑποϊγρυλίζοντά με, καὶ παῖδα ὅμοιον αὐτοῦ παρεστῶτα. καὶ εἶπον τῇ ϑυγωτρί μου" mit εἰς τοὺς ἄνδρας τούτους τοὺς δύο τοὺς δὲσειδεῖς, ὧν οἱ ὀδόντες αὐτῶν ὥσπερ γάλα, τὰ δὲ χείλη αὐτῶν ὡς ἀσβόλη. Καὶ καταλείψιασαι αὐτοὺς πρὸς τὸν ἀγωγὸν ἀπήλθϑομεν. δύσεως δὲ γενομένης καὶ ἀπὸ τῶν γώμων dycλύσασαι, διεοχομένων ἡμῶν σὺν roig νεανίσχοις, ἔγγιστα γενομένων τοῦ ἀγωγοῦ, ἡ ϑυγάτηρ μου πρότερον εἶδεν αὐτούς" καὶ διαλαϑοῦσα προσέφυγέν uow καὶ μετὰ ταύτην κἀγὼ αὐτοὺς ἐϑεασάμην ἐρχομένους χατέναντι ἡμῶν, καὶ ἐφύγαμεν ἀπ᾿ αὐτῶν" οἱ δὲ παῖδες οἱ ὄντες μεϑ᾽ ἡμῶν κρούσαντες ἡμᾶς χατέβαλον ἐμέ τε καὶ τὴν ϑυγατέρα μου. Καὶ ταῦτα αὐτῆς διηγησαμένης μοι ἐπῆλϑον αὐταῖς πάλιν οἱ δαίμονες καὶ κατέβαλον αὐτάς" καὶ ἀπ᾽ ἐκείνης τῆς ὥρας προελϑεῖν οὐ δύνανται ἔξω, ἐγκεχλεισμέναι οὖσαι ἐν ἑνὶ οἴκῳ ἢ δευτέρῳ. xol διὰ ταύτας πολλὰ ἐγὼ πάσχω καὶ ἀνιῶμαι" καταβάλλουσιν γὰρ αὐτὰς ὅπου ἐὼν εὕρωσιν καὶ ἀπογυμνοῦσιν. δέομαί σου καὶ ἱκετεύω ἔμπροσϑὲεν τοῦ ϑεοῦ, βοήϑησον καὶ ἐλέησόν μὲ. τρία γὰρ ἔτη εἰσὶν dq' ob τράώπεζα ἐν τῇ οἰκίᾳ μου οὐκ ἐτέϑη καὶ ἡ γυνή μου καὶ ἡ ϑυγάτηρ μου εἰς τράπεζαν οὐχ ἐχάϑισαν" καὶ μάλιστα διὰ τὴν ϑυγατέρα μου τὴν ἀϑλίαν, ἣ οὐδ᾽ ὅλως τι ἀγαϑὸν εἶδεν ἐν τῷ κόσμῳ τούτῳ.
ērxōmēn oun exetazein tēn gynaicha mou" Ti estin to symbōn soi? Hē de moi ephē" Ouch egnōs ha diepraxō en emoi? edeomēn gar cov mē apienai eis ton gōmon, epeidē anōmalōs eichon tǭ sōmati mou" kai apiousa kata tēn hodon, engys genomenē tou agōgou en hǭ to hydōr erreen, eblepon andra melana hestōta antikrys mou, tę̄ xequAT autou hypoïgrylizonta me, kai paida homoion autou parestōta. kai eipon tę̄ ϑygōtri mou" mit eis tous andras toutous tous dyo tous deseideis, hōn hoi odontes autōn hōsper gala, ta de cheilē autōn hōs asbolē. Kai kataleipsiasai autous pros ton agōgon apēlthϑomen. dyseōs de genomenēs kai apo tōn gōmōn dyclysasai, dieochomenōn hēmōn syn roig neanischois, engista genomenōn tou agōgou, hē ϑygatēr mou proteron eiden autous" kai dialaϑousa prosephygen uow kai meta tautēn kagō autous eϑeasamēn erchomenous chatenanti hēmōn, kai ephygamen ap᾿ autōn" hoi de paides hoi ontes meϑ᾽ hēmōn krousantes hēmas chatebalon eme te kai tēn ϑygatera mou. Kai tauta autēs diēgēsamenēs moi epēlϑon autais palin hoi daimones kai katebalon autas" kai ap᾽ ekeinēs tēs hōras proelϑein ou dynantai exō, enkechleismenai ousai en heni oikǭ ē deuterǭ. xol dia tautas polla egō paschō kai aniōmai" kataballousin gar autas hopou eōn heurōsin kai apogymnousin. deomai sou kai hiketeuō emprosϑeen tou ϑeou, boēϑēson kai eleēson me. tria gar etē eisin dq' ob traōpeza en tę̄ oikią mou ouk eteϑē kai hē gynē mou kai hē ϑygatēr mou eis trapezan ouch echaϑisan" kai malista dia tēn ϑygatera mou tēn aϑlian, hē oud᾽ holōs ti agaϑon eiden en tǭ kosmǭ toutǭ.
So I began to question my wife: 'What is it that has happened to you?' She said to me, 'Do you not know what you did to me? For I begged you not to go to the wedding, since I was unwell in my body. And going along the road, when I came near the aqueduct in which the water flowed, I saw a black man standing opposite me, nodding at me with his head, and a boy like him standing by him. And I said to my daughter, "Look at these two ugly men, whose teeth are like milk and their lips like soot." And we left them by the aqueduct and went on. When the sun had set and we had left the wedding, as we were passing with the young men and had come very near the aqueduct, my daughter saw them first, and slipping away she took refuge with me; and after her I too saw them coming against us, and we fled from them; and they struck us, and the servants who were with us, and threw down me and my daughter.' When she had told me this, the demons came upon them again and threw them down; and from that hour they cannot go outside, but are shut up in one room or a second. And because of them I suffer much and am grieved; for the demons throw them down wherever they find them and strip them naked. I beg you and entreat you before God, help me and have pity on me. For it is three years since a table was set in my house, and my wife and my daughter have not sat at table; and above all for my wretched daughter, who has seen no good thing at all in this world."
Chapter 65
65Lipsius–Bonnet, 99–291
Ταῦτα ἀκούσας: ὁ ἀπόστολος παρὰ τοῦ στρατηλάτου πάνυ ἐλυπήϑη περὶ αὐτοῦ" εἶπεν δὲ πρὸς αὐτόν" Πιστεύεις ὅτι ϑεραπεύει αὐτὰς ὃ Ἰησοῦς; Ὁ δὲ στρατηλάτης Nai | φησιν" καὶ ὁ ἀπόστολος" Παράϑου οὖν τῷ Ἰησοῦ σεαυτόν, καὶ αὐτὸς αὐτὰς ϑεραπεύει, ποιούμενος αὐτῶν βοήϑειαν. Εἶπεν δὲ ὁ στρατηλάτης" Δεῖξόν μοι αὐτόν, ἕνα 0:50 à αὐτοῦ καὶ πιστεύσω tig αὐτόν. Εἶπεν δὲ ὁ ἀπόστολος" Οὐ φαίνεται τούτοις τοῖς ὀφϑαλμοῖς τοῖς σωματικοῖς, ἀλλ᾽ ἐν τοῖς ὀφϑα): μοῖς τῆς ἐννοίας εὑρίσκεται. ᾿Επώρας οὖν τὴν φωνὴν αὐτοῦ ὁ στρατηλάτης εἶπεν" Πιστεύω σοι Tjcob, καὶ δέομαί cov καὶ ἱκετεύω, βοήϑησον τῇ ὀλιγοπιστίῳᾳ μου Z cg σὲ ἔχω. llaotχελεύσατο δὲ ὁ ἀπόστολος Ἐενοφῶντι τῷ διακόνῳ συναγαγεῖν πάντας εἰς ἕν᾽ συναϑροισϑέντος δὲ παντὸς τοῦ ὄχλου ὁ ἀπόστολος ἑστῶς ἐν μέσῳ ἔλεγεν"
Tauta akousas: ho apostolos para tou stratēlatou pany elypēϑē peri autou" eipen de pros auton" Pisteueis hoti ϑerapeuei autas ho Iēsous? Ho de stratēlatēs Nai | phēsin" kai ho apostolos" Paraϑou oun tǭ Iēsou seauton, kai autos autas ϑerapeuei, poioumenos autōn boēϑeian. Eipen de ho stratēlatēs" Deixon moi auton, hena 0:50 a autou kai pisteusō tig auton. Eipen de ho apostolos" Ou phainetai toutois tois ophϑalmois tois sōmatikois, all᾽ en tois ophϑa): mois tēs ennoias heurisketai. ᾿Epōras oun tēn phōnēn autou ho stratēlatēs eipen" Pisteuō soi Tjcob, kai deomai cov kai hiketeuō, boēϑēson tę̄ oligopistiǭą mou Z cg se echō. llaotcheleusato de ho apostolos Eenophōnti tǭ diakonǭ synagagein pantas eis hen᾽ synaϑroisϑentos de pantos tou ochlou ho apostolos hestōs en mesǭ elegen"
When the apostle heard this from the captain, he was very grieved for him. He said to him, "Do you believe that Jesus will heal them?" The captain said, "Yes." And the apostle said, "Commit yourself, then, to Jesus, and he will heal them, bringing them help." The captain said, "Show him to me, that I may see him and believe in him." The apostle said, "He does not appear to these bodily eyes, but he is found with the eyes of the mind." The captain lifted up his voice and said, "I believe in you, Jesus, and I beg and entreat you: help my little faith, which I have in you." The apostle ordered Xenophon the deacon to gather all together; and when all the crowd had gathered, the apostle stood in the middle and said:
Chapter 66
66Lipsius–Bonnet, 99–291
Τέκνα μου καὶ ἀδελφοὶ οἱ εἰς τὸν χύριον πιστεύσαντες, παραμείνατε ἐν ταύτῃ τῇ πίστει, εὐαγγελιζόμενοι Ἰησοῦν τὸν ἐξ ἐμοῦ ὑμῖν καταγγελϑέντα, ἔχοντες ἐν αὐτῷ τὰς ἐλπίδας" xui μὴ ἀπολειφϑῆτε αὐτοῦ, καὶ οὐ καταλιμπάνει ὑμᾶς, χαϑευδόντων ὑμῶν ἐν τῷ ὕπνῳ τούτῳ τῷ καταβαροῦντι τοὺς καϑεύδοντας αὐτὸς ἄυπνος ὧν διαφυλάώσσει" καὶ ἐν ϑαλάσση πλεόντων ὑμῶν καὶ ἐν κινδύνῳ ὄντων καὶ οὐδενὸς βοηϑεῖν Óvvaμένου αὐτὸς περιπατῶν ἐπὶ τῶν ὑδώτων ὑπορϑοῖ βοηϑν. ἐγὼ γὰρ ἤδη ἄπειμι ἐξ ὑμῶν, καὶ ἄδηλόν ἐστιν εἰ ἔτε ὄψομαι ὑμᾶς x«r& σάρχα. μὴ οὖν καὶ ὑμεῖς ἐξομοιωϑῆτε τῷ λαῷ Ἰσραήλ, οἵτινες ὠπιδόντες τοὺς ποιμένας πρὸς ὥρας χαιρὸν ἐσχανδαλίσϑησαν. Ξενοφ ὥντα δὲ τὸν διάκονον καταλιμπάνω πρὸς ὑμᾶς tig τὸν τόπον μου" καὶ γὼρ καὶ αὐτὸς ὥσπερ κἀγὼ χαταγγέλλει τὸν Ἰησοῦν" οὔτε γὼρ ἐγὼ εἰμί |t οὔτε αὐτός, ἀλλὰ Ἰησοῦς" καὶ γὰρ χἀγὼ ἀνϑρωπὸς εἰμι σῶμα ἐνδεδυμένος, υἱὸς ἀνθρώπου ὡς εἷς ἐξ ὑμῶν" οὔτε γὰρ πλοῦτον ἔχω ὡς ἐνίοις εὑρίσκεται, ὃς x«i τοὺς κεκτημένους ἐλέγχει ἀποίητος παντάπασιν ὑπάρχων καὶ καταλιμπανόμενος ἐπὶ τῆς γῆς ἀφ᾽ ἧς καὶ ἐγένετο" τὰ δὲ ix τούτου roig ἀνϑρώποις συμβαίνοντα παραπτώματα καὶ τὰς κηλῖδας τῶν ἁιιαρτιῶν συναποφέρεται. σπανίως δὲ πλούσιοι εὑοίσχονται ἐν ἐλεημοσύναις" οἱ δὲ ἐλεήμονὲς καὶ ταπεινοὶ τῇ καρδίᾳ αὐτοὶ κληρονομήσουσιν τὴν βασιλείαν τοῦ ϑεοῦ. οὐ γὰρ τὸ κάλλος roig ἀνϑρώποις nmaocuovov ἐστιν" οἱ γὰρ τούτῳ ϑαρροῦντες τοῦ γήρυυς xaraλαμβάνοντος αἰφνιδίως καταισχυνϑήηήσονται. πάντα οὖν καιρὸν ἔχει" καιρῷ οὖν φιλεῖται καὶ καιρῷ μισεῖται. ἔστω οὖν ἡ ἐλπὶς εἰς Ἰησοῦν Χριστὸν τὸν υἱὸν τοῦ ϑεοῦ τὸν ἀεὶ φιλούμενον καὶ ἀεὶ ποϑούμενον. καὶ μέμνησϑε ἡμῶν ὡς καὶ ἡμεῖς ὑμῶν. ἡμεῖς γὰρ αὐτοῖς ἐὰν μὴ τὸ τῶν ἐντολῶν φορτίον τελέσωμεν, οὐκ ἄξιοί ἐσμεν κήρυχες εἶναι τοῦ ὀνόματος τούτου, καὶ ὕστερον τιμωρίαν ἀποτέσομεν τῆς ἑαυτῶν κεφαλῆς.
Tekna mou kai adelphoi hoi eis ton chyrion pisteusantes, parameinate en tautę̄ tę̄ pistei, euangelizomenoi Iēsoun ton ex emou hymin katangelϑenta, echontes en autǭ tas elpidas" xui mē apoleiphϑēte autou, kai ou katalimpanei hymas, chaϑeudontōn hymōn en tǭ hypnǭ toutǭ tǭ katabarounti tous kaϑeudontas autos aupnos hōn diaphylaōssei" kai en ϑalassē pleontōn hymōn kai en kindynǭ ontōn kai oudenos boēϑein Ovvamenou autos peripatōn epi tōn hydōtōn hyporϑoi boēϑn. egō gar ēdē apeimi ex hymōn, kai adēlon estin ei ete opsomai hymas x«r& sarcha. mē oun kai hymeis exomoiōϑēte tǭ laǭ Israēl, hoitines ōpidontes tous poimenas pros hōras chairon eschandalisϑēsan. Xenoph hōnta de ton diakonon katalimpanō pros hymas tig ton topon mou" kai gōr kai autos hōsper kagō chatangellei ton Iēsoun" oute gōr egō eimi |t oute autos, alla Iēsous" kai gar chagō anϑrōpos eimi sōma endedymenos, huios anthrōpou hōs heis ex hymōn" oute gar plouton echō hōs eniois heurisketai, hos x«i tous kektēmenous elenchei apoiētos pantapasin hyparchōn kai katalimpanomenos epi tēs gēs aph᾽ hēs kai egeneto" ta de ix toutou roig anϑrōpois symbainonta paraptōmata kai tas kēlidas tōn haiiartiōn synapopheretai. spaniōs de plousioi heuoischontai en eleēmosynais" hoi de eleēmones kai tapeinoi tę̄ kardią autoi klēronomēsousin tēn basileian tou ϑeou. ou gar to kallos roig anϑrōpois nmaocuovov estin" hoi gar toutǭ ϑarrountes tou gēryys xaralambanontos aiphnidiōs kataischynϑēēēsontai. panta oun kairon echei" kairǭ oun phileitai kai kairǭ miseitai. estō oun hē elpis eis Iēsoun Christon ton huion tou ϑeou ton aei philoumenon kai aei poϑoumenon. kai memnēsϑe hēmōn hōs kai hēmeis hymōn. hēmeis gar autois ean mē to tōn entolōn phortion telesōmen, ouk axioi esmen kēryches einai tou onomatos toutou, kai hysteron timōrian apotesomen tēs heautōn kephalēs.
"My children and brothers, who have believed in the Lord, abide in this faith, proclaiming Jesus, who was proclaimed to you by me, and having your hopes in him. Do not fall away from him, and he does not forsake you. While you sleep in this sleep that weighs down sleepers, he, being sleepless, keeps watch; and when you sail on the sea and are in danger and no one can help, he, walking on the waters, sets you upright and helps. For I am now going away from you, and it is uncertain whether I shall see you again in the flesh. Do not, then, you too become like the people Israel, who, when they lost sight of their shepherds for an hour, were made to stumble. I leave Xenophon the deacon with you in my place; for he too, like me, proclaims Jesus; for it is neither I nor he, but Jesus. For I too am a man clothed in a body, a son of man like one of you. For I have no wealth, such as is found with some; wealth convicts those who have acquired it, since it is altogether useless and is left behind on the earth from which it came, while it carries away with it the transgressions and the stains of sin that come to men from it. Rarely are the rich found giving alms; but the merciful and the humble of heart, they will inherit the kingdom of God. For beauty does not abide with men; those who trust in it will suddenly be put to shame when old age overtakes them. Everything, then, has its time: in its time it is loved, and in its time it is hated. Let your hope, then, be in Jesus Christ the Son of God, who is always loved and always longed for. And remember us, as we also remember you. For we too, if we do not carry the burden of the commandments to the end, are not worthy to be heralds of this name, and afterward we shall pay the penalty on our own heads."
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Καὶ συνευξάμενος αὐτοῖς, πολλὴν ὥραν παραμείνας "» τῇ εὐχῇ καὶ τῇ δεήσει, παραϑέμενος αὐτοὺς τῷ κυρίῳ εἶπεν" Κύριε ὁ δεσπόζων πάσης ψυχῆς τῆς ἐν σώματι οὔσης" κύριε πώτερ τῶν ψυχῶν τῶν εἰς σὲ τὰς ἐλπίδας ἐχουσῶν καὶ ὅ προσδεχομένων τὰ ἐλέη σου" ὁ λυτρούμενος ἀπὸ τῆς πλάνης τοὺς ἰδίους ἀνθοώπους καὶ ἐλευϑερῶν ἀπὸ τῆς δουλείας καὶ φϑορᾶς τοὺς ὑπηκόους καὶ ἐρχομένους εἰς τὸ καταφύγιῦν σου" σὺ γενοῦ ἐν τῇ ποίμνῃ τοῦ «Ξενοφῶντος, καὶ ἀλείψας αὐτὴν ἐλαίῳ ἁγίῳ ϑερώπευσον ὠπὸ τῶν ἑλκῶν καὶ διατήρησον αὐτὴν ὠπὸ τῶν λύχων τῶν διαρπαζόντων. Καὶ ἐπιϑεὶς αὐτοῖς τὴν χεῖρα εἶπεν" Ἔσται ἐφ᾽ ὑμᾶς ἡ εἰρήνη τοῦ κυρέου καὶ ἡμῖν συνοδεύσει. Πρᾶξις η΄ περὶ τῶν ὀνάγρων.
Kai syneuxamenos autois, pollēn hōran parameinas "» tę̄ euchę̄ kai tę̄ deēsei, paraϑemenos autous tǭ kyriǭ eipen" Kyrie ho despozōn pasēs psychēs tēs en sōmati ousēs" kyrie pōter tōn psychōn tōn eis se tas elpidas echousōn kai ho prosdechomenōn ta eleē sou" ho lytroumenos apo tēs planēs tous idious anthoōpous kai eleuϑerōn apo tēs douleias kai phϑoras tous hypēkoous kai erchomenous eis to kataphygiyn sou" sy genou en tę̄ poimnę̄ tou «Xenophōntos, kai aleipsas autēn elaiǭ hagiǭ ϑerōpeuson ōpo tōn helkōn kai diatērēson autēn ōpo tōn lychōn tōn diarpazontōn. Kai epiϑeis autois tēn cheira eipen" Estai eph᾽ hymas hē eirēnē tou kyreou kai hēmin synodeusei. Praxis ē΄ peri tōn onagrōn.
Having prayed with them and remained a long while in prayer and supplication, he committed them to the Lord and said, "Lord, who rule over every soul that is in a body; Lord, Father of the souls that have their hopes in you and wait for your mercies; who redeem your own people from error and set free from slavery and corruption those who are subject to you and come to your refuge: be present in the flock of Xenophon, and anoint it with holy oil, heal it of its sores, and preserve it from the ravening wolves." And laying his hand on them he said, "The peace of the Lord will be upon you, and it will journey with us."
Eighth Act: concerning the wild asses.
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'EtzAÓsv οὖν ὁ ἀπόστολος ἀπιέναι κατὰ τὴν ὁδόν" xui πάντες δαχρύοντες προέπεμπον αὐτὸν ἐνορκίζοντες αὐτὸν μνήμην αὐτῶν ἔχειν ἐν ταῖς δεήσεσιν αὐτοῦ καὶ μὴ ἐπιλανϑώνειν αὐτῶν. ἀνελϑὼν οὖν καὶ καϑεσϑεὶς ἐπὶ τοῦ ὀχήμᾶτος, πάντων τῶν ἀδελφῶν ἀπολειφρϑέντων, προσελϑὼν ὁ στρατηλάτης διήγειρεν τὸν ἡνίοχον | λέγων" γὼ δέομαι καὶ εὔχομαι ἄξιος γενέσϑαι ὑπὸ τοὺς πόδας αὐτοῦ καϑεσϑῆναι, καὶ γενήσομαι αὐτοῦ ἡνίοχος κατὰ τὴν ὁδὸν ταύτην, ἵνα καὶ αὐτὸς γένηταί μου παραπομπὸς εἰς ἐκείνην τὴν ὁδὸν δι᾿ ἧς ὀλίγοι πορεύονται.
'EtzAOsv oun ho apostolos apienai kata tēn hodon" xui pantes dachryontes proepempon auton enorkizontes auton mnēmēn autōn echein en tais deēsesin autou kai mē epilanϑōnein autōn. anelϑōn oun kai kaϑesϑeis epi tou ochēmatos, pantōn tōn adelphōn apoleiphrϑentōn, proselϑōn ho stratēlatēs diēgeiren ton hēniochon | legōn" gō deomai kai euchomai axios genesϑai hypo tous podas autou kaϑesϑēnai, kai genēsomai autou hēniochos kata tēn hodon tautēn, hina kai autos genētai mou parapompos eis ekeinēn tēn hodon di᾿ hēs oligoi poreuontai.
So the apostle went out to go on his way; and all escorted him weeping, adjuring him to keep them in remembrance in his prayers and not to forget them. When he had got up and sat in the carriage, and all the brothers had been left behind, the captain came up and roused the driver, saying, "I ask and pray to be counted worthy to sit beneath his feet; I will be his driver on this road, so that he too may become my escort on that road by which few travel."
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Ὁδευσώάντων οὖν αὐτῶν ὡσεὶ μίλια δύο ἐδεήϑη ó15 ἀπόστολος TOU στρατηλώτου, καὶ ἀναστήσας αὐτὸν συγκαϑεσϑῆναι ἐποίησεν αὐτῷ, ἐπιτρέψας τῷ ἡνιόχῳ εἰς τὸν ἴδιον τόπον χαϑεσϑῆναι. ἡνίκα δὲ ἀπήεσαν κατὰ τὴν ὁδόν, συνέβη ix τοῦ πολλοῖ καύσωνος κεχοπιωκέναι τὰ ὑποζύγια καὶ μὴ δυνώμενα ὅλως σαλευϑῆναι. ὃ δὲ στρατηλάτης περίλυπος γενόμενος πάνυ ἠϑύμει, ἐνθυμούμενος τοῖς ἰδίοις ποσὶν δρόμῳ χρήσασϑαι καὶ ἕτερα ὑποζύγια ἀγαγεῖν πρὸς τὴν τοῦ Oprματος χρείαν" ὁ δὲ ἀπόστολος εἶπεν: My, ταρασσέσϑω cov ἡ χαρδία μηδὲ δειλιάτω, ἀλλὰ πίστευσον εἰς ᾿Ιησοῦν Χριστὸν ὃν κατήγγειλώ σοι, καὶ ϑαυμάώσια ὄψει μεγάλα. ᾿ἠπιδὼν δὲ εἶδεν ἀγέλην ὀνάγρων νεμομένην παρὼ τὴν ὁδόν" καὶ εἶπεν τῷ στρατηλάτῃ" Ei ἐπίστευσας tig Χριστὸν ᾿Ιησοῦν, πορευϑεὶς εἰς τὴν ἀγέλην ἐκείνην τῶν ὀνάγρων εἰπέ" “1ἐγει ὑμῖν ᾿Ιούδες Θωμῶς ὁ ἀπόστολος τοῦ Χριστοῦ τοῦ νέου ϑεοῦ" ᾿Ελϑέτωσαν ἐξ ὑμῶν τέσσαρες ὧν Qv χρείαν ἔχωμεν.
Hodeusōantōn oun autōn hōsei milia dyo edeēϑē o15 apostolos TOU stratēlōtou, kai anastēsas auton synkaϑesϑēnai epoiēsen autǭ, epitrepsas tǭ hēniochǭ eis ton idion topon chaϑesϑēnai. hēnika de apēesan kata tēn hodon, synebē ix tou polloi kausōnos kechopiōkenai ta hypozygia kai mē dynōmena holōs saleuϑēnai. ho de stratēlatēs perilypos genomenos pany ēϑymei, enthymoumenos tois idiois posin dromǭ chrēsasϑai kai hetera hypozygia agagein pros tēn tou Oprmatos chreian" ho de apostolos eipen: My, tarassesϑō cov hē chardia mēde deiliatō, alla pisteuson eis ᾿Iēsoun Christon hon katēngeilō soi, kai ϑaumaōsia opsei megala. ᾿ēpidōn de eiden agelēn onagrōn nemomenēn parō tēn hodon" kai eipen tǭ stratēlatę̄" Ei episteusas tig Christon ᾿Iēsoun, poreuϑeis eis tēn agelēn ekeinēn tōn onagrōn eipe" “1egei hymin ᾿Ioudes Thōmōs ho apostolos tou Christou tou neou ϑeou" ᾿Elϑetōsan ex hymōn tessares hōn Qv chreian echōmen.
When they had gone about two miles, the apostle entreated the captain, and raising him up he made him sit beside him, letting the driver sit in his own place. As they went along the road, it happened that the draught animals became exhausted because of the great heat and could not move at all. The captain, very grieved, was utterly disheartened, and thought of running on his own feet to bring other animals for the needs of the carriage. But the apostle said, "Let not your heart be troubled, nor let it be afraid, but believe in Jesus Christ, whom I proclaimed to you, and you will see great wonders." Looking about, he saw a herd of wild asses grazing by the road, and he said to the captain, "If you have believed in Christ Jesus, go to that herd of wild asses and say, 'Judas Thomas, the apostle of Christ the new God, says to you: Let four of you come, whom we need.'"
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ἀπῆλθεν δὲ ὁ στρατηλάτης ἔμφοβος ὧν" πολλοὶ γὰρ ὑπῆρχον" καὶ ἀπιόντος αὐτοῦ αὐτοὶ εἰς ἀπάντησιν ἤρχοντο" ἐγγὺς δὲ γενομένων εἶπεν αὐτοῖς" Κελεύει ὑμῖν ᾿Ιούδας Θωμᾶς ὁ ἀπόστολος τοῦ νέου ϑεοῦ" ᾿Ελϑέτωσαν ἐξ ὑμῶν τέσσαρες ὧν χρείαν ἔχω. Ταῦτα ἀκούσαντες οἱ ὄναγροι ὁμοϑυμαδὸν δρόμῳ χρησάμενοι πρὸς αὐτὸν ἤρχοντο, ἐλϑόντες δὲ mpoctκύνησαν αὐτόν. εἶπεν δὲ αὐτοῖς ὃ ἀπόστολος" Εἰρήνη ὑμῖν. ὑποζεύξατε τέσσαρας ἀντὶ τῶν κτηνῶν τούτων τῶν ἀποστάϑέντων. Καὶ προσῆλϑον ἕκαστος αὐτῶν καὶ ὑπέϑλιβον ὑποξευχϑῆναι. ἦσαν οὖν ἐκεῖ τέσσαρες ἰσχυρότεροι, oi καὶ ἐζεύgm χϑησαν" oi δὲ ἄλλοι οἱ μὲν προῆγον, oi δὲ rzoAovO ovv: ὀλίγον urridde n δὲ ὁδευσάντων ὠπέλυσεν rovg πώλους λέγων" '"Yuiv λέγω roig ον Y συνοίχοις τῆς ἐρήμου, εἰς τὰς νομὰς ὑμῶν ἀπέλθατε" εἰ γὰρ dg d πάντων ἔχρηζον, πώντες ἂν συναπήειτέ μοι. νῦν δὲ ἄπιτε ες Ἢ irm τὸν χῶρον ὑμῶν àv Q διατρίβετες. Οἱ δὲ ἀπήεσαν ἐν ἡσυχίᾳ τοῖν, 1.6 ἕως οὗ ὠφανεῖς ἐγένοντο. eu niti
apēlthen de ho stratēlatēs emphobos hōn" polloi gar hypērchon" kai apiontos autou autoi eis apantēsin ērchonto" engys de genomenōn eipen autois" Keleuei hymin ᾿Ioudas Thōmas ho apostolos tou neou ϑeou" ᾿Elϑetōsan ex hymōn tessares hōn chreian echō. Tauta akousantes hoi onagroi homoϑymadon dromǭ chrēsamenoi pros auton ērchonto, elϑontes de mpoctkynēsan auton. eipen de autois ho apostolos" Eirēnē hymin. hypozeuxate tessaras anti tōn ktēnōn toutōn tōn apostaϑentōn. Kai prosēlϑon hekastos autōn kai hypeϑlibon hypoxeuchϑēnai. ēsan oun ekei tessares ischyroteroi, oi kai ezeugm chϑēsan" oi de alloi hoi men proēgon, oi de rzoAovO ovv: oligon urridde n de hodeusantōn ōpelysen rovg pōlous legōn" '"Yuiv legō roig on Y synoichois tēs erēmou, eis tas nomas hymōn apelthate" ei gar dg d pantōn echrēzon, pōntes an synapēeite moi. nyn de apite es Ē irm ton chōron hymōn av Q diatribetes. Hoi de apēesan en hēsychią toin, 1.6 heōs hou ōphaneis egenonto. eu niti
The captain went off, afraid, for there were many of them; and as he went, they came to meet him. When they came near, he said to them, "Judas Thomas, the apostle of the new God, commands you: Let four of you come, whom I need." Hearing this, the wild asses ran with one accord to him, and when they came they bowed down to him. The apostle said to them, "Peace to you. Let four be yoked in place of these beasts that have given out." And each of them came up and pressed to be yoked. There were four stronger ones there, and they were yoked; of the others, some went before and some followed. When they had gone a little way, he released them, saying, "I say to you, dwellers in the desert: go away to your pastures. For if I needed all, you would all have come with me; but now go off to your place, where you live." And they went off quietly until they were out of sight.
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᾿Ἡπερχομένου ovv τοῦ τε ἀποστόλου καὶ TOU στρατη«ι Bin λάτου καὶ τοῦ ἡνιόχου &iAxov iv ἡσυχίᾳ oi ὄναγροι ὁμαλῶς, ἵνα μὴ ταράξωσιν τὸν ἀπόστολον τοῦ ϑεοῦ. ἐγγὺς δὲ γεναἐν" m μένων τῆς πύλης τῆς πόλεως παραστρέμψαντες ἔστησαν πρὸ τοὺς ὠποστόλους ἐν πάση χώρᾳ καὶ iv πάσῃ πόλει, καὶ πᾶντες οἱ σοὶ ἄξιοι ἐν σοὶ δοξάζονταιʼ ᾿Ιησοῦ ὁ τύπον λαβὼν καὶ γενόμενος ὡς ἄνϑρωπος καὶ πᾶσιν ἡμῖν φανεὶς ἵνα μὴ ἡμᾶς ἀποχωρίσης τῆς ἰδίας ἀγάπης" σὺ εἰ χύριε ὁ ἑαυτὸν δοὺς ὑπὲρ ἡμῶν καὶ τῷ αἴματί σου ἡμᾶς ἐξαγοράσας καὶ χτησώμένος ἡμᾶς κτῆμα πολυτίμητον" τί δὲ ἔχοιιέν σοι δοῦναι κύριε ἀντικατάλλαγμα τῆς σῆς ψυχῆς ἧς ἔδωχας ὑπὲρ ἡμῶν; ὃ γὰρ ϑέλομεν ἐχεῖνο ἡμῖν δίδως" τοῦτο δέ ἐστιν ἵνα δεηϑʼ ὥιιέν cov καὶ ζήσωμεν.
᾿Hēperchomenou ovv tou te apostolou kai TOU stratē«i Bin latou kai tou hēniochou &iAxov iv hēsychią oi onagroi homalōs, hina mē taraxōsin ton apostolon tou ϑeou. engys de genaen" m menōn tēs pylēs tēs poleōs parastrempsantes estēsan pro tous ōpostolous en pasē chōrą kai iv pasę̄ polei, kai pantes hoi soi axioi en soi doxazontaiʼ ᾿Iēsou ho typon labōn kai genomenos hōs anϑrōpos kai pasin hēmin phaneis hina mē hēmas apochōrisēs tēs idias agapēs" sy ei chyrie ho heauton dous hyper hēmōn kai tǭ aimati sou hēmas exagorasas kai chtēsōmenos hēmas ktēma polytimēton" ti de echoiien soi dounai kyrie antikatallagma tēs sēs psychēs hēs edōchas hyper hēmōn? ho gar ϑelomen echeino hēmin didōs" touto de estin hina deēϑʼ hōiien cov kai zēsōmen.
As the apostle and the captain and the driver went on, the wild asses drew quietly and evenly, so as not to disturb the apostle of God. When they came near the gate of the city, they turned aside and stood before … [72] … the apostles in every land and in every city, and all who are worthy of you are glorified in you. Jesus, who took a form and became as a man and appeared to all of us, so that you might not separate us from your own love: you are the Lord who gave yourself for us and bought us with your blood and gained us as a very precious possession. What can we give you, Lord, in exchange for your life, which you gave for us? For what we wish, that you give us; and this is that we may ask of you and live."
Chapter 73
73Lipsius–Bonnet, 99–291
Ταῦτα δὲ εἰπόντος αὐτοῦ πολλοὶ πανταχόϑεν cuviϑροίζοντο ἰδεῖν τὸν ἀπόστολον τοῦ νέου ϑεοῦ. εἶπεν δὲ πάλιν ὁ ἀπόστολος" Τί ἑστήχαμεν ἀεργεῖς; Ἰησοῦ κύριε, ἡ ὥρα πάρεστιν" tí ἀπαιτεῖ yevécÓ ou; κέλευσον οὖν ἐχπληρωϑῆναι ὃ δὴ γενέσϑαι ὀφείλει. Ἢ δὲ γυνὴ τοῦ στρατηλάτου καὶ ἡ τούτου ϑυγάτηρ ἐβαρήϑησαν σφόδρα ὑπὸ τῶν δαιμόνων οὕτως ὡς νομίζειν τοὺς οἰχείους ὅτι οὐχέτι ὠνίστανται" οὐδ᾽ ὅλως γὰρ συνεχώρησών τινος μεταλαβεῖν αὐτάς, ἀλλὰ κατέβαλον αὐτὰς ἐπὶ ταῖς κλίναις αὐτῶν μηδ᾽ ὅλως τινὼς ἐπιγινωσχούσας ἕως ἐχείνης τῆς ἡμέρας ἐν ἡ ὁ ἀπόστολος ἐκεῖσε ἤλϑεν. εἶπεν δὲ ὁ ἀπόστολος ἑνὶ τῶν ὀνάγρων τῶν ἐν τῷ δεξιῷ μέρει ἐζευγμένον: βίσελϑε ἐντὸς τῆς αὐλῆς" καὶ ἑστὼς ἐχεῖσε χάλεσον τοὺς δαίμονας καὶ εἰπὲ αὐτοῖς" “έγει ὑμῖν Ἰούδας Θωμᾶς ὁ ἀπόστολος καὶ μαϑητὴς ᾿Ιησοῦ Χριστοῦ: Ἔλϑετε ὧδε ἔξω" Or ὑμᾶς γὰρ ἀπεστάλην καὶ εἰς τοὺς διωφέροντα: ὑμῖν κατὰ γένος, ἵνα ὑμᾶς ἀπολέσω | καὶ διώξω εἰς τὸν ὑμέτερον χῦὦρον, B ἕως ὅτε καιρὸς γένηται συντελείας καὶ εἰς τὸ ὑμέτερον βάϑος τοῦ σχότους κατέλϑητε.
Tauta de eipontos autou polloi pantachoϑen cuviϑroizonto idein ton apostolon tou neou ϑeou. eipen de palin ho apostolos" Ti hestēchamen aergeis? Iēsou kyrie, hē hōra parestin" ti apaitei yevecO ou? keleuson oun echplērōϑēnai ho dē genesϑai opheilei. Ē de gynē tou stratēlatou kai hē toutou ϑygatēr ebarēϑēsan sphodra hypo tōn daimonōn houtōs hōs nomizein tous oicheious hoti oucheti ōnistantai" oud᾽ holōs gar synechōrēsōn tinos metalabein autas, alla katebalon autas epi tais klinais autōn mēd᾽ holōs tinōs epiginōschousas heōs echeinēs tēs hēmeras en hē ho apostolos ekeise ēlϑen. eipen de ho apostolos heni tōn onagrōn tōn en tǭ dexiǭ merei ezeugmenon: biselϑe entos tēs aulēs" kai hestōs echeise chaleson tous daimonas kai eipe autois" “egei hymin Ioudas Thōmas ho apostolos kai maϑētēs ᾿Iēsou Christou: Elϑete hōde exō" Or hymas gar apestalēn kai eis tous diōpheronta: hymin kata genos, hina hymas apolesō | kai diōxō eis ton hymeteron chyōron, B heōs hote kairos genētai synteleias kai eis to hymeteron baϑos tou schotous katelϑēte.
When he had said this, many gathered from every side to see the apostle of the new God. The apostle said again, "Why do we stand idle? Lord Jesus, the hour has come; what does it require to be done? Command, then, that what must be done be fulfilled." The captain's wife and his daughter were very much oppressed by the demons, so that their household thought they would not rise again; for the demons did not allow them to take anything at all, but threw them down on their beds, so that they recognized no one at all, until that day on which the apostle came there. The apostle said to one of the wild asses yoked on the right side, "Go into the courtyard, and standing there call the demons and say to them, 'Judas Thomas, the apostle and disciple of Jesus Christ, says to you: Come out here; for I have been sent against you and against those of your kind, to destroy you and drive you to your own place, until the time of the consummation comes and you go down into your depth of darkness.'"
Chapter 74
74Lipsius–Bonnet, 99–291
Εἰσήει δὲ ὁ ὄναγρος ἐκεῖνος πολλοῦ ὄχλου συνόντος zu w αὐτῷ καὶ ἔλεγεν: Ὑμῖν λέγω τοῖς ἐχϑροῖς τοῦ Ἰησοῦ τοῦ χαλουμένου Χριστοῦ" ὑμῖν λέγω τοῖς τοὺς ὀφ ϑαλμοὺς xauμύουσιν τοῦ μὴ ὁρᾶν τὸ φῶς" οὐ γὰρ δύναται ἡ κακίστη φύσις μεταβληϑῆναι εἰς τὸ ἀγαϑόν" ὑμῖν λέγω τοῖς τέχνοις τῆς γεέννης καὶ τῆς ἀπωλείας, ἐκείνου τοῦ ἀπαύστου εἰς τὸ lO χακὸν ἕως τοῦ νῦν, ὃς ὠεὶ ὠνωκαινίζει αὐτοῦ τὼ ἐνεργήματα καὶ τὰ πρέποντα τῇ ἑαυτοῦ οὐσίᾳ᾽ ὑμῖν λέγω τοῖς ἀναιδεστώτοις, τοῖς δι᾿ ἑαυτῶν ὠπολλυμένοις" τί δὲ εἴπω περὶ τῆς ὑμῶν ἀπωλείας τε καὶ τέλους, τί δὲ καὶ ὑφηγήσωιμαι, οὐκ οἶδα, ὧν πολλὰ γάρ ἐστιν καὶ πρὸς τὴν ἀχρόασιν ἀναρίϑμητα ὑπώρ-
Eisēei de ho onagros ekeinos pollou ochlou synontos zu w autǭ kai elegen: Hymin legō tois echϑrois tou Iēsou tou chaloumenou Christou" hymin legō tois tous oph ϑalmous xaumyousin tou mē horan to phōs" ou gar dynatai hē kakistē physis metablēϑēnai eis to agaϑon" hymin legō tois technois tēs geennēs kai tēs apōleias, ekeinou tou apaustou eis to lO chakon heōs tou nyn, hos ōei ōnōkainizei autou tō energēmata kai ta preponta tę̄ heautou ousią᾽ hymin legō tois anaidestōtois, tois di᾿ heautōn ōpollymenois" ti de eipō peri tēs hymōn apōleias te kai telous, ti de kai hyphēgēsōimai, ouk oida, hōn polla gar estin kai pros tēn achroasin anariϑmēta hypōr-
That wild ass went in, a great crowd being with him, and said: "I say to you, enemies of Jesus who is called Christ; I say to you who shut your eyes so as not to see the light — for the most evil nature cannot be changed into good; I say to you, children of Gehenna and of destruction, of him who has never ceased from evil until now, who always renews his workings and what befits his own essence; I say to you, most shameless ones, who perish by your own doing: what shall I say about your destruction and end, and what shall I relate? I do not know; for they are many and too numerous to be heard.
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75Lipsius–Bonnet, 99–291
doni yovtu. μείζονα δέ εἰσιν αἱ ὑμέτεραι πράξεις ἀπὸ τῆς χολάσεως τῆς ὑμῖν τετηρημένης. col δὲ λέγω τῷ δαίμονι καὶ τῷ; σῷ υἱῷ τῷ συνεπομένῳ Gor νυνὶ γὰρ ἐφ᾽ ὑμᾶς ὠπέσταλμαι" ym" τίνος δὲ ἕνεχα πολλοὺς λύγους ποιοῦμαι τῆς ὑμῶν quota g. V TE καὶ ῥίζης, ἣν ὑμεῖς αὐτοὶ οἴδατε καὶ ἀναιδεύεσϑε, λέγει ia εἶτ᾽ δὲ ὑμῖν Ἰούδας Θωμᾶς ὁ ἀπόστολος Χριστοῦ τοῦ ᾿Ιησοῦ, ὃς yif διὰ πολλῆς ἀγώπης καὶ διαϑέσεως ἐνϑιώδε ἀπεστάλη" CEmi παντὸς τοῦ ἐνθάδε ἑστῶτος ὄχλου ἐξελϑόντες εἴπατέ μοι ποίου Vua τὸ γένους ἐστέ. sit), oi
doni yovtu. meizona de eisin hai hymeterai praxeis apo tēs cholaseōs tēs hymin tetērēmenēs. col de legō tǭ daimoni kai tǭ? sǭ huiǭ tǭ synepomenǭ Gor nyni gar eph᾽ hymas ōpestalmai" ym" tinos de henecha pollous lygous poioumai tēs hymōn quota g. V TE kai rhizēs, hēn hymeis autoi oidate kai anaideuesϑe, legei ia eit᾽ de hymin Ioudas Thōmas ho apostolos Christou tou ᾿Iēsou, hos yif dia pollēs agōpēs kai diaϑeseōs enϑiōde apestalē" CEmi pantos tou enthade hestōtos ochlou exelϑontes eipate moi poiou Vua to genous este. sit), oi
But your deeds are greater than the punishment reserved for you. And to you I speak, demon, and to your son who follows with you, for now I have been sent against you. But why do I make many words about your nature and root, which you yourselves know and are not ashamed of? Judas Thomas, the apostle of Christ Jesus, who was sent here in great love and good will, says to you: Come out before all this crowd standing here, and tell me of what race you are."
Chapter 76
76Lipsius–Bonnet, 99–291
Καὶ εὐϑέως ἐξῆλθεν ἡ γυνὴ σὺν τῇ ϑυγατρὶ αὐτῆς, "nri; μὲ νενεχρωμέναι καὶ ἠτιμασμέναι" ϑεασώμενος δὲ αὐτὼς ὁ ἀπό- iuri) στολος ἐλυπήϑη, μάλιστα διὰ τὴν παῖδα, καὶ λέγει τοῖς δαιί- TUM μοσιν" Μὴ γένοιτο ἱλασμὸν γενέσϑιαι καὶ φειδὼ εἰς bud; mar οὐδὲ γὰρ TO φείδεσϑαι ἢ τὸ ἐλεεῖν ἐπίστασϑε" πλὴν εἰς τὸ it ἐν ὄνομα τοῦ Ιησοῦ ἀπόστητε ἀπ᾽ αὐτῶν καὶ ἐκ πλευρᾶς στῆτε. " tiu: Ταῦτα εἰπόντος τοῦ ἀποστόλου πεσοῦσαι αἱ γυναῖχες ἀπενξ10 χρώϑησαν" οὔτε γὰρ πνεῦμα εἶχον ovre φωνὴν ἐδίδουν" ὁ δὲ ἜΡΙΣ oL v δαίμων ἀποχριϑεὶς φωνῇ μεγάλῃ εἶπεν" Πάλιν ἥκεις vod: Feels ὁ τὴν φύσιν ἡμῶν διαγελῶν καὶ τὴν γενεών; ἥκεις mh ὁ tid τὴν τέχνην ἡμῶν ἀπαλείφων; καὶ ὡς νομίζω οὐ συγχωρεῖς ἘΣ il à ἡμῖν ὅλως ἐπὶ τῆς γῆς εἶναι: τοῦτο δὲ νῦν iv τῷ καιρῷ Be ἐν τούτῳ ποιῆσαι οὐ δύνασαι. Ἐστοχάσατο δὲ ὁ ἀπόστολος ὅτι ἜΝ ἃ ὁ δαίμων οὗτος ἐκεῖνός ἐστιν ὁ ἀπελαϑεὶς ἀπ᾽ ἐκείνης τῆς Ἢ eel τὸ ϑέλημα τοῦ πέμψαντός σε, κατὰ κεφαλῆς δίδωσίν σοι τὴν τιμωρίαν, οὕτως κἀγώ, ἐὼν μὴ ποιήσω | τὸ ϑέλημα rov ἀποστείλαντός με πρὸ καιροῦ καὶ τῆς προδϑεσμίας, εἰς τὴν ἐμαυτοῖ φύσιν ἀποστέλλομαι" καὶ ὥσπερ σοὶ βοηϑεῖ ὁ Χριστός cov ἐν οἷς διαπράττῃ, οὕτως καὶ ἐμοὶ βοηϑεῖ ὃ πατήρ μου ἐν oig διαπράττομαι" καὶ ὥσπερ σοὶ χατασχευάζει σχεύη τοὺς ἀξίους τῆς σῆς οἰκήσεως, οὕτως καὶ ἐμοὶ ἐπιζητεῖ σχεύη δι᾿ ὧν τὼς αὐτοῦ πράξεις τελίσχω" καὶ ὥσπερ τρέφει καὶ οἰκονομεῖ τοὺς ὑπηχύους, οὕτως χὠμοὶ χολάσεις καὶ βασώνους σὺν τοῖς ὀκητηρίοις μοι γενομένοις παρασκευάζει" καὶ ὥσπερ σοὶ τὴν ὠντι- μισϑίαν τῆς σῆς ἐνεργείας δίδωσιν τὴν αἰώνιον ζωην, οὕτως χαμοὶ παρέχει τὰς ἀμοιβὼς τῶν ἔργων μου τὴν αἰωνίαν ἀπώλειαν" καὶ ὥσπερ σὺ τῇ εὐχῆ σου καὶ τοῖς ἀγαϑοῖς ἔργοις ἐπανωπαύῃ ἐν ταῖς πνευματικαῖς σου δοξολογίαις, οὕτως κἀγὼ ἐπαναπαύομαι φόνοις τε καὶ μοιχείαις καὶ ϑυσίαις ταῖς διὰ οἴνου γινομέναις ἐν τοῖς βωμοῖς" καὶ ὥσπερ σὺ ἐπιστρέφεις τοὺς ἀνθρώπους εἰς ζωὴν αἰώνιον, οὕτως κἀγὼ ἀποστρέφω τοὺς ὑπαχούοντώς μοι εἰς ἀπώλειαν καὶ κόλασιν αἰωνίαν" καὶ σὺ τοὺς ἰδίους δέχη κἀγὼ τοὺς ἐμούς. Tl Τοιαῦτα καὶ ἕτερα πλείονα εἰπόντος τοῦ δαίμονος ὁ ἀπόστολος εἶπεν. Κελεύει σοι ᾿Ιησοῦς καὶ τῷ σῷ παιδὶ c ἐμοῦ ἵνα μηκέτι εἰσέλϑης εἰς χατοίχησεν avÓ onov: ἀλλ ἐξὲλϑετε καὶ ἀπέλϑετε καὶ οἰκήσατε ἔξω παντελῶς τῆς οἰχήσεως τῶν ἀνθρώπων. Οἱ δὲ δαίμονες εἶπον αὐτῷ" ἀπηνῶς προσέταξας ἡμῖν" τέ δὲ καὶ πρὸς τούτους πράξεις τοὺς νῦν ἀποκεχρυμμένους ὠπὸ σοῦ; οἱ γὰρ κατασκευάσαντες τὰ πάντα ξόανα ἐν αὐτοῖς χαίρουσιν μᾶλλον σοῦ" ovg οἱ πολλοὶ πολλοὺς προῦκυνοῦσιν καὶ τὰ ϑελήματα αὐτῶν διαπράττονται, ϑύοντες αὐτοῖς καὶ τὰς τροφὰς προσάγοντες ἐν σπονδαῖς καὶ διὰ oivov καὶ ὕδατος προσφέροντες καὶ ἀναϑήμασιν. Καὶ ὁ ἀπόστολος εἶπεν: Καὶ αὐτοὶ νῦν χαταργηϑήσονται σὺν ταῖς πράξεσιν αὐτῶν. Καὶ αἰφνιδίως ἄφαντοι γεγόνασιν οἱ δαϊίμονες᾽ αἱ δὲ γυναῖκες ὡς εἰς τύπον νεχρῶν ἐρριμμέναι ἔχειντο ἐπὶ γῆς, μὴ ἔχουσαι φωνήν.
Kai euϑeōs exēlthen hē gynē syn tę̄ ϑygatri autēs, "nri? me nenechrōmenai kai ētimasmenai" ϑeasōmenos de autōs ho apo- iuri) stolos elypēϑē, malista dia tēn paida, kai legei tois daii- TUM mosin" Mē genoito hilasmon genesϑiai kai pheidō eis bud? mar oude gar TO pheidesϑai ē to eleein epistasϑe" plēn eis to it en onoma tou Iēsou apostēte ap᾽ autōn kai ek pleuras stēte. " tiu: Tauta eipontos tou apostolou pesousai hai gynaiches apenx10 chrōϑēsan" oute gar pneuma eichon ovre phōnēn edidoun" ho de ERIS oL v daimōn apochriϑeis phōnę̄ megalę̄ eipen" Palin hēkeis vod: Feels ho tēn physin hēmōn diagelōn kai tēn geneōn? hēkeis mh ho tid tēn technēn hēmōn apaleiphōn? kai hōs nomizō ou synchōreis ES il a hēmin holōs epi tēs gēs einai: touto de nyn iv tǭ kairǭ Be en toutǭ poiēsai ou dynasai. Estochasato de ho apostolos hoti EN ha ho daimōn houtos ekeinos estin ho apelaϑeis ap᾽ ekeinēs tēs Ē eel to ϑelēma tou pempsantos se, kata kephalēs didōsin soi tēn timōrian, houtōs kagō, eōn mē poiēsō | to ϑelēma rov aposteilantos me pro kairou kai tēs prodϑesmias, eis tēn emautoi physin apostellomai" kai hōsper soi boēϑei ho Christos cov en hois diaprattę̄, houtōs kai emoi boēϑei ho patēr mou en oig diaprattomai" kai hōsper soi chatascheuazei scheuē tous axious tēs sēs oikēseōs, houtōs kai emoi epizētei scheuē di᾿ hōn tōs autou praxeis telischō" kai hōsper trephei kai oikonomei tous hypēchyous, houtōs chōmoi cholaseis kai basōnous syn tois okētēriois moi genomenois paraskeuazei" kai hōsper soi tēn ōnti- misϑian tēs sēs energeias didōsin tēn aiōnion zōēn, houtōs chamoi parechei tas amoibōs tōn ergōn mou tēn aiōnian apōleian" kai hōsper sy tę̄ euchē sou kai tois agaϑois ergois epanōpauę̄ en tais pneumatikais sou doxologiais, houtōs kagō epanapauomai phonois te kai moicheiais kai ϑysiais tais dia oinou ginomenais en tois bōmois" kai hōsper sy epistrepheis tous anthrōpous eis zōēn aiōnion, houtōs kagō apostrephō tous hypachouontōs moi eis apōleian kai kolasin aiōnian" kai sy tous idious dechē kagō tous emous. Tl Toiauta kai hetera pleiona eipontos tou daimonos ho apostolos eipen. Keleuei soi ᾿Iēsous kai tǭ sǭ paidi c emou hina mēketi eiselϑēs eis chatoichēsen avO onov: all exelϑete kai apelϑete kai oikēsate exō pantelōs tēs oichēseōs tōn anthrōpōn. Hoi de daimones eipon autǭ" apēnōs prosetaxas hēmin" te de kai pros toutous praxeis tous nyn apokechrymmenous ōpo sou? hoi gar kataskeuasantes ta panta xoana en autois chairousin mallon sou" ovg hoi polloi pollous proukynousin kai ta ϑelēmata autōn diaprattontai, ϑyontes autois kai tas trophas prosagontes en spondais kai dia oivov kai hydatos prospherontes kai anaϑēmasin. Kai ho apostolos eipen: Kai autoi nyn chatargēϑēsontai syn tais praxesin autōn. Kai aiphnidiōs aphantoi gegonasin hoi daïimones᾽ hai de gynaikes hōs eis typon nechrōn errimmenai echeinto epi gēs, mē echousai phōnēn.
At once the woman came out with her daughter, like dead women and disfigured. When the apostle saw them, he was grieved, especially for the girl, and he said to the demons, "Far be it that there should be pardon and sparing for you; for you do not know how to spare or to pity. But in the name of Jesus depart from them and stand aside." When the apostle had said this, the women fell down and became as dead; for they had no breath and gave no sound. But the demon answered with a loud voice, "Have you come again, you who mock our nature and race? Have you come, who wipe out our craft? And, as I think, you do not let us be on the earth at all; but this you cannot do now, at this time." The apostle conjectured that this demon was the one driven out from that … [77] … the will of him who sent you, he gives you punishment on your head; so I too, if I do not do the will of him who sent me, am sent back to my own nature before the time and the appointed day. And as your Christ helps you in what you do, so my father helps me in what I do. And as he prepares for you vessels worthy of your dwelling, so he seeks for me vessels through which I accomplish his deeds. And as he nourishes and provides for those subject to him, so he prepares for me punishments and torments, together with those who have become my dwellings. And as he gives you eternal life as recompense for your work, so he gives me eternal destruction as the reward of my works. And as you are refreshed by your prayer and good works and your spiritual doxologies, so I am refreshed by murders and adulteries and sacrifices made with wine on the altars. And as you turn men to eternal life, so I turn those who obey me to destruction and eternal punishment. You receive your own, and I mine." When the demon had said these and many other things, the apostle said, "Jesus commands you and your son through me never again to enter a human dwelling, but come out and go away and live entirely outside the habitation of men." The demons said to him, "You have given us a harsh command. But what will you do about those who are now hidden from you? For those who made all the idols rejoice in them more than in you, and the many worship them and do their wills, sacrificing to them and bringing them food in libations, and making offerings with wine and water and with votive gifts." And the apostle said, "They too will now be abolished, together with their deeds." And suddenly the demons vanished; and the women lay thrown on the ground like the dead, without voice.
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78Lipsius–Bonnet, 99–291
Καὶ οἱ ὄναγροι πρὸς ἀλλήλους ἔστησαν καὶ οὐχ ἀφίσταντο ἀπ᾽ ἀλλήλων, ἀλλ ἐκεῖνος ᾧ ὁ λόγος ἐδόϑη ἐν δυνάμει τοῦ χυρίου, πάντων σιγώντων καὶ ὠφορώντων τί ἄρα διαπράξονται, εἶπεν τῷ ἀποστόλῳ ὁ ὄναγρος" Ti ἕστηκας ἀεργὴς ἀπόστολε Χριστοῦ τοῦ | ὑψέστου, ἀφορῶντος ἵνα αὐτὸν αἰτήσης τὰ κάλλιστα μαϑήματα; τί οὖν βραδύνεις; ὁ γὰρ σὸς διδάσχαλος βυύλεται τὰ μεγαλεῖα αὐτοῦ διὰ τῶν σῶν χειρῶν δεῖξαι" τί στήχεις ὁ κῆρυξ τοῦ ἀποχρύφου; ὁ γὼρ σὸς βούλεται διὰ σοῦ τὰ ἀπόρρητα ἐκφᾶναι διατηρῶν αὐτὰ τοῖς ἀξίοις αὐτοῦ ταῦτα ἀκούειν. τί ἡσυχάζεις ὁ τὼ μεγαλεῖα διαπραττόμενος εἰς ὄνομα τοῦ χυρίου; O γὰρ σὸς δεσπότης προτρέπεταί σὲ ϑάρσος σοι ἐγγεννῶν. μὴ τοίνυν φοβοῦ" οὐ γὰρ ἀφήσει ψυχὴν τὴν προσήχουσών σοι κατὰ γένος. ἄρξαι οὖν τοῦ ἐπικαλεῖσθαι αὐτὸν καὶ αὐτός σου ἑτοίμως ἀκούση. τί ἔστηχας ϑαυμάζων πάσας αὐτοῦ τὰς πράξεις καὶ τὰς ἐνεργείας; μιχρὰ γώρ ἐστιν ταῦτα ἃ δι αὐτῶν ἔδειξεν. τὶ δὲ καὶ ὑφηγήση περὶ τῶν μεγάλων αὐτοῦ δωρημάτων; οὐ γὰρ ἐξαρχέσεις ἐξειπεῖν. τί δὲ καὶ ϑαυμάζεις περὶ τῶν σωματικῶν oi w αὐτοῦ ἰώσεων ἅτινα ἐνεργεῖται; καὶ μάλιστα ἐπιστάώμενος ἐχείνην αὐτοῦ τὴν ἴασιν τὴν βεβαίαν καὶ παραμονὴν τῇ ἰδίᾳ φύσει προφέρει. τί δὲ καὶ ἀποβλέπεις εἰς ταύτην τὴν πρόσχάιρον ζωὴν καὶ περὶ τῆς αἰωνίας οὐδὲν ἐνθιυμεῖσαι;
Kai hoi onagroi pros allēlous estēsan kai ouch aphistanto ap᾽ allēlōn, all ekeinos hǭ ho logos edoϑē en dynamei tou chyriou, pantōn sigōntōn kai ōphorōntōn ti ara diapraxontai, eipen tǭ apostolǭ ho onagros" Ti hestēkas aergēs apostole Christou tou | hypsestou, aphorōntos hina auton aitēsēs ta kallista maϑēmata? ti oun bradyneis? ho gar sos didaschalos byyletai ta megaleia autou dia tōn sōn cheirōn deixai" ti stēcheis ho kēryx tou apochryphou? ho gōr sos bouletai dia sou ta aporrēta ekphanai diatērōn auta tois axiois autou tauta akouein. ti hēsychazeis ho tō megaleia diaprattomenos eis onoma tou chyriou? O gar sos despotēs protrepetai se ϑarsos soi engennōn. mē toinyn phobou" ou gar aphēsei psychēn tēn prosēchousōn soi kata genos. arxai oun tou epikaleisthai auton kai autos sou hetoimōs akousē. ti estēchas ϑaumazōn pasas autou tas praxeis kai tas energeias? michra gōr estin tauta ha di autōn edeixen. ti de kai hyphēgēsē peri tōn megalōn autou dōrēmatōn? ou gar exarcheseis exeipein. ti de kai ϑaumazeis peri tōn sōmatikōn oi w autou iōseōn hatina energeitai? kai malista epistaōmenos echeinēn autou tēn iasin tēn bebaian kai paramonēn tę̄ idią physei propherei. ti de kai apoblepeis eis tautēn tēn proschairon zōēn kai peri tēs aiōnias ouden enthiymeisai?
The wild asses stood together and did not leave one another; but the one to whom speech had been given by the power of the Lord, while all were silent and watching to see what they would do, said to the apostle: "Why do you stand idle, apostle of Christ the Most High, who is waiting for you to ask him for the best teachings? Why, then, do you delay? For your teacher wants to show his mighty works through your hands. Why do you stand, herald of the hidden one? For your master wants to declare through you things not to be spoken, keeping them for those worthy of him to hear. Why are you quiet, you who do mighty works in the name of the Lord? For your master urges you on, putting courage into you. Do not be afraid, then; for he will not abandon a soul that is akin to you by race. Begin, then, to call upon him, and he will readily hear you. Why do you stand marveling at all his deeds and workings? For these things that he has shown through them are small. And what will you relate of his great gifts? For you will not be able to tell them. And why do you marvel at his bodily cures that are wrought, especially as you know that sure and lasting cure of his which he brings to his own nature? And why do you look to this temporary life and give no thought to the eternal?
Chapter 79
79Lipsius–Bonnet, 99–291
ὑμῖν δὲ roig παρεστῶσιν ὄχλοις καὶ προσδοχῶσιν tug καταβεβλημένας ἐγερϑῆναι λέγω, πιστεύσατε τῷ ἀποστόλῳ Ἰησοῦ Χριστοῦ: πιστεύσατε τῷ διδασχάλῳ τῆς ἀληϑείας" πιστεύσατε τῷ τὴν ἀλήϑειαν ὑμῖν ὑποδειχνύοντι᾽ πιστεύσατε Ljcov: πιστεύσατε ἐπὶ τῷ γεννηϑέντι Χριστῷ ἵνα οἱ γεννὴϑέντες διὰ τῆς αὐτοῦ ζωῆς ζήσωσιν" ὃς καὶ ἀνετράώφη διὰ νηπίου, ἵνα τελειότης διὰ τοῦ ἀνθρώπου αὐτοῦ φανῇ. ἐδίδαξεν τοὺς ἰδίους αὐτοῦ μαϑητάς" τῆς γὰρ ἀληϑείας διδώσκάλος αὐτός ἐστιν καὶ τῶν σοφῶν ὁ σοφιστής" ὃς xul ἐν ναῷ τὸ δῶρον προσήνεγκεν iva δείξῃ πᾶσαν τὴν προσφορὰν ἁγιάζεσϑαι. οὗτος ὁ ἀπόστολος ἐκείνου ἐστίν, ἐνδείχτης τῆς ἀληϑείας. οὗτός ἐστιν ὁ τὸ ϑέλημα διαπραττόμενος ἐκείνου τοῦ ἀποστείλαντος αὐτόν. ἐλεύσονται δὲ ἀπόστολοι ψευδεῖς xui προφῆται τῆς ἀνομίας, ὧν τὸ τέλος ἔσται πρὸς τὰς αὐτῶν πράξεις, κηρύσσοντες μὲν καὶ νομοϑετοῦντες φυγεῖν ἀπὸ τῶν ἀσεβειῶν, αὐτοὶ δὲ πάντοτε ἐν ἁμαρτίαις ἐξεταζόμενοι" ἠμφιεσμένοι μὲν ἐνδίματα προβάτων, ἔσωϑεν δὲ λύκοι ἅρπαγες" οἵτινες uie γυναικὶ οὐκ ἀρκούμενοι πολλὰς γυναῖκας ἐξαφανίζουσιν" οἱ τέκνων λέγοντες καταφρονεῖν πολλοὺς παῖδας ἀπόλλουσιν, ὧν τὴν τιμωρίαν διδόωσιν" oi μὴ àmcoxovusvor τῇ ἑαυτῶν χτήσει ἀλλὰ ϑέλοντες πώντα TG ἀχρειωδὴ αὐτοῖς ἡ E ( ' ΕἸ ἐξυπηρετεῖσϑαι μόνοις, ἐπαγγελλόμενοι ὡς μαϑηταὶ αὐτοῦ. xui iv μὲν τῷ στόματι αὐτῶν ἄλλα φϑέγγονται, τῇ δὲ καρδέᾳ αὐτῶν ἄλλα ἐνθυμοῦνται" τοῖς ἄλλοις μὲν παρακελευόμενοι ὅ ἀσιραλίζεσϑαι ἀπὸ τῶν πονηρῶν, αὐτοὶ δὲ οὐδὲν ἀγαϑὸν διαπράττονται. οἱ σώφρονες νομίζονται εἷναι καὶ τοῖς μὲν ἄλλοις παρακελεύονται ἀπέχεσϑαι πορνείας, κλοπῆς καὶ πλεονεξίας, ταῦτα δὲ πάντα ἐν αὐτοῖς ὠποχρύφως πολιτεύονται, διδώσχοντες τοὺς ἄλλους ταῦτα μὴ διαπράττεσϑύαι. |
hymin de roig parestōsin ochlois kai prosdochōsin tug katabeblēmenas egerϑēnai legō, pisteusate tǭ apostolǭ Iēsou Christou: pisteusate tǭ didaschalǭ tēs alēϑeias" pisteusate tǭ tēn alēϑeian hymin hypodeichnyonti᾽ pisteusate Ljcov: pisteusate epi tǭ gennēϑenti Christǭ hina hoi gennēϑentes dia tēs autou zōēs zēsōsin" hos kai anetraōphē dia nēpiou, hina teleiotēs dia tou anthrōpou autou phanę̄. edidaxen tous idious autou maϑētas" tēs gar alēϑeias didōskalos autos estin kai tōn sophōn ho sophistēs" hos xul en naǭ to dōron prosēnenken iva deixę̄ pasan tēn prosphoran hagiazesϑai. houtos ho apostolos ekeinou estin, endeichtēs tēs alēϑeias. houtos estin ho to ϑelēma diaprattomenos ekeinou tou aposteilantos auton. eleusontai de apostoloi pseudeis xui prophētai tēs anomias, hōn to telos estai pros tas autōn praxeis, kēryssontes men kai nomoϑetountes phygein apo tōn asebeiōn, autoi de pantote en hamartiais exetazomenoi" ēmphiesmenoi men endimata probatōn, esōϑen de lykoi harpages" hoitines uie gynaiki ouk arkoumenoi pollas gynaikas exaphanizousin" hoi teknōn legontes kataphronein pollous paidas apollousin, hōn tēn timōrian didoōsin" oi mē amcoxovusvor tę̄ heautōn chtēsei alla ϑelontes pōnta TG achreiōdē autois hē E ( ' EI exypēreteisϑai monois, epangellomenoi hōs maϑētai autou. xui iv men tǭ stomati autōn alla phϑengontai, tę̄ de kardeą autōn alla enthymountai" tois allois men parakeleuomenoi ho asiralizesϑai apo tōn ponērōn, autoi de ouden agaϑon diaprattontai. hoi sōphrones nomizontai heinai kai tois men allois parakeleuontai apechesϑai porneias, klopēs kai pleonexias, tauta de panta en autois ōpochryphōs politeuontai, didōschontes tous allous tauta mē diaprattesϑyai. |
And to you, the crowds standing by and waiting for the women who have been thrown down to be raised, I say: believe the apostle of Jesus Christ; believe the teacher of truth; believe him who shows you the truth; believe Jesus; believe in Christ who was born, that those who are born may live through his life; who also was brought up through infancy, that perfection might appear through his humanity. He taught his own disciples; for he is the teacher of truth and the instructor of the wise; who also offered the gift in the temple, to show that every offering is sanctified. This man is his apostle, the revealer of the truth; this is he who does the will of him who sent him. But false apostles will come, and prophets of lawlessness, whose end will be according to their deeds: preaching and laying down laws to flee from impieties, while they themselves are always found in sins; clothed in sheep's clothing, but inwardly ravening wolves; who, not content with one wife, ruin many women; who, saying they despise children, destroy many children, for whom they will pay the penalty; who are not content with their own possessions but want everything, even what is useless to them, to serve them alone, while professing to be his disciples. With their mouth they utter one thing, and in their heart they think another; they urge others to guard themselves against evil things, while they themselves do no good. They are thought to be temperate, and they urge others to abstain from sexual immorality, theft, and covetousness, yet all these things they practice secretly among themselves, while teaching others not to do them."
Chapter 80
80Lipsius–Bonnet, 99–291
Ταῦτα ἐχφάναντος τοῦ ὀνώγρου πάντες εἰς αὐτὸν ἀπέβλεπον" καὶ σιγήσαντος αὐτοῦ εἶπεν ὁ ἀπόστολος" Τίνα ἐνθυμηϑῶὼ περὶ τῆς σῆς εὐπρεπείας Ἰησοῦ, τίνα δὲ καὶ περὶ cov ἐξηγησωμαι οὐχ ἔχω. μᾶλλον δὲ ov δύναμαι" οὐ γῶν χωρῶ ἐξειπεῖν αὐτὰ Χριστὲ ἀναπεπαυμένε καὶ μόνε σοφέ, ὁ τὰ ἐγκάρδια γινώσχων μόνος καὶ ἐπιστώμενος τὰ τοῦ λογισμοῦ" coi δόξα ἐλεῆμον καὶ ἤρεμεʼ coi δόξα ÀOys cogé: δόξα τῇ εὐσπλαγχνέῳ cov τῇ ἐπικυηϑείση ἡμῖν" δόξα τῷ ἐλέει σου τῷ iy ἡμᾶς ἁπλωϑέντιʼ δόξα τῇ μεγαλωσύνῃ cov τῇ δ ἡμᾶς σμιχρυνϑείση" δόξα τῇ ὑψίστῳ cov βασιλείᾳ ἥτις δ ἡμᾶς ἐταπεινώϑη" δόξα Tj ἰσχύι σου 5j διʼ ἡμᾶς ἠλαττὠώϑη" δόξα τῇ ϑεύότητί σου 5j Óv ἡμᾶς εἰς ἀπειχασίαν ἀνϑρώπων dq δόξα τῇ ἀνθϑρωπότητί σου, ἥτις δί ἡμᾶς ἀπέϑανεν, ἵνα ἡμᾶς ζωοποιήσῃ" δόξα τῇ ἀναστάσει σου τῇ ἀπὸ τῶν νεχρῶν᾽ διὰ γὰρ ταύτης ἔγερσις καὶ ἀνάπαυσις ταῖς ψυχαῖς ἡμῶν γίνεται" δόξα καὶ εὐφημία τῇ ἀνόδῳ cov τὴ ἐπὶ τοὺς οὐρανούς" δὲ αὐτῆς γὰρ ἡμῖν ὑπέδειξας τὴν ἄνοδον τοῦ ὕψους ἐπαγγειλάμενος ἡμῖν ἐκ δεξιῶν σου χαϑεσϑῆναι καὶ συγκρῖναι τὸς δώδεκα φυλὰς τοῦ Ἰσραήλ. σὺ εἰ ὁ ἐπου10 ρώνιος λόγος τοῦ πατρός" σὺ εἰ τὰ ἀπόκρυφον φῶς τοῦ lo γισμοῦ, ὁ τὴν ὁδὸν ὑποδεικνύων τῆς ἀληϑείας, διῶκτα τοῦ σχότους καὶ τῆς πλάνης ἐξαλειπτά.
Tauta echphanantos tou onōgrou pantes eis auton apeblepon" kai sigēsantos autou eipen ho apostolos" Tina enthymēϑōō peri tēs sēs euprepeias Iēsou, tina de kai peri cov exēgēsōmai ouch echō. mallon de ov dynamai" ou gōn chōrō exeipein auta Christe anapepaumene kai mone sophe, ho ta enkardia ginōschōn monos kai epistōmenos ta tou logismou" coi doxa eleēmon kai ēremeʼ coi doxa AOys coge: doxa tę̄ eusplanchneǭ cov tę̄ epikyēϑeisē hēmin" doxa tǭ eleei sou tǭ iy hēmas haplōϑentiʼ doxa tę̄ megalōsynę̄ cov tę̄ d hēmas smichrynϑeisē" doxa tę̄ hypsistǭ cov basileią hētis d hēmas etapeinōϑē" doxa Tj ischui sou 5j diʼ hēmas ēlattōōϑē" doxa tę̄ ϑeuotēti sou 5j Ov hēmas eis apeichasian anϑrōpōn dq doxa tę̄ anthϑrōpotēti sou, hētis di hēmas apeϑanen, hina hēmas zōopoiēsę̄" doxa tę̄ anastasei sou tę̄ apo tōn nechrōn᾽ dia gar tautēs egersis kai anapausis tais psychais hēmōn ginetai" doxa kai euphēmia tę̄ anodǭ cov tē epi tous ouranous" de autēs gar hēmin hypedeixas tēn anodon tou hypsous epangeilamenos hēmin ek dexiōn sou chaϑesϑēnai kai synkrinai tos dōdeka phylas tou Israēl. sy ei ho epou10 rōnios logos tou patros" sy ei ta apokryphon phōs tou lo gismou, ho tēn hodon hypodeiknyōn tēs alēϑeias, diōkta tou schotous kai tēs planēs exaleipta.
When the wild ass had declared this, all looked at him; and when he fell silent, the apostle said: "What I should think of your comeliness, Jesus, and what I should relate about you, I do not know; rather, I am not able, for I cannot contain it to tell it, Christ, who are at rest and alone wise, who alone know what is in the heart and understand the thoughts of the mind. Glory to you, merciful and tranquil one; glory to you, wise Word; glory to your compassion that was born for us; glory to your mercy that was spread out over us; glory to your greatness that was made small for us; glory to your most high kingdom that was humbled for us; glory to your strength that was made weak for us; glory to your Godhead that for our sake appeared in the likeness of men; glory to your humanity, which died for us that it might give us life; glory to your resurrection from the dead, for through it rising and rest come to our souls; glory and praise to your ascent into the heavens, for through it you showed us the way up to the height, promising us that we shall sit at your right hand and judge with you the twelve tribes of Israel. You are the heavenly Word of the Father; you are the hidden light of the mind, who show the way of truth, pursuer of darkness and wiper-out of error."
Chapter 81
81Lipsius–Bonnet, 99–291
Ταῦτα εἰπὼν ὁ ἀπόστολος ἐπέστη ταῖς γυναιξὶ λέγων" Κύριέ μου καὶ ϑεέ μου, οὐ διαιροῦμαι ὠπὸ σοῦ οὐδὲ ἀπιστῶν ἐπικαλοῦμαί σε, πάντοτε ὄντα ἡμῶν βοηϑὸν καὶ ἐπίχουρον xui ἐπανορϑωτήν" ὁ τὴν ἑαυτοῦ δύναμιν ἐμιπνέων ἡ μῖν καὶ παραϑαρσύνων ἡμᾶς καὶ παρέχων παρρησίαν ἐν ἀγάπῃ τοῖς ἰδίοις σου δούλοις" δέομαί σου, ἰαϑεῖσαι αἱ ψυχαὶ ἀναστήτωσαν καὶ γενέσϑωσων οἷαι ἦσαν πρὸ τοῦ πληγῆναι ὑπὸ τῶν δαιμόνων. Ταῦτα δὲ αὐτοῦ εἰπόντος στραφεῖσαι αἱ γυναῖκες ἐχαϑέσϑθησαν. καὶ παρεχελεύσατο τῷ στρατηλάτῃ ὁ ἀπόστολος ἵνα οἱ τούτου ϑεράώποντες λαβόντες αὐτὰς εἰσαγάγωσιν. αὐτῶν δὲ εἰσελϑόντων εἶπεν τοῖς ὀνάγροις ὃ ὠπόστολος" Lxolovó;curé μοι. Καὶ εἰπόντος αὐτοὶ ἕως ἔξω | τῶν πυλῶν" ἐξελϑόντων δὲ αὐτῶν εἶπεν αὐτοῖς" ᾿Απέλϑετε μετ᾽ εἰρήνης ἐπὶ ὃ τὰς νομὰς ὑμῶν. ᾿πήεσαν οὖν οἱ ὄναγροι προϑύμως" ἑστὼς δὲ ὁ ἀπόστολος προσεῖχεν αὐτοῖς ἵνα ui ὑπὸ τινος ἀδικηϑῶσιν, ἕως ὅτε πόρρω γενόμενοι ἀφανεῖς ἐγένοντο" ὑπέστρεμεν δὲ ὁ ἀπόστολος σὺν τῷ ὄχλῳ εἰς τὴν οἰχίαν τοῦ στρατηλάτου. Περὶ τῆς γυναικὸς Χαρισίου πρᾶξις O'.
Tauta eipōn ho apostolos epestē tais gynaixi legōn" Kyrie mou kai ϑee mou, ou diairoumai ōpo sou oude apistōn epikaloumai se, pantote onta hēmōn boēϑon kai epichouron xui epanorϑōtēn" ho tēn heautou dynamin emipneōn hē min kai paraϑarsynōn hēmas kai parechōn parrēsian en agapę̄ tois idiois sou doulois" deomai sou, iaϑeisai hai psychai anastētōsan kai genesϑōsōn hoiai ēsan pro tou plēgēnai hypo tōn daimonōn. Tauta de autou eipontos strapheisai hai gynaikes echaϑesϑthēsan. kai parecheleusato tǭ stratēlatę̄ ho apostolos hina hoi toutou ϑeraōpontes labontes autas eisagagōsin. autōn de eiselϑontōn eipen tois onagrois ho ōpostolos" Lxolovo?cure moi. Kai eipontos autoi heōs exō | tōn pylōn" exelϑontōn de autōn eipen autois" ᾿Apelϑete met᾽ eirēnēs epi ho tas nomas hymōn. ᾿pēesan oun hoi onagroi proϑymōs" hestōs de ho apostolos proseichen autois hina ui hypo tinos adikēϑōsin, heōs hote porrō genomenoi aphaneis egenonto" hypestremen de ho apostolos syn tǭ ochlǭ eis tēn oichian tou stratēlatou. Peri tēs gynaikos Charisiou praxis O'.
Having said this, the apostle stood over the women, saying, "My Lord and my God, I am not divided from you, nor do I call upon you in unbelief, who are always our helper and succor and restorer; who breathe your own power into us and encourage us and give boldness in love to your own servants: I beseech you, let these souls be healed and rise up and become as they were before they were struck by the demons." When he had said this, the women turned and sat up. The apostle told the captain to have his servants take them and bring them in. When they had gone in, the apostle said to the wild asses, "Follow me." And they followed him as far as outside the gates; and when they had gone out he said to them, "Go away in peace to your pastures." The wild asses went off willingly; and the apostle stood and watched over them, so that they would not be harmed by anyone, until they had gone far off and disappeared. And the apostle returned with the crowd to the captain's house.
Ninth Act: concerning the wife of Charisius.
Chapter 82
82Lipsius–Bonnet, 99–291
Ἔτυχεν δὲ γυναϊκώ τινα, Χαρισίου τοῦ ἔγγιστα τοῦ βασιλέως, ἡ ὄνομα Μιυγδονία, ἐλύϑεῖν imi τὸ ϑεάσασϑαι καὶ ἰδεῖν ὄνομα νέον καὶ ϑεὸν νέον καταγγελλόμενον καὶ νέον ἀπόστολον ἐπιδημήσαντα τῇ αὐτῶν χωρᾳ᾽ ἐφέρετο δὲ ὑπὸ τῶν ἰδίων δούλων: καὶ διὰ τὸν πολὺν ὄχλον καὶ τὴν στενοχωρίαν οὐχ ἠδύναντο αὐτὴν εἰσαγαγεῖν πρὸς αὐτόν. ἔπεμψεν δὲ πρὸς τὸν ἴδιον ἄνδρα ἵνα níuwr αὐτῇ πλείονας τοὺς αὐτῇ ἐξυπηρετουμένους" ἦλϑον δὲ καὶ προσῆλθον αὐτῇ ϑλίβοντες xul δέροντες τοὺς ἀνϑροώπους. ἰδὼν δὲ o ἀπόστολος εἶπεν 2t Bate αὐτοῖς" Τίνος Évextv xatacoroéqtre τοὺς ἐρχομένους ἀκοῦσαι ἢ; Ot. οὐχ τὸν λόγον, oi καὶ προϑυμίαν ἔχουσιν; ὑμεῖς δὲ βούλεσϑε 4t (T az&Q ἐμοὶ μὲν εἶναι, πόρρω τυγχάνοντες" καϑιὼς εἴρηται ἃ drt λει ἐπὶ τοῦ ὄχλου τοῦ ἐρχομένου πρὸς τὸν χύριον, ὅτι Og μοὺς μὲν ἔχοντες οὐ βλέπετε, καὶ ὦτα ἔχοντες οὐχ ἀχούετε. Καὶ ἔλεγεν πρὴς τοὺς ὄχλους: Ὁ ἔχων ὦτα ἀκούειν ἀχουέτω" Καί Δεῦτε πρός μὲ πᾶντες οἱ χοπιῶντες καὶ πεφορτισμένοι, χἀγὼ ἀναπαύσω ὑμᾶς. "gr
Etychen de gynaïkō tina, Charisiou tou engista tou basileōs, hē onoma Miygdonia, elyϑein imi to ϑeasasϑai kai idein onoma neon kai ϑeon neon katangellomenon kai neon apostolon epidēmēsanta tę̄ autōn chōrą᾽ ephereto de hypo tōn idiōn doulōn: kai dia ton polyn ochlon kai tēn stenochōrian ouch ēdynanto autēn eisagagein pros auton. epempsen de pros ton idion andra hina niuwr autę̄ pleionas tous autę̄ exypēretoumenous" ēlϑon de kai prosēlthon autę̄ ϑlibontes xul derontes tous anϑroōpous. idōn de o apostolos eipen 2t Bate autois" Tinos Evextv xatacoroeqtre tous erchomenous akousai ē? Ot. ouch ton logon, oi kai proϑymian echousin? hymeis de boulesϑe 4t (T az&Q emoi men einai, porrō tynchanontes" kaϑiōs eirētai ha drt lei epi tou ochlou tou erchomenou pros ton chyrion, hoti Og mous men echontes ou blepete, kai ōta echontes ouch achouete. Kai elegen prēs tous ochlous: Ho echōn ōta akouein achouetō" Kai Deute pros me pantes hoi chopiōntes kai pephortismenoi, chagō anapausō hymas. "gr
It happened that a woman named Mygdonia, the wife of Charisius, the king's closest kinsman, came to look and see the new name and new God being proclaimed and the new apostle who had come to stay in their country. She was carried by her own slaves; and because of the great crowd and the press they could not bring her in to him. She sent to her husband for him to send her more attendants; and they came and approached, pressing and beating the people. When the apostle saw it, he said to them, "Why do you turn away those who come to hear the word, who are eager for it? You want to be near me while you are far off; as it is said of the crowd that came to the Lord: 'Having eyes you do not see, and having ears you do not hear.'" And he said to the crowds, "He who has ears to hear, let him hear"; and, "Come to me, all who labor and are heavy laden, and I will give you rest."
Chapter 83
83Lipsius–Bonnet, 99–291
ἠπιδὼν δὲ πρὸς τοὺς βαστάζοντας αὐτὴν εἶπεν αὐτοῖς" "Wi ῥφειλ) Οὗτος ὁ μακαρισμὸς καὶ ἡ παραίνεσις PTUS ἢ τὶ ὁ ἐκείνοις ἐπαγγελϑεὶς ὑμῖν περὶ ὑμῶν εἴρηται, οἵτινες ln οἱ αὐτοῖς ἐστιν τοῖς ἐπιφορτισ- Vt fy or μένοις νῦν. ὑμεῖς ἔστε οἱ τὰ V τε gg δυσβάστακτα φορτία βαστά- δυσβάστακτα φορτία βαστώ.- ὦ πἰδγχι. Govreg καὶ αὐτῆς κελεύσει, ζειν εἰδότες τῷ πλησίῳ χρίνειν WNrteqy- οἱ παραφερόμενοι" καὶ ἀνθϑθρώ- οὐ παύετε, οὐδὲ συνιεῖτε ὅτι τῷ ἷν οἱ ποις ὑμῖν οὖσιν xui αὐτὸς ὁμοιοπαϑεῖς ὑμῶν 3i gr; εἰσιν ἄνϑρωποι καὶ μιᾶς Exd- τεροι τυγχάνετε φύσεως" καὶ "Dire, v ὠσπερ τοῖς ἀλόγοις ζῴοις ἐπι- ὥσπερ τοῖς ζῴοις σοβαρῶς Mrs n τιϑέασιν ὑμῖν οἴδατε τούτοις φορτώνειν καὶ LIT ἐπαχϑὴ ὠνηλεημόνως παρέχειν ingigy; φόρτους, τοῦτο νομίζοντες οὐ φορτία, οὕτως καὶ πρὺς τοὺς δ iai τὴν ἐξουσίαν x«i ὑμῶν ἔχονTig ὅτι οὐχ ἐστὲ ἀἄνϑρωποι οἷοε καὶ αὐτοί εἰσιν, εἴτε δοῦλοι εἴτε ἐλεύϑεροι" εἰσὶν x&v τε ἐλεύϑεροι, κἄν τε πλούσιοι καὶ πένητες. οὔτε γὰρ τοὺς πλουσίους ἡ χτῆσις ὀφειλήσει τι, οὔτε τοὺς πένητας ἡ πενία ῥύσεται ἀπὸ τῆς δίκης" οὔτε εἰλήφαμεν ἐντολὴν ἣν οὐ δυνάιιεϑα ποιῆσαι" οὔτε φορτία δυσβάσταχτα ἡμῖν ἐπέϑηχεν & ov δυνάμεϑα βαστάσαι" οὔτε οἰκοδομὴν τοι- αὐτὴν ἣν oi ἄνϑρωποι κτίζουσιν" οὔτε λίϑους λατομῆσαι καὶ οἴχους χατασχευώσαι ὡς οἱ τεχνῖται ὑμῶν διὰ τῆς ἰδίως ἐπιστήμης ποιοῦσιν. ταύτην δὲ τὴν ἐντολὴν εἰλήφαμεν παρὼ τοῦ xvgiov ἵνα ὃ οὐκ ἀρέσχει καὶ οὐ τὰ καϑʼ ἑαυτῶν mQó- ^ cow ἡμῖν ὑπὸ ἄλλου γινόμενον TtQov ἐννοῶμεν οἷα καὶ ὅσα τοῦτο ἄλλῳ τινὶ μὴ ποιοῦμεν. εἰσίν, καὶ τῆς ἐκεῖ περὶ τούtov ἐπιμιμνήσχεσϑαι δίχης" ἀλλὰ τὼ τοῦ πέλας χρίνειν μάλα εἰδότες τὼ οἱκεῖα περιστέλλειν εἰώϑαμεν.
ēpidōn de pros tous bastazontas autēn eipen autois" "Wi rhpheil) Houtos ho makarismos kai hē parainesis PTUS ē ti ho ekeinois epangelϑeis hymin peri hymōn eirētai, hoitines ln hoi autois estin tois epiphortis- Vt fy or menois nyn. hymeis este hoi ta V te gg dysbastakta phortia basta- dysbastakta phortia bastō.- ō pidnchi. Govreg kai autēs keleusei, zein eidotes tǭ plēsiǭ chrinein WNrteqy- hoi parapheromenoi" kai anthϑthrō- ou pauete, oude synieite hoti tǭ hin hoi pois hymin ousin xui autos homoiopaϑeis hymōn 3i gr? eisin anϑrōpoi kai mias Exd- teroi tynchanete physeōs" kai "Dire, v ōsper tois alogois zǭois epi- hōsper tois zǭois sobarōs Mrs n tiϑeasin hymin oidate toutois phortōnein kai LIT epachϑē ōnēleēmonōs parechein ingigy? phortous, touto nomizontes ou phortia, houtōs kai prys tous d iai tēn exousian x«i hymōn echonTig hoti ouch este aanϑrōpoi hoioe kai autoi eisin, eite douloi eite eleuϑeroi" eisin x&v te eleuϑeroi, kan te plousioi kai penētes. oute gar tous plousious hē chtēsis opheilēsei ti, oute tous penētas hē penia rhysetai apo tēs dikēs" oute eilēphamen entolēn hēn ou dynaiieϑa poiēsai" oute phortia dysbastachta hēmin epeϑēchen & ov dynameϑa bastasai" oute oikodomēn toi- autēn hēn oi anϑrōpoi ktizousin" oute liϑous latomēsai kai oichous chatascheuōsai hōs hoi technitai hymōn dia tēs idiōs epistēmēs poiousin. tautēn de tēn entolēn eilēphamen parō tou xvgiov hina ho ouk areschei kai ou ta kaϑʼ heautōn mQo- ^ cow hēmin hypo allou ginomenon TtQov ennoōmen hoia kai hosa touto allǭ tini mē poioumen. eisin, kai tēs ekei peri toutov epimimnēschesϑai dichēs" alla tō tou pelas chrinein mala eidotes tō hoikeia peristellein eiōϑamen.
Looking at those who were carrying her, he said to them: "This blessing and exhortation, which was promised to those, is spoken to you, about you, who are now heavily burdened. You are the ones who carry burdens hard to bear and are driven about at her command; and although you are men, those who have authority over you lay burdens on you as on irrational animals, thinking that you are not men as they are themselves. But all are men, whether slaves or free, whether rich or poor. For possessions will profit the rich nothing, and poverty will not rescue the poor from judgment. We have not received a commandment which we cannot do; nor has he laid on us burdens hard to bear which we cannot carry; nor such building as men build, nor to quarry stones and construct houses as your craftsmen do by their own skill. But this commandment we have received from the Lord: that what does not please us when it is done to us by another, we should not do to anyone else."
Chapter 84
84Lipsius–Bonnet, 99–291
ἀπέχεσϑε οὖν πρῶτον τούτων οὖν πάντων ἀπέτῆς μοιχείας" πάντων γὰρ τῶν χεσϑαι παρακαλῶ, οἷον πορ- καχῶν αὕτη ἐστὶν ἀφορμή" ὁμοφύλους ὡς Épeutv ἀνϑραπους ποιεῖν, κἄν τε δοῦλοι τῷδε | τῷ βέῳ νείαν, μοιχείαν, ἀκαϑαρσίαν, πλεονεξίαν, φιλαργυρίαν, καὶ πᾶν ὃ τι καὶ παραβλάπτειν τὴν ψυχὴν ὑμῶν οἴδατε. καὶ γέίνεσϑε ἀγαϑοὶ, olxtipμονες, ἐλεήμονες, ἀμνησίχακοι, φιλόπτωχοι, δίχαιοι, εἰρηνιχοί, μετὰ πάσης τῆς πρᾳύτητος ἐν τῷδε ζῶντες τῷ βίῳ. διὰ χειρὸς ὀρέγοντι τοῖς πένησιν καὶ πληροῦντε τὸ ἐνδεὲς τῶν λειπομένων, κομίζουσα καὶ μεταδιδοῦσα τοῖς δεομένοις" μάλιστα τοῖς ἐν ἁγιωσύνη πολιτευομένοις" αὑτὴ γὰρ ἐπίλεχτὸς ἐστιν πωαρὼ τῷ ϑεῷ xui εἰσάγουσα εἰς τὴν αἱἰώviov ζωὴν" αὕτη γὰρ μητρόπολίς ἐστιν παρὰ τῷ ϑεῷ τῶν ἀγαϑῶν ἁπάντων" οἱ γὰρ μὴ ἀγωνιζόμενος ἐν τῷ σταδίῳ τοῦ Χριστοῦ οὐ μὴ τύχωσιν τῆς ἁγιωσύνης. ἡ δὲ ἁγιωσύνη ὥφϑη ix rov ϑεοῦ, καταργοῦσα τὴν πορνείαν, καταστρέφουσα τὸν ἐχϑοόν, εὐαρεστοῦσα τῷ ϑεῷ. ἀϑλητὴς γὰρ ἀήττητός ἔστιν, ἔχουσα ἀξίωμα τοῦ ϑεοῦ, παρὰ πολλῶν δοξαζομένη. πρεσβευτής ἐστιν εἰρήνης, καταγγέλλουσα εἰρήνην. εἴ τις κτήσεται αὐτήν, ἀφρόντιστος μένει, τῷ κυρίῳ εὐαρεστῶν, προσδεχόμενος τὸν χαιρὸν ἀπολυτριίσεως. οὐδὲν γὰρ παράτοπον διαπράττεται, παρέχουσα ζωὴν καὶ ἀνάπαυσιν καὶ χαρὰν πᾶσιν τοῖς αὐτὴν xtOuéroig.
apechesϑe oun prōton toutōn oun pantōn apetēs moicheias" pantōn gar tōn chesϑai parakalō, hoion por- kachōn hautē estin aphormē" homophylous hōs Epeutv anϑrapous poiein, kan te douloi tǭde | tǭ beǭ neian, moicheian, akaϑarsian, pleonexian, philargyrian, kai pan ho ti kai parablaptein tēn psychēn hymōn oidate. kai geinesϑe agaϑoi, olxtipmones, eleēmones, amnēsichakoi, philoptōchoi, dichaioi, eirēnichoi, meta pasēs tēs prąutētos en tǭde zōntes tǭ biǭ. dia cheiros oregonti tois penēsin kai plērounte to endees tōn leipomenōn, komizousa kai metadidousa tois deomenois" malista tois en hagiōsynē politeuomenois" hautē gar epilechtos estin pōarō tǭ ϑeǭ xui eisagousa eis tēn haiiōviov zōēn" hautē gar mētropolis estin para tǭ ϑeǭ tōn agaϑōn hapantōn" hoi gar mē agōnizomenos en tǭ stadiǭ tou Christou ou mē tychōsin tēs hagiōsynēs. hē de hagiōsynē hōphϑē ix rov ϑeou, katargousa tēn porneian, katastrephousa ton echϑoon, euarestousa tǭ ϑeǭ. aϑlētēs gar aēttētos estin, echousa axiōma tou ϑeou, para pollōn doxazomenē. presbeutēs estin eirēnēs, katangellousa eirēnēn. ei tis ktēsetai autēn, aphrontistos menei, tǭ kyriǭ euarestōn, prosdechomenos ton chairon apolytriiseōs. ouden gar paratopon diaprattetai, parechousa zōēn kai anapausin kai charan pasin tois autēn xtOueroig.
"Abstain, then, first from adultery; for this is the occasion of all evils … and from sexual immorality, uncleanness, covetousness, love of money, and everything that you know harms your soul. And be good, compassionate, merciful, bearing no grudge, lovers of the poor, just, peaceable, living in this life with all gentleness … holding out a hand to the poor and filling the want of those who lack, bringing and sharing with those in need, above all with those who live in holiness. For holiness is chosen before God and leads into eternal life; it is the mother city of all good things before God; for those who do not contend in the stadium of Christ will not attain holiness.
[85] And holiness appeared from God, abolishing sexual immorality, overthrowing the enemy, pleasing God. For it is an unconquered athlete, having honor from God, glorified by many. It is an ambassador of peace, proclaiming peace. If anyone gains it, he remains free of care, pleasing the Lord, waiting for the time of redemption. For it does nothing out of place, but gives life and rest and joy to all who gain it.
Chapter 86
86Lipsius–Bonnet, 99–291
ἡ δὲ πρᾳότης τὸν ϑάνατὸοὸν ὑπέταξεν, vm ἐξουσίαν αὐτὸν ποιήσασαʼ ἡ πρᾳότης καὶ γὰρ εἴ τις τὴν τοιαύτην ἔχει πρᾳότητα τὸν ἐχϑὸρὸν κατεδουλώσατο" τὸν ἐχϑρὸν καταδουλοῦται" ἀλλὰ καὶ ἡ πρᾳότης ζυγός ἐστιν ἀγαϑός" ἡ πρᾳότης οὐδένα φοβεῖται καὶ τοῖς πολλοῖς οὐχ ἐναντιοῦται" ἡ πρᾳότης εἰρήνη ἐστὶν καὶ χαρὰ καὶ ἀγαλλίασις τῆς ἀναπαύσεως" μείνατε οὖν ἐν rj ἁγιωσύνη καὶ δέξασϑε τὴν ἀμεριμνίαν καὶ ἐγγὺς γίνεσϑε τῆς πρᾳότητος" ἐν γὼρ τούτοις τοῖς τρισὶν κεφαλαίοις εἰκονογραφεῖται ὁ Χριστὸς ὃν ἐγὼ καταγγέλλω ὑμῖν. ἡ ἁγιωσύνη vaóg ἐστιν τοῦ Χριστοῦ, καὶ ὁ οἰκῶν ἐν αὐτῇ οἰχητήριον αὐτὴν χτᾶταιʼ τεσσαράχοντα γὰρ ἡμέρως καὶ τεσσαράχοντα νύχτας ἐνήστευσεν οὐδενὸς γευσάμενος" καὶ ὁ ταύτην φυλάττων bv αὐτῇ οἰκήσει ὡς ἐν ὄρει. ἡ δὲ πρᾳότης καύχημα αὐτοῦ ἐστινʼ εἶπεν γὰρ Πέτρῳ τῷ συναποστόλῳ ἡμῶν" ᾿Απόστρεψον τὴν μάχαιρών σου εἰς τὰ ὀπίσω καὶ ἀποχατάστησον εἰς τὴν ϑήχην αὐτῆς" εἰ γὰρ ἤϑελον τοῦτο ποιῆσαι, μὴ οὐκ ἠδυνάμην πλέον ἢ δώδεκα λεγεῶνας παρὰ τοῦ πατρός μου παραστῆσαι ἀγγέλων;
hē de prąotēs ton ϑanatooon hypetaxen, vm exousian auton poiēsasaʼ hē prąotēs kai gar ei tis tēn toiautēn echei prąotēta ton echϑoron katedoulōsato" ton echϑron katadouloutai" alla kai hē prąotēs zygos estin agaϑos" hē prąotēs oudena phobeitai kai tois pollois ouch enantioutai" hē prąotēs eirēnē estin kai chara kai agalliasis tēs anapauseōs" meinate oun en rj hagiōsynē kai dexasϑe tēn amerimnian kai engys ginesϑe tēs prąotētos" en gōr toutois tois trisin kephalaiois eikonographeitai ho Christos hon egō katangellō hymin. hē hagiōsynē vaog estin tou Christou, kai ho oikōn en autę̄ oichētērion autēn chtataiʼ tessarachonta gar hēmerōs kai tessarachonta nychtas enēsteusen oudenos geusamenos" kai ho tautēn phylattōn bv autę̄ oikēsei hōs en orei. hē de prąotēs kauchēma autou estinʼ eipen gar Petrǭ tǭ synapostolǭ hēmōn" ᾿Apostrepson tēn machairōn sou eis ta opisō kai apochatastēson eis tēn ϑēchēn autēs" ei gar ēϑelon touto poiēsai, mē ouk ēdynamēn pleon ē dōdeka legeōnas para tou patros mou parastēsai angelōn?
And gentleness subjected death, bringing it under authority; gentleness enslaved the enemy; gentleness is a good yoke; gentleness fears no one and does not oppose the many; gentleness is peace and joy and the exultation of rest. Remain, then, in holiness, and receive freedom from care, and draw near to gentleness; for in these three heads is portrayed the Christ whom I proclaim to you. Holiness is the temple of Christ, and whoever dwells in it gains it as a dwelling; for he fasted forty days and forty nights, tasting nothing; and whoever keeps it will dwell in it as on a mountain. And gentleness is his boast; for he said to Peter our fellow apostle, 'Turn back your sword and return it to its sheath; for if I wished to do this, could I not have set beside me more than twelve legions of angels from my Father?'"
Chapter 87
87Lipsius–Bonnet, 99–291
Ταῦτα εἰπόντος τοῦ ἀποστόλου παντὸς τοῦ ὄχλου ὠχούοντος ἀλλήλους συνεπώτουν ϑλέβοντες" ἡ δὲ γυνὴ Χαρισίου τοῦ συγγενοῦς τοῦ βασιλέως ἐκπηδήσασα ἐκ τοῦ δίᾳρου καὶ ἑαυτὴν ῥίψασα ἐπὶ τῆς γῆς ἔμπροσθεν τοῦ ἀποστόλου καὶ τῶν ποδῶν αὐτοῦ ἁπτομένη καὶ δεομένη ἔλεγεν" Ἠαϑητὰ τοῦ ϑεοῦ τοῦ ζῶντος, εἰσῆλθες εἰς χώραν ἔρημον" ἐν ἐρημίᾳ γὰρ οἰκοῦμεν, ἐοικότες ζῴοις ἀλόγοις ἐν τῇ ἀναστροφῇ ἡμῶν" νῦν δὲ διὰ τῶν σῶν χειρῶν σωθϑησόμεϑα" δέομαι οὖν cov, φρόντισόν μου καὶ εὐξαι ὑπὲρ ἐμοῦ, ἵνα ἡ εὐσπλαγχνία τοῦ ὑπὸ σοῦ καταγγελλομένου ϑεοῦ γένηται ἐπὶ ἐμέ, χἀγὼ γένωμαι αὐτοῦ οἰχητήριον, καὶ καταλλαγῶ ἐν τῇ εὐχὴ καὶ τὴ ἐλπίδι xui τῇ πίστει αὐτοῦ, καὶ δέξωμαι κἀγὼ σφραγῖδα, καὶ γένωμαι ναὸς ἅγιος, καὶ | κατοιχήσῃ ἐν ἐμοὶ αὐτός.
Tauta eipontos tou apostolou pantos tou ochlou ōchouontos allēlous synepōtoun ϑlebontes" hē de gynē Charisiou tou syngenous tou basileōs ekpēdēsasa ek tou diąrou kai heautēn rhipsasa epi tēs gēs emprosthen tou apostolou kai tōn podōn autou haptomenē kai deomenē elegen" Ēaϑēta tou ϑeou tou zōntos, eisēlthes eis chōran erēmon" en erēmią gar oikoumen, eoikotes zǭois alogois en tę̄ anastrophę̄ hēmōn" nyn de dia tōn sōn cheirōn sōthϑēsomeϑa" deomai oun cov, phrontison mou kai euxai hyper emou, hina hē eusplanchnia tou hypo sou katangellomenou ϑeou genētai epi eme, chagō genōmai autou oichētērion, kai katallagō en tę̄ euchē kai tē elpidi xui tę̄ pistei autou, kai dexōmai kagō sphragida, kai genōmai naos hagios, kai | katoichēsę̄ en emoi autos.
When the apostle had said this, as the whole crowd listened, they trod on one another in the press. The wife of Charisius, the king's kinsman, leapt from her litter and threw herself on the ground before the apostle, and taking hold of his feet she begged him, saying, "Disciple of the living God, you have come into a desert land; for we live in a wilderness, like irrational animals in our way of life; but now we shall be saved by your hands. I beg you, then, take thought for me and pray for me, that the compassion of the God whom you proclaim may come upon me, and I may become his dwelling, and be joined to him in his prayer and hope and faith, and receive the seal too, and become a holy temple, and that he himself may dwell in me."
Chapter 88
88Lipsius–Bonnet, 99–291
Καὶ ὁ ἀπόστολος εἶπεν." Εὔχομαι καὶ δέομαι ὑπὲρ ὑμῶν πώντων ἀδελφοὶ τῶν sig τὸν χύριον πιστευόντων καὶ b ὑμῶν τῶν ἀδελφιδῶν τῶν εἰς τὸν Χριστὸν ἐλπιζουσῶν ἕνα εἰς πάντας κατασχηνώσῃ ὃ λόγος τοῦ ϑεοῦ καὶ ἐν αὐτοῖς ἐνσχηνώση" ἡμεῖς γὰρ αὐτῶν ἐξουσίαν οὐκ ἔχομεν. Καὶ ἢρfuro λέγειν πρὸς τὴν γυναῖχα Ῥυγδονίαν: νώστα ἀπὸ τῆς γῆς καὶ ἀναπόλησον σεαυτήν" οὐδὲν γώρ σὲ ὠφελήσει ὃ ἐπί- ϑέτος χύσμος οὗτος, οὐδὲ τὸ κάλλος τοῦ σώματός σου, οὐδὲ τὰ ἀμφιάσματά cov: ἀλλ᾽ οὔτε ἡ φήμη τοῦ περὶ σὲ ἀξιώματος, οὔτε ἡ ἐξουσία τοῦ χόσμου τούτου, οὔτε ἡ κοινωνία ἡ ῥυπαρὰ ἡ πρὸς τὸν ἄνδρα σου αὕτη ὀνήσει σε στερηϑεῖσαν ἀπὸ τῆς κοινωνίας τῆς ἀληϑινῆς" ἡ γὰρ φαντασία τοῦ καλ- 1Ὁ λωπισμοῦ καταργεῖται, καὶ τὸ σῶμα γηράσχει καὶ ἀλλάσσεται, καὶ τὰ ἐνδύματα παλαιοῦται, καὶ ἡ ἐξουσία καὶ ἡ δεσποτεία παρέρχεται μετ᾽ αὐτῶν καὶ ὑπόδικον εἶναι, ἐν ᾧ ἤδη πολλοὶ ἐπολιτεύσωντος παρέρχεται δὲ καὶ ἡ κοινωνία τῆς παιδοποιίας ὡς δὴ χατάγνωσις οὖσα. Ἰησοῦς μόνος μένει ἀεὶ καὶ οἱ εἰς αὐτὸν ἐλπίζοντες. ἹἸαῖτα εἰπὼν λέγει πρὸς τὴν yvrcixaἌπελϑε μετ᾽ εἰρήνης, καὶ ὁ κύριος τῶν ἰδίων μυστηρίων ἀξίαν σὲ ποιήσει. Ἣ δὲ εἶπεν: Φοβοῦμαι ἀπελϑεῖν, μή μὲ ἄρα χαταλείψιας ἀπέλϑθψης εἰς ἄλλο ἔϑνος. Ὁ δὲ ἀπόστολος εἶπεν αὐτῇ Κἂν ἐγὼ πορευϑῶ, οὐ καταλείψω cs μύνην, ἀλλὰ Tr σοὺς διὰ τὴν εὐσπλαγχνέαν αὐτοῦ μετὰ σοῦ. Ἢ δὲ πεσοῦσα προσεχύνησεν αὐτὸν καὶ ἀπῆλϑεν εἰς τὸν οἶχον αὐτῆς.
Kai ho apostolos eipen." Euchomai kai deomai hyper hymōn pōntōn adelphoi tōn sig ton chyrion pisteuontōn kai b hymōn tōn adelphidōn tōn eis ton Christon elpizousōn hena eis pantas kataschēnōsę̄ ho logos tou ϑeou kai en autois enschēnōsē" hēmeis gar autōn exousian ouk echomen. Kai ērfuro legein pros tēn gynaicha Rhygdonian: nōsta apo tēs gēs kai anapolēson seautēn" ouden gōr se ōphelēsei ho epi- ϑetos chysmos houtos, oude to kallos tou sōmatos sou, oude ta amphiasmata cov: all᾽ oute hē phēmē tou peri se axiōmatos, oute hē exousia tou chosmou toutou, oute hē koinōnia hē rhypara hē pros ton andra sou hautē onēsei se sterēϑeisan apo tēs koinōnias tēs alēϑinēs" hē gar phantasia tou kal- 1Ho lōpismou katargeitai, kai to sōma gēraschei kai allassetai, kai ta endymata palaioutai, kai hē exousia kai hē despoteia parerchetai met᾽ autōn kai hypodikon einai, en hǭ ēdē polloi epoliteusōntos parerchetai de kai hē koinōnia tēs paidopoiias hōs dē chatagnōsis ousa. Iēsous monos menei aei kai hoi eis auton elpizontes. HiIaita eipōn legei pros tēn yvrcixaApelϑe met᾽ eirēnēs, kai ho kyrios tōn idiōn mystēriōn axian se poiēsei. Hē de eipen: Phoboumai apelϑein, mē me ara chataleipsias apelϑthpsēs eis allo eϑnos. Ho de apostolos eipen autę̄ Kan egō poreuϑō, ou kataleipsō cs mynēn, alla Tr sous dia tēn eusplanchnean autou meta sou. Ē de pesousa prosechynēsen auton kai apēlϑen eis ton oichon autēs.
The apostle said, "I pray and entreat for all of you, brothers who believe in the Lord, and for you, sisters who hope in Christ, that the word of God may tabernacle among all and dwell in them; for we have no authority over them." And he began to say to the woman Mygdonia, "Rise up from the ground and collect yourself. For this added adornment will not profit you at all, nor the beauty of your body, nor your garments; nor will the fame of the rank that surrounds you, nor the power of this world, nor this filthy union with your husband profit you if you are deprived of the true union. For the show of finery is brought to nothing, and the body grows old and changes, and garments wear out, and power and lordship pass away, and with them comes accountability for how each has lived; and the union of begetting children passes away too, being a thing to be condemned. Jesus alone remains for ever, and those who hope in him." Having said this, he said to the woman, "Go in peace, and the Lord will make you worthy of his own mysteries." She said, "I am afraid to go away, lest you leave me and go away to another nation." The apostle said to her, "Even if I go, I will not leave you alone, but Jesus will be with you through his compassion." And she fell down and worshiped him and went away to her house.
Chapter 89
89Lipsius–Bonnet, 99–291
«Χαρίσιος δὲ ὁ συγγενὴς Μισδαίου τοῦ βασιλέως λουσώμενος ἀνῆλθεν καὶ ἀνεκλέϑη δειπνῆσαι. ἐξήταζεν δὲ περὶ τῆς ἰδίας γαμετῆς ποῦ ἐστιν" οὐ γὰρ ἐληλύϑει dg ἀπώντησιν αὐτοῦ ἀπὸ τοῦ ἰδίου κοιτῶνος ὡς ἔϑος εἶχεν" αἱ δὲ ϑεραπαινίδαι αὐτῆς εἶπον αὐτῷʼ ἀνωμάλως ἔχει. Ὃ δὲ εἰσπηδηήσας εἰσηλϑεν εἰς τὸν κοιτῶνα καὶ εὗρεν αὐτὴν καταχειμένην εἰς τὴν κοίτην x«i ἐσκεπασμένην" καὶ ἀνακαλύψας αὐτὴν κατεφιλησεν αὐτὴν λέγων" Τίνος ἕνεκεν σήμερον περίλυπος εἶ; Ἢ δὲ εἶπεν: νωμάλως ἔχω. Ὃ δὲ λέγει πρὸς αὐτήν" Διὰ τί γὰρ σχῆμα οὐκ ἐποίησας τῆς σῆς ἐλευϑερίας καὶ ἔμεινας ἐν τῷ οἴχῳ σου, ἀλλ: ἀπελϑοῦσα κατήχουσας λόγων ματαίων xdi ἔργα μαγικὰ ἐϑεώσω,; ἀλλὰ ἀνάστα, συνδείπνησόν μοι" ἄνευ y&o σοῦ οὐ δύναμαι δειπνῆσαι. Ἣ δὲ εἶπεν πρὸς αὐτόν᾽ “Σήμερον παραιτοῦμαε" πάνυ γὰρ πεφόβημαι.
«Charisios de ho syngenēs Misdaiou tou basileōs lousōmenos anēlthen kai anekleϑē deipnēsai. exētazen de peri tēs idias gametēs pou estin" ou gar elēlyϑei dg apōntēsin autou apo tou idiou koitōnos hōs eϑos eichen" hai de ϑerapainidai autēs eipon autǭʼ anōmalōs echei. Ho de eispēdēēsas eisēlϑen eis ton koitōna kai heuren autēn katacheimenēn eis tēn koitēn x«i eskepasmenēn" kai anakalypsas autēn katephilēsen autēn legōn" Tinos heneken sēmeron perilypos ei? Ē de eipen: nōmalōs echō. Ho de legei pros autēn" Dia ti gar schēma ouk epoiēsas tēs sēs eleuϑerias kai emeinas en tǭ oichǭ sou, all: apelϑousa katēchousas logōn mataiōn xdi erga magika eϑeōsō,? alla anasta, syndeipnēson moi" aneu y&o sou ou dynamai deipnēsai. Hē de eipen pros auton᾽ “Sēmeron paraitoumae" pany gar pephobēmai.
Charisius, the kinsman of King Misdaeus, having bathed, came up and reclined to dine. He asked about his wife, where she was; for she had not come from her own chamber to meet him, as was her custom. Her maids said to him, "She is unwell." He hurried into the chamber and found her lying on the bed, covered up; and uncovering her he kissed her, saying, "Why are you so sad today?" She said, "I am unwell." He said to her, "Why, then, did you not keep the bearing of a free-born woman and stay in your house, instead of going off to listen to empty words and look at works of magic? But get up and dine with me, for I cannot dine without you." She said to him, "Today I must excuse myself, for I am very much afraid."
Chapter 90
90Lipsius–Bonnet, 99–291
Ταῦτα ἀκούσας ὁ Χαρίσιος παρὰ τῆς Μυγδονίας οὐχ ἠβουλήϑη ἐξελϑεῖν ἐπὶ τὸ δεῖπνον, ἀλλὰ παρεχελεύσατο τοῖς οἰκείοις αὐτοῦ ἵνα προσαγάγωσιν αὐτὴν συνδειπνῆσῳ αὐτῷ" εἰσαγαγόντων οὖν ἠξίουν αὐτὴν συνδειπνῆσαι αὐτῷ" j δὲ παρητεῖτο. μὴ βουληϑείσης οὖν αὐτῆς μόνος | ἐδείπνησεν λέγων αὐτῇ Διὰ σὲ παρητησώμην δειπνῆσαι παρὰ τῷ βασιλεῖ Μισδαίῳ, καὶ σὺ ovx ἠβουλήϑης συνδειπνῆσαί μοι; Ἢ δὲ ἔφη" Διὰ τὸ ἀνωμάλως με ἔχειν. ᾿Αναστὰς οὖν ὁ Χαρίσιος χατὰ τὸ εἰωθὸς ἐβούλετο συγκαϑεύδειν αὐτῇ ἣ δὲ ἔφη" Üvx εἶπόν σοι τὴν σήμερον πωραιτήσασϑαι;
Tauta akousas ho Charisios para tēs Mygdonias ouch ēboulēϑē exelϑein epi to deipnon, alla parecheleusato tois oikeiois autou hina prosagagōsin autēn syndeipnēsǭ autǭ" eisagagontōn oun ēxioun autēn syndeipnēsai autǭ" j de parēteito. mē boulēϑeisēs oun autēs monos | edeipnēsen legōn autę̄ Dia se parētēsōmēn deipnēsai para tǭ basilei Misdaiǭ, kai sy ovx ēboulēϑēs syndeipnēsai moi? Ē de ephē" Dia to anōmalōs me echein. ᾿Anastas oun ho Charisios chata to eiōthos ebouleto synkaϑeudein autę̄ hē de ephē" Uvx eipon soi tēn sēmeron pōraitēsasϑai?
When Charisius heard this from Mygdonia, he did not want to go out to dinner, but ordered his servants to bring her to dine with him. When they had brought her, they asked her to dine with him, but she declined. Since she would not, he dined alone, saying to her, "For your sake I declined to dine with King Misdaeus, and you would not dine with me?" She said, "Because I am unwell." So Charisius got up, as was usual, wishing to sleep with her; but she said, "Did I not tell you that today I must excuse myself?"
Chapter 91
91Lipsius–Bonnet, 99–291
Ταῦτα ἀκούσας ἀπελϑὼν εἰς ἄλλην χλίνην ἐχοιμηήϑη" ἐγερϑεὶς δὲ ix τοῦ ὕπνου εἶπεν. Κυρία μου Μυγδονία ἄκουσον τοῦ ὀνείρου τοῦ ὀφϑέντος μοι. εἶδον ἐμαυτὸν ἀναχεχλιμένον ἐγγὺς Μισδαίου τοῦ βασιλέως, καὶ παρέχειτο ἡμῖν πανδέχτης" καὶ εἶδον ἀετὸν χατελϑόντα ἀπ᾿ οὐρανοῦ καὶ ἁρπάσαντα «t ἔμπροσϑεν ἐμοῦ τε καὶ τοῦ βασιλέως δύο πέρδικας, oUg εἰσήνεγκεν εἰς τὴν ἑαυτοῦ καρδίαν: καὶ πάλιν ἐπέστη ἡμῖν περιιπτώμενος ἐπώνω ἡμῶν" o δὲ βασιλεὺς παρεχελεύσατο τό- o» w fov αὐτῷ ἀφεϑῆναι" ὁ δὲ ἀετὸς πάλιν ἥρπαξεν ἀπ᾿ ἔμπροσϑεν ἡμῶν περιστερὰν καὶ τρυγόνα. ὁ δὲ βασιλεὺς ἐξέπεμψεν χατ αὐτοῦ βέλος" καὶ διῆλθεν αὐτοῦ ἀπὸ πλευρᾶς εἰς πλευράν͵ καὶ οὐκ ἠδίκησεν αὐτόν: ὃ δὲ μηδὲν ὠδιχηϑεὶς ὑψοῦτο εἰς τὴν ἰδίαν καλιών. καὶ διυπνισϑεὶς ἐγοὺὸ ἔμφοβός εἰμι καὶ περίλυπος, διότι γευσάμενος ἤμην rOU πέρδιχος, καὶ οὐ συνεχωρησέν μοι ἔτι προσαγαγεῖν τῷ στόματί μου. 'H δὲ Muyδονία ἔφη πρὸς αὐτόν: Ὃ ὄνειρός cov καλός ἐστιν" σὺ γὰρ x40' ἡμέρων πέρδικας ἐσϑίεις, δὲ ἀετὸς οὗτος οὐκ ἣν γευσάμενος πέρδικος ἕως τοῦ νῦν.
Tauta akousas apelϑōn eis allēn chlinēn echoimēēϑē" egerϑeis de ix tou hypnou eipen. Kyria mou Mygdonia akouson tou oneirou tou ophϑentos moi. eidon emauton anachechlimenon engys Misdaiou tou basileōs, kai parecheito hēmin pandechtēs" kai eidon aeton chatelϑonta ap᾿ ouranou kai harpasanta «t emprosϑen emou te kai tou basileōs dyo perdikas, oUg eisēnenken eis tēn heautou kardian: kai palin epestē hēmin periiptōmenos epōnō hēmōn" o de basileus parecheleusato to- o» w fov autǭ apheϑēnai" ho de aetos palin hērpaxen ap᾿ emprosϑen hēmōn peristeran kai trygona. ho de basileus exepempsen chat autou belos" kai diēlthen autou apo pleuras eis pleuran͵ kai ouk ēdikēsen auton: ho de mēden ōdichēϑeis hypsouto eis tēn idian kaliōn. kai diypnisϑeis egouo emphobos eimi kai perilypos, dioti geusamenos ēmēn rOU perdichos, kai ou synechōrēsen moi eti prosagagein tǭ stomati mou. 'H de Muydonia ephē pros auton: Ho oneiros cov kalos estin" sy gar x40' hēmerōn perdikas esϑieis, de aetos houtos ouk hēn geusamenos perdikos heōs tou nyn.
Hearing this, he went away to another bed and slept. Waking from sleep, he said, "My lady Mygdonia, listen to the dream I saw. I saw myself reclining near King Misdaeus, and a table of every kind of food was set before us. And I saw an eagle come down from heaven and snatch from before me and the king two partridges, which it carried off to its own nest. And again it came over us, flying round above us. The king ordered a bow to be brought to him; and the eagle again snatched from before us a dove and a turtledove. The king shot an arrow at it, and it passed through it from side to side and did not harm it; and it, unharmed, rose up to its own nest. And waking, I am afraid and very sad, because I had tasted the partridge, and it did not let me bring it to my mouth again." Mygdonia said to him, "Your dream is good; for you eat partridges every day, but this eagle had not tasted a partridge until now."
Chapter 92
92Lipsius–Bonnet, 99–291
ὍὌρϑρου δὲ γενομένου ἀπελϑὼν ὁ Χαρίσιος ἐνεδύσατο, καὶ τὸ ἀριστερὸν ὑπόδημα tig τὸν δεξιὸν πόδα ὑπεδήσατο. καὶ ἐπισχὼν εἶπεν πρὸς τὴν υγδονέαν: Ti ἄρα ἐστὶν τοῦτο τὸ πρᾶγμα; ἰδοὺ γὰρ ὁ ὄνειρος καὶ ἡ τούτου πρᾶξις. Ἡ δὲ Μυγδονία πρὸς αὐτὸν ἔφη" Καὶ τοῦτο αὐτὸ οὐχ ἐστὶν φαῦλον, ἀλλὰ κάλλιστόν μοι δοχεῖʼ ἀπὸ γὰρ φαύλου πράγματος εἰς τὸ χρεῖττον γενήσεται. Ὃ δὲ νιψάμενος τὰς χεῖρας εἰς ἀσπασμὸν Μισδαίου τοῦ βασιλέως ἀπήξει.
HoOrϑrou de genomenou apelϑōn ho Charisios enedysato, kai to aristeron hypodēma tig ton dexion poda hypedēsato. kai epischōn eipen pros tēn ygdonean: Ti ara estin touto to pragma? idou gar ho oneiros kai hē toutou praxis. Hē de Mygdonia pros auton ephē" Kai touto auto ouch estin phaulon, alla kalliston moi docheiʼ apo gar phaulou pragmatos eis to chreitton genēsetai. Ho de nipsamenos tas cheiras eis aspasmon Misdaiou tou basileōs apēxei.
When morning came, Charisius went and dressed, and put his left shoe on his right foot. And stopping, he said to Mygdonia, "What can this thing be? See, the dream, and now this happening." Mygdonia said to him, "This too is not bad, but seems to me very good; for from a bad thing it will turn to something better." He washed his hands and went off to greet King Misdaeus.
Chapter 93
93Lipsius–Bonnet, 99–291
Ὁμοίως δὲ x«i ἡ ΜΜυγδονία ὀρϑρίσασα ἀπήει εἰς ἀσπασμὸν ᾿Ιούδα Θωμᾶ τοῦ ἀποστόλου. χατέλαβεν δὲ αὐτὸν ὁμιλοῦντα μετὰ τοῦ στρατηλάτου καὶ τοῦ παντὸς ὄχλου" καὶ παρήνει αὐτοῖς λέγων περὶ τῆς γυναικὸς τῆς δεξαμένης τὸν κύριον ἐν τῇ αὐτῆς ψυχῆ, τίνος εἴη σύνοικος. τοῦ ψυχῆ" καὶ ὁ στρατηλάτης" Καὶ ὠρχιστρατηλάτου εἰπόντος ὅτι τίνος αὕτη γυνή; déy&i ὁ anoΓυνὴ ἔστιν Χαρισίου τοῦ συγ- στολος᾽ Χαρισίον συγγενοῦς γενοῦς Μισδαίου τοῦ fec ΜΜισδαίου τοῦ βασιλέως" Καὶ λέως, Καὶ ὅτι Ἐστὶν ἀνὴρ ὁ στρατηλάτης" Ὁ ἀνὴρ αὐτῆς ὠπόσχληρος καὶ πᾶν ὅ τι τῷ σκληρός ἔστιν καὶ εἴ τι δῶν βασιλεῖ εἴπη τούτῳ πείϑεται, καὶ τῷ βασιλεῖ εἴπῃ, πείϑεται Καὶ ὅτι Ov τούτῳ" ἀλλ οὐδὲ. συγχωρεῖ αὐτὴν παραμεῖναι τῇ γνώμῃ ταύτῃ ἡ ὡμολόγησεν" καὶ γὰρ πολλώκις ἐπὶ τοῦ βασιλέως ἐνεγκωμέωασεν αὐτήν, λέγων uj εἶναι ἄλλην τοιαύτην εἰς ἀγάπην. πώντα οὖν ὅσα ἂν δια: λεχϑῆς αὐτῇ ξένα αὐτῆς τυγχάνει. Εἶπεν δὲ ὁ ἀπόστολος" Li ἀληϑῶς καὶ βεβαίως ἀνέτειλεν ὁ χύριος εἰς τὴν ταύτης ψυχήν, καὶ προσεδέξατο τὸν χαταβληϑέντα σπόρον, οὔτε τῆς προσχαίρου ζωῆς φροντέδα ποιήσεται οὔτε τὸν ϑώνατον φοβὴηϑήσεται, oUtt Χαρίσιός τι ταύτην χαταβλάώψαι δυνήσηται" μείζων γώρ ἐστιν ἐχεῖνος ὃν ὑπεδέξατο εἰς τὴν ἰδίαν ψυχήν, εἰ ἀληϑῶς αὐτὸν ὑπεδέξατο.
Homoiōs de x«i hē MMygdonia orϑrisasa apēei eis aspasmon ᾿Iouda Thōma tou apostolou. chatelaben de auton homilounta meta tou stratēlatou kai tou pantos ochlou" kai parēnei autois legōn peri tēs gynaikos tēs dexamenēs ton kyrion en tę̄ autēs psychē, tinos eiē synoikos. tou psychē" kai ho stratēlatēs" Kai ōrchistratēlatou eipontos hoti tinos hautē gynē? dey&i ho anoGynē estin Charisiou tou syg- stolos᾽ Charision syngenous genous Misdaiou tou fec MMisdaiou tou basileōs" Kai leōs, Kai hoti Estin anēr ho stratēlatēs" Ho anēr autēs ōposchlēros kai pan ho ti tǭ sklēros estin kai ei ti dōn basilei eipē toutǭ peiϑetai, kai tǭ basilei eipę̄, peiϑetai Kai hoti Ov toutǭ" all oude. synchōrei autēn parameinai tę̄ gnōmę̄ tautę̄ hē hōmologēsen" kai gar pollōkis epi tou basileōs enenkōmeōasen autēn, legōn uj einai allēn toiautēn eis agapēn. pōnta oun hosa an dia: lechϑēs autę̄ xena autēs tynchanei. Eipen de ho apostolos" Li alēϑōs kai bebaiōs aneteilen ho chyrios eis tēn tautēs psychēn, kai prosedexato ton chatablēϑenta sporon, oute tēs proschairou zōēs phronteda poiēsetai oute ton ϑōnaton phobēēϑēsetai, oUtt Charisios ti tautēn chatablaōpsai dynēsētai" meizōn gōr estin echeinos hon hypedexato eis tēn idian psychēn, ei alēϑōs auton hypedexato.
Likewise Mygdonia too rose early and went to greet Judas Thomas the apostle. She found him talking with the captain and all the crowd; and he was exhorting them, speaking about the woman who had received the Lord in her soul, and asking whose wife she was. The captain said, "She is the wife of Charisius, the kinsman of King Misdaeus; and her husband is very harsh, and whatever he says to the king, the king obeys him. He will not allow her to remain in this mind which she has confessed; for he has often praised her before the king, saying there is no other woman like her for love. So everything you discuss with her is foreign to her." The apostle said, "If the Lord has truly and firmly dawned in her soul, and she has received the seed that was sown, she will neither take thought for this temporary life nor fear death, nor will Charisius be able to harm her at all; for greater is he whom she has received into her own soul, if she has truly received him."
Chapter 94
94Lipsius–Bonnet, 99–291
Ταῦτα δὲ ἀκούσασα Ζυγδονία εἶπεν τῷ ἀποστόλῳ" ὅ ληϑῶς κύριέ μου ἐδεξάμην τῶν σῶν λόγων τὸν σπύρον, καὶ χαρποὺς ἐοικότας τοῦ τοιούτου σπόρου ἀποχυήσω. “1ἐγει ὁ ἀπόστολος" ᾿Εξομολογοῦνταί σοι κύριε καὶ εὐχαριστοῦσιν αἱ ψυχαί" γὰρ αὗται σοὶ ὑπάρχουσιν" εὐχαριστοῦσίν σοι τὰ σώματα & κατηξίωσας γενέσϑαι οἰκητήρια τῆς δωρεᾶς σου τῆς ἐπουρανίου. Εἶπεν δὲ καὶ πᾶσιν τοῖς παρεστῶσιν" Μαχάριοι οἱ ἅγιοι ὧν αἱ ψυχαὶ οὐδέποτε ἑαυτῶν κατέγνωσαν" ταύτας γὰρ κτησάμενοι οὐ διαιροῦνται χαϑʼ ἑαυτῶν" μακάώρια τὰ πνεύματα τῶν ἁγέων τὰ καὶ ὁλόκληρον τὸν ἐπουρώνιον δεξώμενα στέφανον ἀπὸ τοῦ προσταχϑέντος αὐτοῖς αἰῶνος" μα- χώρια τὰ σώματα τῶν ἁγίων, ὅτι κατηξιώϑησαν ναοὶ ϑεοῦ γενέσϑ)αι, ἵνα Χριστὸς ἐνοικήση ἐν αὐτοῖς" μαχάώριοί ἔστε ὅτι ἐξουσίαν ἔχετε ἀφιέναι ἁμαρτέας" μακώριοί ἐστε ἐὼν τὸ παραδοϑὲν ὑμῖν μὴ ἀπολέσητε ἀλλὰ χαίροντες καὶ ἀπιόντες GUVGγαφέρητε ἑαυτοῖς τοῦτο. μακάριοί ἔστε οἱ ἅγιοι, ὅτι ὑμῖν δέδοται αἰτῆσαι καὶ λαβεῖν. μαχάριοί ἐστε οἱ πραεῖς, ὅτι ὑμᾶς χατηξίωσεν ὁ ϑεὸς χληρονόμους γενέσϑαι τῆς βασιλείας τῆς ἐπουρανίου. μακάριοί ἔστε οἱ πραεῖς" ὑμεῖς γάρ ἔστε οἱ νικήσαντες τὸν πονηρόν. μαχώριοί ἐστε οἱ πραεῖς, ὅτι ὑμεῖς ὄψεσϑε τὸ πρόσωπον τοῦ κυρίου. μακάριοί ἔστε οἱ πεινῶντες ἕνεχεν χυρίου, ὅτι ὑμῖν τετήρηται ἡ ἀνάπαυσις" ὧν καὶ αἱ wvyai ἀπὸ νῦν ἀγαλλιῶνται. μαχάριοέ ἐστε οἱ ἡσύχιοι τὴς ἁμαρτίας καὶ τῆς ἀμοιβῆς τῶν ζωντων καϑαρῶν καὶ τῶν ἀχαϑάρτων ἀπαλλαγῆναι. Ταῦτα εἰπόντος τοῦ ἀποστόλου παντὸς τοῦ OyAov ὠκούοντος ἡ Μυγδονέα μᾶλλον ἐστηρίζετο rj πίστει καὶ τῇ δόξῃ καὶ τῇ μεγαλειότητι τοῦ Χριστοῦ.
Tauta de akousasa Zygdonia eipen tǭ apostolǭ" ho lēϑōs kyrie mou edexamēn tōn sōn logōn ton spyron, kai charpous eoikotas tou toioutou sporou apochyēsō. “1egei ho apostolos" ᾿Exomologountai soi kyrie kai eucharistousin hai psychai" gar hautai soi hyparchousin" eucharistousin soi ta sōmata & katēxiōsas genesϑai oikētēria tēs dōreas sou tēs epouraniou. Eipen de kai pasin tois parestōsin" Macharioi hoi hagioi hōn hai psychai oudepote heautōn kategnōsan" tautas gar ktēsamenoi ou diairountai chaϑʼ heautōn" makaōria ta pneumata tōn hageōn ta kai holoklēron ton epourōnion dexōmena stephanon apo tou prostachϑentos autois aiōnos" ma- chōria ta sōmata tōn hagiōn, hoti katēxiōϑēsan naoi ϑeou genesϑ)ai, hina Christos enoikēsē en autois" machaōrioi este hoti exousian echete aphienai hamarteas" makōrioi este eōn to paradoϑen hymin mē apolesēte alla chairontes kai apiontes GUVGgapherēte heautois touto. makarioi este hoi hagioi, hoti hymin dedotai aitēsai kai labein. macharioi este hoi praeis, hoti hymas chatēxiōsen ho ϑeos chlēronomous genesϑai tēs basileias tēs epouraniou. makarioi este hoi praeis" hymeis gar este hoi nikēsantes ton ponēron. machōrioi este hoi praeis, hoti hymeis opsesϑe to prosōpon tou kyriou. makarioi este hoi peinōntes henechen chyriou, hoti hymin tetērētai hē anapausis" hōn kai hai wvyai apo nyn agalliōntai. macharioe este hoi hēsychioi tēs hamartias kai tēs amoibēs tōn zōntōn kaϑarōn kai tōn achaϑartōn apallagēnai. Tauta eipontos tou apostolou pantos tou OyAov ōkouontos hē Mygdonea mallon estērizeto rj pistei kai tę̄ doxę̄ kai tę̄ megaleiotēti tou Christou.
Hearing this, Mygdonia said to the apostle, "Truly, my lord, I have received the seed of your words, and I will bring forth fruits like such seed." The apostle said, "The souls confess you, Lord, and give thanks, for they are yours; the bodies give you thanks, which you have counted worthy to become dwellings of your heavenly gift." And he said to all who stood by: "Blessed are the holy, whose souls have never condemned themselves; for having gained them they are not divided against themselves. Blessed are the spirits of the holy, which have received the heavenly crown entire from the age appointed for them. Blessed are the bodies of the holy, because they have been counted worthy to become temples of God, that Christ may dwell in them. Blessed are you, because you have authority to forgive sins. Blessed are you if you do not lose what has been entrusted to you, but rejoicing and going your way carry it with you. Blessed are you, the holy, because to you it is given to ask and to receive. Blessed are you, the gentle, because God has counted you worthy to become heirs of the heavenly kingdom. Blessed are you, the gentle, for you are those who have conquered the evil one. Blessed are you, the gentle, because you will see the face of the Lord. Blessed are you who hunger for the Lord's sake, because rest is kept for you, and your souls rejoice from now on. Blessed are you, the quiet, … to be freed from sin and from the recompense …." When the apostle had said this, as all the crowd listened, Mygdonia was the more established in the faith and in the glory and majesty of Christ.
Chapter 95
95Lipsius–Bonnet, 99–291
Χαρίσιος δὲ ὁ τοῦ βασιλέως συγγενής τε καὶ φίλος ἤλϑεν ἐπὶ τὸ ἄριστον καὶ οὐχ εὗρεν αὐτοῦ τὴν γαμετὴν ἐν τῇ οἰκίᾳ" καὶ ἐξήταζεν πάντας ἐν τῷ οἴκῳ αὐτοῦ" Ποῦ ami ϑὲν ἡ δέσποινα ὑμῶν, Ηποχριϑεὶς δὲ εἷς ἐξ αὐτῶν εἶπεν ὅτι Πρὸς τὸν ξένον ἐχεῖνον ἀπῆλϑεν. Ὃ δὲ ταῦτα ἀκούσας παρὰ τοῦ δούλου αὐτοῦ ἠἡγανάχτησεν πρὸς τοὺς λοιποὺς αὐτοῦ οἰχείους, ὅτι οὐχ εὐϑὺς αὐτῷ ἀνήγγειλαν τὸ γεγονός" καὶ χαϑεσϑεὶς ταύτην ἐξεδέχετο. ἑσπέρας δὲ γενομένης εἰσιούσης αὐτῆς ἐν τῷ οἴχῳ εἶπεν αὐτῇ Ποῦ ἧς; Ἢ δὲ ἀποχριϑεῖσα εἶπεν" Εἰς τὸν ἰατρόν. Ὃ δὲ εἶπεν" ᾿Εχεῖνος ὁ ξένος ἱατρύς ἐστιν; Ἢ δὲ εἶπεν" IVa, ἰατρός ἐστιν ψυχῶν" οἱ γὰρ πολλοὶ τῶν ἰατρῶν σώματα ἰατρεύουσιν τὰ λυύόμενα, οὗτος δὲ ψυχὰς τὰς μὴ φϑειρομένας. | Ταῦτα ἀκούσας ὁ Χαρίσιος πάνυ ἐν ἑαυτῷ ἐχαλέπαινεν πρὸς τὴν MuyOovíav διὰ τὸν ἀπόστολον" οὐδὲν δὲ ἀπεχρίνατο αὐτῇ φοβούμενος" βελτίω γὰρ αὐτοῦ ὑπῆρχεν καὶ τῷ πλούτῳ καὶ τῇ γνώμῃ" ἀπῆλϑεν δὲ ἐπὶ τὸ δεῖπνον, αὐτὴ δὲ εἰς τὸν κοιτῶνα αὐτῆς εἰσήει. ὃ δὲ εἶπεν τοῖς οἰχέταις" Καλέσατε αὐτὴν ἐπὶ τὸ δεῖπνον. Ἢ δὲ οὐχ ἐβούλετο.
Charisios de ho tou basileōs syngenēs te kai philos ēlϑen epi to ariston kai ouch heuren autou tēn gametēn en tę̄ oikią" kai exētazen pantas en tǭ oikǭ autou" Pou ami ϑen hē despoina hymōn, Ēpochriϑeis de heis ex autōn eipen hoti Pros ton xenon echeinon apēlϑen. Ho de tauta akousas para tou doulou autou hēēganachtēsen pros tous loipous autou oicheious, hoti ouch euϑys autǭ anēngeilan to gegonos" kai chaϑesϑeis tautēn exedecheto. hesperas de genomenēs eisiousēs autēs en tǭ oichǭ eipen autę̄ Pou hēs? Ē de apochriϑeisa eipen" Eis ton iatron. Ho de eipen" ᾿Echeinos ho xenos hiatrys estin? Ē de eipen" IVa, iatros estin psychōn" hoi gar polloi tōn iatrōn sōmata iatreuousin ta lyyomena, houtos de psychas tas mē phϑeiromenas. | Tauta akousas ho Charisios pany en heautǭ echalepainen pros tēn MuyOoviav dia ton apostolon" ouden de apechrinato autę̄ phoboumenos" beltiō gar autou hypērchen kai tǭ ploutǭ kai tę̄ gnōmę̄" apēlϑen de epi to deipnon, autē de eis ton koitōna autēs eisēei. ho de eipen tois oichetais" Kalesate autēn epi to deipnon. Ē de ouch ebouleto.
Charisius, the king's kinsman and friend, came to lunch and did not find his wife in the house; and he questioned everyone in his house: "Where has your mistress gone?" One of them answered, "She has gone to that stranger." When he heard this from his slave, he was indignant with the rest of his household because they had not told him at once what had happened; and he sat down and waited for her. When evening came and she came into the house, he said to her, "Where were you?" She answered, "At the physician's." He said, "Is that stranger a physician?" She said, "Yes, he is a physician of souls; for most physicians heal bodies, which are dissolved, but he heals souls, which do not perish." Hearing this, Charisius was very angry in himself with Mygdonia because of the apostle; but he gave her no answer, for he was afraid, since she was superior to him both in wealth and in understanding. He went off to dinner, and she went into her chamber. He said to the servants, "Call her to dinner." But she would not come.
Chapter 96
96Lipsius–Bonnet, 99–291
χούσας δὲ ὅτι οὐ βούλεται ἐξελϑεῖν ἀπὸ τοῦ χοιτῶνος, εἰσελϑὼν εἶπεν αὐτῇ" {Τίνος ἕνεκεν οὐ βούλει συν- δειπνῆσαί μοι; τάχα δὲ οὐδὲ συγχαϑευδῆσαι χατὰ τὸ εἰωϑός; καὶ περὶ τούτου μείζονα τὴν ὑποψίων ἔχω" ἤκουσα γὰρ ὅτι ὁ μάγος ἐκεῖνος καὶ πλάνος τοῦτο διδάσκει, ἵνα μή τες συνοxjoy γυναιχὶ ἰδίᾳ, καὶ ὃ ἡ φύσες ἀπαιτεῖν οἷδεν καὶ ἡ ϑεότης ἐνομοϑέτησεν αὐτὸς ἀνατρέπει. Ταῦτα εἰπόντος τοῦ Χαρι- σίου ἡ Μυγδονία ἡσύχαζεν. λέγει πάλιν πρὸς αὐτὴν: Κυρίκχ Ἢ μου καὶ σύμβιέ μου υγδονία μὴ πλανῶ λόγοις ἁπατηλοῖς καὶ ματαίοις, μηδὲ τοῖς ἔργοις τῆς μαγείας οἷς ἤκουσα τοῦTOV διαπραττόμενον eig ὄνομα πατρὸς υἱοῦ καὶ ἁγίου πνεύματος" οὐ γὰρ ἠκούσϑη ποτὲ ἐν τῷ κόσμῳ τούτῳ ὅτι νεχρόν τις ἤγειρεν" ὡς δὲ ἀκούω τὼ περὶ τούτου φημιζόμενα ὅτι γεχροὺς ἐγείρει. καὶ ὅτι οὐδὲ ἐσϑίει οὐτε πίνει, μὴ οὖν νομίσης ὅτι διὰ διχαιοσύνην οὔτε ἐσϑίει οὔτε πίνει" τοῦτο δὲ ποιεῖ διὰ τὸ μηδὲν κεχτῆσϑαι αὐτόν" τί γὰρ ἂν ποιήσειεν ὃς οὐδὲ τὸν ἡμερήσιον ἄρτον ἔχει; καὶ ἕν ἔνδυμα ἔχει διὰ τὸ πένητα εἶναι αὐτόν" τὸ δὲ μὴ λαμβάνειν παρά τινός τι συγγινώσκων ἑαυτὸν τοῦ ϑερα- — καὶ τοῦτο πάντως αὐτῷ i000; πεύειν. συνηϑεια. a ἄνα μὲ
chousas de hoti ou bouletai exelϑein apo tou choitōnos, eiselϑōn eipen autę̄" {Tinos heneken ou boulei syn- deipnēsai moi? tacha de oude synchaϑeudēsai chata to eiōϑos? kai peri toutou meizona tēn hypopsiōn echō" ēkousa gar hoti ho magos ekeinos kai planos touto didaskei, hina mē tes synoxjoy gynaichi idią, kai ho hē physes apaitein hoiden kai hē ϑeotēs enomoϑetēsen autos anatrepei. Tauta eipontos tou Chari- siou hē Mygdonia hēsychazen. legei palin pros autēn: Kyrikch Ē mou kai symbie mou ygdonia mē planō logois hapatēlois kai mataiois, mēde tois ergois tēs mageias hois ēkousa touTOV diaprattomenon eig onoma patros huiou kai hagiou pneumatos" ou gar ēkousϑē pote en tǭ kosmǭ toutǭ hoti nechron tis ēgeiren" hōs de akouō tō peri toutou phēmizomena hoti gechrous egeirei. kai hoti oude esϑiei oute pinei, mē oun nomisēs hoti dia dichaiosynēn oute esϑiei oute pinei" touto de poiei dia to mēden kechtēsϑai auton" ti gar an poiēseien hos oude ton hēmerēsion arton echei? kai hen endyma echei dia to penēta einai auton" to de mē lambanein para tinos ti synginōskōn heauton tou ϑera- — kai touto pantōs autǭ i000? peuein. synēϑeia. a ana me
Hearing that she would not come out of the chamber, he went in and said to her, "Why will you not dine with me? And perhaps you will not sleep with me either, as usual? About this I have the greater suspicion; for I have heard that that magician and deceiver teaches this: that a man should not live with his own wife; and he overturns what nature knows how to require and what the deity has laid down by law." When Charisius had said this, Mygdonia was silent. He said to her again, "My lady and my consort Mygdonia, do not be led astray by deceitful and vain words, nor by the works of magic which I have heard he performs in the name of Father, Son, and Holy Spirit. For it has never been heard in this world that anyone raised the dead; and as for what I hear rumored about him, that he raises the dead, and that he neither eats nor drinks — do not think that it is from righteousness that he neither eats nor drinks; he does this because he possesses nothing. For what could a man do who has not even his daily bread? And he has one garment because he is poor; and as for his taking nothing from anyone, … he knows within himself … healing."
Chapter 97
97Lipsius–Bonnet, 99–291
Ταῦτα δὲ τοῦ Χαρισίου εἰπόντος ἡ Μυγδονία ὥσπερ ny ut πέτρα Tig ἡσύχαζεν" ηὔχετο δὲ πότε διαφαύσει, ἵνα ἀπέλϑη ὃς; in πρὸς τὸν ἀπύστολον TOU Χριστοῦ" ἀναχωρεῖ δὲ ἀπʼ αὐτῆς, xdi jut x ἀπέρχεται ἐπὶ TO δεῖπνον ἀϑυμῶν" ἐμερίμνα γὰρ xara τὸ tj tgo ἔϑος συγκαϑευδῆσαι αὐτῇ. ἐξελϑόντος δὲ ixuvov xÀivaca τὰ γόνατα ηΐἴχετο λέγουσα Κύριε ϑεὲ δέσποτα, πατὴρ ἐλεημων, σωτὴρ Χριστέ, σὺ δὸς μοι δύναμιν ἵνα νιχήσω τὴν ἀναί10 δειαν Χαρισίου, καὶ παράσχου μοι φυλάξαι τὴν ἀγεωσύνην εἰς ἣν σὺ χαίρεις, ἵνα κἀγὼ δι᾿ αὐτῆς εὕρω ζωὴν αἰώνιον. τὰς χει X τῆς au Ταῦτα δὲ εὐξαμένης αὐτῆς ἔϑηχεν ἑαυτὴν ἐπὶ τὴν xvj "rs - d τ ὃ δὲ σχεπασϑεῖσα. tig ὦ W
Tauta de tou Charisiou eipontos hē Mygdonia hōsper ny ut petra Tig hēsychazen" ēucheto de pote diaphausei, hina apelϑē hos? in pros ton apystolon TOU Christou" anachōrei de apʼ autēs, xdi jut x aperchetai epi TO deipnon aϑymōn" emerimna gar xara to tj tgo eϑos synkaϑeudēsai autę̄. exelϑontos de ixuvov xAivaca ta gonata ēïicheto legousa Kyrie ϑee despota, patēr eleēmōn, sōtēr Christe, sy dos moi dynamin hina nichēsō tēn anai10 deian Charisiou, kai paraschou moi phylaxai tēn ageōsynēn eis hēn sy chaireis, hina kagō di᾿ autēs heurō zōēn aiōnion. tas chei X tēs au Tauta de euxamenēs autēs eϑēchen heautēn epi tēn xvj "rs - d t ho de schepasϑeisa. tig ō W
When Charisius had said this, Mygdonia was silent like a stone; but she prayed for the dawn to come, so that she might go to the apostle of Christ. He withdrew from her and went to dinner disheartened, for he was anxious to sleep with her as usual. When he had gone out, she bent her knees and prayed, saying, "Lord God, Master, merciful Father, Savior Christ, give me strength to overcome the shamelessness of Charisius, and grant me to keep the holiness in which you rejoice, so that I too through it may find eternal life." Having prayed thus, she laid herself on the bed, covered up.
Chapter 98
98Lipsius–Bonnet, 99–291
Ὁ δὲ Χαρίσιος δειπνήσας ἐπέστη αὐτῇ" αὐτὴ δὲ ἐβόα lime φήμην ἤκουσα καὶ ἐπίστευσα, σὺ ἐλϑὲ εἰς τὴν βοήϑειών μου, καὶ ῥῦσαί μὲ ἀπὸ τῆς ἀναισχυντίας Χαρισίου, ὥστε μὴ κατεξουσιάσῃ μου ἡ τούτου μιαρότης. Καὶ τύψασα ἑαυτῆς τὰς χεῖρας ἔφυγεν ἀπ᾿ αὐτοῦ γυμνή" καὶ ἐξιοῦσα κατέσπασεν τὸ βῆλον τοῦ κοιτῶνος, καὶ τοῦτο περιβαλομένη ἀπήει πρὸς τὴν ὅ ἑαυτῆς τροφόν, κἀχεῖ παρ᾽ αὐτῇ ὕπνωσεν.
Ho de Charisios deipnēsas epestē autę̄" autē de eboa lime phēmēn ēkousa kai episteusa, sy elϑe eis tēn boēϑeiōn mou, kai rhysai me apo tēs anaischyntias Charisiou, hōste mē katexousiasę̄ mou hē toutou miarotēs. Kai typsasa heautēs tas cheiras ephygen ap᾿ autou gymnē" kai exiousa katespasen to bēlon tou koitōnos, kai touto peribalomenē apēei pros tēn ho heautēs trophon, kachei par᾽ autę̄ hypnōsen.
Charisius, having dined, came to her; but she cried out, "… whose fame I heard and believed, come to my help, and rescue me from the shamelessness of Charisius, so that his foulness may not overpower me." And striking her hands together, she fled from him naked; and as she went out she pulled down the curtain of the chamber, and wrapping it around herself she went to her nurse and slept there with her.
Chapter 99
99Lipsius–Bonnet, 99–291
Ὁ δὲ Χαρίσιος δι᾿ ὅλης τῆς νυχτὸς ἐν ἀϑυμίᾳ ὑπῇρχεν, τὼς χεῖρας αὐτοῦ πατάσσων κατὰ τῆς ὄψεως" ἐβούλετο δὲ αὐτῇ τῇ ὥρᾳ ἀπελϑεῖν καὶ ὠνενέγχαι τῷ βασιλεῖ περὶ τῆς βίας τῆς περιστάσης αὐτῷ" ἐνεϑυμεῖτο δὲ ἐν ἑαυτῷ λέγων" Eàv ἡ πολλὴ ἀϑυμία ἡ περὶ ἐμὲ οὖσα ἀναγκάσῃ μὲ ἀπελϑεῖν 98ι ἡ ἄρτε πρὸς τὸν βασιλέα, τίς εἰσφέρει μὲ εἰς αὐτόν; ἐγὼ γὰρ ἐπίσταμαι ὅτι ἡ ἐμὴ κακηγορία xerécrotwér ἢἡ ἀλαζονεία καὶ ἡ ὑπερηφαμὲ τῆς ὑψαυχενίας μου καὶ viu μου εἰς ταύτην ἤγαγέ με τῆς ἀλαζονείας καὶ τῆς utyu- τὴν ἀτιμίαν ἵνα ἡ ἀδελφή λωσύνης καὶ εἰς ταύτην μὲ μου MvyÓovíeg τὴν εἰς ὠλλητὴν σμικρότητα κατέβαλεν καὶ — Àovg κοινωνίαν ἀρνησαμένη τὴν ἀδελφήν μον MvyÓovíav ἀφήσει με" ἀπεχώρισεν ἀπ᾽ ἐμοῦ, εἰ καὶ αὐτὸς ὁ βασιλεὺς πρὸ τῶν ϑυρῶν εἰστήχει τῇ ὥρᾳ ταύτῃ, οὐκ ἂν ἐξελϑὼν ἀπόχρισιν αὐτῷ ἔδωκα. ἀλλ᾽ ἀναμείνω ἕως ὅτε διαφαύσει" οἷδα δὲ ὅτι εἰ τι ἂν αἰτήσω τὸν βασιλέα παρέχει μοι. ἐρῶ δὲ περὶ τῆς μανίας τοῦ ξένου ἐχείνου, ἥτις τυραννίδι χρησάμενος καταβάλλει τοὺς μεκγώ- λους καὶ ἐπισήμους tig βάϑος. οὐ ydp τοῦτό με λυπεῖ ὅτι ἐστερήϑην τῆς κοινωνίας αὐτῆς, ἀλλὰ περὶ αὐτῆς λυποῦμαι, ὅτε ἡ παμμεγέϑης ψυχὴ αὐτῆς ἠλαττώϑη. γυνὴ εὐσχήμων οὖσα, ἣν οὐδείς ποτε τῶν οἰκείων χατέγνω, γυμνὴ ἔφυγεν ἀπὸ τοῦ ἰδίου κοιτῶνος ἔξω τρέχουσα᾽ καὶ οὐκ οἷδα noi ἀνεχώρησεν" καὶ τάχα ἐμμανὴς γενομένη ὑπὸ τοῦ φαρμακοῦ ἐχείνου μανεῖσα tig τὴν ἀγορὼν ἐξῆλϑεν ζητοῦσα ἐχεῖνον" οὔτε γώρ τι ἐρώσμιον αὐτῇ φαίνεται ἀλλ᾽ ἐχεῖνος xui τὰ ὑπ᾽ αὐτοῦ λεχϑέντα.
Ho de Charisios di᾿ holēs tēs nychtos en aϑymią hypę̄rchen, tōs cheiras autou patassōn kata tēs opseōs" ebouleto de autę̄ tę̄ hōrą apelϑein kai ōnenenchai tǭ basilei peri tēs bias tēs peristasēs autǭ" eneϑymeito de en heautǭ legōn" Eav hē pollē aϑymia hē peri eme ousa anankasę̄ me apelϑein 98i hē arte pros ton basilea, tis eispherei me eis auton? egō gar epistamai hoti hē emē kakēgoria xerecrotwer hēē alazoneia kai hē hyperēphame tēs hypsauchenias mou kai viu mou eis tautēn ēgage me tēs alazoneias kai tēs utyu- tēn atimian hina hē adelphē lōsynēs kai eis tautēn me mou MvyOovieg tēn eis ōllētēn smikrotēta katebalen kai — Aovg koinōnian arnēsamenē tēn adelphēn mon MvyOoviav aphēsei me" apechōrisen ap᾽ emou, ei kai autos ho basileus pro tōn ϑyrōn eistēchei tę̄ hōrą tautę̄, ouk an exelϑōn apochrisin autǭ edōka. all᾽ anameinō heōs hote diaphausei" hoida de hoti ei ti an aitēsō ton basilea parechei moi. erō de peri tēs manias tou xenou echeinou, hētis tyrannidi chrēsamenos kataballei tous mekgō- lous kai episēmous tig baϑos. ou ydp touto me lypei hoti esterēϑēn tēs koinōnias autēs, alla peri autēs lypoumai, hote hē pammegeϑēs psychē autēs ēlattōϑē. gynē euschēmōn ousa, hēn oudeis pote tōn oikeiōn chategnō, gymnē ephygen apo tou idiou koitōnos exō trechousa᾽ kai ouk hoida noi anechōrēsen" kai tacha emmanēs genomenē hypo tou pharmakou echeinou maneisa tig tēn agorōn exēlϑen zētousa echeinon" oute gōr ti erōsmion autę̄ phainetai all᾽ echeinos xui ta hyp᾽ autou lechϑenta.
Charisius spent the whole night in despondency, striking his face with his hands. He wanted to go at that very hour and report to the king about the violence that had befallen him; but he reflected within himself, saying, "If the great despondency that is upon me forces me to go now to the king, who will bring me in to him? For I know that my arrogance and the pride of my haughtiness have brought me to this dishonor, so that my sister Mygdonia, renouncing our union with one another, has left me. Even if the king himself stood before my doors at this hour, I would not go out and give him an answer. But I will wait until it dawns; and I know that whatever I ask of the king, he grants me. I will tell him of the madness of that stranger, who, using tyranny, throws down the great and eminent into the depths. For it is not this that grieves me, that I have been deprived of her company; but I grieve for her, that her very great soul has been brought low. A woman of decorum, whom none of the household ever blamed, has fled naked from her own chamber, running outside; and I do not know where she has gone. Perhaps, driven mad by that sorcerer, in her madness she has gone out into the market place looking for him; for nothing seems lovely to her except him and what he says."
Chapter 100
100Lipsius–Bonnet, 99–291
Καὶ ταῦτα εἰπὼν ἤρξατο ὀδυρόμενος λέγειν" Οὐαί μοι σύμβιε, ἔπειτα καὶ σοί" ἐστερήϑην ydo σου τάχιον. οὐαί μοι προσφιλεστάτη" παντὸς γὰρ τοῦ γένους μου βελτίων ὑπάρχεις" οὔτε υἱὸν οὔτε | ϑυγατέρα ἐκ σοῦ ἔσχον ἵνα in αὐτοῖς ἐπαναπαύσωμαι" οὐδὲ πλήρης ἐνιαυτὸν συνῴχησάς μοι, βάσκανος δὲ ὀρϑαλμὸς ἀφήρ- ποῖος δὲ τοῦτο βάσχανος πεπασέν σὲ ἀπ᾽ ἐμοῦ" ὡς εἴϑε ποίηκεν ὀφϑαλμός; ποῖος ποἡ τοῦ ϑανάτου βία εἰλήφει νηρὸς τοῦτο γενέσϑαι παρέ: ἄν σε, καὶ κατειηφρισάμην πεισὲ δαίμων; εἴϑε ϑάνατον βασιλεῦσιν καὶ ἐξάρχοις" ἀλλὰ μᾶλλον ταύτης ἂν εἶδον ἐγὼ ὑπὸ ξένου παϑεῖν μὲ τοιοῦτον: ἢ τοῦτό μοι τὸ δρᾶμα γενέχ«ι τάχα δοῦλος ὧν ὠπέδρα σϑαι ἰδεῖν καὶ μᾶλλον ὑπὸ τῷ ἐμῷ κακῷ καὶ τῆς ψυχῆς ξένου καὶ δούλου τοῦτο συμμου τῆς κακίστης. μὴ γένοιτο δέ μοι ἐμπόδιον ἕως ἂν τοῦτον ἀπολέσω καὶ ἐχδικήσω τὴν νύχτα ταύτην" καὶ μηδὲ εὐώρεστος γένωμαι ἔμπροσϑεν Μιοδαίου τοῦ βασιλέως ἂν μὴ τὴν ἐχδίχησιν ποιήσῃ μοι διὼ τῆς τοῦ ξένου κεφαλῆς καὶ περὶ -YXupogov τοῦ στρατηλάτου, ὃς καὶ πρόφασις γέγογεν. διὰ γὰρ τούτου ἐνθ δε ὥφϑη, καὶ παρ᾽ αὐτῷ κατάγέται" καὶ πολλοί εἰσιν οἱ εἰσιόντες καὶ ἐξιόντες, οὺς διδώσχει νέων διδωχήν, τοῦτο λέγων, ὅτι οὐδεὶς δύναται ζῆσαι ἐὰν μή τις ἀπαλλαγὴ πάντων τῶν ὑπαρχόντων καὶ γένηται ἀποτεταγμένος ὥσπερ καὶ αὐτός" καὶ σπουδάζει πολλοὺς χοινωνοὺς ἑαυτῷ ποιῆσαι. βῆναι. οὐ μὴ τοῖς ἐμοῖς ποσὶν ὠνάπαυσιν δώσω ἕως ov τοῦTOV καὶ τὸν ὠγαγότα αὐτὸν ὧδε ἀπολέσω" εἰ μὴ γὰρ ὁ δεινὸς ὧδε τοῦτον ἤγαγε στρατηλάτης, οὐχ ἂν τῷ ἐμῷ οἴκῳ τοῦτο συνέβη. ἀναγγείλω περὶ τούτου τῷ βασιλεῖ Μισδαίῳ, xti οἷδα ὅτι ὡς πᾶάντοτέ μου ἀκούει καὶ περὶ τούτου πώντως ποιησει μου τὴν ἐχδίχησιν.
Kai tauta eipōn ērxato odyromenos legein" Ouai moi symbie, epeita kai soi" esterēϑēn ydo sou tachion. ouai moi prosphilestatē" pantos gar tou genous mou beltiōn hyparcheis" oute huion oute | ϑygatera ek sou eschon hina in autois epanapausōmai" oude plērēs eniauton synǭchēsas moi, baskanos de orϑalmos aphēr- poios de touto baschanos pepasen se ap᾽ emou" hōs eiϑe poiēken ophϑalmos? poios poē tou ϑanatou bia eilēphei nēros touto genesϑai pare: an se, kai kateiēphrisamēn peise daimōn? eiϑe ϑanaton basileusin kai exarchois" alla mallon tautēs an eidon egō hypo xenou paϑein me toiouton: ē touto moi to drama genech«i tacha doulos hōn ōpedra sϑai idein kai mallon hypo tǭ emǭ kakǭ kai tēs psychēs xenou kai doulou touto symmou tēs kakistēs. mē genoito de moi empodion heōs an touton apolesō kai echdikēsō tēn nychta tautēn" kai mēde euōrestos genōmai emprosϑen Miodaiou tou basileōs an mē tēn echdichēsin poiēsę̄ moi diō tēs tou xenou kephalēs kai peri -YXupogov tou stratēlatou, hos kai prophasis gegogen. dia gar toutou enth de hōphϑē, kai par᾽ autǭ katagetai" kai polloi eisin hoi eisiontes kai exiontes, ous didōschei neōn didōchēn, touto legōn, hoti oudeis dynatai zēsai ean mē tis apallagē pantōn tōn hyparchontōn kai genētai apotetagmenos hōsper kai autos" kai spoudazei pollous choinōnous heautǭ poiēsai. bēnai. ou mē tois emois posin ōnapausin dōsō heōs ov touTOV kai ton ōgagota auton hōde apolesō" ei mē gar ho deinos hōde touton ēgage stratēlatēs, ouch an tǭ emǭ oikǭ touto synebē. anangeilō peri toutou tǭ basilei Misdaiǭ, xti hoida hoti hōs paantote mou akouei kai peri toutou pōntōs poiēsei mou tēn echdichēsin.
Having said this, he began to lament, saying, "Woe to me, my consort, and to you too; for I have been deprived of you too soon. Woe to me, dearest one; for you are better than all my family. I had neither son nor daughter by you, that I might find rest in them; you did not live with me even a full year, and an envious eye has snatched you from me. Would that the violence of death had taken you, and I would have mourned you among kings and chieftains; instead I suffer such a thing from a stranger. Perhaps he is a runaway slave, to my harm and that of my most wretched soul. May nothing hinder me until I destroy him and avenge this night; and may I not find favor before King Misdaeus if he does not give me vengeance by the stranger's head, and also concerning Siphor the captain, who has been the occasion of it. For it was through him that he appeared here, and he lodges with him; and many are those who go in and out, whom he teaches a new teaching, saying that no one can live unless he rids himself of all his possessions and becomes a renouncer as he is himself; and he is eager to make many his partners."
Chapter 101
101Lipsius–Bonnet, 99–291
Ταῦτα διανοουμένου τοῦ Χαρισίου διέφαυσεν" καὶ ἐννυχεύσας ἐνεδύσατο ἐσϑῆτα εὐτελῆ, καὶ ὑποδησώμενος ἀπήει σχυϑρωπὸς ἐν ἀϑυμίᾳ ὑπάρχων εἰς ἀσπασμὸν τοῦ βασιλέως. ἰδὼν δὲ αὐτὸν ὁ βασιλεὺς εἶπεν. Τίνος ἕνεχεν περίλυπος εἶ o5 καὶ ἐν τοιούτῳ σχήματι ἦλϑες; ὁρῶ δὲ καὶ τὸ πρόσωπόν σου ἐνηλλαγμένον. Ὁ δὲ Χαρίσιος λέγει πρὸς τὸν βασιλέα: Καινόν σοι ἔχω ὑφηγήσασϑαι πρᾶγμα καὶ ἐρημέαν νέαν, ἣν Σιφὼρ ἤγαγεν ἐν τῇ Ἰνδίᾳ, ἄνδρα τινὰ ᾿Εβραῖον udyov, ὃν ἔχει χαϑεζόμενον ἐν τῷ ἰδίῳ οἴκῳ, ὃς οὐκ ἀφίσταται αὐτοῦ" πολλοὶ δέ εἰσιν οἱ εἰσιόντες πρὸς αὐτόν" οὺς καὶ διδώσκει νέον ϑεὺν καὶ νόμους νέους ἐντίϑησιν αὐτοῖς τοὺς μή πω ἀκουσϑέντας, b λέγων: δυνατόν ἐστιν ὑμᾶς εἰς τὴν αἰώνιον ζωὴν εἰσελϑεῖν jv ἐγὼ καταγγέλλω ὑμῖν, ἐὰν μὴ ἀπαλλαγῆτε ὑμεῖς τῶν ἰδίων γυναικῶν, ὁμοίως καὶ αἱ γυναῖκες τῶν ἰδίων ἀνδρῶν. "Ervye δὲ καὶ τὴν χαχότυχον γυναῖκά μου ἀπελϑεῖν πρὸς αὐτὺν καὶ χατήχοον ytvícÓ uu τοῖς λόγοις αὐτοῦ" οἷς καὶ ἐπίστευσεν xti διὰ τῆς νυχτὸς χαταλιποῦσά μὲ προσέδραμεν τῷ ξένῳ. ἀλλὰ μετώπεμιμαι τόν τὲ Σιφόρα καὶ ἐκεῖνον τὸν μάγον τὸν ἐν αὐτῷ κρυπτόμενον, καὶ ἐπίϑες τῇ κεφαλῆ αὐτῶν, ἵνα μὴ πώντες οἱ τοῦ ἔϑνους ἡμῶν ἀπολοῦνται.
Tauta dianooumenou tou Charisiou diephausen" kai ennycheusas enedysato esϑēta eutelē, kai hypodēsōmenos apēei schyϑrōpos en aϑymią hyparchōn eis aspasmon tou basileōs. idōn de auton ho basileus eipen. Tinos henechen perilypos ei o5 kai en toioutǭ schēmati ēlϑes? horō de kai to prosōpon sou enēllagmenon. Ho de Charisios legei pros ton basilea: Kainon soi echō hyphēgēsasϑai pragma kai erēmean nean, hēn Siphōr ēgagen en tę̄ Indią, andra tina ᾿Ebraion udyov, hon echei chaϑezomenon en tǭ idiǭ oikǭ, hos ouk aphistatai autou" polloi de eisin hoi eisiontes pros auton" ous kai didōskei neon ϑeun kai nomous neous entiϑēsin autois tous mē pō akousϑentas, b legōn: dynaton estin hymas eis tēn aiōnion zōēn eiselϑein jv egō katangellō hymin, ean mē apallagēte hymeis tōn idiōn gynaikōn, homoiōs kai hai gynaikes tōn idiōn andrōn. "Ervye de kai tēn chachotychon gynaika mou apelϑein pros autyn kai chatēchoon ytvicO uu tois logois autou" hois kai episteusen xti dia tēs nychtos chatalipousa me prosedramen tǭ xenǭ. alla metōpemimai ton te Siphora kai ekeinon ton magon ton en autǭ kryptomenon, kai epiϑes tę̄ kephalē autōn, hina mē pōntes hoi tou eϑnous hēmōn apolountai.
While Charisius was thinking this, it dawned; and having passed the night so, he put on mean clothing, and putting on his shoes he went off, sullen and despondent, to greet the king. When the king saw him, he said, "Why are you so sad, and why have you come in such attire? I see your face too is changed." Charisius said to the king, "I have a new thing to tell you, and a new desolation, which Siphor has brought into India: a certain Hebrew man, a magician, whom he has sitting in his own house, and he does not leave him. Many are those who go in to him, whom he teaches a new God, and he lays on them new laws never yet heard, saying, 'You cannot enter into the eternal life which I proclaim to you unless you men are freed from your own wives, and likewise the wives from their own husbands.' And it happened that my ill-fated wife too went to him and became a hearer of his words; and she believed them, and in the night she left me and ran to the stranger. But send for both Siphor and that magician hidden with him, and bring it down on their heads, so that all of our nation may not perish."
Chapter 102
102Lipsius–Bonnet, 99–291
Ταῦτα δὲ ἀχούσας Μισδαῖος ὁ φίλος αὐτοῦ λέγει αὐτῷ" Μὴ λυποῦ μηδὲ ὠϑύμει" ἐγὼ γὰρ μεταπεμιμάμενος αὐτὸν ἐκδικήσω σε, καὶ σὺ τὴν σεαυτοῦ γυναῖχα mA ἕξεις καὶ τοὺς ἄλλους τοὺς μὴ δυναμένους ἐγὼ ἐκδικήσω. ' ᾿Εξελϑὼν δὲ ὃ βασιλεὺς ἐκαϑέσϑη ἐπὶ τοῦ βήματος" χαϑεσϑέντος δὲ αὐτοῦ ἐκέλευσεν Σιφόρα τὸν ἀρχιστρατηλάτην κληϑῆναι" ἀπελὺ ὄντες οὖν εἰς τὴν οἰκίαν αὐτοῦ εὗρον αὐτὸν χαϑεζόμενον ἐν δεξιᾷ τοῦ ἀποστόλου, καὶ MvyÓovíuav πρὸς τοῖς ποσὶν αὐτοῦ, σὺν παντὶ τῷ ὄχλῳ καταχούουσαν αὐτοῦ. καὶ προσελϑόντες οἱ ἀποσταλέντες παρὼ τοῦ βασιλέως τῷ Σιφόρῳ λέγουσιν: Σὺ ἐνθάδε χαϑέζη ἀχούων ματαίων λόγων, καὶ Μισδαῖος ὃ βασιλεὺς iv τῇ ὀργῇ αὐτοῦ σχέπτεταί σε ἀπολέσαι διὰ τὸν μώγον τοῦτον καὶ πλάνον ὃν εἰσήγαγες εἰς τὸν οἶχόν cov. Ταῦτα ἀχούσας ὁ Σιφὼρ ἠϑύμησεν, οὐ διὰ τὴν ἀπειλὴν τὴν τοῦ βασιλέως πρὸς αὐτόν, ἀλλὰ περὶ τοῦ ἀποστόλου, ὅτι ἐναντίως ἔγνω ὁ βασιλεὺς περὶ αὐτοῦ" καὶ εἶπεν τῷ ἀποστόλῳ: ᾿Εγὼ περὶ σοῦ λυποῦμαι" εἶπον γάρ σοι ἀπ᾽ ἀρχῆς ὅτι ἡ γυνὴ ἐκείνη γυνή ἐστιν Χαρισίου τοῦ συγγενοῦς καὶ φίλου τοῦ βασιλέως, καὶ οὐ συγχωρεῖ αὐτὴν ποιῆσαι ὃ ἐπαγγέλλεται, καὶ πώντα ὅσα ἂν αἰτήσῃ τὸν βασιλέα παρέχει αὐτῷ. Ὁ δὲ ἀπόστολος τῷ Σιφόρῳ λέγει: Μηδὲν φοβοῦ ἀλλὰ πίστευσον ᾿Ιησοῦ τῷ ἀπολογουμένῳ ὑπὲρ ἡμῶν ἁπάντων" πρὸς γὰρ τὴν καταφυγὴν αὐτοῦ συνηϑροίσμεϑα. Ταῦτα δὲ ἀκούσας ὁ Σιφὼρ καὶ περιβαλὼν τὸ ἱμάτιον αὐτοῦ Gne πρὸς Μισδαῖον τὸν βασιλέα.
Tauta de achousas Misdaios ho philos autou legei autǭ" Mē lypou mēde ōϑymei" egō gar metapemimamenos auton ekdikēsō se, kai sy tēn seautou gynaicha mA hexeis kai tous allous tous mē dynamenous egō ekdikēsō. ' ᾿Exelϑōn de ho basileus ekaϑesϑē epi tou bēmatos" chaϑesϑentos de autou ekeleusen Siphora ton archistratēlatēn klēϑēnai" apely ontes oun eis tēn oikian autou heuron auton chaϑezomenon en dexią tou apostolou, kai MvyOoviuav pros tois posin autou, syn panti tǭ ochlǭ katachouousan autou. kai proselϑontes hoi apostalentes parō tou basileōs tǭ Siphorǭ legousin: Sy enthade chaϑezē achouōn mataiōn logōn, kai Misdaios ho basileus iv tę̄ orgę̄ autou scheptetai se apolesai dia ton mōgon touton kai planon hon eisēgages eis ton oichon cov. Tauta achousas ho Siphōr ēϑymēsen, ou dia tēn apeilēn tēn tou basileōs pros auton, alla peri tou apostolou, hoti enantiōs egnō ho basileus peri autou" kai eipen tǭ apostolǭ: ᾿Egō peri sou lypoumai" eipon gar soi ap᾽ archēs hoti hē gynē ekeinē gynē estin Charisiou tou syngenous kai philou tou basileōs, kai ou synchōrei autēn poiēsai ho epangelletai, kai pōnta hosa an aitēsę̄ ton basilea parechei autǭ. Ho de apostolos tǭ Siphorǭ legei: Mēden phobou alla pisteuson ᾿Iēsou tǭ apologoumenǭ hyper hēmōn hapantōn" pros gar tēn kataphygēn autou synēϑroismeϑa. Tauta de akousas ho Siphōr kai peribalōn to himation autou Gne pros Misdaion ton basilea.
Hearing this, Misdaeus his friend said to him, "Do not grieve or be despondent; for I will send for him and avenge you, and you will have your own wife back; and I will avenge the others too, who are not able to." The king went out and sat on the judgment seat; and when he was seated he ordered Siphor the commander to be called. So they went to his house and found him sitting at the apostle's right hand, and Mygdonia at his feet, listening to him with all the crowd. Those sent by the king came up to Siphor and said, "You sit here listening to vain words, while King Misdaeus in his anger is considering destroying you because of this magician and deceiver whom you brought into your house." Hearing this, Siphor was disheartened, not because of the king's threat against him, but because of the apostle, since the king had come to think ill of him. And he said to the apostle, "I grieve for you; for I told you from the beginning that that woman is the wife of Charisius, the king's kinsman and friend, and he does not allow her to do what she promises, and everything he asks of the king the king grants him." The apostle said to Siphor, "Fear nothing, but believe Jesus, who pleads for all of us; for we have gathered to his refuge." When Siphor heard this, he put on his cloak and went to King Misdaeus.
Chapter 103
103Lipsius–Bonnet, 99–291
Ὁ δὲ ἀπόστολος ἐξήταζεν τὴν Μυγδονίανʼ Τίς ἡ αἰτία ἡ γενομένη τοῦ ὀργισϑῆναι τὸν σὸν ἄνδρα καὶ ταῦτα ἡμῖν χατασχευώσαι; H δὲ εἶπεν" Ἐπειδὴ οὐχ ἐξέδωκα ἐμαυτὴν τῷ ὀλέϑρῳ αὐτοῦ. ἐβουλήϑη γὰρ ὀψὲ ὑποτάξαι μὲ καὶ ὑποβαλεῖν ἐχείνῳ ᾧ λατρεύει πάϑει" καὶ ἐλυτρώσατό με ἐχεῖνος ᾧ τὴν ψυχήν μου παρεϑέμην ἀπὸ τῶν χειρῶν αὐτοῦ. χἀγὼ γυμνὴ ἀπέφυγον αὐτὸν καὶ πρὸς τὴν τροφόν μου ἐκαϑεύδησα. τὸ δὲ συμβὰν αὐτῷ οὐκ ἐπίσταμαι διὰ τί ταῦτα ἐτεχνάσατο. Ὁ ἀπύστολος λέγει: Ταῦτα ἡμᾶς οὐ βλάψει, ἀλλὰ πίστευσον εἰς τὸν Ἰησοῦν, x«i αὐτὸς ἀνατρέψει τὴν ὀργὴν Χαρισέου καὶ τὴν μανίαν καὶ τὸν οἶστρον ἐκείνου. καὶ αὐτός σοι σύνοδος γένηται ἐν τῇ φοβερᾷ λεωφόρῳ, καὶ αὐτός σε ὁδηγήσει εἰς τὴν βασιλείαν αὐτοῦ" εἰσάξει δέ σε εὶς τὴν αἰωνίαν ζωήν, παρέχων σοι τὴν παρρησίαν τὴν μὴ παρερχομένην μήτε ἀϊ10 λασσομένην.
Ho de apostolos exētazen tēn Mygdonianʼ Tis hē aitia hē genomenē tou orgisϑēnai ton son andra kai tauta hēmin chatascheuōsai? H de eipen" Epeidē ouch exedōka emautēn tǭ oleϑrǭ autou. eboulēϑē gar opse hypotaxai me kai hypobalein echeinǭ hǭ latreuei paϑei" kai elytrōsato me echeinos hǭ tēn psychēn mou pareϑemēn apo tōn cheirōn autou. chagō gymnē apephygon auton kai pros tēn trophon mou ekaϑeudēsa. to de symban autǭ ouk epistamai dia ti tauta etechnasato. Ho apystolos legei: Tauta hēmas ou blapsei, alla pisteuson eis ton Iēsoun, x«i autos anatrepsei tēn orgēn Chariseou kai tēn manian kai ton oistron ekeinou. kai autos soi synodos genētai en tę̄ phoberą leōphorǭ, kai autos se hodēgēsei eis tēn basileian autou" eisaxei de se eis tēn aiōnian zōēn, parechōn soi tēn parrēsian tēn mē parerchomenēn mēte aï10 lassomenēn.
The apostle asked Mygdonia, "What is the cause that has made your husband angry and made him prepare these things for us?" She said, "Because I did not give myself up to his ruin. For he wanted last night to subdue me and subject me to that passion which he serves; and he to whom I committed my soul rescued me from his hands. I fled from him naked and slept with my nurse. What has come over him, why he has contrived these things, I do not know." The apostle said, "These things will not harm us; but believe in Jesus, and he will overturn the anger of Charisius and his madness and his frenzy; and he will be your companion on the fearful road, and he will guide you into his kingdom; and he will bring you into eternal life, giving you the confidence that neither passes away nor changes."
Chapter 104
104Lipsius–Bonnet, 99–291
Σιφὼρ δὲ παρέστη τῷ βασιλεῖ, καὶ ἐξήταζεν αὐτόν" Τίς ἔστιν καὶ πόϑεν καὶ τί διδάσχει ὁ μάγος ἐχεῖνος ὃν ἔχεις ἐμφωλεύοντα ἐν τῷ οἴχῳ cov; Ὁ δὲ Σιφὼρ ἀπεκρίνατο τῷ βασιλεῖ: Οὐ μὴ ἀγνοῆς βασιλεῦ οἷον πόνον καὶ λύπην ἔσχον σὺν τοῖς φίλοις μου περὶ τῆς γυναικὸς μου, ἣν καὶ σὺ οἶδας καὶ ἄλλοι πολλοὶ διὰ μνήμης ἔχουσιν" καὶ τὰ περὶ τῆς Üvyuτούς μου, ἣν καὶ προτιμῶ πάσης τῆς κτήσεώς μου, οἷον καὶιρὸν καὶ πειρασμὸν πέπον) α΄ ἐγενόμην γὰρ γέλως καὶ κατάρα πάσῃ τῇ χώρᾳ ἡμῶν. ἤκουσα δὲ τῆς φήμης τοῦ ἀνδρὸς τούτου, x«i γενύμενος πρὸς αὐτὸν ἐδεήϑην αὐτοῦ, καὶ παραλαβὼν αὐτὸν ἤγαγον ἐνθάδε" καὶ ἐρχόμενος κατὰ τὴν ὁδὸν ϑαυμώσια | καὶ ἔκπληχτα εἶδον, καὶ iv δε πολλοὶ κατήκουσαν B τοῦ ὀνάγρου x«i περὲ TOU δαίμονος ἐκείνου Ov ἐξήλασεν, καὶ ἐθεράπευσεν τήν τε γυναῖχάώ μου καὶ τὴν ϑυγατέρα, καὶ νῦν ὑγιαίνουσιν" καὶ μισϑοὺς οὐκ ἤτησεν, ἀλλ᾽ ἀπαιτεῖ πίστιν καὶ ἁγιωσύνην, ἵνα χοινωνοὶ αὐτῷ γένωνται ἐν οἷς διαπράττεται. τοῦτο διδώσχει, σέβειν καὶ φοβεῖσίδαι ἕνα ϑεὸν τὸν πώντων δεσπότην καὶ Ἰησοῦν Χριστὸν τὸν υἱὸν αὐτοῦ, ἵνα σχῶσιν τὴν αἰώνιον ζωήν. ὃ δὲ ἐσϑίει ἄρτος ἐστὶν καὶ ἅλας, καὶ τὸ ποτὸν αὐτοῦ ὕδωρ ἀφ᾽ ἑσπέρας ἕως ἑσπέρας, πολλὴν εὐχὴν ποιούμενος" καὶ ὅσα ἂν αἰτήση τὸν ϑεὸν αὐτοῦ, δίδωσιν αὐτῷ. καὶ διδάσκει ὅτε ϑεὸς οὗτος ἅγιός ἐστιν ϑεὸν ἅγιον καὶ ἀγαϑὸν καὶ xdi δυνατὸς καὶ ὁ Χριστὸς Χριστὸν τὸν υἱὸν αὐτοῦ ζωὴν ζωὴ καὶ ζωοποιῶν. καὶ ζωοποιύν. W διὸ x«i παραινεῖ τοῖς παροῦσιν αὐτῷ ἐν ἁγιωσύνῃ καὶ ἁγνείᾳ x«i ἀγάπῃ καὶ πίστει moooctoyso ut αὐτῷ. Καὶ ταῦτα ἀκούσας Μισδιῖος ὁ βασιλεὺς παρὰ -Xupágov πολλοὺς ἔπει ψψεν στρατιώτας εἰς τὸν οἶκον Σιφόρου τοῦ στρατηλάτου, ἀγαγεῖν Θωμᾶν τὸν ἀπόστολον καὶ πώντας τοὺς εὑρισχομένους ἐκεῖσε. εἰσελίδόντες δὲ οἱ πεμῳφϑέντες ἔσω εὗρον αὐτὸν πλῆϑος πολὺ διδώσχονταʼ καὶ ἡ Μυγδονία πρὸς τοῖς ποσὶν αὐτοῦ ἐκάϑητο. ϑεασάμενοι δὲ τὸν πολὺν ὄχλον περὶ αὐτὸν ἐφοβήϑησαν καὶ ἀπῆλθον πρὸς τὸν βασιλέα αὐτῶν xui εἶπον: Οὐκ ἐτολμήσαμεν εἰπεῖν αὐτῷ τι" ὄχλος γὰρ ῃν πολὺς περὶ αὐτόν" καὶ ἡ Μυγδονία πρὸς roig ποσὶν αὐτοῦ "t ψροῖὺ χαϑεζομένη ἠχροᾶτο τὰ ὑπ᾽ αὐτοῦ λεγόμενα. Καὶ ταῦτα 6οῳ τίη; γι ὠχούσαντος Μισδαίου τοῦ βασιλέως καὶ Χαρισίου ἐχκπηδησας "ná ὁ Χαρίσιος ἀπ᾽ ἔμπροσϑεν τοῦ βασιλέως συνεπισπασάμενος PET ὄχλον πολὺν εἶπεν" ᾿Εγὼ αὐτὸν φέρω βασιλεῦ καὶ τὴν Μυ)- ἐπ i ἐν δονίαν, ἧς τὸν νοῦν ἀφείλατο. Καὶ ἦλϑεν dg τὴν οἰκίων lí Aug óoov τοῦ στρατηλάτου ἐντώραχος. καὶ εὗρεν αὐτὸν ὃιδάσκονταʼ Μυγδονίαν δὲ οὐ κατέλαβεν, ἀναχωρήσασα γὰρ ἦν sita: εἰς τὸν οἶκον αὐτῆς, ἐγνωκυῖα ὅτι ἐμηνύϑη τῷ ἀνδρὶ αὐτῆς Wed ὅτι ἐχεῖ ἦν. I ἀδη χα
Siphōr de parestē tǭ basilei, kai exētazen auton" Tis estin kai poϑen kai ti didaschei ho magos echeinos hon echeis emphōleuonta en tǭ oichǭ cov? Ho de Siphōr apekrinato tǭ basilei: Ou mē agnoēs basileu hoion ponon kai lypēn eschon syn tois philois mou peri tēs gynaikos mou, hēn kai sy oidas kai alloi polloi dia mnēmēs echousin" kai ta peri tēs Uvyutous mou, hēn kai protimō pasēs tēs ktēseōs mou, hoion kaiiron kai peirasmon pepon) a΄ egenomēn gar gelōs kai katara pasę̄ tę̄ chōrą hēmōn. ēkousa de tēs phēmēs tou andros toutou, x«i genymenos pros auton edeēϑēn autou, kai paralabōn auton ēgagon enthade" kai erchomenos kata tēn hodon ϑaumōsia | kai ekplēchta eidon, kai iv de polloi katēkousan B tou onagrou x«i pere TOU daimonos ekeinou Ov exēlasen, kai etherapeusen tēn te gynaichaō mou kai tēn ϑygatera, kai nyn hygiainousin" kai misϑous ouk ētēsen, all᾽ apaitei pistin kai hagiōsynēn, hina choinōnoi autǭ genōntai en hois diaprattetai. touto didōschei, sebein kai phobeisidai hena ϑeon ton pōntōn despotēn kai Iēsoun Christon ton huion autou, hina schōsin tēn aiōnion zōēn. ho de esϑiei artos estin kai halas, kai to poton autou hydōr aph᾽ hesperas heōs hesperas, pollēn euchēn poioumenos" kai hosa an aitēsē ton ϑeon autou, didōsin autǭ. kai didaskei hote ϑeos houtos hagios estin ϑeon hagion kai agaϑon kai xdi dynatos kai ho Christos Christon ton huion autou zōēn zōē kai zōopoiōn. kai zōopoiyn. W dio x«i parainei tois parousin autǭ en hagiōsynę̄ kai hagneią x«i agapę̄ kai pistei moooctoyso ut autǭ. Kai tauta akousas Misdiios ho basileus para -Xupagov pollous epei pspsen stratiōtas eis ton oikon Siphorou tou stratēlatou, agagein Thōman ton apostolon kai pōntas tous heurischomenous ekeise. eiselidontes de hoi pemǭphϑentes esō heuron auton plēϑos poly didōschontaʼ kai hē Mygdonia pros tois posin autou ekaϑēto. ϑeasamenoi de ton polyn ochlon peri auton ephobēϑēsan kai apēlthon pros ton basilea autōn xui eipon: Ouk etolmēsamen eipein autǭ ti" ochlos gar ę̄n polys peri auton" kai hē Mygdonia pros roig posin autou "t psroiy chaϑezomenē ēchroato ta hyp᾽ autou legomena. Kai tauta 6oǭ tiē? gi ōchousantos Misdaiou tou basileōs kai Charisiou echkpēdēsas "na ho Charisios ap᾽ emprosϑen tou basileōs synepispasamenos PET ochlon polyn eipen" ᾿Egō auton pherō basileu kai tēn My)- ep i en donian, hēs ton noun apheilato. Kai ēlϑen dg tēn oikiōn li Aug ooov tou stratēlatou entōrachos. kai heuren auton hoidaskontaʼ Mygdonian de ou katelaben, anachōrēsasa gar ēn sita: eis ton oikon autēs, egnōkuia hoti emēnyϑē tǭ andri autēs Wed hoti echei ēn. I adē cha
Siphor stood before the king, and the king questioned him: "Who is that magician whom you have lurking in your house, and where is he from, and what does he teach?" Siphor answered the king, "You are surely not unaware, O king, what trouble and grief I and my friends had over my wife, whom you know and many others remember, and over my daughter, whom I value above all my possessions — what a time of trial I went through; for I became a laughingstock and a curse in all our country. I heard the fame of this man, and I went to him and begged him, and took him and brought him here. Coming along the road I saw wonderful and astonishing things, and here many heard the wild ass, and about that demon which he drove out; and he healed my wife and my daughter, and now they are well. And he asked for no payment, but he requires faith and holiness, so that they may become partners with him in what he does. This he teaches: to worship and fear one God, the master of all, and Jesus Christ his Son, so that they may have eternal life. What he eats is bread and salt, and his drink is water, from evening to evening, and he makes much prayer; and whatever he asks of his God, he gives him. And he teaches that this God is holy and mighty, and that Christ is life and gives life; and therefore he exhorts those with him to draw near to him in holiness and purity and love and faith."
[105] When King Misdaeus heard this from Siphor, he sent many soldiers to the house of Siphor the captain, to bring Thomas the apostle and all who were found there. Those who were sent went in and found him teaching a great multitude, and Mygdonia was sitting at his feet. Seeing the great crowd around him, they were afraid, and went back to their king and said, "We did not dare to say anything to him; for there was a great crowd around him, and Mygdonia was sitting at his feet listening to what he said." When King Misdaeus and Charisius heard this, Charisius leapt up from before the king, drawing a great crowd with him, and said, "I will bring him, O king, and Mygdonia too, whose mind he has taken away." And he came in a tumult to the house of Siphor the captain and found him teaching; but he did not find Mygdonia, for she had gone back to her house, knowing that her husband had been told that she was there.
Chapter 106
106Lipsius–Bonnet, 99–291
Ὁ δὲ Χαρίσιος εἶπεν τῷ ἀποστόλῳ" νάστα πονηρὲ T καὶ ἀφανιστὰ καὶ iyóoà τοῦ ἐμοῦ οἴκου" ἐμὲ γὰρ ἡ σὴ μαγεία Vtoupj; οὐ βλάπτει" τὴν γὼρ σὴν μαγείαν ἐπὶ τὴν σὴν κεφαλὴν ΗΝ a ϑήσομαι. Ταῦτα δὲ αὐτοῦ εἱπόντος προσέσχεν αὐτῷ ἀπό15 στολὸς καὶ εἶπεν αὐτῷ".di ἀπειλαί cov ἐπιστρέψουσιν πρὸς σέ. ἐμὲ γὰρ ἐν οὐδενὶ χαταβλάψεις" μείξων γὰρ σοῦ ἐστιν tis χρν καὶ τοῦ σοῦ βασιλέως καὶ πάσης ὑμῶν τῆς στρατιᾶς ὃ κύριος Tn τὴν φρουράν. οἱ δὲ δεσμεύσαντες αὐτὸν ἀπήγαγον. ὁ δὲ βασιλεὺς x«i Χαρίσιος ἐσχέπτοντο τὸ πῶς αὐτὸν ϑανατώσουσιν" τὸ δὲ πλῆϑος ὥσπερ ϑεὸν προσεχύνουν αὐτόν" τοῦτο δὲ εἶχον χατὰ νοῦν εἰπεῖν ὅτι Τὸν βασιλέα ὕβρισεν καὶ πλάνος ἐστὶν ὃ ξένος.
Ho de Charisios eipen tǭ apostolǭ" nasta ponēre T kai aphanista kai iyooa tou emou oikou" eme gar hē sē mageia Vtoupj? ou blaptei" tēn gōr sēn mageian epi tēn sēn kephalēn ĒN a ϑēsomai. Tauta de autou heipontos proseschen autǭ apo15 stolos kai eipen autǭ".di apeilai cov epistrepsousin pros se. eme gar en oudeni chatablapseis" meixōn gar sou estin tis chrn kai tou sou basileōs kai pasēs hymōn tēs stratias ho kyrios Tn tēn phrouran. hoi de desmeusantes auton apēgagon. ho de basileus x«i Charisios escheptonto to pōs auton ϑanatōsousin" to de plēϑos hōsper ϑeon prosechynoun auton" touto de eichon chata noun eipein hoti Ton basilea hybrisen kai planos estin ho xenos.
Charisius said to the apostle, "Get up, wicked man, destroyer and enemy of my house! Your magic does not harm me; I will bring your magic down on your own head." When he had said this, the apostle looked at him and said to him, "Your threats will return upon you; you will harm me in nothing. For greater than you and your king and all your army is the Lord … into the prison. And they bound him and led him away. The king and Charisius considered how they would put him to death; but the multitude worshiped him as a god; and they had it in mind to say that he had insulted the king and that the stranger was a deceiver.
Chapter 107
107Lipsius–Bonnet, 99–291
Ὁ δὲ ἀπόστολος ὠπιὼν ἐπὶ τὸ δεσμωτήριον γαίρων xui ἀγαλλιῶν ἔλεγεν" ᾿ΕΞξομολογοῦμαΐ σοι ᾿Ιησοῦ ὅτι οὐ μόνον τῆς πίστεώς σου ἄξιόν ue ἐποίησας, ἀλλὰ καὶ τοῦ ὑπομεῖναι πολλὰ διὰ σέ. εὐχαριστῶ οὖν σοι χύριε ὅτι ἐφρύντισάς μου καὶ δέδωχάς μοι τὴν ὑπομονήν" εὐχαριστῶ σοι χύριε ὅτε διὰ ox w σὲ φαρμαχὸς ἤκουσα καὶ μάγος. πρόσδεξαΐ μὲ τοίνυν ἐκ τοῦ μωχαρισμοῦ τῶν μετρίων καὶ τῆς ἀναπαύσεως τῶν κεχμηχύτων καὶ τῶν μαχαρισμῶν ἐχείνων ovc μισοῦσιν οἱ ὄνϑρωποι καὶ διώχουσιν καὶ ὀνειδίζουσιν, φαύλους περὶ «αὐτῶν φϑεγγόμενοι λόγους. ἰδοὺ γὼρ διὰ σὲ μισοῦμαι" ἰδοὺ διὰ σὲ τῶν πολλῶν κεχώρισμαι, καὶ διὰ σὲ τοιοῦτον οἷος OUX εἰμὶ λέγουσίν με.
Ho de apostolos ōpiōn epi to desmōtērion gairōn xui agalliōn elegen" ᾿EXxomologoumaï soi ᾿Iēsou hoti ou monon tēs pisteōs sou axion ue epoiēsas, alla kai tou hypomeinai polla dia se. eucharistō oun soi chyrie hoti ephryntisas mou kai dedōchas moi tēn hypomonēn" eucharistō soi chyrie hote dia ox w se pharmachos ēkousa kai magos. prosdexaï me toinyn ek tou mōcharismou tōn metriōn kai tēs anapauseōs tōn kechmēchytōn kai tōn macharismōn echeinōn ovc misousin hoi onϑrōpoi kai diōchousin kai oneidizousin, phaulous peri «autōn phϑengomenoi logous. idou gōr dia se misoumai" idou dia se tōn pollōn kechōrismai, kai dia se toiouton hoios OUX eimi legousin me.
The apostle, going off to the prison rejoicing and exulting, said, "I confess you, Jesus, that you have made me worthy not only of faith in you but also of enduring much for your sake. I thank you, then, Lord, that you have cared for me and given me endurance; I thank you, Lord, that for your sake I have been called a sorcerer and a magician. Receive me, then, into the blessedness of the humble and the rest of the weary, and into those beatitudes of those whom men hate and persecute and revile, speaking evil words about them. For see, for your sake I am hated; see, for your sake I am separated from the many, and for your sake they call me what I am not."
Chapter 108
108Lipsius–Bonnet, 99–291
Προσευχόμενον δὲ πάντες ἔβλεπον αὐτὸν οἱ δέσμιοι xui ἐδέοντο αὐτοῦ ὑπὲρ αὐτῶν εὔξασϑαι. προσευξάμενος δὲ xui καϑεσϑεὶς ἤρξατο λέγειν ψαλμὸν τοιοῦτον: Ὅτε ἤμην βρέφος ἄλαλον ἐν τοῖς τοῦ πατρός μου βασιλείοις ἐν πλούτῳ καὶ τρυφῇ τῶν τροφέων ἀναπαυόμενος, ἐξ ᾿Ανατολῆς τῆς πατρίδος ἡμῶν ἐφοδιώσαντές μὲ οἱ γονεῖς ὠπέστειλάν με" ἀπὸ δὲ πλούτου τῶν ϑησαυρῶν τούτων φύρτον συνέϑηκαν μέγαν τε καὶ ἐλαφρόν, ὅπως αὐτὸν μύνος βαστώσαι δυνηϑ" χρυσός ἐστιν ὁ φόρτος τῶν ἄνω, καὶ ἄσημος τῶν μεγάλων ÜncavoOv, καὶ Ato. ἐξ ᾿Ινδῶν oi χαλκεδόνιοι, καὶ μαργαρῖται ἢ (mido Ww ἐχ Κοσάνων" καὶ ὥπλισών μὲ τῷ ἀδάμαντι" καὶ ἐνέδυσών ut tío: γι; ἐσθῆτα διάλιϑον χρυσόπαστον, ἣν ἐποίησαν στέργοντές με, τὰς quid καὶ στολὴν τὸ χρῶμα ξανϑὴν πρὸς τὴν ἐμὴν ἡλικίαν. σὺμ- ie. ἑὰς φωνα δὲ πρὸς iui πεποιήκασιν, ἐγχαταγράψαντες τῇ διανοίᾳ dij μου ἐπιλαϑέσίαι ut, ἔφησαν vtt Ev κατελϑὼν eg Alyvnror Tuwrg. di χομίσης ἐχεῖϑεν τὸν ἕνα μαργαρίτην τὸν ὄντα ἐκεῖ περὶ τὸν ἐώ; bo ν᾿, er,, - ^ Ὁ δράχοντω τὸν καταπότην, ὅπως ἐνδύση τὴν διάλιϑον ἐσϑῆτα aln καὶ τὴν στολὴν ἐκείνην ἣν ἐπαναπαύεται" TOU εὐμνήστου καὶ uh ἃ, γένῃ μετὰ τοῦ ἀδελφοῦ σου κῆρυξ τῇ ἡμετέρᾳ βασιλείᾳ. x«i συνόμιλον αὐτὸν ἔσχον, καὶ φίλον καὶ κοινωνὸν τῆς iugg πορείας ποιησώμενος. παρεκχελευσάμην δὲ αὐτῷ τοὺς iyvπτίους φυλάσσεσίϑαι x«i τῶν ἀχαϑάρτων τούτων τὴν χοινωγίαν. ἐνεδυσώμην δὲ αὐτῶν τὰ φορήματα, ἵνα μὴ ξενέζωμαι ὥσπερ ἔξωϑεν ἐπὶ τὴν τοῦ μαργαρίτου ἀνάλητνιν, καὶ τὸν δρώχοντα διυπνίσωσιν χατ᾽ ἐμοῦ οἱ «Αϊγύπτιοι. οὐχ οἷδα δὲ ἐξ οἵας ἔμαϑον προφάσεως ὡς οὐκ εἰμὲ τῆς γώρας αὐτῶν, δύλῳ δὲ συνέιιειξών μοι τέχνην, καὶ ἐγευσώμην τῆς αὐτῶν τροφῆς. ἠγνόησα ἐμαυτὸν υἱὸν ὄντα βασιλέως, τῷ δὲ αὐτῶν ἐδούλευσα βασιλεῖ. ἦλϑον δὲ καὶ ἐπὶ τὸν μαργαρίτην, ἐφ᾽ ὃν οἱ πατέρες μου ἀπεστάλχασίν μὲ, τῷ δὲ τῆς τροφῆς αὐτῶν βάρει εἰς ὕπνον κατηνέχϑην βαϑύν.
Proseuchomenon de pantes eblepon auton hoi desmioi xui edeonto autou hyper autōn euxasϑai. proseuxamenos de xui kaϑesϑeis ērxato legein psalmon toiouton: Hote ēmēn brephos alalon en tois tou patros mou basileiois en ploutǭ kai tryphę̄ tōn tropheōn anapauomenos, ex ᾿Anatolēs tēs patridos hēmōn ephodiōsantes me hoi goneis ōpesteilan me" apo de ploutou tōn ϑēsaurōn toutōn phyrton syneϑēkan megan te kai elaphron, hopōs auton mynos bastōsai dynēϑ" chrysos estin ho phortos tōn anō, kai asēmos tōn megalōn UncavoOv, kai Ato. ex ᾿Indōn oi chalkedonioi, kai margaritai ē (mido Ww ech Kosanōn" kai hōplisōn me tǭ adamanti" kai enedysōn ut tio: gi? esthēta dialiϑon chrysopaston, hēn epoiēsan stergontes me, tas quid kai stolēn to chrōma xanϑēn pros tēn emēn hēlikian. sym- ie. heas phōna de pros iui pepoiēkasin, enchatagrapsantes tę̄ dianoią dij mou epilaϑesiai ut, ephēsan vtt Ev katelϑōn eg Alyvnror Tuwrg. di chomisēs echeiϑen ton hena margaritēn ton onta ekei peri ton eō? bo n᾿, er,, - ^ Ho drachontō ton katapotēn, hopōs endysē tēn dialiϑon esϑēta aln kai tēn stolēn ekeinēn hēn epanapauetai" TOU eumnēstou kai uh ha, genę̄ meta tou adelphou sou kēryx tę̄ hēmeterą basileią. x«i synomilon auton eschon, kai philon kai koinōnon tēs iugg poreias poiēsōmenos. parekcheleusamēn de autǭ tous iyvptious phylassesiϑai x«i tōn achaϑartōn toutōn tēn choinōgian. enedysōmēn de autōn ta phorēmata, hina mē xenezōmai hōsper exōϑen epi tēn tou margaritou analētnin, kai ton drōchonta diypnisōsin chat᾽ emou hoi «Aïgyptioi. ouch hoida de ex hoias emaϑon prophaseōs hōs ouk eime tēs gōras autōn, dylǭ de syneiieixōn moi technēn, kai egeusōmēn tēs autōn trophēs. ēgnoēsa emauton huion onta basileōs, tǭ de autōn edouleusa basilei. ēlϑon de kai epi ton margaritēn, eph᾽ hon hoi pateres mou apestalchasin me, tǭ de tēs trophēs autōn barei eis hypnon katēnechϑēn baϑyn.
As he was praying, all the prisoners saw him and begged him to pray for them. Having prayed and sat down, he began to speak a psalm such as this:
"When I was a speechless infant in my father's palace, resting in the wealth and luxury of those who nursed me, my parents equipped me and sent me forth from the East, our homeland. From the wealth of their treasuries they put together a load, great and yet light, so that I could carry it alone: gold is the load of those above, and uncoined silver of the great treasuries, and chalcedony stones from the Indians, and pearls from the Kushans; and they armed me with adamant; and they put on me a garment set with gems and inlaid with gold, which they made in their love for me, and a robe yellow in color, made to my size. And they made an agreement with me, writing it in my mind so that I should not forget it, and they said: 'If you go down to Egypt and bring from there the one pearl which is there near the dragon that swallows, you will put on the jeweled garment and that robe on which it rests …, and with your brother you will be a herald for our kingdom.' … [109] … And I had him as a companion, making him my friend and partner in my journey. I warned him to guard against the Egyptians and against fellowship with these unclean people. And I put on their clothing, so that I should not seem a stranger, as one come from outside to take the pearl, and so that the Egyptians should not rouse the dragon against me. But I do not know by what occasion they learned that I was not of their country; and with guile they mixed a trick for me, and I tasted their food. I forgot that I was a king's son, and I served their king. I came even to the pearl, for which my fathers had sent me, but by the weight of their food I was brought down into a deep sleep.
Chapter 110
110Lipsius–Bonnet, 99–291
ταῦτα δέ μου παϑοόντος καὶ οἱ πατέρες μου ἤσϑοντο xti ἔπαϑον ὑπὲρ ἐμοῦ. ἐκχηρύχϑη δὲ κήρυγμα ἐν τῇ βασιλείᾳ ἡμῶν ἵνα πάντες ἐπὶ τὰς ἡμετέρας ἀπαντῶσιν ϑύρας. xa τότε οἱ βασιλεῖς τῆς Παρϑενίας καὶ οἱ ἐν τέλει καὶ οἱ ᾿4νατολῆς πρωτεύοντες γνώμης ἐχράτησαν περὶ ἐμοῦ ἵνα μὴ ἔλϑω ἐν Αἰγύπτῳ. ἔγραιαν δὲ us καὶ οἱ δυνάσται σημαίνοντες οὕτως" Παρὰ τοῦ πατρὸς βασιλέων βασιλεὺς καὶ μητρὸς τὴν ἀνατολὴν χατεχούσης καὶ ἀδελφοὺς αὐτῶν δευτέρους ἀφ᾽ ἡμῶν τῷ ἐν Αἰγύπτῳ υἱῷ ἡμῶν εἰρήνη. ἀνάστηϑει καὶ ἀνάνηιμον ἐξ ὕπνου, καὶ τῶν ἐπιστολιμαίων ῥημάτων ἄχουσον, καὶ ὑπομνήσϑητι υἱὸς βασιλέων ὑπάρχων. δουλικὸν ὑπεισῆλθϑες ζυγόν" μνημόνευσον τῆς ἐσϑηῆτὸς σου τῆς χρυσοπάστου" μνημόνευσον τοῦ μαργαρίτου δι᾽ ὃν εἰς Αἴγυπτον ὠπεστάλης. ἐχλήϑη δὲ τὸ ὄνομά σου βιβλίον ζωῆς καὶ τοῦ ἀδελφοῦ cov οὗ παρείληφας ἐν τῇ βασιλείᾳ ἡμῶν. B
tauta de mou paϑoontos kai hoi pateres mou ēsϑonto xti epaϑon hyper emou. ekchērychϑē de kērygma en tę̄ basileią hēmōn hina pantes epi tas hēmeteras apantōsin ϑyras. xa tote hoi basileis tēs Parϑenias kai hoi en telei kai hoi ᾿4natolēs prōteuontes gnōmēs echratēsan peri emou hina mē elϑō en Aigyptǭ. egraian de us kai hoi dynastai sēmainontes houtōs" Para tou patros basileōn basileus kai mētros tēn anatolēn chatechousēs kai adelphous autōn deuterous aph᾽ hēmōn tǭ en Aigyptǭ huiǭ hēmōn eirēnē. anastēϑei kai ananēimon ex hypnou, kai tōn epistolimaiōn rhēmatōn achouson, kai hypomnēsϑēti huios basileōn hyparchōn. doulikon hypeisēlthϑes zygon" mnēmoneuson tēs esϑēētos sou tēs chrysopastou" mnēmoneuson tou margaritou di᾽ hon eis Aigypton ōpestalēs. echlēϑē de to onoma sou biblion zōēs kai tou adelphou cov hou pareilēphas en tę̄ basileią hēmōn. B
When this happened to me, my parents too perceived it and suffered for me. A proclamation was made in our kingdom that all should come to our gates. And then the kings of Parthia and those in office and the chief men of the East took counsel concerning me, that I should not remain in Egypt. And the princes wrote to me, signifying thus: 'From the father, king of kings, and the mother who rules the East, and their brothers, second after us, to our son in Egypt: peace. Arise and wake from sleep, and hear the words of the letter, and remember that you are a son of kings. You have come under a slavish yoke. Remember your garment inlaid with gold; remember the pearl for which you were sent to Egypt. Your name has been called in the book of life, together with that of your brother, whom you have received in our kingdom.'
Chapter 111
111Lipsius–Bonnet, 99–291
Ὁ δὲ βασιλεὺς ὡς πρεσβευτὴς χατεσφραγίσατο διὰ τοὺς πονηροὺς τοὺς Βαβυλωνίους παῖδας xui δαίμονας τυραννικοὺς Ταβυρίνϑους. ἐγὼ δὲ πρὸς τὴν ταύτης φωνήν τε καὶ αἴσϑησιν ἐξ ὕπνου ἀνερμησάμην, ἀναλαβὼν δὲ καὶ καταφιλήσας ἀνεγίνωσχον. ἐγέγραπτο δὲ περὶ ἐχείνου τοῦ ἐν τῇ καρδίᾳ μου ἀναγεγραμμένου: καὶ ὑπεμνήσϑην παραχρῆμα ὅτι Duct λέων εἰμὶ υἱὸς καὶ ἡ ἐλευϑερία μου τὸ γένος μου ἐπιζητεῖ. ὑπεινήσϑην δὲ καὶ τοῦ μαργαρίτου ἐφ᾽ ὃν χατεπέμφϑην εἰς ϊγυπτον: ἠροχόμην δὲ ἐφ᾽ ἅρμασιν ἐπὶ τὸν δράκοντα τον φοβερόν, καὶ χατεπόνεσα τοῦτον ἐπονομάσας τὸ τοῦ πατρός μου ὄνομα. ἁρπάσας δὲ τὸν μαργαρίτην ἀπέστρεφον πρὸς τοὺς ἐμοὺς ἀποχομίσας πατέρας. καὶ ἀποδυσώμενος τὸ ῥυπαρὸν ἔνδυμα iv τῇ αὐτῶν χατέλειψια χώρᾳ, ηὔϑυνον δὲ αὐτὸ xui τὴν ὁδὸν πρὸς τὸ φῶς τῆς κατὰ ἀνατολὴν πατρίδος. xui tvpov xa ὁδὸν διαιροῦσών με" αὐτὴ δέ, ὥσπερ φωνὴ χρησαμένη ἀνέστησεν ὑπνωϑέντα ut, καὶ ὠδηγησέν μὲ τῷ παρ᾽ αὐτῆς φωτί. ἔστιν γὰρ ὅτε ἡ ἀπὸ σηριχῶν ἐσϑὴς βασιλικὴ πρὸ τῶν ἐμῶν ὀφϑαλμῶν. ἀγούσης δὲ μὲ καὶ ἑλκούσης τῆς στοργῆς τὴν βαβύρινϑον παρῆλθον" καὶ καταλείψας in ἀριστερὰ τὴν Βαβυλῶνα εἰς τὴν Mécov ἀφικόμην τὴν με- “ἄλην οὖσαν παραλίαν.
Ho de basileus hōs presbeutēs chatesphragisato dia tous ponērous tous Babylōnious paidas xui daimonas tyrannikous Tabyrinϑous. egō de pros tēn tautēs phōnēn te kai aisϑēsin ex hypnou anermēsamēn, analabōn de kai kataphilēsas aneginōschon. egegrapto de peri echeinou tou en tę̄ kardią mou anagegrammenou: kai hypemnēsϑēn parachrēma hoti Duct leōn eimi huios kai hē eleuϑeria mou to genos mou epizētei. hypeinēsϑēn de kai tou margaritou eph᾽ hon chatepemphϑēn eis ïgypton: ērochomēn de eph᾽ harmasin epi ton drakonta ton phoberon, kai chateponesa touton eponomasas to tou patros mou onoma. harpasas de ton margaritēn apestrephon pros tous emous apochomisas pateras. kai apodysōmenos to rhyparon endyma iv tę̄ autōn chateleipsia chōrą, ēuϑynon de auto xui tēn hodon pros to phōs tēs kata anatolēn patridos. xui tvpov xa hodon diairousōn me" autē de, hōsper phōnē chrēsamenē anestēsen hypnōϑenta ut, kai ōdēgēsen me tǭ par᾽ autēs phōti. estin gar hote hē apo sērichōn esϑēs basilikē pro tōn emōn ophϑalmōn. agousēs de me kai helkousēs tēs storgēs tēn babyrinϑon parēlthon" kai kataleipsas in aristera tēn Babylōna eis tēn Mecov aphikomēn tēn me- “alēn ousan paralian.
And the king sealed it, as an envoy, because of the wicked Babylonian children and the tyrannical demons of the Labyrinth. At its voice and its sense I started up from sleep, and taking it and kissing it I read it. And it was written concerning what had been inscribed in my heart; and I remembered at once that I was a son of kings, and that my freedom seeks its own kind. I remembered also the pearl for which I had been sent down to Egypt; and I began with charms against the fearful dragon, and I subdued it by naming over it my father's name. And seizing the pearl I turned back to carry it home to my fathers. And stripping off the filthy garment, I left it in their land, and directed my way at once to the light of the homeland in the East. And on the way I found it, … , and it, as though using a voice, raised me up from my sleep and guided me by the light that came from it; for at times the royal garment of silk was before my eyes. And with love leading me and drawing me, I passed by the Labyrinth; and leaving Babylon on the left, I came to Mesene, which is a great coastland.
Chapter 112
112Lipsius–Bonnet, 99–291
ovx ἐμνημόνευον δὲ τῆς λαμπρότητύός μου" παῖς γὰρ ὧν ἔτι καὶ κομιδῇ νέος κατελελοίπειν αὐτὴν ἐν τοῖς τοῦ πατρὸς βασιλείοις" ἐξαίφνης δὲ ἰδόντος μου τὴν ἐσϑῆτα ὡς iv ἐσόπτρῳ ὁμοιωϑεῖσαν, καὶ ὅλον ἐμαυτὸν ἐπ᾽ αὐτὴν ἐϑεασώμην, xui ἔγνων καὶ εἶδον δι᾿ αὐτῆς ἐμαυτόν, ὅτε κατὰ μέρος διῃρήμεϑα ἐκ τοῦ αὐτοῦ ὄντες, καὶ πάλιν ἕν ἐσμεν διὰ μορφῆς μιᾶς. οὐ μὴν ἀλλὰ καὶ αὐτοὺς τοὺς ταμειούχους τοὺς τὴν ἐσϑῆτα κομίσαντας ἑώρων δύο, μορφὴ δὲ μέα ἐπ᾿ ἀμφοτέρων, ἕν σύμβολον βασιλικὸν ἐν ἀμφοτέροις ἔχειτο᾽ τὸ δὲ χρῆμα καὶ τὸν πλοῦτον ἐν γερσὶν εἶχον, καὶ ἀπεδίδουν μοι τιμήν" καὶ τὴν ἐσθῆτα τὴν εὐπρεπεστάτην, ἥτις ἐν φαιδροῖς χρωμασιν χρυσῷ πεποίκιλτο καὶ λίϑοις τιμίοις καὶ μαργαρίταις χροιᾷ πρεπούσῃ" ἵδρυντο ἐν Uw&L' καὶ ἡ εἰχὼν τοῦ τῶν βασιλέων βασιλεὺς ὅλῃ δι᾿ ὅλης" λέϑοις σαμπφειρίνοις ἐν ὕψει ἐπεπήγεισαν ὡρμοδίως.
ovx emnēmoneuon de tēs lamprotētyos mou" pais gar hōn eti kai komidę̄ neos kateleloipein autēn en tois tou patros basileiois" exaiphnēs de idontos mou tēn esϑēta hōs iv esoptrǭ homoiōϑeisan, kai holon emauton ep᾽ autēn eϑeasōmēn, xui egnōn kai eidon di᾿ autēs emauton, hote kata meros dię̄rēmeϑa ek tou autou ontes, kai palin hen esmen dia morphēs mias. ou mēn alla kai autous tous tameiouchous tous tēn esϑēta komisantas heōrōn dyo, morphē de mea ep᾿ amphoterōn, hen symbolon basilikon en amphoterois echeito᾽ to de chrēma kai ton plouton en gersin eichon, kai apedidoun moi timēn" kai tēn esthēta tēn euprepestatēn, hētis en phaidrois chrōmasin chrysǭ pepoikilto kai liϑois timiois kai margaritais chroią prepousę̄" hidrynto en Uw&L' kai hē eichōn tou tōn basileōn basileus holę̄ di᾿ holēs" leϑois samppheirinois en hypsei epepēgeisan hōrmodiōs.
I did not remember my splendor; for I had left it in my father's palace while I was still a child and quite young. But suddenly, when I saw the garment made like me as in a mirror, I beheld my whole self in it, and through it I knew and saw myself: that we had been divided in part, though we were from the same, and are one again through one form. And not only that, but the treasurers themselves who brought the garment I saw as two, yet one form was on both, and one royal seal was set on both. They held the money and the wealth in their hands and paid me my due, and the most beautiful garment, which was worked in bright colors with gold and precious stones and pearls of fitting hue, was fastened on high; and the image of the king of kings was over the whole of it; and with sapphire stones it was fitly fastened on high.
Chapter 113
113Lipsius–Bonnet, 99–291
ἑώρων δὲ αὖϑις ὅτι δι᾽ ὅλων κινήσεις ἐξεπέμποντο γνώσεως, καὶ 5v ἑτοίμη ἀφεῖναι λόγον" ἤχουον δὲ αὐτῆς ὁμιAovogc: Ἐγώ εἰμι ἐκείνου τῶν πάντων ἀνϑρώπων ἀνδρειοτάτου οὗ ἕνεχεν παρ᾽ αὐτῷ τῷ πατρὶ ἐνεγρώφην" καὶ αὐτὸς ὃ δὲ ἡσϑόμην αὐτοῦ τῆς ἡλικίας. Αἱ δὲ χινήσεις αἱ βασιλικαὶ πᾶσαι ἐπανεπαύοντό μοι αὐξανούσης πρὸς ταύτης ὁρμάς" ἔσπευδεν ἐκ χειρὸς αὐτοῦ ὀρεγομένη imi τὸν δεχόμενον αὐτήν. χὠἀμὲ ὁ πόϑος διήγειρεν ὁρμῆσαι εἰς ὑπάντησιν αὐτοῦ xt δέξασϑαι αὐτήν. ἐχταϑεῖσαν δὲ χρωμάτων ἐχομίσίδην, καὶ τὴν στολήν μου τὴν βασιλικὴν ὑπερέχουσαν ἑστολισάμην δι᾿ ὅλου" ἐνδυσάμενος δὲ ἤρϑην εἰς χώραν εἰρήνης σεβάσματος" καὶ τὴν χεφαλὴν κλίνας προσεχύνησα τοῦ πατρὸς τὸ φέγγος τοῦ ἀποστείλαντός μοι ταύτην, ὅτι ἐγὼ μὲν ἐποίησα τὰ προσταχϑέντα, καὶ αὐτὸς ὁμοίως ὅπερ κατεπηγγείλατοʼ καὶ ἐν Ió ταῖς ϑύραις τοῦ βασιλικοῦ τοῦ ἐξ ἀρχῆς αὐτοῦ κατεμειγνυ" μην, ἤσϑη δὲ ἐπ᾿ ἐμοὶ καὶ εἰσεδέξατο μὲ μετ᾽ αὐτοῦ ἐν τοῖς βασιλείοις" πάντες δὲ οἱ ὑπήκοοι αὐτοῦ εὐφήμοις φωναῖς ὑμνοῦσιν" ὑπέσχετο δέ μοι καὶ εἰς τὰς τοῦ βασιλέως ϑύρας σὺν αὐτῷ ἀποσταλεῖσϑαι, ἵνα μετὰ τῶν ἐμῶν δώρων καὶ τοῦ μαργαρίτου ἅμα αὐτῷ φαινώμεϑα τῷ βασιλεῖ.
heōrōn de auϑis hoti di᾽ holōn kinēseis exepemponto gnōseōs, kai 5v hetoimē apheinai logon" ēchouon de autēs homiAovogc: Egō eimi ekeinou tōn pantōn anϑrōpōn andreiotatou hou henechen par᾽ autǭ tǭ patri enegrōphēn" kai autos ho de hēsϑomēn autou tēs hēlikias. Hai de chinēseis hai basilikai pasai epanepauonto moi auxanousēs pros tautēs hormas" espeuden ek cheiros autou oregomenē imi ton dechomenon autēn. chōame ho poϑos diēgeiren hormēsai eis hypantēsin autou xt dexasϑai autēn. echtaϑeisan de chrōmatōn echomisidēn, kai tēn stolēn mou tēn basilikēn hyperechousan hestolisamēn di᾿ holou" endysamenos de ērϑēn eis chōran eirēnēs sebasmatos" kai tēn chephalēn klinas prosechynēsa tou patros to phengos tou aposteilantos moi tautēn, hoti egō men epoiēsa ta prostachϑenta, kai autos homoiōs hoper katepēngeilatoʼ kai en Io tais ϑyrais tou basilikou tou ex archēs autou katemeigny" mēn, ēsϑē de ep᾿ emoi kai eisedexato me met᾽ autou en tois basileiois" pantes de hoi hypēkooi autou euphēmois phōnais hymnousin" hypescheto de moi kai eis tas tou basileōs ϑyras syn autǭ apostaleisϑai, hina meta tōn emōn dōrōn kai tou margaritou hama autǭ phainōmeϑa tǭ basilei.
And again I saw that motions of knowledge were sent forth through the whole of it, and it was ready to utter speech; and I heard it speaking: 'I belong to him who is the bravest of all men, for whose sake I was written down by the father himself'; and I myself perceived my stature. And all the royal motions rested upon me, as its impulses grew toward him; it hastened, reaching out from his hand toward the one who would receive it; and longing roused me too to rush to meet him and receive it. I took it, spread out in its colors, and I clothed myself wholly in my royal robe, surpassing in beauty. Having put it on, I was lifted up to the land of peace and reverence; and bowing my head I worshiped the radiance of the father who had sent it to me; for I had done his commands, and he likewise what he had promised. And at the gates of his royal palace, which is from the beginning, I mingled with those there; and he rejoiced over me and received me with him into the palace; and all his subjects sing praises with voices of good omen. And he promised me also that I should be sent with him to the gates of the king, so that with my gifts and the pearl I might appear together with him before the king."
Chapter 114
114Lipsius–Bonnet, 99–291
Καὶ Χαρίσιος γεγηϑὼς ἀπήει οἴκαδε, νομίζων cvνεῖναι τὴν αὐτοῦ γυναῖκα καὶ τοιαύτην γεγενῆσϑιαι οἵαν πρὸ τοῦ, πρὶν ἀκοῦσαι TOU ϑείου λόγου καὶ πιστεῦσαι τῷ Ἰησοῦ. ἀπελων δὲ εὗρεν αὐτὴν τὰς τρίχας κεχομ μένας ἔχουσαν καὶ τὴν ἐσϑῆτα διαρερηγμένην᾽ ἰδὼν δὲ εἶπεν αὐτῇ" Κυρία μου Μυγδονία, τί σε ἡ χαλεπὴ αὕτη κατέχει νόσος; καὶ τίνος ἕνεκω διειπρώξω ταῦτω; ἐγώ εἰμι ὃ ἐκ παρϑενίας σου γαμέτης, τῶν rt ϑεῶν xui τῶν νόμων ἄρχειν σοῦ μοι διδόντων" τίς ἡ τοσαύτη GOV μανία; ὅτι κατάγελως ἐν παντὶ τῷ ἔϑνει γεγένησαι. ἀλλὰ ἀπόϑου τὴν παρ᾽ ἐκείνου τοῦ φαρμακοῦ μέQuuvRP περιελῶ δὲ ἐκ μέσου τὴν Owuv ἐκείνου, ἵνα μηκέτι αὐτὸν ἴδης.
Kai Charisios gegēϑōs apēei oikade, nomizōn cvneinai tēn autou gynaika kai toiautēn gegenēsϑiai hoian pro tou, prin akousai TOU ϑeiou logou kai pisteusai tǭ Iēsou. apelōn de heuren autēn tas trichas kechom menas echousan kai tēn esϑēta diarerēgmenēn᾽ idōn de eipen autę̄" Kyria mou Mygdonia, ti se hē chalepē hautē katechei nosos? kai tinos henekō dieiprōxō tautō? egō eimi ho ek parϑenias sou gametēs, tōn rt ϑeōn xui tōn nomōn archein sou moi didontōn" tis hē tosautē GOV mania? hoti katagelōs en panti tǭ eϑnei gegenēsai. alla apoϑou tēn par᾽ ekeinou tou pharmakou meQuuvRP perielō de ek mesou tēn Owuv ekeinou, hina mēketi auton idēs.
And Charisius went home rejoicing, thinking that his wife would be with him and become such as she had been before, before she heard the divine word and believed in Jesus. He went in and found her with her hair shorn and her garment torn; and seeing this he said to her, "My lady Mygdonia, what is this grievous disease that holds you? And why have you done these things? I am the husband who married you as a virgin, and the gods and the laws give me authority over you. What is this great madness of yours? You have become a laughingstock among the whole nation. But put away the delusion that comes from that sorcerer; and I will remove that man's face from among us, so that you never see him again."
Chapter 115
115Lipsius–Bonnet, 99–291
Ἢ δὲ Mvy9ovíe τούτων ἀχούσασω ἀνεδίδου τῇ λύπῃ, στενάζουσα καὶ ὀδυρομένη. καὶ αὖὐϑις ὁ Χαρίσιος" Τοσοῦτον ἄρα τοὺς ϑεοὺς ἠδίκησα, ὅτι τηλικαύτη; μὲ νόσῳ περιβεβλήχώσιν; τὶ τοσοῦτον πεπλημμέληκα, ὅτι εἰς τοσαύτην μὲ κατέθαλον ταπεινότητα; δέομαί cov υγδονία, μή μου τὴν wvzzv ἄγχε ἐπὶ τῇ ϑέᾳ σου ταύτῃ τῇ οἰχτρῷ καὶ τῷ ταπεινῷ σχήματι, καὶ μή μου τὴν χαρδίωαν καταπόνει ταῖς ἐπὶ σοὶ φροντίσιν. ἐγώ εἰμι Χαρίσιος ὁ σὸς γωμετὸς, ὃν ὅλον τὸ ἔϑνος τιμᾷ καὶ δέδιεν. τί μὲ δεῖ πρᾶξαι; καὶ οὐκ οἷδα πῶς ἀναστρέψω" τί δὲ καὶ λογέσωμαι; σιγησω καὶ καυτερήσω; καὶ τίς ἀνέξεται ὅταν τινὲς τὸν ϑησαυρὸν αὐτοῦ λαμβάνωσιν: τίς δὲ τὸν σὸν χαρτερήσειεν ἀγαϑὸν τρόπον; τί γὰρ ἐμοί; ἡ εὐωδία σου ἐν ταῖς ῥισίν μού ἐστιν, καὶ τὸ φαιδρόν σου πρόσωπον ἐν τοῖς ὀφϑαλμοῖς μου ἐγκάϑηται: ἀφαιροῦντά pov τὴν ψυχήν, καὶ τὸ περικαλλὲς σῶμα o ἠγαλλόμην ὁρῶν διαφ ϑείοουσιν. καὶ τὸν ὀφϑαλμὸν τὸν ὀξυδερκχέστατον my 00UGiV* ἐκχόπτουσιν δὲ τὴν δεξιάν μου χεῖρα. ἡ χαρὰ ἡ iu εἰς λύπην μετατρέπεται καὶ ἡ ζωὴ μου εἰς ϑάνατον" καὶ τὸ ὃ φῶς σχότῳ βαδίζεται. μηδεὶς λοιπὸν τῶν συγγενῶν βλέἐπετὲ με, παρ᾽ ὧν οὐδεμία μοι βοήϑεια γέγονεν" οὐδὲ τοὺς ϑεοὺς τῆς ἀνατολῆς προσκυνήσω λοιπὸν τηλικούτοις μὲ περιβαλόντὰς καχοῖς" οὐδὲ μὴν προσευξαίμην αὐτοῖς ἔτι, οὐδὲ μὴν ϑυσιάσαιμι αὐτοῖς ἀποστερηϑεὶς τῆς συμβίου μου. τὶ δὲ αἰτήσαιμι ἕτερον παρ᾽ αὐτῶν; ἡ γὰρ δόξα μου πᾶσα ἀφ ήρηται. εἰμὶ δὲ ἄρχων, δεύτερος τῆς τοῦ βασιλέως ἀρχῆς" η88 τησὲεν δέ us Μιυγδονία ταῦτα πάντα ἀφείλατο" εἴϑε δὲ τὸν ὀφϑαλιιὸν μου σχόπτε σέ μοι προσεχούσης συνήϑως.
Ē de Mvy9ovie toutōn achousasō anedidou tę̄ lypę̄, stenazousa kai odyromenē. kai auyϑis ho Charisios" Tosouton ara tous ϑeous ēdikēsa, hoti tēlikautē? me nosǭ peribeblēchōsin? ti tosouton peplēmmelēka, hoti eis tosautēn me katethalon tapeinotēta? deomai cov ygdonia, mē mou tēn wvzzv anche epi tę̄ ϑeą sou tautę̄ tę̄ oichtrǭ kai tǭ tapeinǭ schēmati, kai mē mou tēn chardiōan kataponei tais epi soi phrontisin. egō eimi Charisios ho sos gōmetos, hon holon to eϑnos timą kai dedien. ti me dei praxai? kai ouk hoida pōs anastrepsō" ti de kai logesōmai? sigēsō kai kauterēsō? kai tis anexetai hotan tines ton ϑēsauron autou lambanōsin: tis de ton son charterēseien agaϑon tropon? ti gar emoi? hē euōdia sou en tais rhisin mou estin, kai to phaidron sou prosōpon en tois ophϑalmois mou enkaϑētai: aphairounta pov tēn psychēn, kai to perikalles sōma o ēgallomēn horōn diaph ϑeioousin. kai ton ophϑalmon ton oxyderkchestaton my 00UGiV* ekchoptousin de tēn dexian mou cheira. hē chara hē iu eis lypēn metatrepetai kai hē zōē mou eis ϑanaton" kai to ho phōs schotǭ badizetai. mēdeis loipon tōn syngenōn bleepete me, par᾽ hōn oudemia moi boēϑeia gegonen" oude tous ϑeous tēs anatolēs proskynēsō loipon tēlikoutois me peribalontas kachois" oude mēn proseuxaimēn autois eti, oude mēn ϑysiasaimi autois aposterēϑeis tēs symbiou mou. ti de aitēsaimi heteron par᾽ autōn? hē gar doxa mou pasa aph ērētai. eimi de archōn, deuteros tēs tou basileōs archēs" ē88 tēseen de us Miygdonia tauta panta apheilato" eiϑe de ton ophϑaliion mou schopte se moi prosechousēs synēϑōs.
Hearing this, Mygdonia gave herself up to grief, groaning and lamenting. And again Charisius said: "Have I wronged the gods so much, that they have clothed me with such a disease? What great offence have I committed, that they have thrown me into such humiliation? I beg you, Mygdonia, do not strangle my soul with this pitiful sight of you and this humble attire, and do not wear out my heart with anxieties over you. I am Charisius your husband, whom the whole nation honors and fears. What must I do? I do not know how to behave. And what am I to think? Shall I keep silent and endure? And who will bear it when someone takes his treasure? And who could endure the loss of your good ways? For what is left to me? Your fragrance is in my nostrils, and your bright face is fixed in my eyes. They are taking away my soul; and the very beautiful body which I delighted to see, they are destroying; and they are blinding my sharpest eye, and cutting off my right hand. My joy is turned to grief, and my life to death, and my light is going into darkness. From now on let none of my kindred look on me, from whom no help has come to me; nor will I worship the gods of the East any more, who have surrounded me with such evils; nor will I pray to them any longer, nor sacrifice to them, now that I am deprived of my consort. And what else would I ask of them? For all my glory has been taken away. I am a ruler, second in the king's rule; but Mygdonia, by slighting me, has taken all this away. Would that someone had struck out my eye, if only you would look on me as you used to!"
Chapter 116
116Lipsius–Bonnet, 99–291
“έγοντος δὲ τοῦ Χαρισίου ταῦτα μετὰ δαχρύων ἐχαϑέζετο ἡ Μυγδονία σιωπῶσα καὶ εἰς τὸ ἔδαφρος ὠφορῶσαʼ ὃ δὲ αὖϑις προσελϑὼν εἶπεν. Κυρία μου ποϑεινοτάτη Μιγδονέία, ὑπομνήσϑητι ὅτι σὲ ἐκ πάντων τῶν bv τῇ Ivóíg yv veixGv ὡς καλλίστην ἐπελεξάμην καὶ ἔλαβον, δυνηϑεὶς ἑτέρας πολλῷ cov καλλέω sg γάμον συνώψαι ἐμαυτῷ. μᾶλλον δὲ τφνεύδομαι Μυγδονία" μὰ τοὺς γὰρ ϑεοὺς οὐχ ἂν ἔσται ἑτέρων χατὰ σὲ ἐν τῇ τῶν ᾿Ινδῶν εὑρεϑῆναι χώρᾳ οὐαὶ δὲ μοι διὰ παντός, ὅτι οὐδὲ λύγῳ ἀμείινασίδαι ϑέλεις. κἂν ἡδύτωτον ὠπὸ σοῦ λύγον ὕβριζε δὲ μοι εἰ δοχεῖ σοι, ἵνα ἀὠχοῦσαι χκαταξιοῦμαι. ἀὠπόλόγον μόνον παρὼ σοῦ κατα- βλεινον tig ἐμέ, ὅτι πολλῷ ξιωϑῶ. ἀπόβλεψον δὲ εἰς ἐμέ, κρείττων ἐκείνου τοῦ φαρμαὅτι καλλίω ὑπάρχω τοῦ φαρ- κοῦ εἰμι" ὅ μαχοῦ ἐκείνου" πλοῦτος δὲ μοι καὶ τιμὴ σὺ εἶ; καὶ πώντες γινώσχουσιν ὕτι οὐδείς ἐστιν τοιοῦτος οἷος ἐγώ" γένος δέ μοι καὶ συ) γένεια σὺ εἶ" καὶ ἰδού, ἀφαιρεῖταί σε ἀπ᾽ ἐμοῦ.
“egontos de tou Charisiou tauta meta dachryōn echaϑezeto hē Mygdonia siōpōsa kai eis to edaphros ōphorōsaʼ ho de auϑis proselϑōn eipen. Kyria mou poϑeinotatē Migdoneia, hypomnēsϑēti hoti se ek pantōn tōn bv tę̄ Ivoig yv veixGv hōs kallistēn epelexamēn kai elabon, dynēϑeis heteras pollǭ cov kalleō sg gamon synōpsai emautǭ. mallon de tphneudomai Mygdonia" ma tous gar ϑeous ouch an estai heterōn chata se en tę̄ tōn ᾿Indōn heureϑēnai chōrą ouai de moi dia pantos, hoti oude lygǭ ameiinasidai ϑeleis. kan hēdytōton ōpo sou lygon hybrize de moi ei dochei soi, hina aōchousai chkataxioumai. aōpologon monon parō sou kata- bleinon tig eme, hoti pollǭ xiōϑō. apoblepson de eis eme, kreittōn ekeinou tou pharmaoti kalliō hyparchō tou phar- kou eimi" ho machou ekeinou" ploutos de moi kai timē sy ei? kai pōntes ginōschousin hyti oudeis estin toioutos hoios egō" genos de moi kai sy) geneia sy ei" kai idou, aphaireitai se ap᾽ emou.
As Charisius said this with tears, Mygdonia sat silent, looking at the ground. He came to her again and said, "My most desired lady Mygdonia, remember that out of all the women in India I chose you as the most beautiful and took you, when I could have joined to myself in marriage others far more beautiful than you. No — I am lying, Mygdonia; for by the gods, no other like you could be found in the land of the Indians. Woe to me for ever, that you will not answer me even a word. Insult me, if you like, so that I may be counted worthy to hear your voice. Look at me, for I am far better and more handsome than that sorcerer. You are my wealth and my honor, and all know that there is no one such as I; you are my family and my kindred; and see, he is taking you from me."
Chapter 117
117Lipsius–Bonnet, 99–291
Εἰπόντος δὲ ταῦτα τοῦ Χαρισίου ἡ Μυγδονία λέγει πρὸς αὐτόν" Exeivov ὃν φιλῶ βελτίων σού ἐστιν καὶ τῶν σῶν ὑπαρχόντων" ἡ γὰρ ὕπαρξίς cov ἐκ γῆς οὖσα εἰς γῆν ὑποστρέφει" ὃν δὲ ἐγὼ φιλῶ οὐρώνιός ἐστιν, xGui σὺν αὐτῷ εἰς οὐρανὸν ἄξει. ὁ πλοῦτός σου παρελεύσεται, καὶ τὸ χάλλος σου ἀφανισϑήσεται, καὶ οἱ πέπλοι σου, καὶ τὰ πολλὰ ἔργα" μόνος δὲ σὺ μετὰ τῶν πλημιιελημάώτων Gov γυμνός" μὴ ὑπομνήσῃς δὲ ἐπ᾿ ἐμοὶ τὰς πράξεις" εὔχομαι γὰρ τῷ κυρίῳ ἐπιλαϑέσϑαι σε, ὥστε μηχέτι μνησϑῆναι τῶν προτέρων ἡδονῶν καὶ τῆς συνηϑείας τῆς σωματικῆς, αἵτινες ὡς σκιὼ παρελεύ σονται, Ἰησοῦς δὲ μόνος μένει εἰς τὸν αἰῶνα καὶ αἱ Wvyc αἱ εἰς αὐτὸν ἐλπίζουσαι. αὐτὸς ᾿Ιησοῦς ἀπαλλάξει μὲ τῶν αἰσχοῶν σου πράξεων ἃς ἔπραττον μετὰ σοῦ. ᾿Αχούσας δὲ ταῦτω ὁ Χαρίσιος εἰς vxvov ἐτράπη λελυμένος τὴν wWwynv λέγων αὐτῆ᾽ ' Gu ὁ itr vir &yíuv οὐκ ἐδέξω σφοαγῖδα. Καὶ φεύγουσα εἰς στενὸν προσέδραμε τύπον, κἀχεῖσε ἐχρύπτετο λέγουσα.diotroiregov t τίς nf. ὑπὸ μετριωτέρων ἀναλίσκεσθαι, ovg δυνατὸν πεῖσωι, ἢ περιπεσεῖν τῷ ἄρχοντι τούτῳ δυνατῷ, καταφρονοῦντι δώρων. Πρᾶξις v ὅτε Μυγδονίαᾳ λαιβώνει τὸ ϑάπτισμα.
Eipontos de tauta tou Charisiou hē Mygdonia legei pros auton" Exeivov hon philō beltiōn sou estin kai tōn sōn hyparchontōn" hē gar hyparxis cov ek gēs ousa eis gēn hypostrephei" hon de egō philō ourōnios estin, xGui syn autǭ eis ouranon axei. ho ploutos sou pareleusetai, kai to challos sou aphanisϑēsetai, kai hoi peploi sou, kai ta polla erga" monos de sy meta tōn plēmiielēmaōtōn Gov gymnos" mē hypomnēsę̄s de ep᾿ emoi tas praxeis" euchomai gar tǭ kyriǭ epilaϑesϑai se, hōste mēcheti mnēsϑēnai tōn proterōn hēdonōn kai tēs synēϑeias tēs sōmatikēs, haitines hōs skiō pareleu sontai, Iēsous de monos menei eis ton aiōna kai hai Wvyc hai eis auton elpizousai. autos ᾿Iēsous apallaxei me tōn aischoōn sou praxeōn has epratton meta sou. ᾿Achousas de tautō ho Charisios eis vxvov etrapē lelymenos tēn wWwynv legōn autē᾽ ' Gu ho itr vir &yiuv ouk edexō sphoagida. Kai pheugousa eis stenon prosedrame typon, kacheise echrypteto legousa.diotroiregov t tis nf. hypo metriōterōn analiskesthai, ovg dynaton peisōi, ē peripesein tǭ archonti toutǭ dynatǭ, kataphronounti dōrōn. Praxis v hote Mygdoniaą laibōnei to ϑaptisma.
When Charisius had said this, Mygdonia said to him, "He whom I love is better than you and your possessions. For your possession is from the earth and returns to the earth; but he whom I love is heavenly, and he will bring me with him to heaven. Your wealth will pass away, and your beauty will vanish, and your robes and your many works; and you will be left alone, naked, with your transgressions. Do not remind me of your doings; for I pray the Lord that you may forget, so that you may no longer remember the former pleasures and the bodily intimacy, which will pass away like a shadow. Jesus alone remains for ever, and the souls that hope in him. Jesus himself will free me from the shameful deeds which I did with you." Hearing this, Charisius turned to sleep, his soul exhausted, saying to her, … [118] … you did not receive the seal …. And fleeing, she ran to a narrow place and hid there, saying, "Which is better: to be destroyed by humbler men, whom one can persuade, or to fall into the hands of this powerful ruler, who despises gifts?"
Tenth Act: when Mygdonia receives baptism.
Chapter 119
119Lipsius–Bonnet, 99–291
Διανουυμένης δὲ ταῦτα τῆς MvyOovíug xa ἑαυτὴν pic τὴ Ἰούδας εἰσελϑὼν ἐπέστη αὐτῇ" ὃν ἰδοῦσα ἐφοβήϑη καὶ πε"7L. σοῦσα ὑπὸ φόβου ἐξέϑανεν᾽ αὐτὸς δὲ παραστὰς καὶ τῆς pit e χειρὸς αὐτῆς λαβόμενος ἔφη αὐτῇ Μὴ φοβοῦ Μιγδονία" hri ὅν οὐχ ἐώσει ct Ἰησοῦς, οὐδὲ παρόψεταί Gs ὁ κύριός σου ᾧ τὴν ΠΗ ἑαυτῆς ψυχὴν ὠνέϑηκας. οὐκ ἐγκαταλείψει ct ἡ πολύσπλαγκα (C χνος αὐτοῦ ἀνάπαυσις" οὐχ ἐγκαταλείννει σε ὁ χρηστὸς διὼ T τὴν πολλὴν αὐτοῦ χρηστότητα καὶ ὁ ἀγαϑὸς διὰ την dycϑωσύνην. ὠνάστηϑι τοίνυν ἀπὸ τῆς γῆς ὑπερώνω ταύτης ΜΕΥ; ἅπασα γενομένη" ἴδε τὸ φῶς, ὅτι οὐκ ἐᾷ κύριος τοὺς ἀγα- ig πῶντας αὐτὸν ἐν τῷ σκότει βαδίζειν. ϑέασαι τὸν συνοδοιτὰ ἐξ πόρον τῶν αὐτοῦ δούλων, ὅτι αὐτὸς αὐτοῖς σύμμαχος ἐν ri 8t?" κινδύνοις. Kei ἡ Μυγδονία ἀναστᾶσα προσεῖχεν αὐτῷ καὶ m εἶπεν" Ποῦ ἀπήεις κύριέ μου; καὶ τίς ὁ ἐξαγαγών σε ἐκ τοῦ ai b δεσμωτηρίου καϑορᾶν τὸν ἥλιον; | “έγει αὐτῇ Ἰούδας Θωμῶς" Ὁ χύριός μου Ἰησοῦς δυνατώτερός ἐστιν πασῶν δυνάμεων καὶ βασιλέων καὶ ἀρχόντων.
Dianouymenēs de tauta tēs MvyOoviug xa heautēn pic tē Ioudas eiselϑōn epestē autę̄" hon idousa ephobēϑē kai pe"7L. sousa hypo phobou exeϑanen᾽ autos de parastas kai tēs pit e cheiros autēs labomenos ephē autę̄ Mē phobou Migdonia" hri hon ouch eōsei ct Iēsous, oude paropsetai Gs ho kyrios sou hǭ tēn PĒ heautēs psychēn ōneϑēkas. ouk enkataleipsei ct hē polysplanka (C chnos autou anapausis" ouch enkataleinnei se ho chrēstos diō T tēn pollēn autou chrēstotēta kai ho agaϑos dia tēn dycϑōsynēn. ōnastēϑi toinyn apo tēs gēs hyperōnō tautēs MEU? hapasa genomenē" ide to phōs, hoti ouk eą kyrios tous aga- ig pōntas auton en tǭ skotei badizein. ϑeasai ton synodoita ex poron tōn autou doulōn, hoti autos autois symmachos en ri 8t?" kindynois. Kei hē Mygdonia anastasa proseichen autǭ kai m eipen" Pou apēeis kyrie mou? kai tis ho exagagōn se ek tou ai b desmōtēriou kaϑoran ton hēlion? | “egei autę̄ Ioudas Thōmōs" Ho chyrios mou Iēsous dynatōteros estin pasōn dynameōn kai basileōn kai archontōn.
While Mygdonia was thinking this to herself, Judas came in and stood by her. Seeing him, she was afraid, and falling down for fear she was as if dead. But he stood by her and took her hand and said to her, "Do not be afraid, Mygdonia. Jesus will not abandon you, nor will your Lord, to whom you have committed your soul, overlook you; his rest, full of compassion, will not forsake you; the kind one will not forsake you, because of his great kindness, nor the good one, because of his goodness. Rise, then, from the ground, you who have become wholly above it. See the light, for the Lord does not let those who love him walk in darkness. Behold the fellow traveler of his servants, for he is their ally in dangers." And Mygdonia rose and looked at him and said, "Where were you going, my lord? And who brought you out of the prison to see the sun?" Judas Thomas said to her, "My Lord Jesus is more powerful than all powers and kings and rulers."
Chapter 120
120Lipsius–Bonnet, 99–291
Καὶ ἡ Μυγδονία εἶπεν: «Φός μοι τὴν σφραγῖδα "δ Ἰησοῦ Χριστοῦ καὶ δέξομαι δωρεὰν παρὰ τῶν σῶν χειρῶν πρὶν ἢ σὲ τοῦ βίου ἐξελϑεῖν. Καὶ παραλαβοῦσα αὐτὸν d; τὴν αὐλὴν εἰσῆλϑεν, καὶ ἐξύπνιζεν τὴν τροφὸν λέγουσα πρὸς αὐτήν: Μήτηρ ἐμὴ καὶ τροφὲ Μαρκίω, πάσας τὰς πρὸς μὲ ὠφελείας καὶ ἀναπαύσεις ἐκ παίδων ἕως τῆς νῦν ἡλιχίας ματαίας εἰργάσω, καὶ χάριν σοι δι αὐτὰς ὀφείλω πρόσχαιρον. ποίησον ÓÉ μοι καὶ νῦν χάριν, ἵνα διὰ παντὸς τὴν ἀμοιβὴν ἀπολάβης παρ᾽ ἐκείνου τοῦ τὰ μεγάλα χαριζομένου. Καὶ ἵ Μαρκία πρὸς τούτοις Τί ϑέλεις φησὶν ϑυγάτηρ μου Mvyóovie; καὶ τί σοι πρὸς ἡδονὴν ἔστιν yevíéc ai; τὰς δὲ τιμὰς ἃς πρότερχ ἐπηγγείλω μοι οὐκ εἴασέν ot ὁ ξένος ἀγαγεῖν εἰς τέλος, καὶ ὄνειδός μὲ ἐν παντὶ τῷ ἔϑνει κατέστησας" καὶ vir τί ἄρα καινὸν ὅπερ μοι ἐπιτάσσεις; Καὶ ἡ Μυγδονία My Γενοῦ μοι κοινωνὸς τῆς αἰωνίου ζωῆς, ἵνα δέξωμαι παρὰ cot τροφὴν τελείαν. ἄρτον uoc ὠνελομένη xoópicov καὶ ὕδατος xouciv, τῆς ἐλευϑερίας μου φειδομένη. 'H δὲ τροφὸς ἔφη" ᾿γὼ κομέίσω ἄρτους πολλοὺς x«i ἀντὶ ὕδατος μετρητὰς οἴνου. xui τὴν ἐπιϑυμέαν σου πληρῶ. Ἢ δὲ λέγει πρὸς τὴν τροφόν" Μετρητῶν οὐ δέομαι, οὐδ᾽ αὐτῶν τῶν πολλῶν ἄρτων. τοῦτο δὲ μόνον, χρασὶν ὕδατος καὶ ἕνα ἄρτον καὶ ἔλαιον χύμισον.
Kai hē Mygdonia eipen: «Phos moi tēn sphragida "d Iēsou Christou kai dexomai dōrean para tōn sōn cheirōn prin ē se tou biou exelϑein. Kai paralabousa auton d? tēn aulēn eisēlϑen, kai exypnizen tēn trophon legousa pros autēn: Mētēr emē kai trophe Markiō, pasas tas pros me ōpheleias kai anapauseis ek paidōn heōs tēs nyn hēlichias mataias eirgasō, kai charin soi di autas opheilō proschairon. poiēson OE moi kai nyn charin, hina dia pantos tēn amoibēn apolabēs par᾽ ekeinou tou ta megala charizomenou. Kai hi Markia pros toutois Ti ϑeleis phēsin ϑygatēr mou Mvyoovie? kai ti soi pros hēdonēn estin yeviec ai? tas de timas has proterch epēngeilō moi ouk eiasen ot ho xenos agagein eis telos, kai oneidos me en panti tǭ eϑnei katestēsas" kai vir ti ara kainon hoper moi epitasseis? Kai hē Mygdonia My Genou moi koinōnos tēs aiōniou zōēs, hina dexōmai para cot trophēn teleian. arton uoc ōnelomenē xoopicov kai hydatos xouciv, tēs eleuϑerias mou pheidomenē. 'H de trophos ephē" ᾿gō komeisō artous pollous x«i anti hydatos metrētas oinou. xui tēn epiϑymean sou plērō. Ē de legei pros tēn trophon" Metrētōn ou deomai, oud᾽ autōn tōn pollōn artōn. touto de monon, chrasin hydatos kai hena arton kai elaion chymison.
And Mygdonia said, "Give me the seal of Jesus Christ, and let me receive the gift from your hands before you depart this life." And taking him with her, she went into the courtyard and woke her nurse, saying to her, "My mother and nurse Marcia, all the benefits and comforts you gave me from childhood until my present age you performed in vain, and for them I owe you only a passing gratitude. Do me a favor now too, so that you may receive a recompense for ever from him who gives great gifts." Marcia said to this, "What do you want, my daughter Mygdonia? What would it please you to have done? The honors you promised me before, the stranger did not let you bring to fulfilment, and you have made me a reproach in the whole nation; and now what new thing is this that you command me?" Mygdonia said, "Become my partner in eternal life, so that I may receive perfect nourishment from you. Take bread and bring it to me, and a mixture of water, out of regard for my rank as a free woman." The nurse said, "I will bring many loaves, and instead of water measures of wine, and fulfil your desire." She said to the nurse, "I do not need measures, nor the many loaves; bring only this: a mixture of water, and one loaf, and oil."
Chapter 121
121Lipsius–Bonnet, 99–291
Κομισάσης δὲ τῆς Μαρκίας ταῦτα Μυγδονίω ἵστατο ἔμπροσϑεν τοῦ ἀποστόλου γυμνὴ τῇ κχεφαλῆ᾽ xu αὐτὸς ἄρας τὸ ἔλαιον κατέχεεν iv τῇ κεφαλῇ αὐτῆς εἰπώνʼ Ἔλαιον ἅγιον εἰς ἁγιασμὸν ἡμῖν δοϑέν, μυστήριον χρυφιμαῖον iv ᾧ ὁ σταυρὸς ἡμῖν ἐδείχϑη, σὺ εἰ ὁ ἁπλωτὴς τῶν xau die at λυμένων μελῶν" σὺ εἶ ὁ ταπεινωτὴς τῶν σκληρῶν ἔργων" GU gs: εἶ ὁ δεικνὺς τοὺς xexovuuévovo θησαυρούς" σὺ εἶ TO τῆς χρηts t£ tá στότητος βλάστημα: ἐλϑέτω ἡ δύναμίς cov: ἱδρυνϑήτω ἐπὶ vt it τὴν δούλην cov Μυγδονίαν" καὶ ἴασαι αὐτὴν διὰ τῆς ἐλευϑεο χὰ ρίας ταύτης. ᾿Ἐπιχυϑέντος δὲ τοῦ ἐλαίου ἐχέλευσεν τὴ τροφῷ que αὐτῆς ὠποδύειν αὐτὴν καὶ σινδόνα αὐτὴν περιζῶσαι" ἣν δὲ wn. ὦ τις ἐχεὶῖ χρήνη ὕδατος, ἐφ᾽ ἣν ἀνελϑὼν ὁ ἀπύστολος τὴν τ XY Μυγδονίαν ἐβάπτισεν εἰς τὸ ὄνομα τοῦ πατρὺς καὶ τοῦ υἱοῦ B: καὶ TOU ἁγίου πνεύματος. ὡς δὲ ἐβαπτίσϑη καὶ ἐνεδύσατο, cde ἄρτον χλάσας καὶ λαβὼν ποτήριον ὕδατος κοινωνὸν ἐποίησεν d αὐτὴν τῷ τοῦ Χριστοῦ σώματι καὶ ποτηρίου TOU υἱοῦ τοῦ "i ϑεοῦ, καὶ εἶπεν: ᾿Εδέξω cov τὴν oq θαγῖδα, χτίσαι σεαυτῇ — W n ζωὴν αἰώνιον. Καὶ παραχοῆμα jxova O1 &va sv φωνὴ λέγουσαʼ Ναί, ἀμήν. Ὡς δὲ ἤκουσεν τῆς φωνῆς ταύτης Μαρκία, ἐξεπλάγη, καὶ ἐδεήϑη τοῦ ἀποστόλου ἵνα καὶ αὐτὴ λάβῃ τὴν σφραγῖδα. δοὺς δὲ αὐτῇ ὁ ὠπόστολος εἶπεν" Ἔστω περὶ σὲ ἡ σπουδὴ τοῦ κυρίου ὡς περὶ τῶν ἄλλων. |
Komisasēs de tēs Markias tauta Mygdoniō histato emprosϑen tou apostolou gymnē tę̄ kchephalē᾽ xu autos aras to elaion katecheen iv tę̄ kephalę̄ autēs eipōnʼ Elaion hagion eis hagiasmon hēmin doϑen, mystērion chryphimaion iv hǭ ho stauros hēmin edeichϑē, sy ei ho haplōtēs tōn xau die at lymenōn melōn" sy ei ho tapeinōtēs tōn sklērōn ergōn" GU gs: ei ho deiknys tous xexovuuevovo thēsaurous" sy ei TO tēs chrēts t£ ta stotētos blastēma: elϑetō hē dynamis cov: hidrynϑētō epi vt it tēn doulēn cov Mygdonian" kai iasai autēn dia tēs eleuϑeo cha rias tautēs. ᾿Epichyϑentos de tou elaiou echeleusen tē trophǭ que autēs ōpodyein autēn kai sindona autēn perizōsai" hēn de wn. ō tis echeii chrēnē hydatos, eph᾽ hēn anelϑōn ho apystolos tēn t XY Mygdonian ebaptisen eis to onoma tou patrys kai tou huiou B: kai TOU hagiou pneumatos. hōs de ebaptisϑē kai enedysato, cde arton chlasas kai labōn potērion hydatos koinōnon epoiēsen d autēn tǭ tou Christou sōmati kai potēriou TOU huiou tou "i ϑeou, kai eipen: ᾿Edexō cov tēn oq thagida, chtisai seautę̄ — W n zōēn aiōnion. Kai parachoēma jxova O1 &va sv phōnē legousaʼ Nai, amēn. Hōs de ēkousen tēs phōnēs tautēs Markia, exeplagē, kai edeēϑē tou apostolou hina kai autē labę̄ tēn sphragida. dous de autę̄ ho ōpostolos eipen" Estō peri se hē spoudē tou kyriou hōs peri tōn allōn. |
When Marcia had brought these things, Mygdonia stood before the apostle with her head bare; and he took the oil and poured it on her head, saying, "Holy oil, given to us for sanctification, hidden mystery in which the cross was shown to us: you are the straightener of bent limbs; you are the humbler of hard works; you are the one who shows the hidden treasures; you are the shoot of kindness. Let your power come; let it be established upon your servant Mygdonia; and heal her through this freedom." When the oil had been poured, he told her nurse to undress her and gird her with a linen cloth. There was a spring of water there, to which the apostle went up, and he baptized Mygdonia in the name of the Father and of the Son and of the Holy Spirit. When she had been baptized and had dressed, he broke bread and took a cup of water and made her a partaker of the body of Christ and of the cup of the Son of God, and said, "You have received your seal; gain for yourself eternal life." And immediately a voice was heard from above, saying, "Yes, amen." When Marcia heard this voice, she was amazed, and begged the apostle that she too might receive the seal. The apostle gave it to her and said, "May the Lord's care be about you as about the others."
Chapter 122
122Lipsius–Bonnet, 99–291
Ταῦτα δὲ ὁ ἀπόστολος πράξας ὑπέστρειμεν εἰς τὸ Β ox δεσμωτήριον" εὗρεν δὲ τὰς πύλας ἀνεῳγμένας καὶ τοὺς φύλαt κας ἔτι χαϑεύδοντας. καὶ εἶπεν Θωμᾷς: —"Tíg ἐστιν χατὰ σὲ: 7:02; ὃς τὴν φιλοστοργίων Gov καὶ σπουδὴν dm οὐδενὸς ἀπέχεις" τίς ὅμοιός σοι εὔσπλαγχνος; Og bx τῶν χαχῶν ἐρύσω τὰ σὰ χτήματα: ἡ ζωὴ ἡ τὸν ϑάνατον χειρωσαμένη" ἡ ἄνεσις ἡ τὸν πόνον ἐχκόψασα. δόξα τῷ ἐκ πατρὸς μονογενεῖ" δόξα τῷ εὐσπλάγχνῳ τῷ ἀποσταλέντε ἐκ σπλάγχνων. Εἰπόντος δὲ αὐτοῦ ταῦτα οἱ φύλαχες διυπνίσϑησαν καὶ εἶδον πάσας τάς ϑύρας ἀνεῳγμένας καὶ τοὺς ἐγκαταχλείστους. καὶ ἔλεγον χαϑ᾽ ἑαυτούς" Οὐχ ἡμεῖς τὰς ϑύρας ἠσφαλισάμεϑα; καὶ πῶς viv ἀνεῳωγμέναι εἰσὶν καὶ οἱ δεσμῶται ἔνδον;
Tauta de ho apostolos praxas hypestreimen eis to B ox desmōtērion" heuren de tas pylas aneǭgmenas kai tous phylat kas eti chaϑeudontas. kai eipen Thōmąs: —"Tig estin chata se: 7:02? hos tēn philostorgiōn Gov kai spoudēn dm oudenos apecheis" tis homoios soi eusplanchnos? Og bx tōn chachōn erysō ta sa chtēmata: hē zōē hē ton ϑanaton cheirōsamenē" hē anesis hē ton ponon echkopsasa. doxa tǭ ek patros monogenei" doxa tǭ eusplanchnǭ tǭ apostalente ek splanchnōn. Eipontos de autou tauta hoi phylaches diypnisϑēsan kai eidon pasas tas ϑyras aneǭgmenas kai tous enkatachleistous. kai elegon chaϑ᾽ heautous" Ouch hēmeis tas ϑyras ēsphalisameϑa? kai pōs viv aneǭōgmenai eisin kai hoi desmōtai endon?
Having done this, the apostle returned to the prison; and he found the gates opened and the guards still asleep. And Thomas said, "Who is like you, who withhold your tender love and your care from no one? Who is compassionate like you, who have rescued your own possessions from evils? Life that has conquered death; rest that has cut off toil! Glory to the only-begotten from the Father; glory to the compassionate one, sent from compassion." When he had said this, the guards woke and saw all the doors open and the prisoners inside. And they said among themselves, "Did we not secure the doors? How are they now open, and the prisoners still inside?"
Chapter 123
123Lipsius–Bonnet, 99–291
Ὁ δὲ Χαρίσιος ἅμα ἕωϑεν πρὸς τὴν Μυγδονίαν ἤρχετο" εὗρεν δὲ αὐτὰς εὐχομένας καὶ λεγούσας" Νέε o ὃς ἦλθες διὰ τοῦ ξένου εἰς ἡμᾶς ὧδε" ϑεὲ ἐναπόκρυφε τῆς τῶν ἐν Ἰνδίᾳ οἰχητόρων" ὁ ϑεὸς ὁ δείξας τὴν σὴν δόξαν διὰ τοῦ ὠποστόλου cov Θωμᾶ" ὁ ϑεὸς οὗ τῆς φήμης ἀκούσασαι εἰ: cà ἐπιστεύσαμενʼ ὁ ϑεὸς πρὸς ὃν ἤλθομεν σωϑῆνιι" ϑεὸς ὁ διὰ φιλανϑρωπίαν καὶ οἰκτιρμοὺς χατελϑὼν πρὸς τὴν ἡμετέρων σμικρότητα" ὁ ϑεὸς ὁ ἐπιζητήσας ἡμᾶς ὅτε αὐτὸν ἠγνοοῦμεν" ὁ ϑεὸς ὁ τὰ ὕψη ἔχων xc τὰ βάϑη μὴ λανϑινων" σὺ ἀπόστρεψον τὴν μανίαν Χαρισίου ἀφ᾽ ἡμῶν. xot cuc δὲ ταῦτα ὁ Χαρίσιος πρὸς τὴν υγδονέαν λέγει" Δικαίως μὲ χαχὸν καὶ μαινόμενον καὶ αἰσχρὸν ἀποχαλεῖς" εἰ μὴ γάρ ἠνεσχόμην TO ὠνυπόταχτόν σου καὶ ἐλευϑερίαν σοι ἐδωρησάμὴν, οὐχ ὧν ἐπεκαλέσω xct ἐμοῦ καὶ τοῦ ὀνόματός uov ἐμγνημόνευσας ἔμπροσϑεν τοῦ ϑεοῦ. πίστευσον δέ μοι Mvyδονίωα ὅτι ἐπ᾽ ἐκείνῳ τῷ φαρμαχῷ οὐδέν ἐστιν ὄφελος, καὶ ὕσα ἐπαγγέλλεται πράττειν οὐ δύναται. ἐγὼ δέ σοι πώντω κατ᾿ ὀρϑαλμοὺς ποιῶ ὥπερ ὑπισχνοῦμαι, ἵνα πιστεύσῃς καὶ ὠνώσχη τῶν ἐμῶν λόγων καὶ γένη πρός μὲ οἴαπερ ἧς τὸ ποίν,
Ho de Charisios hama heōϑen pros tēn Mygdonian ērcheto" heuren de autas euchomenas kai legousas" Nee o hos ēlthes dia tou xenou eis hēmas hōde" ϑee enapokryphe tēs tōn en Indią oichētorōn" ho ϑeos ho deixas tēn sēn doxan dia tou ōpostolou cov Thōma" ho ϑeos hou tēs phēmēs akousasai ei: ca episteusamenʼ ho ϑeos pros hon ēlthomen sōϑēnii" ϑeos ho dia philanϑrōpian kai oiktirmous chatelϑōn pros tēn hēmeterōn smikrotēta" ho ϑeos ho epizētēsas hēmas hote auton ēgnooumen" ho ϑeos ho ta hypsē echōn xc ta baϑē mē lanϑinōn" sy apostrepson tēn manian Charisiou aph᾽ hēmōn. xot cuc de tauta ho Charisios pros tēn ygdonean legei" Dikaiōs me chachon kai mainomenon kai aischron apochaleis" ei mē gar ēneschomēn TO ōnypotachton sou kai eleuϑerian soi edōrēsamēn, ouch hōn epekalesō xct emou kai tou onomatos uov emgnēmoneusas emprosϑen tou ϑeou. pisteuson de moi Mvydoniōa hoti ep᾽ ekeinǭ tǭ pharmachǭ ouden estin ophelos, kai hysa epangelletai prattein ou dynatai. egō de soi pōntō kat᾿ orϑalmous poiō hōper hypischnoumai, hina pisteusę̄s kai ōnōschē tōn emōn logōn kai genē pros me oiaper hēs to poin,
At dawn Charisius came to Mygdonia; and he found them praying and saying, "New God, who came to us here through the stranger; God hidden from the inhabitants of India; God who showed your glory through your apostle Thomas; God whose fame we heard and in whom we believed; God to whom we came to be saved; God who for love of mankind and compassion came down to our littleness; God who sought us when we did not know him; God who hold the heights and from whom the depths are not hidden: turn away from us the madness of Charisius." Hearing this, Charisius said to Mygdonia, "Rightly you call me wicked and mad and shameful; for if I had not borne with your insubordination and given you your freedom, you would not have called upon him against me and mentioned my name before God. But believe me, Mygdonia, there is no profit in that sorcerer, and what he promises to do he cannot do. But I do everything I promise before your eyes, so that you may believe and accept my words and be toward me as you were before.
Chapter 124
124Lipsius–Bonnet, 99–291
Καὶ προσελϑιὼν ἐδέετο πάλιν αὐτῆς λέγων: ᾿Εὰν σύ μοι πεισϑῆς, οὐδεμία μοι λοιπὸν ἔσται λύπη. ὑπομνήσϑητι τῆς ἡμέρας ἐχείνης ἧς ἐν πρώτοις μοι συνέτυχες" εἰπὲ τὸ ὠληϑές" πότερον καλλέω σοι ἤμην κατ᾽ ἐχεῖνον τὸν χαιρὸν $ Ιησοὺῦς κατὰ τοῦτον; Καὶ ἡ Μυγδονία εἶπεν" Ü καιρὸς ἐχεῖνος ἀπήτει τὰ ἑαυτοῦ καὶ οὗτος τὼ ἴδια" ὁ χαιρὸς ἐκεῖνος ὠρχῆς ἣν, οὗτος δὲ τέλους" ἐχεῖνος ὁ χαιρὸς ἣν προσκαίρου ζωῆς, l5 οὗτος δὲ αἰωνίου" ἐχεῖνος παρερχομένης ἣν ἡδονῆς, οὗτος δὲ διὰ παντὸς παραμόνου" ἐχεῖνος ἡμέρας καὶ νυχτός, οὗτος δὲ ἡμέρας χωρὶς νυχτός" εἶδες ἐχεῖνον τὸν παρελϑόντα γάμον ὧδε καὶ μόνον, ὁ δὲ γώμος οὗτος εἰς τὸν αἰῶνα μένει" ἡ κοινωνία ἐκείνη διαῳφϑορᾶς ἣν, αὕτη δὲ ζωῆς αἰωνίου" οἱ παρώ- νυμφοι ἐχεῖνοε ἄνδρες εἰσὶν καὶ γυναῖκες πρόσχαιροι, οἱ δὲ viv | εἰς τέλος παραμένουσιν" ἐχεῖνος ὁ γάμος ἐπὶ γῆς ἵστησιν φιλανϑρωπέαν δροσίζων" ἐχεῖνος ὁ παστὸς λύεται πάλιν, οὗτος δὲ διὰ παντὸς μένει" ἐχείνη ἡ κλίνη πάώρεσιν κατέστρωται, αὕτη δὲ στοργῇ τε καὶ πίστει: σὺ νυμφίος εἶ παριὼν καὶ λυόμενος, ὁ δὲ Ἰησοῦς νυμφίος ἐστὶν ἀληϑινός, εἰς τὸν αἰῶνα παραμένων ἀϑάνατος" ἐκεῖνο τὸ ἀνακαλυπτήριον χρήματα ἦν καὶ πέπλα παλαιούμενα, τοῦτο δὲ ζῶντες λόγοι μηδέποτε παρερχόμενοι.
Kai proselϑiōn edeeto palin autēs legōn: ᾿Ean sy moi peisϑēs, oudemia moi loipon estai lypē. hypomnēsϑēti tēs hēmeras echeinēs hēs en prōtois moi synetyches" eipe to ōlēϑes" poteron kalleō soi ēmēn kat᾽ echeinon ton chairon $ Iēsouys kata touton? Kai hē Mygdonia eipen" U kairos echeinos apētei ta heautou kai houtos tō idia" ho chairos ekeinos ōrchēs hēn, houtos de telous" echeinos ho chairos hēn proskairou zōēs, l5 houtos de aiōniou" echeinos parerchomenēs hēn hēdonēs, houtos de dia pantos paramonou" echeinos hēmeras kai nychtos, houtos de hēmeras chōris nychtos" eides echeinon ton parelϑonta gamon hōde kai monon, ho de gōmos houtos eis ton aiōna menei" hē koinōnia ekeinē diaǭphϑoras hēn, hautē de zōēs aiōniou" hoi parō- nymphoi echeinoe andres eisin kai gynaikes proschairoi, hoi de viv | eis telos paramenousin" echeinos ho gamos epi gēs histēsin philanϑrōpean drosizōn" echeinos ho pastos lyetai palin, houtos de dia pantos menei" echeinē hē klinē paōresin katestrōtai, hautē de storgę̄ te kai pistei: sy nymphios ei pariōn kai lyomenos, ho de Iēsous nymphios estin alēϑinos, eis ton aiōna paramenōn aϑanatos" ekeino to anakalyptērion chrēmata ēn kai pepla palaioumena, touto de zōntes logoi mēdepote parerchomenoi.
And coming to her he begged her again, saying, "If you will be persuaded by me, I shall have no more grief. Remember that day on which you first met me; tell the truth: was I more handsome to you at that time, or Jesus at this?" Mygdonia said, "That time required its own things, and this its own. That time was of the beginning, this of the end; that was a time of temporary life, this of eternal; that of passing pleasure, this of what lasts for ever; that of day and night, this of day without night. You saw that marriage which passed away, here and only here; but this marriage remains for ever. That union was of corruption, this of eternal life. Those groomsmen are men and women of a passing hour, but these remain to the end. That marriage is set on earth …; that bridal chamber is taken down again, but this remains for ever. That bed was spread with coverings, but this with love and faith. You are a bridegroom who passes away and is dissolved, but Jesus is a true bridegroom, remaining immortal for ever. That bride-gift was money and robes that grow old, but this is living words that never pass away."
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125Lipsius–Bonnet, 99–291
ἀκούσας δὲ ταῦτα ὁ Χαρίσιος ἀπῆλϑεν πρὸς τὸν βασιλέα καὶ πάντα αὐτῷ ἀπήγγειλεν. ὁ δὲ βασιλεὺς ἐχέλευσεν τὸν Ἰούδαν ἀχϑῆναι, ἵνα αὐτὸν χρίνας ἀναλώση. ὃ δὲ Χαρίσιος εἶπεν..ldvéyov τέως βασιλεῦ, λόγοις δὲ πρῶτον τὸν ἄνδρα πεῖσον φοβήσας ὅπως τὴν Μυγδονίαν πείσῃ ye νέσϑαι πρός ut ὡς πρώην. Καὶ μεταπεμψάμενος ὁ Μισδαῖος ἤγαγεν τὸν ἀπόστολον τοῦ Χριστοῦ" πάντες δὲ ἐλυπήϑησαν οἱ δεσμῶται ὅτε ὠνεχωώρει (Cc αὐτῶν ὁ ἀπόστολος" ἐπόϑουν γὰρ αὐτὸν λέγοντες ὅτε Καὶ ταύτην τὴν παραιυϑίέαν iv εἴχοιιεν ἀφείλαντο ἀφ᾽ ἡμῶν. lá
akousas de tauta ho Charisios apēlϑen pros ton basilea kai panta autǭ apēngeilen. ho de basileus echeleusen ton Ioudan achϑēnai, hina auton chrinas analōsē. ho de Charisios eipen..ldveyov teōs basileu, logois de prōton ton andra peison phobēsas hopōs tēn Mygdonian peisę̄ ye nesϑai pros ut hōs prōēn. Kai metapempsamenos ho Misdaios ēgagen ton apostolon tou Christou" pantes de elypēϑēsan hoi desmōtai hote ōnechōōrei (Cc autōn ho apostolos" epoϑoun gar auton legontes hote Kai tautēn tēn paraiyϑiean iv eichoiien apheilanto aph᾽ hēmōn. la
Hearing this, Charisius went to the king and reported everything to him. The king ordered Judas to be brought, to judge him and destroy him. But Charisius said, "Wait a while, O king; first persuade the man with words, frightening him, so that he may persuade Mygdonia to be toward me as she was before." Misdaeus sent and brought the apostle of Christ; and all the prisoners were grieved when the apostle left them, for they longed for him, saying, "Even this comfort that we had they have taken from us."
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126Lipsius–Bonnet, 99–291
Ὁ δὲ Μισδαῖος ἔλεγεν τῷ Ιούδαʼ Διὰ τί τὴν νέαν ταύτην διδάσχεις διδασκαλίαν, ἣν ϑεοί τε μισοῦσιν καὶ ἄνϑρωποι, οὐδὲν ἔχουσα χρήσιμον; Καὶ ὁ ᾿Ιούδας λέγει" Ti φαῦλον διδάσκω; Καὶ ὁ Μισδαῖος ἔφη" Διδάσχεις λέγων ὅτι οὐ καλῶς ζῆν παρὰ τῷ ϑεῷ o σὺ χηρύσσεις. yt ᾿Ιούδαςʼ ᾿ληϑῶς λέγεις ὦ βασιλεῦ: οὕτως διδάσχω. εἰπὲ γάρ μοιʼ τοὺς σοὺς στρατιώτας ἐν ῥυπαρῷ ἐσϑῆτι δορυφοροῦντάς σοι οὐχ ὠγανακτεῖς; εἰ οὖν σὺ βασιλεὺς ὧν γῆς εἰς γὴν χωρῶν ἀπαιτεῖς TOUS ὑπὸ σὲ σεμνοὺς εἶναι τῷ πρώγμωτι, ἀγανακτεῖτε καὶ κακῶς μὲ διδάσκειν ἔφατε λέγοντα. Τοὺς τῷ βασιλεῖ μου ὑπηρετοῦντας σεμνοὺς καὶ καϑαροὺς χρὴ εἶναι καὶ πάσης 255." λύπης καὶ φροντίδος ὠπαλλαγέντας, τέκνων τὲ καὶ πλούτου ἀνωφελοῦς x«i ταραχῆς ματαίας; Καὶ ydo τοὺς σοὺς ὑπη- χόους τὴν σὴν πολιτείαν καὶ τοὺς σοὺς τρόπους μετιέναι βούλει, καὶ καταφρονούντων τῶν σῶν προσταγμάτων χολάζεες" πόσῳ μᾶλλον τῷ ϑεῷ μου τοὺς πιοτεύοντας αὐτῷ ὑπηρετεῖν χοὴ μετὰ πολλῆς σεμνότητος καὶ χαϑαρότητος καὶ ὠσφαλείας, καὶ πάντων τῶν σωματικῶν ἡδονῶν ὠπηλλαγμένους, lO zn μοιχείας τε καὶ ἀσωτίας καὶ κλοπῆς καὶ μέϑης καὶ ὑπηρεσίας γαστρὸς καὶ αἰσχρῶν πράξεων:
Ho de Misdaios elegen tǭ Ioudaʼ Dia ti tēn nean tautēn didascheis didaskalian, hēn ϑeoi te misousin kai anϑrōpoi, ouden echousa chrēsimon? Kai ho ᾿Ioudas legei" Ti phaulon didaskō? Kai ho Misdaios ephē" Didascheis legōn hoti ou kalōs zēn para tǭ ϑeǭ o sy chērysseis. yt ᾿Ioudasʼ ᾿lēϑōs legeis ō basileu: houtōs didaschō. eipe gar moiʼ tous sous stratiōtas en rhyparǭ esϑēti doryphorountas soi ouch ōganakteis? ei oun sy basileus hōn gēs eis gēn chōrōn apaiteis TOUS hypo se semnous einai tǭ prōgmōti, aganakteite kai kakōs me didaskein ephate legonta. Tous tǭ basilei mou hypēretountas semnous kai kaϑarous chrē einai kai pasēs 255." lypēs kai phrontidos ōpallagentas, teknōn te kai ploutou anōphelous x«i tarachēs mataias? Kai ydo tous sous hypē- choous tēn sēn politeian kai tous sous tropous metienai boulei, kai kataphronountōn tōn sōn prostagmatōn cholazees" posǭ mallon tǭ ϑeǭ mou tous pioteuontas autǭ hypēretein choē meta pollēs semnotētos kai chaϑarotētos kai ōsphaleias, kai pantōn tōn sōmatikōn hēdonōn ōpēllagmenous, lO zn moicheias te kai asōtias kai klopēs kai meϑēs kai hypēresias gastros kai aischrōn praxeōn:
Misdaeus said to Judas, "Why do you teach this new teaching, which gods and men hate, and which has nothing useful in it?" Judas said, "What evil do I teach?" Misdaeus said, "You teach, saying that one cannot live well with the God whom you preach …" Judas said, "You say truly, O king; so I teach. For tell me: are you not angry if your soldiers attend you in dirty clothing? If, then, you, an earthly king who will return to the earth, require those under you to be dignified in their conduct, are you angry, and do you say that I teach badly, when I say: Those who serve my King must be dignified and pure, and free from all grief and care, from children and useless wealth and vain disturbance? For you want your subjects to follow your way of life and your manners, and you punish those who despise your commands; how much more must those who believe in my God serve him with great dignity and purity and steadfastness, freed from all bodily pleasures, from adultery and prodigality and theft and drunkenness and the service of the belly and shameful deeds?"
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127Lipsius–Bonnet, 99–291
lixovce; δὲ ταῦτα ὁ ιισδαῖος εἶπεν. "Óov σε ἀπολύω. ἀπελϑὼν οὖν πεῖσον τὴν Μυγδονέων τὴν Χαρισίου γυναῖχα ἵνα μὴ ϑελήση ὠποστῆναι ἀπ᾽ αὐτοῦ. “έγει αὐτῷ Ἰούδας" Μὴ μέλλε εἴ τι ἔχεις πρᾶξαι" ἐκείνην yu, εἰ διχαίως δέδεχται & μεμάϑηκεν, οὐ σίδηρος, οὐ πῦρ, οὐδ᾽ ἄλλο τι τῶν τοιούτων ἰσχυρότερον βλώψαι δυνήσηται οὐδὲ ἐχχόψαι τὸν ἐν τῇ ψυχῇ αὐτῆς κατεχόμενον. ““ἔγει ὁ ἹΜισδαῖος τῷ ᾿Ιούδα" Φάρμαχα ἕτερα διαλύει ἕτερα φώρμακα, καὶ πληγὰς ἐχίδνης ϑηριαχὴ διαλύει" καὶ σὺ εἰ ϑέλεις δύνασαι λύσιν τῶν φαρἄκων ἐχείνων δοῦναι, καὶ εἰρήνην xul ὁμόνοιαν τοῦ συνοιου w —— AXtciov ποιῆσαι. τοῦτο γὰρ ποιῶν σεαυτοῦ φείδη" οὐδέπω oid γὰρ τοῦ Liv κόρον ἔχεις. ἔσϑι δὲ ὅτε, à μὴ πείϑοντα ταύ- een τὴν ἀπὸ τῆσαι ἐπιποϑήτου τοῖς X ycw ζωῆς ἀφαρπάσω. Καὶ. ἫΝ Ἰούδας ἔφη: 'H ζωὴ αὕτη κατὰ χρῆσιν δέδοται, καὶ ὁ καιρὺς she ovrog ἀλλάσσεται" ἐκείνη δὲ ἡ ζωὴ ἣν ἐγὼ διδάσκω ἄφϑαρ- iine rÓg ἐστιν. τὸ δὲ κάλλος x«i ἡ φαινομένη νεότης μετὰ μιχρὸν ἱπηρών οὐχ ἔσται. éyec αὐτῷ ὃ βασιλεύς" ᾿Εγὼ μέν σοι συνεβού- i λευσα τὸ συμφέρον, σὺ δὲ μὲν οἷδες τὰ σά. ᾿ eu; μετὰ σοῦ. ἔὔζλαψας γάρ ut μηδὲν παρ᾽ ἐμοῦ ἀδικηϑείς. xui γὰρ ἐνταῦϑια οἷός εἰμι ἀμύνασϑαί σε ἐπίστασαι εἰς ὅσα εἰς ἐμὲ δέδρακας. τοιγαροῦν πείσϑητι καὶ ἐλϑὲ οἴκοι μετ᾽ ἐμοῦ, xui πεῖσον τὴν Μυγδονίαν γενέσϑαι μετ᾿ ἐμοῦ ὥσπερ ἣν τὸ 106rt00v πρὶν ἢ σὲ ϑεάσασϑαι. Ὁ δὲ Ἰούδας λέγει αὐτῷ" Ὁρῶς πῶς δέδοιχέν σὲ καὶ τιμᾷ καὶ πᾶν ὃ τι ὧν προστάξης ἑκοῦσα ποιεῖ; ᾿Εχείνου δὲ ταῦτα λέγοντος ὁ ᾿Ιούδας τῇ Μιυγδονίᾳ Πείσϑητι ϑυγώτηρ μου Μυγδονία οἷς λέγει ὁ ἀδελιρὸς Καὶ ἡ ΜΜυγδονία λέγει" Εἰ σὺ λόγῳ τὸ πρᾶγμα οὐχ ἠδυνήϑης, ἐμὲ ὑπομένειν τὸ ἔργον ἀναγκάζεις; ἐγὼ γὰρ ἤκουον παρὰ σοῦ ὅτι ἡ ζωὴ αὕτη χρησιμαία οὐκ ἔστιν, καὶ ἡ ἄνεσις αὕτη ἔλεγες δὲ πάλιν ὅτι ταύτην ὁ ἀποστρεφόιιενος μονώ τὴν ζωὴν δέξεται τὴν αἰωνέαν, ϑεμελίων εὑρὼν οὐχ ἐχρήσατο τούτῳ; εἶπεν" ἐστιν. πρόσχαιρος, καὶ ταῦτα τὰ χτήματα ἀπαρώ-: καὶ ὁ μισῶν τὸ τῆς ἡμέρας νυχτὸς φῶς ϑεάσηται φῶς τὸ μὴ καταλαμβανόμενον, ὅτι ὁ ταῦτα παραβλέπων τὰ χρήματα εὑρήσει ἕτερα ἀΐδια χρήματα νῦν δὲ φοβούμενος τίς μεταβάλλει πράξας τι καὶ δοξασϑεὶς ἐπὶ τῷ ἔργῳ; αὐυϑις αὐτὸ i δαψελαίῳ χώρῳ πηγὴν ὕδατος ἀνορύξας αὖὐϑις κατέχωσεν ταύτην, τίς ϑησαυρὸὺν κατέστρειμεν; τίς ἐν ἀκούσας δὲ ταῦτα ὁ Χαρίσιος Ἐγὼ οὐ μιμήσομαι ὑμᾶς οὐδὲ ἐπειχϑήσομαι χαταφϑεῖραι ὑμᾶς, οὔτε, ἐπειδηπερ ἔξεστίν μοι, δεσμῷ περιβαλῶ, καὶ οὐ συγχωρήσω σοι τῷ φαρμακῷ τούτῳ διαλεχϑῆναι. καὶ ἐών μοι πεισϑῆς" οἷδα ὃ δεῖ μὲ ποιῆσαι. Ὁ δὲ Ἰούδας ἐξελϑὼν ἐκ τῆς Χαρισίου οἰχίας εἰς τὴν | ΣΣιφόρου οἰκίαν ἀπήει" κἀκεῖ μετ᾽ αὐτοῦ ᾧχει. εἶπεν δὲ ὁ Σιφώρʼ Εὐτρεπίσω τῷ ᾿Ιούδᾳ τρέχλινον ἐν ᾧ διδάσχει. Καὶ ἐποίησεν οὕτως x«i εἶπεν Σιφώρʼ Ἐγώ rt καὶ ἡ ἐμὴ γυνὴ καὶ ἡ ϑυγώτηρ ἐν ἁγιωσύνη οἰκήσομεν λοιπόν, ἐν ἁγνείω καὶ μιᾷ διαϑέσει. δέομαί σου ἡμᾶς τὴν σφραγῖδα δέξασϑαι παρὼ σοῦ, ἵνα γενωμεϑθα τῷ θεῷ τῷ ἀληϑινῷ λάτραι καὶ ἐνωρίϑμιοε τοῖς αὐτοῦ ἀρνίοις καὶ ἀμνάσιν. λέγειʼ Φοβοῦμαι λέγειν ὅπερ ἐνθυμοῦμαι" οἷδα δέ τι, καὶ ὕπερ οἷδα ἐξαγορεύειν οὐχ οἷόν τὲ μοι.
lixovce? de tauta ho iisdaios eipen. "Oov se apolyō. apelϑōn oun peison tēn Mygdoneōn tēn Charisiou gynaicha hina mē ϑelēsē ōpostēnai ap᾽ autou. “egei autǭ Ioudas" Mē melle ei ti echeis praxai" ekeinēn yu, ei dichaiōs dedechtai & memaϑēken, ou sidēros, ou pyr, oud᾽ allo ti tōn toioutōn ischyroteron blōpsai dynēsētai oude echchopsai ton en tę̄ psychę̄ autēs katechomenon. ““egei ho HiMisdaios tǭ ᾿Iouda" Pharmacha hetera dialyei hetera phōrmaka, kai plēgas echidnēs ϑēriachē dialyei" kai sy ei ϑeleis dynasai lysin tōn pharakōn echeinōn dounai, kai eirēnēn xul homonoian tou synoiou w —— AXtciov poiēsai. touto gar poiōn seautou pheidē" oudepō oid gar tou Liv koron echeis. esϑi de hote, a mē peiϑonta tau- een tēn apo tēsai epipoϑētou tois X ycw zōēs apharpasō. Kai. HēN Ioudas ephē: 'H zōē hautē kata chrēsin dedotai, kai ho kairys she ovrog allassetai" ekeinē de hē zōē hēn egō didaskō aphϑar- iine rOg estin. to de kallos x«i hē phainomenē neotēs meta michron hipērōn ouch estai. eyec autǭ ho basileus" ᾿Egō men soi synebou- i leusa to sympheron, sy de men hoides ta sa. ᾿ eu? meta sou. euzlapsas gar ut mēden par᾽ emou adikēϑeis. xui gar entauϑia hoios eimi amynasϑai se epistasai eis hosa eis eme dedrakas. toigaroun peisϑēti kai elϑe oikoi met᾽ emou, xui peison tēn Mygdonian genesϑai met᾿ emou hōsper hēn to 106rt00v prin ē se ϑeasasϑai. Ho de Ioudas legei autǭ" Horōs pōs dedoichen se kai timą kai pan ho ti hōn prostaxēs hekousa poiei? ᾿Echeinou de tauta legontos ho ᾿Ioudas tę̄ Miygdonią Peisϑēti ϑygōtēr mou Mygdonia hois legei ho adeliros Kai hē MMygdonia legei" Ei sy logǭ to pragma ouch ēdynēϑēs, eme hypomenein to ergon anankazeis? egō gar ēkouon para sou hoti hē zōē hautē chrēsimaia ouk estin, kai hē anesis hautē eleges de palin hoti tautēn ho apostrephoiienos monō tēn zōēn dexetai tēn aiōnean, ϑemeliōn heurōn ouch echrēsato toutǭ? eipen" estin. proschairos, kai tauta ta chtēmata aparō-: kai ho misōn to tēs hēmeras nychtos phōs ϑeasētai phōs to mē katalambanomenon, hoti ho tauta parablepōn ta chrēmata heurēsei hetera aïdia chrēmata nyn de phoboumenos tis metaballei praxas ti kai doxasϑeis epi tǭ ergǭ? auyϑis auto i dapselaiǭ chōrǭ pēgēn hydatos anoryxas auyϑis katechōsen tautēn, tis ϑēsauroun katestreimen? tis en akousas de tauta ho Charisios Egō ou mimēsomai hymas oude epeichϑēsomai chataphϑeirai hymas, oute, epeidēper exestin moi, desmǭ peribalō, kai ou synchōrēsō soi tǭ pharmakǭ toutǭ dialechϑēnai. kai eōn moi peisϑēs" hoida ho dei me poiēsai. Ho de Ioudas exelϑōn ek tēs Charisiou oichias eis tēn | SSiphorou oikian apēei" kakei met᾽ autou hǭchei. eipen de ho Siphōrʼ Eutrepisō tǭ ᾿Ioudą trechlinon en hǭ didaschei. Kai epoiēsen houtōs x«i eipen Siphōrʼ Egō rt kai hē emē gynē kai hē ϑygōtēr en hagiōsynē oikēsomen loipon, en hagneiō kai mią diaϑesei. deomai sou hēmas tēn sphragida dexasϑai parō sou, hina genōmeϑtha tǭ theǭ tǭ alēϑinǭ latrai kai enōriϑmioe tois autou arniois kai amnasin. legeiʼ Phoboumai legein hoper enthymoumai" hoida de ti, kai hyper hoida exagoreuein ouch hoion te moi.
Hearing this, Misdaeus said, "See, I release you. Go, then, and persuade Mygdonia, the wife of Charisius, not to wish to leave him." Judas said to him, "Do not delay, if you have anything to do; for if she has rightly received what she has learned, neither iron nor fire nor anything else stronger than these will be able to harm her or cut out him who is held in her soul." Misdaeus said to Judas, "Some drugs undo other drugs, and an antidote undoes the bites of the viper; and you too, if you wish, can give the undoing of those drugs and make peace and concord for the married couple. For by doing this you spare yourself; for you have not yet had your fill of life. Know that if you do not persuade her, I will snatch you from this life, which all long for." Judas said, "This life is given on loan, and this time changes; but that life which I teach is incorruptible. And beauty and the youth that is seen will in a little while be no more." The king said to him, "I have advised you what is to your advantage; you know your own affairs." … [128] … "… with you. For you have harmed me, though you suffered no wrong from me. And you know that even here I am able to repay you for all you have done to me. So be persuaded and come home with me, and persuade Mygdonia to be with me as she was before she saw you." … "Do you see how she fears you and honors you and willingly does whatever you command?" When he had said this, Judas said to Mygdonia, "Be persuaded, my daughter Mygdonia, by what brother Charisius says." And Mygdonia said, "If you could not achieve the thing by word, will you compel me to endure the deed? For I heard from you that this life is of no use, and this ease is temporary, and these possessions pass away; and again you said that whoever turns away from this life will receive the eternal life, and whoever hates the light of day and night will see the light that is not overtaken, and that whoever disregards these riches will find other, everlasting riches. But now you speak from fear. Who changes, having done something and been glorified for the deed? Who, having built a tower, has overturned it again from its foundations? Who, having dug a spring of water in a thirsty place, has filled it in again? Who, having found a treasure, has not used it?" Hearing this, Charisius said, "I will not imitate you, nor will I hurry to destroy you; but since it is in my power, I will put you in bonds, and I will not allow you to talk with this sorcerer. And if you obey me, well; I know what I must do."
[130] Judas went out from the house of Charisius and went to the house of Siphor, and stayed there with him. Siphor said, "I will prepare a dining room for Judas, in which he may teach." And he did so, and Siphor said, "I and my wife and my daughter will live in holiness from now on, in purity and one mind. I beg you, let us receive the seal from you, so that we may become worshipers of the true God and be numbered among his sheep and lambs." … [131] … he said, "I am afraid to say what I am thinking; but I know something, and what I know I am not able to declare."
Chapter 132
132Lipsius–Bonnet, 99–291
Καὶ ἤρξατο λέγειν περὶ τοῦ βαπτίσματος" Τὸ βώπτισμα τοῦτο ἁμαρτεῶν ἐστιν ἄφεσις" τοῦτο ἀναγεννῷ φῶς περιεκχυνόμενον᾽" τοῦτο ἀναγεννῷ τὸν νέον ἄνϑρωπον, τοὺς ὠνθρώπους μειγνύον πνεῦμα χαινοῦν ψυχήν, ἀνιστῶν τρισσῶς καινὸν ἄνϑροωπον, καί ἐστιν χοινωνὸν τῶν ἁμαυτιῶν ἀφέσεως. σοὶ δόξα τῷ ὠπορρήτῳ τῷ τῷ βαπτίσματι χοινωγούμενον" σοὶ δόξα ἡ ἐν τῷ βαπτίσματι ἀόρατος δύναμιες᾽ σοὶ δόξα ἀνακαινισμὸς διʼ ob ἀνακαινίζονται οἱ βαπτιζόμενοι οἱ μετὰ διαϑέσεως σοῦ ἁπτόμενοι. τοῦτο ἀὠναγεννᾷ καὶ νέον ὥνϑρωπον τὸν τοῦτο χτώμενον ἀπεργάζεται. υἱυχὴν τρισσῶς ὠνιστῷ καὶ πνεύματος ἁγίου γίνεται χοινωνός. Καὶ λέγει" Δόξα τῇ ἀπορρήτῳ σου δυνώμει" δόξα ὁ τὸ λουτρὸν τοῦ βαπτίσματος ἐνδυόμενος" σοὶ δόξα τῷ ἐχ τῆς πλάνης τοὺς ἀνθιθρώπους λυτρουμένῳ καὶ τῇ σῇ κοινωνοὺς ποιούμενο: κοινωνίᾳ. Καὶ ταῦτα εἰπὼν ἔλαιον κατὰ τῆς χεφαλῆς αὐτῶν κατέχεεν καὶ εἶπεν. Σοὶ δόξα ἡ τῶν σπλάγχνων ἀγάπη" σοὶ δόξα τὸ τοῦ Χριστοῦ ὄνομα" co. δόξα ἡ àv Χριστῷ δύναμις ἰδουμένη. Καὶ ἐκέλευσεν ἐνεχϑῆναι σχάφην καὶ ἐβάπτισεν αὐτοὺς εἰς τὸ ὕνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύδ Παπτισϑέντων δὲ καὶ ἐνδυσαμένων ἄρτον χαταἁεὶς ἐπὶ τὴν τράπεζαν ηὐλόγησεν καὶ εἶπεν: Ἄρτον ζωῆς ὃν οἱ ἐσϑίοντες ἄφ ϑαρτοι διαμείνωσιν" ἄρτος ὁ κορεννὺς ψυχὰς πεινώσας τοῦ αὐτοῦ μαχαρισμοῦ" σὺ εἶ ὁ καταξιώσας δὲξἕασϑαι δωρεὰν ἵνα γένῃ ἡμῖν ἄφεσις ἁμαρτιῶν xui οἱ ἐσϑίοντὲς cs ἀϑάνατοι γένωνται" ἐπιφημίζομέν gs τὸ τῆς μητρὸς ὄνομα, ἀπορρήτου μυστηρίου ἀρχῶν τε καὶ ἐξουσιῶν κεχρυμμένων" ἐπιφημίζομέν σου ὀνόματί σου ᾿Ιησοῦ. Καὶ εἶπεν" ᾿Ελϑάτω δύναμις εὐλογίας καὶ ἐνιδρύσϑω ἄρτος, ἵνα πᾶσαι αἱ μεταλαμβάνουσαι ψυχαὶ ἀπὸ τῶν ἁμαρτιῶν ἀπο15 λούσονται. Καὶ κλάσας ἐπέδωχεν τῷ τὲ “Σιφόρῳ καὶ τὴ γυναιχὶ αὐτοῦ καὶ τῇ ϑυγατρί. Ilo&Eig τα΄ περὶ τῆς γυναικὸς Μισδαίου.
Kai ērxato legein peri tou baptismatos" To bōptisma touto hamarteōn estin aphesis" touto anagennǭ phōs periekchynomenon᾽" touto anagennǭ ton neon anϑrōpon, tous ōnthrōpous meignyon pneuma chainoun psychēn, anistōn trissōs kainon anϑroōpon, kai estin choinōnon tōn hamautiōn apheseōs. soi doxa tǭ ōporrētǭ tǭ tǭ baptismati choinōgoumenon" soi doxa hē en tǭ baptismati aoratos dynamies᾽ soi doxa anakainismos diʼ ob anakainizontai hoi baptizomenoi hoi meta diaϑeseōs sou haptomenoi. touto aōnagenną kai neon hōnϑrōpon ton touto chtōmenon apergazetai. huiychēn trissōs ōnistǭ kai pneumatos hagiou ginetai choinōnos. Kai legei" Doxa tę̄ aporrētǭ sou dynōmei" doxa ho to loutron tou baptismatos endyomenos" soi doxa tǭ ech tēs planēs tous anthithrōpous lytroumenǭ kai tę̄ sę̄ koinōnous poioumeno: koinōnią. Kai tauta eipōn elaion kata tēs chephalēs autōn katecheen kai eipen. Soi doxa hē tōn splanchnōn agapē" soi doxa to tou Christou onoma" co. doxa hē av Christǭ dynamis idoumenē. Kai ekeleusen enechϑēnai schaphēn kai ebaptisen autous eis to hynoma tou patros kai tou huiou kai tou hagiou pneud Paptisϑentōn de kai endysamenōn arton chataaeis epi tēn trapezan ēulogēsen kai eipen: Arton zōēs hon hoi esϑiontes aph ϑartoi diameinōsin" artos ho korennys psychas peinōsas tou autou macharismou" sy ei ho kataxiōsas dexeasϑai dōrean hina genę̄ hēmin aphesis hamartiōn xui hoi esϑiontes cs aϑanatoi genōntai" epiphēmizomen gs to tēs mētros onoma, aporrētou mystēriou archōn te kai exousiōn kechrymmenōn" epiphēmizomen sou onomati sou ᾿Iēsou. Kai eipen" ᾿Elϑatō dynamis eulogias kai enidrysϑō artos, hina pasai hai metalambanousai psychai apo tōn hamartiōn apo15 lousontai. Kai klasas epedōchen tǭ te “Siphorǭ kai tē gynaichi autou kai tę̄ ϑygatri. Ilo&Eig ta΄ peri tēs gynaikos Misdaiou.
And he began to speak about baptism: "This baptism is the forgiveness of sins; it brings to new birth a light that is shed around; it brings to new birth the new man, mingling the Spirit with men, renewing the soul, raising up the new man threefold, and it shares in the forgiveness of sins. Glory to you, the ineffable one, who are shared in baptism; glory to you, the invisible power that is in baptism; glory to you, renewal, through which those who are baptized are renewed, who take hold of you with affection." And he said, "Glory to your ineffable power; glory to you who are put on in the washing of baptism; glory to you who redeem men from error and make them partners in your fellowship." Having said this, he poured oil on their heads and said, "Glory to you, the love of compassion; glory to you, the name of Christ; glory to you, the power established in Christ." And he ordered a tub to be brought, and he baptized them in the name of the Father and of the Son and of the Holy Spirit.
[133] When they had been baptized and had dressed, he set bread on the table and blessed it and said, "Bread of life, those who eat of which remain incorruptible; bread that fills hungry souls with its blessedness: you are he who deigned to receive a gift, that you might become for us forgiveness of sins, and that those who eat you may become immortal. We name over you the name of the mother, of the ineffable mystery of the hidden rulers and powers; we name over you your name, Jesus." And he said, "Let the power of blessing come, and let the bread be established, so that all the souls that partake of it may be washed from their sins." And breaking it, he gave it to Siphor and his wife and his daughter.
Eleventh Act: concerning the wife of Misdaeus.
Chapter 134
134Lipsius–Bonnet, 99–291
Μισδαῖος δὲ ὁ βασιλεὺς ἀπολύσας Ἰούδαν δειπνήσας ὠπήει οἴκαδε, διηγεῖτο δὲ τῇ γυναικὶ τὰ συμβεβηκότα τῷ οἰχείῳ αὐτῶν Χαρισίῳ λέγων" Ὅρα φησὶν τί γέγονεν ἐν τῷ aio ἐστιν ὠνδρὶ χαλλίω τῆς γυναικὸς τῆς ἰδίας ἐφ᾽ ἣν ἀναπέπαυται" συνέβη δὲ τὴν γυναῖχα αὐτοῦ ἀπελϑεῖν πρὸς τὸν φαρμαχὸν ἐχεῖνον ὃν ἤκουσας t5 Ιυδῶν ἐπιδημήσαντα χώρᾳ, τοῖς αὐτοῦ περιπεσεῖν φαρμάχοις καὶ τοῦ ἰδίου ἀνδρὸς διαζευχϑῆναι" καὶ ὠπορεῖ ὃ πράξειεν. ϑελήσαντος δὲ μου ἀπολέσαι τὸν χκαχοῦργον οὐχ ἠϑέλησεν. ὠλλὰ σὺ ἀπελϑοῦσα συμβούλευσον αὐτῇ ἀποκλίνειν πρὸς τὸν ἴδιον ἄνδρα καὶ τῶν τοῦ φαρμαχοῦ ματαίων λόγων ἀποσχέσϑύλαι.
Misdaios de ho basileus apolysas Ioudan deipnēsas ōpēei oikade, diēgeito de tę̄ gynaiki ta symbebēkota tǭ oicheiǭ autōn Charisiǭ legōn" Hora phēsin ti gegonen en tǭ aio estin ōndri challiō tēs gynaikos tēs idias eph᾽ hēn anapepautai" synebē de tēn gynaicha autou apelϑein pros ton pharmachon echeinon hon ēkousas t5 Iydōn epidēmēsanta chōrą, tois autou peripesein pharmachois kai tou idiou andros diazeuchϑēnai" kai ōporei ho praxeien. ϑelēsantos de mou apolesai ton chkachourgon ouch ēϑelēsen. ōlla sy apelϑousa symbouleuson autę̄ apoklinein pros ton idion andra kai tōn tou pharmachou mataiōn logōn aposchesϑylai.
King Misdaeus, having released Judas, dined and went home, and told his wife what had happened to their kinsman Charisius, saying, "See what has happened to … nothing is better for a man than his own wife, in whom he finds rest. It happened that his wife went to that sorcerer who, as you have heard, has come to stay in the land of the Indians, and fell under his spells and was separated from her own husband; and he does not know what to do. When I wanted to destroy the evildoer, he did not wish it. But go and advise her to turn back to her own husband and keep away from the sorcerer's empty words."
Chapter 135
135Lipsius–Bonnet, 99–291
Ἅμα δὲ ἀναστᾶσα ἹΤερτία ἀπῆλϑεν εἰς τὴν Xaρισίου οἰχίων τοῦ ἀνδρὸς αὐτῆς" καὶ εὗρεν τὴν υγδονίαν χαμαὶ κειμένην ἐν ταπεινύτητι" ὑπεβέβλητο δὲ αὐτῇ τέφρα καὶ Güxxog, ηὔχετο δὲ ὅπως ὁ κύριος αὐτῇ συγχωρήσῃ τὰς προτέρας αὐτῆς ἁμαρτίας, καὶ ἐξέλϑη τοῦ βίου τάχιον. καὶ λέγει πρὸς αὐτὴν ἡ Teoría MvyÓovía ἀδελφή μου πούϑδουμένῃ καὶ συνόμιλε, τίς ἐστιν αὕτη ἡ χείρ; τίς ἡ νόσος ἡ σὲ χαταλαβοῦσα; x«i τί μεμηνότων ἔργα ποιεῖς; γνοῦσα οὖν σαυτὴν ἐπάνελϑε εἰς τὴν ἑαυτῆς ἐπώνοδονʼ πλησίασον τῷ γένει cov τῷ πολλῷ, καὶ φείδου τοῦ ἀληϑινοῦ σου ὠνδρὸς Χαρισίου, καὶ μὴ πρᾶττε ὃ ἐστιν τῆς σῆς ἐλευϑερίας ἀλλόrpior. “έγει αὐτῇ ἡ Μυγδονία: Ὦ Τερτία, οὐδέπω ἤκουσας τοῦ χήρυχος τῆς ζωῆς" οὐδέπω ταῖς σαῖς προσέπεσεν ἀχοαῖς" οὐδέπω ἐγεύσω τοῦ τῆς ζωῆς φαρμάκου καὶ τῶν φϑαρτιxav στεναγμῶν ἀπηλλάγης" ἑστῶσα ἐν τῇ προσχαίΐίρῳ ζωῇ τὴν ζωὴν καὶ τὴν σωτηρίαν οὐ μὴ τὴν σωτήριον καὶ ἀΐδιον τὴν ἀΐδιον οὐχ οἷδας" καὶ ϑεάση ζωήν" ovx αἰσϑομένη τῆς ἀφϑάρτου κοινωνίας. στήκεις ἐνδεδυμένη πέπλους παλαιουμένους, καὶ τῶν αἰωνίων οὐχ ἐπιϑυμεῖς" xi μεγάλα μὲν φρονεῖς. ἐπὶ τῷ ἀφανιζομένῳ τούτῳ κάλλει, τῆς δὲ ψυχῆς οὐ φροντίζεις τὴν αἰσχρότητα᾽ καὶ πλήϑει μὲν οἰκετῶν πλουτεῖς" καὶ τῇ μὲν παρὼ πολλῶν δόξῃ χομᾷς, τῆς δὲ εἰς ϑάνατον χαταχρέσεως ἑαυτὴν οὐ λυτροῦσαι.
Hama de anastasa HiTertia apēlϑen eis tēn Xarisiou oichiōn tou andros autēs" kai heuren tēn ygdonian chamai keimenēn en tapeinytēti" hypebeblēto de autę̄ tephra kai Guxxog, ēucheto de hopōs ho kyrios autę̄ synchōrēsę̄ tas proteras autēs hamartias, kai exelϑē tou biou tachion. kai legei pros autēn hē Teoria MvyOovia adelphē mou pouϑdoumenę̄ kai synomile, tis estin hautē hē cheir? tis hē nosos hē se chatalabousa? x«i ti memēnotōn erga poieis? gnousa oun sautēn epanelϑe eis tēn heautēs epōnodonʼ plēsiason tǭ genei cov tǭ pollǭ, kai pheidou tou alēϑinou sou ōndros Charisiou, kai mē pratte ho estin tēs sēs eleuϑerias allorpior. “egei autę̄ hē Mygdonia: Ō Tertia, oudepō ēkousas tou chērychos tēs zōēs" oudepō tais sais prosepesen achoais" oudepō egeusō tou tēs zōēs pharmakou kai tōn phϑartixav stenagmōn apēllagēs" hestōsa en tę̄ proschaiïirǭ zōę̄ tēn zōēn kai tēn sōtērian ou mē tēn sōtērion kai aïdion tēn aïdion ouch hoidas" kai ϑeasē zōēn" ovx aisϑomenē tēs aphϑartou koinōnias. stēkeis endedymenē peplous palaioumenous, kai tōn aiōniōn ouch epiϑymeis" xi megala men phroneis. epi tǭ aphanizomenǭ toutǭ kallei, tēs de psychēs ou phrontizeis tēn aischrotēta᾽ kai plēϑei men oiketōn plouteis" kai tę̄ men parō pollōn doxę̄ chomąs, tēs de eis ϑanaton chatachreseōs heautēn ou lytrousai.
At once Tertia rose and went to the house of Charisius; and she found Mygdonia lying on the ground in humility, with ashes and sackcloth spread under her, and she was praying that the Lord would forgive her former sins and that she might depart this life quickly. Tertia said to her, "Mygdonia, my much-loved sister and companion, what is this blow? What is the disease that has seized you? And why do you do the deeds of the mad? Know yourself, then, and come back to your own way; draw near to your great family, and spare your true husband Charisius, and do not do what is foreign to your free birth." Mygdonia said to her, "O Tertia, you have not yet heard the herald of life; it has not yet fallen on your ears; you have not yet tasted the medicine of life and been freed from corruptible groanings. Standing in this temporary life, you do not know the everlasting life and salvation, for you have not perceived the incorruptible fellowship. You stand clothed in robes that grow old and do not desire the eternal ones; you think much of this beauty that vanishes, and take no thought for the ugliness of your soul; you are rich in a multitude of servants, and you pride yourself on the glory you have with many, but you do not redeem yourself from the condemnation to death."
Chapter 136
136Lipsius–Bonnet, 99–291
ἀκούσασα δὲ ἡ Tigre ταῦτα παρὰ τῆς Μυγδονία: εἶπεν" Δέομαί σου ἀδελφὴ ἀπάγαγέ με πρὸς τὸν ξένον ἐχεῖνον τὸν τὼ μεγαλεῖα ταῦτα διδάσκοντα, ἵνα ἀπελϑοῦσα κχἀγὼ αὐτοῦ κατακούίσω, καὶ διδαχϑὺὼ σέβειν ὃν κηρύσσει ϑεόν, καὶ χοινωνὸς αὐτοῦ γένωμαι τῶν εὐχῶν, καὶ συμμέτοχος γένωμαι πάντων ὧν μοι εἴρηκας. Ἡ δὲ Μυγδονία λέγει αὐτῇ" Ev τῷ οἴκῳ ἐστὶν Σιφόρου τοῦ στρατηλάτου" καὶ γὰρ αὐτὸς γέγονεν πρόφασις πᾶσιν τοῖς ἐν τῇ Ἰνδίᾳ σῳζομένοις. Τούτων δὲ ἀχούσασα ἡ Teoría δρομαία εἰς τὸν οἶχον «Σιφόρου dau ἕνα ἴδῃ τὸν ἐπιδημήσαντα καινὸν ἀπόστολον. εἰσελϑούσης δὲ αὐτῆς εἶπεν αὐτῇ Ἰούδας: Τί ἐλήλυϑας ἰδεῖν; ξένον ἄνϑρωπον καὶ πένητα καὶ εὐκαταφρόνητον καὶ πτωχόν, μήτε πλοῦτον ἔχοντα μήτε χτῆσιν; ἕν δὲ τι χέχτημαι χτῆμα ὅπερ οὔτε βασιλεὺς οὔτε ἄρχοντες ἀφελέσϑαι δύνανται. μήτε φϑειρόμενον μήτε λήγοντα, ὅς ἐστιν σωτὴρ Ἰησοῦς πάσης ἀνθρωπότητος, ὁ τοῦ ζῶντος ϑεοῦ υἱός, ὁ δεδωκῶς ζωὴν πᾶσιν τοῖς εἰς αὐτὸν πιστεύουσιν καὶ καταφεύγουσιν εἰς αὐτὸν καὶ γινωσχόμενος ἐν τῷ ὠριϑιῷ τῶν αὐτοῦ δούλων. Πρὸς ὃν λέγει ἡ Τερτίαʼ Γένωμαι χοινωνὸς τῆς ζωῆς ταύτης ἣν ἐπαγγέλλῃ δέξασϑαι πάντας τοὺς συνερχομένους εἰς τὸ τοῦ ϑεοῦ χαταγώγιον. Καὶ ὃ ἀπόστολος εἶπεν: Τὸ ταμιεῖον roi ἁγίου βασιλέως ἀναπέπταται, καὶ οἱ ἀξίως μεταλαμβάνοντες τῶν ἐκεῖ ἀγαϑῶν ἀναπαύονται καὶ ἀναπαυόμενοι βασιλεύουσιν. πρότερον δὲ οὐδεὶς αὐτῷ πρόσεισιν ὠκάϑαρτος ὧν καὶ φαῦλοςʼ οἷδεν γὰρ αὐτὸς τὰ ἐγκώρδια ἡμῶν καὶ τὰ τῆς ἐνϑθυμήσεως βάϑη" καὶ οὐκ ἔστιν τινὰ λαϑεῖν αὐτόν. καὶ σὺ τοίνυν, εἰ ἀληϑῶς πιστεύεις εἰς αὐτόν, ἀξιωϑήση τῶν αὐτοῦ μυστηρίων" καὶ αὐτός GE μεγαλυνεῖ καὶ πλουτιεῖ καὶ χληρο- νόμον τῆς αὐτοῦ βασιλείας ποιήσει. χούσασα δὲ ταῦτα ἡ Ἱερτία ἐπανῆλϑεν οἴκαδε γεγηϑυῖα" καὶ εὗρεν τὸν ἄνδρα αὐτῆς μένοντα ἀνάριστον ὄντα. χατὰ τὸ ἄριστον αὐτὴν ἐχδεχόμενον. ἰδὼν δὲ αὐτὴν ὁ Μισδαῖος εἶπεν: Πόϑεν σήμερον ἡ εἰσοδός σου χαλλίων ἐστίν; καὶ τίνος ἕνεχα περιπάτῳ χρησαμένη ἢ }ὕες; ὅ ἐστιν ὠπρεπὲς ταῖς κατὰ σὲ ἐλευϑέραις. Καὶ λέγει αὐτῷ ἡ Τερτία: Χάριν σοι μεγίστην ὀφείλω διότι μὲ πρὸς Μυγδονίαν ἀπέστειλας. ἀπελϑοῦσα γὰρ καινῆς ζωῆς ἤκουσα, » καὶ εἶδον τὸν χαινὸν τοῦ ϑεοῦ ὠπόστολον τοῦ διδόντος ζωὴν τοῖς πιστεύουσιν αὐτῷ καὶ TU προστάγματα πληροῦσιν" ὀφείλω τοιγαροῦν καὶ αὐτὴ ἀμείψασϑαί σε ἀντὶ ταύτης τῆς χάριτος καὶ παραινέσεως ἀγαϑὴν παραίνεσιν" ἔσῃ γὰρ ἐν οὐρανῷ βασιλεὺς μέγας ἐών μοι πεισϑῆς καὶ φοβηϑῆς τὸν ϑεὸν τὸν ὑπὸ τοῦ ξένου κηρυττόμενον καὶ φυλάξης σεαυτὸν ἅγιον τῷ ζῶντι ϑεῷ" αὕτη γὰρ ἡ βασιλεία παρέρχεται καὶ ἡ ἄνεσις σου εἰς στενοχωρέίων τραπήσεται" ἀλλ ἄπελϑε πρὸς τὸν ἄνϑοωπον ἐκεῖνον καὶ πίστευσον αὐτῷ, καὶ ζήσεις εἰς τέλος, ᾿ἈΙχούσας δὲ o Μισδαῖος ταῦτα παρὼ τῆς αὐτοῦ συμβίου ταῖς χερσὶν ἐπάταξεν τὸ πρόσωπον αὐτοῦ, καὶ τὴν ἐσϑῆτα αὐτοῦ περιέρρηξεν, καὶ εἶπεν" Μὴ ἀναπαύοιτο ἡ Χαοισίου ψυχή, ort με εἰς ψυχὴν ἔβλαιμενʼ καὶ μὴ σχῇ ἐλπίδα, ὅτι τὴν ἐμὴν περιεῖλεν ἐλπίδα. Καὶ ἐξήει τεταραγμένος.
akousasa de hē Tigre tauta para tēs Mygdonia: eipen" Deomai sou adelphē apagage me pros ton xenon echeinon ton tō megaleia tauta didaskonta, hina apelϑousa kchagō autou katakouisō, kai didachϑyō sebein hon kēryssei ϑeon, kai choinōnos autou genōmai tōn euchōn, kai symmetochos genōmai pantōn hōn moi eirēkas. Hē de Mygdonia legei autę̄" Ev tǭ oikǭ estin Siphorou tou stratēlatou" kai gar autos gegonen prophasis pasin tois en tę̄ Indią sǭzomenois. Toutōn de achousasa hē Teoria dromaia eis ton oichon «Siphorou dau hena idę̄ ton epidēmēsanta kainon apostolon. eiselϑousēs de autēs eipen autę̄ Ioudas: Ti elēlyϑas idein? xenon anϑrōpon kai penēta kai eukataphronēton kai ptōchon, mēte plouton echonta mēte chtēsin? hen de ti chechtēmai chtēma hoper oute basileus oute archontes aphelesϑai dynantai. mēte phϑeiromenon mēte lēgonta, hos estin sōtēr Iēsous pasēs anthrōpotētos, ho tou zōntos ϑeou huios, ho dedōkōs zōēn pasin tois eis auton pisteuousin kai katapheugousin eis auton kai ginōschomenos en tǭ ōriϑiǭ tōn autou doulōn. Pros hon legei hē Tertiaʼ Genōmai choinōnos tēs zōēs tautēs hēn epangellę̄ dexasϑai pantas tous synerchomenous eis to tou ϑeou chatagōgion. Kai ho apostolos eipen: To tamieion roi hagiou basileōs anapeptatai, kai hoi axiōs metalambanontes tōn ekei agaϑōn anapauontai kai anapauomenoi basileuousin. proteron de oudeis autǭ proseisin ōkaϑartos hōn kai phaulosʼ hoiden gar autos ta enkōrdia hēmōn kai ta tēs enϑthymēseōs baϑē" kai ouk estin tina laϑein auton. kai sy toinyn, ei alēϑōs pisteueis eis auton, axiōϑēsē tōn autou mystēriōn" kai autos GE megalynei kai ploutiei kai chlēro- nomon tēs autou basileias poiēsei. chousasa de tauta hē Hiertia epanēlϑen oikade gegēϑuia" kai heuren ton andra autēs menonta anariston onta. chata to ariston autēn echdechomenon. idōn de autēn ho Misdaios eipen: Poϑen sēmeron hē eisodos sou challiōn estin? kai tinos henecha peripatǭ chrēsamenē ē }hyes? ho estin ōprepes tais kata se eleuϑerais. Kai legei autǭ hē Tertia: Charin soi megistēn opheilō dioti me pros Mygdonian apesteilas. apelϑousa gar kainēs zōēs ēkousa, » kai eidon ton chainon tou ϑeou ōpostolon tou didontos zōēn tois pisteuousin autǭ kai TU prostagmata plērousin" opheilō toigaroun kai autē ameipsasϑai se anti tautēs tēs charitos kai paraineseōs agaϑēn parainesin" esę̄ gar en ouranǭ basileus megas eōn moi peisϑēs kai phobēϑēs ton ϑeon ton hypo tou xenou kēryttomenon kai phylaxēs seauton hagion tǭ zōnti ϑeǭ" hautē gar hē basileia parerchetai kai hē anesis sou eis stenochōreiōn trapēsetai" all apelϑe pros ton anϑoōpon ekeinon kai pisteuson autǭ, kai zēseis eis telos, ᾿AIchousas de o Misdaios tauta parō tēs autou symbiou tais chersin epataxen to prosōpon autou, kai tēn esϑēta autou perierrēxen, kai eipen" Mē anapauoito hē Chaoisiou psychē, ort me eis psychēn eblaimenʼ kai mē schę̄ elpida, hoti tēn emēn perieilen elpida. Kai exēei tetaragmenos.
When Tertia heard this from Mygdonia, she said, "I beg you, sister, take me to that stranger who teaches these great things, so that I too may go and listen to him, and be taught to worship the God whom he preaches, and become a partner in his prayers, and share in all that you have told me." Mygdonia said to her, "He is in the house of Siphor the captain; for he has become the occasion of salvation for all who are being saved in India." Hearing this, Tertia went running to Siphor's house to see the new apostle who had come. When she came in, Judas said to her, "What have you come to see? A stranger, poor and contemptible and needy, having neither wealth nor possessions? Yet one possession I have acquired, which neither king nor rulers can take away, which neither perishes nor fails: Jesus, the Savior of all mankind, the Son of the living God, who has given life to all who believe in him and take refuge in him and are known in the number of his servants." Tertia said to him, "Let me become a partner in this life which you promise that all receive who come together to God's lodging." The apostle said, "The treasury of the holy King has been opened, and those who worthily partake of the good things there are refreshed, and being refreshed they reign. But no one comes to him first who is unclean and base; for he knows our hearts and the depths of our thoughts, and no one can escape his notice. And you, then, if you truly believe in him, will be counted worthy of his mysteries; and he will magnify you and enrich you and make you heir of his kingdom."
[137] Hearing this, Tertia went back home rejoicing; and she found her husband waiting, without having eaten, waiting for her for the meal. Seeing her, Misdaeus said, "Why is your coming in more beautiful today? And why have you come on foot, which is unbecoming for free women like you?" Tertia said to him, "I owe you very great thanks for sending me to Mygdonia; for going there I heard of new life, and I saw the new apostle of God, who gives life to those who believe in him and fulfil his commands. So I too must repay you for this favor and advice with good advice: you will be a great king in heaven if you obey me and fear the God preached by the stranger, and keep yourself holy to the living God. For this kingdom passes away, and your ease will turn to distress; but go to that man and believe him, and you will live for ever." When Misdaeus heard this from his wife, he struck his face with his hands and tore his clothing, and said, "May the soul of Charisius have no rest, for he has harmed me to the soul; and may he have no hope, because he has taken away my hope." And he went out troubled.
Chapter 138
138Lipsius–Bonnet, 99–291
Καὶ εὗρεν χατὰ τὴν ἀγορὰν Χαρίσιον τὸν φίλον καὶ εἶπεν" Διὰ τί μέ σοι εὶς τὸν GÓnv ἄλλον ἔβαλες; διὰ τὶ με ἐχένωσας καὶ ἐζημίωσας κερδάνας μηδέν; | διὰ τί us ἔβλαweg μηδὲν σὺ ὠφεληϑείς, διὰ Tí μὲ ἀπέχτεινας μὴ αὐτῦς ζήσας; διὰ τί μὲ ἠδίκησας αὐτὸς τὸ δίκαιον μὴ κτησάμενος; διὰ τί μὲ οὐ συνεχώρησας ἀπολέσωε ἐκεῖνον τὸν φαρμαχυν πρὶν τὸν ἐμὸν οἶκον τῇ ἑαυτοῦ ἁμαρτίᾳ διαφϑεῖραι; Καὶ τὸ πᾶν εἴχετο Χαρισίου. ὁ δὲ Χαρίσιος λέγει" Τί γάρ ἐστιν τὸ συμβεβηκός σοι; Ὁ Μισδαῖος ἔφη" "Eqaoudxevov τὴν Teoria. Καὶ ἀἁπηεισαν ἀμφύτεροι εἰς τὴν οἰκίαν Σιφύρου τοῦ στρατηλάτου" καὶ εὗρον τὸν Ιοὐύδαν xcÜnusvov καὶ διδάσχοντα. πώντες δὲ οἱ ἐκεῖ ὑπεξανέστησαν τῷ βασιλεῖ, αὐτὸς δὲ οὐχ ἀνέστη. ἔγνω δὲ ὁ Μισδαῖος ὅτι αὐτὸς ἐχεῖνός ἐστιν, καὶ λωβόμενος τοῦ ϑρόνου ἔστρεψεν αὐτόν, καὶ ἐπάρας ἀμφοτέραις ταῖς χερσὶν τὸν ϑρύνον τὴν κεφαλὴν αὐτοῦ ἐπάταξεν οὕτως ὥστε τραυματίσαι αὐτόν. καὶ παρέδωκεν αὐτὸν τοῖς αὐτοῦ στρατιώταις εἰπών" παγάγετε αὐτὸν σύραντε;ς ΟΣύραντες αὐτὸν τῶν ἐνϑὲνδε αὐτὸν ὑβοιστικῶς καὶ οὐχ ὑπες ἀτίμως εἰς τὸ μέσον τῆς ἀγοσταλμένως, ἵνα πᾶσιν ἡ ὕβοις ρῶς ἀπάγετε ἀσφαλῶς τοῦτον αὐτοῦ ἔχτυπος γένηται. κατέχοντες. (Οἱ δὲ σύρωαντες αὐτὸν ἀπήγαγον εἰς τόπον ἐν o ὁ Μισδαῖος ἐδίκαζεν. ἐχεῖ ἔστη κρατούμενος ὑπὸ τῶν στρατιωτῶν τοῦ Μιοδαίου. Πρᾶξις ιβ΄ πεοὶ Οὐαζάνου υἱοῦ Μισδαίου. υακζάνης δὲ ὁ τοῦ Μιισδαίου υἱὸς προσελϑιὼν τοῖς στρατιώταις εἶπεν Δότε μοι τοῦτον ἵνα διαλεχ ϑῶ ἕως ἂν ὁ βασιλεὺς ἀφίχηται. Καὶ οἱ uiv δεδώχωσιν αὐτόν, αὐτὸς δὲ εἰσήγαγεν αὐτὸν ἔνϑω ὁ βασιλεὺς ἐδίκαζεν. καὶ λέγει ()ὐα- ἢ,. ΄ ᾶΪ eM " » τω κάνης" Üvx οἷδάᾶς φησιν ὅτι ἐγώ εἰμι υἱὸς Μισδαίου τοῦ βασιλέως, καὶ ἔξεστί μοι λέγειν τῷ βασιλεῖ ὃ βούλοιιαι, καὶ -jv σοι συγχωρήσει; λέγε οὖν μαι τίς ἐστιν ὁ ϑεός cov καὶ τίνος ἀντέχῃ δυνώμεως καὶ σεμνύνῃ" εἰ γάρ Tig γοητικὴ Ovvatío ἔστιν καὶ τέχνη, λέγε καὶ δίδασκε, xayo σε ἀπολύω. 4Aéys αὐτῷ ὁ Ἰούδας" Σὺ εἶ ὃ υἱὸς Μισδαίου τοῦ βασιλέως ὃς ἐστιν βασιλεὺς πρόσκαιρος" ἐγὼ δὲ δοῦλός εἰμι ᾿Ιησοῦ Χριστοῦ βασιλέως αἰωνίου" καὶ σοὶ μὲν ἔστιν εἰπεῖν τῷ σᾷ πατοὶ σῷσαι Ob; ϑέλεις ἐν ταύτῃ τῇ προσκαίρῳ ζωῇ ἡ οὐ παραμένουσιν ἄνϑρωποι, ἣν σύ τε καὶ ὁ πατήρ σου δίδοτε" ἐγὼ δὲ δέομαι τοῦ ἐμοῦ κυρίου καὶ ἀντιβοῶ ὑπὲρ τῶν ἀνϑρώπων, xvi δίδωσιν αὐτοῖς καινὴν ζωὴν παντάπασιν Ótoμενος. καὶ σὺ αὐχεῖς ἐπὶ κτήμασιν καὶ δούλοις καὶ πέπλοις καὶ τρυφὴ καὶ κοίταις μιαραῖς, ἐγὼ δὲ καυχῦμαι ἐπὶ πενία καὶ φιλοσοφέᾳ καὶ ταπεινότητι καὶ νηστείᾳ καὶ εὐχὴ καὶ ποὺς τὸ ἅγιον πνεῦμα χοινω- τῇ κοινωνίᾳ τοῦ ἁγίου πνεύνι( καὶ πρὸς τοὺς ἀδελφούς ματος καὶ τῇ ὁμιλίᾳ mp0; μου τοὺς ἀδελφοὺς τοὺς ἀξίους τοῦ | ϑεοῦ" καὶ καυχῶμαι ἐπὶ αἰωνίᾳ ζωῆ. καὶ cv μὲν ἐπʼ ἄνϑρωπον χατέφυγες ὄντα σοι ὅμοιον, μὴ Ow μενον τὴν ἑαυτοῦ ψυχὴν σῷσαι ix κρίσεως καὶ ϑανάτου, ἐγὼ δὲ κατέφυγαω ἐπὶ ϑεὸν ζῶντα, ἐπὶ τὸν σωτῆρα βασιλέων xd ἀρχόντων, ὃς ἐστιν πάντων χριτής. καὶ ὑμεῖς μὲν σήμερον ἴσως ἐστέ, αὔριον δὲ οὐχέτι, ἐγὼ δὲ κατέφυγον eg ἐχεῖνον ὃς tg αἰῶνα μένει, γινώσκοντος πάντας τοὺς καιροὺς ἡμῶν καὶ τοὺς χρόνους. x«i σὺ δὲ ἐὰν ϑελήσης γενέσϑαι τοῦ ϑεοῦ τούτου ὑπηρέτης, γενήσῃ ταχέως" δείξας δὲ ὅτι ἄξιος αὐτοῦ ὑπηρέτης ἔσῃ ἐν τούτοις" πρῶτον μὲν ἐν ἁγεωσύνη, ἥτις ἐστὶν πώντων ἀγαθῶν κεφαλή" ἔπειτα δὲ ἡ πρὸς τὸν ϑεὸν τοῦτον ὃν χῃρύσσω κοινωνίᾳ, καὶ φιλοσοφίᾳ, καὶ ἁπλότητι, xdi ἀγάπῃ, καὶ πίστει, καὶ πρὸς αὐτὸν εὐαγγελίῳ, καὶ ἑνότητι χαϑαρᾶς τροφῆς.
Kai heuren chata tēn agoran Charision ton philon kai eipen" Dia ti me soi eis ton GOnv allon ebales? dia ti me echenōsas kai ezēmiōsas kerdanas mēden? | dia ti us eblaweg mēden sy ōphelēϑeis, dia Ti me apechteinas mē autys zēsas? dia ti me ēdikēsas autos to dikaion mē ktēsamenos? dia ti me ou synechōrēsas apolesōe ekeinon ton pharmachyn prin ton emon oikon tę̄ heautou hamartią diaphϑeirai? Kai to pan eicheto Charisiou. ho de Charisios legei" Ti gar estin to symbebēkos soi? Ho Misdaios ephē" "Eqaoudxevov tēn Teoria. Kai haapēeisan amphyteroi eis tēn oikian Siphyrou tou stratēlatou" kai heuron ton Iouydan xcUnusvov kai didaschonta. pōntes de hoi ekei hypexanestēsan tǭ basilei, autos de ouch anestē. egnō de ho Misdaios hoti autos echeinos estin, kai lōbomenos tou ϑronou estrepsen auton, kai eparas amphoterais tais chersin ton ϑrynon tēn kephalēn autou epataxen houtōs hōste traumatisai auton. kai paredōken auton tois autou stratiōtais eipōn" pagagete auton syrante?s OSyrantes auton tōn enϑende auton hyboistikōs kai ouch hypes atimōs eis to meson tēs agostalmenōs, hina pasin hē hybois rōs apagete asphalōs touton autou echtypos genētai. katechontes. (Hoi de syrōantes auton apēgagon eis topon en o ho Misdaios edikazen. echei estē kratoumenos hypo tōn stratiōtōn tou Miodaiou. Praxis ib΄ peoi Ouazanou huiou Misdaiou. yakzanēs de ho tou Miisdaiou huios proselϑiōn tois stratiōtais eipen Dote moi touton hina dialech ϑō heōs an ho basileus aphichētai. Kai hoi uiv dedōchōsin auton, autos de eisēgagen auton enϑō ho basileus edikazen. kai legei ()ya- ē,. ΄ aÏ eM " » tō kanēs" Uvx hoidaas phēsin hoti egō eimi huios Misdaiou tou basileōs, kai exesti moi legein tǭ basilei ho bouloiiai, kai -jv soi synchōrēsei? lege oun mai tis estin ho ϑeos cov kai tinos antechę̄ dynōmeōs kai semnynę̄" ei gar Tig goētikē Ovvatio estin kai technē, lege kai didaske, xayo se apolyō. 4Aeys autǭ ho Ioudas" Sy ei ho huios Misdaiou tou basileōs hos estin basileus proskairos" egō de doulos eimi ᾿Iēsou Christou basileōs aiōniou" kai soi men estin eipein tǭ są patoi sǭsai Ob? ϑeleis en tautę̄ tę̄ proskairǭ zōę̄ hē ou paramenousin anϑrōpoi, hēn sy te kai ho patēr sou didote" egō de deomai tou emou kyriou kai antiboō hyper tōn anϑrōpōn, xvi didōsin autois kainēn zōēn pantapasin Otomenos. kai sy aucheis epi ktēmasin kai doulois kai peplois kai tryphē kai koitais miarais, egō de kauchymai epi penia kai philosopheą kai tapeinotēti kai nēsteią kai euchē kai pous to hagion pneuma choinō- tę̄ koinōnią tou hagiou pneuni( kai pros tous adelphous matos kai tę̄ homilią mp0? mou tous adelphous tous axious tou | ϑeou" kai kauchōmai epi aiōnią zōē. kai cv men epʼ anϑrōpon chatephyges onta soi homoion, mē Ow menon tēn heautou psychēn sǭsai ix kriseōs kai ϑanatou, egō de katephygaō epi ϑeon zōnta, epi ton sōtēra basileōn xd archontōn, hos estin pantōn chritēs. kai hymeis men sēmeron isōs este, aurion de oucheti, egō de katephygon eg echeinon hos tg aiōna menei, ginōskontos pantas tous kairous hēmōn kai tous chronous. x«i sy de ean ϑelēsēs genesϑai tou ϑeou toutou hypēretēs, genēsę̄ tacheōs" deixas de hoti axios autou hypēretēs esę̄ en toutois" prōton men en hageōsynē, hētis estin pōntōn agathōn kephalē" epeita de hē pros ton ϑeon touton hon chę̄ryssō koinōnią, kai philosophią, kai haplotēti, xdi agapę̄, kai pistei, kai pros auton euangeliǭ, kai henotēti chaϑaras trophēs.
And he found his friend Charisius in the market place and said, "Why have you cast me with you into Hades? Why have you emptied me and brought loss upon me, gaining nothing yourself? Why have you harmed me, being helped in nothing yourself? Why have you killed me, not living yourself? Why have you wronged me, not having gained justice yourself? Why did you not let me destroy that sorcerer before he ruined my house with his sin?" And he held Charisius responsible for everything. Charisius said, "What has happened to you?" Misdaeus said, "He has bewitched Tertia." And both went to the house of Siphor the captain, and they found Judas sitting and teaching. All who were there rose for the king, but he did not rise. Misdaeus recognized that he was the man, and taking hold of the chair he overturned it, and lifting the chair with both hands he struck him on the head, so as to wound him. And he handed him over to his soldiers, saying, "Drag him away disgracefully, without restraint, so that the outrage done to him may be plain to all." And they dragged him off to the place where Misdaeus judged; there he stood, held by Misdaeus's soldiers.
Twelfth Act: concerning Vazan, son of Misdaeus.
[139] Vazan, the son of Misdaeus, came up to the soldiers and said, "Give him to me, so that I may talk with him until the king comes." And they handed him over, and he brought him in where the king judged. And Vazan said, "Do you not know that I am the son of King Misdaeus, and that I may say to the king whatever I wish, and he will grant it to you? Tell me, then, who is your God, and what power do you hold to and glory in? For if it is some power and art of sorcery, tell me and teach me, and I will release you." Judas said to him, "You are the son of King Misdaeus, who is a temporary king; but I am the servant of Jesus Christ, the eternal King. It is open to you to tell your father to save whom you wish in this temporary life, in which men do not remain, which you and your father give; but I pray to my Lord and intercede for men, and he gives them new life, wholly as they need it. You boast in possessions and slaves and robes and luxury and unclean beds; but I boast in poverty and philosophy and humility and fasting and prayer and the fellowship of the Holy Spirit, and in my brothers who are worthy of God; and I boast in eternal life. You have taken refuge in a man like yourself, who cannot save his own soul from judgment and death; but I have taken refuge in the living God, the Savior of kings and rulers, who is the judge of all. You are perhaps here today, but tomorrow no longer; but I have taken refuge in him who remains for ever, who knows all our times and seasons. And you too, if you wish to become a servant of this God, will quickly become one; and you will show that you are his worthy servant in these things: first in holiness, which is the head of all good things; then in fellowship with this God whom I preach, and in philosophy, and simplicity, and love, and faith, and in the good news about him, and in the unity of pure food."
Chapter 140
140Lipsius–Bonnet, 99–291
Ὁ δὲ νεωνέσχος πεισϑεὶς διὰ τοῦ xvo(íov ἐζήτει πρόφάσιν ὅπως τὸν Ιούδαν φυγαδεύση. iv o δὲ ἐνεθυμεῖτο ἐφίκετο ὁ βασιλεύς" καὶ οἱ στρατιῶται παραλαβόντες τὸν ᾿Ιούδαν ἐξήγαγον. συνεξήει δὲ αὐτῷ ὁ Θὐαζώνης καὶ παρ᾽ αὐτῷ ἕστηκεν. χαϑεσϑεὶς δὲ ὁ βασιλεὺς ἐχέλευσεν εἰσαχϑῆναι τὸν ᾿Ιούδαν: εἰς τὰ ὀπίσω δεδεμένον τὰς χεῖρας. ἀχϑεὶς δὲ εἰς τὸ μέσον ἔστη" καὶ λέγει ὁ βασιλεύς" Einé μοι τίς εἶ καὶ ποίᾳ δυνάιεει ταῦτα ποιεῖς. Ὁ δὲ ᾿Ιούδας λέγει αὐτῷ" Ἄνθρωπός εἰμι χατὰ δυνώμει Ἰησοῦ Χριστοῦ ταῦτα ποιῶ. Καὶ ὁ Μισδαῖός «ον φησιν" Τὴν ἀλήϑειαν εἰπὲ πρὶν σὲ ἀπολέσω. Καὶ ὁ Ἰούδας λέγει" Οὐχ ἔχεις ἐξουσίαν ὡς νομίζεις zar ἐμοῦ, καὶ οὐδὲν us βλάψεις. ᾿4γανακτήσας δὲ ὁ βασιλεὺς ἐπὶ τοῖς ὀηϑεῖσιν ἐκέλευσεν πλώκας πυρῶσαι καὶ στῆσαι αὐτὸν ἐπάνω αὐτῶν ἀνυπόδετονʼ ὑπολυόντων δὲ αὐτὸν τῶν στρατιωτῶν ἔλεγεν" Βέλτιόν ἐστιν ἡ σοφία τοῦ ϑεοῦ ὑπὲρ τὴν τῶν ἀνϑρωώπων l5 σοφίαν. σὺ χύριε βασιλεῦ καὶ ἡ χρηστότης σου ἀντιστήτω τῷ ϑυμῷ αὐτοῦ. ᾿Βνέγκαντες δὲ τὰς πλάχας ἐοιχυίας πυρὶ ἔστησαν ἐπάνω αὐτῶν τὸν ἀπόστολον" καὶ εὐϑέως ὕδωρ ἀνεδόϑη ἀϑρόον ix τῆς γῆς, ὥστε τὰς πλάκας καταποϑῆναι" καὶ οἱ χρατοῦντες αὐτὸν ἐάσαντες ἀνεχώρησαν.
Ho de neōneschos peisϑeis dia tou xvo(iov ezētei prophasin hopōs ton Ioudan phygadeusē. iv o de enethymeito ephiketo ho basileus" kai hoi stratiōtai paralabontes ton ᾿Ioudan exēgagon. synexēei de autǭ ho Thyazōnēs kai par᾽ autǭ hestēken. chaϑesϑeis de ho basileus echeleusen eisachϑēnai ton ᾿Ioudan: eis ta opisō dedemenon tas cheiras. achϑeis de eis to meson estē" kai legei ho basileus" Eine moi tis ei kai poią dynaieei tauta poieis. Ho de ᾿Ioudas legei autǭ" Anthrōpos eimi chata dynōmei Iēsou Christou tauta poiō. Kai ho Misdaios «on phēsin" Tēn alēϑeian eipe prin se apolesō. Kai ho Ioudas legei" Ouch echeis exousian hōs nomizeis zar emou, kai ouden us blapseis. ᾿4ganaktēsas de ho basileus epi tois oēϑeisin ekeleusen plōkas pyrōsai kai stēsai auton epanō autōn anypodetonʼ hypolyontōn de auton tōn stratiōtōn elegen" Beltion estin hē sophia tou ϑeou hyper tēn tōn anϑrōōpōn l5 sophian. sy chyrie basileu kai hē chrēstotēs sou antistētō tǭ ϑymǭ autou. ᾿Bnenkantes de tas plachas eoichuias pyri estēsan epanō autōn ton apostolon" kai euϑeōs hydōr anedoϑē aϑroon ix tēs gēs, hōste tas plakas katapoϑēnai" kai hoi chratountes auton easantes anechōrēsan.
The young man, persuaded by the Lord, looked for a pretext to let Judas escape. While he was thinking about it, the king arrived; and the soldiers took Judas and led him out. Vazan went out with him and stood beside him. The king sat down and ordered Judas to be brought in, with his hands bound behind him. He was brought into the middle and stood there; and the king said, "Tell me who you are and by what power you do these things." Judas said to him, "I am a man …; by the power of Jesus Christ I do these things." Misdaeus said to him, "Tell the truth before I destroy you." Judas said, "You do not have the power over me that you think, and you will harm me in nothing." The king, angered at these words, ordered plates of iron to be heated and him to be made to stand on them barefoot; and as the soldiers were taking off his shoes, he said, "The wisdom of God is better than the wisdom of men. You, Lord and King, and your kindness, stand against his anger." They brought the plates, glowing like fire, and set the apostle on them; and at once water gushed up in a mass from the earth, so that the plates were swallowed up; and those who held him let him go and drew back.
Chapter 141
141Lipsius–Bonnet, 99–291
᾿Ιδὼν δὲ ὁ βασιλεὺς τὸ πλῆϑος τῶν ὑδάτων εἶπεν τῷ Ἰούδμʼ Δεήϑητι τοῦ ϑεοῦ σου ἵνα μὲ ῥύσηται ἐκ τοῦ ἵγλανότου τούτου, ἵνα μὴ τῷ κατωκλυσιιῷ ἀπόλωμωι. Ὁ δὲ ἀπόστολος ηὔξατο καὶ εἶπεν" Ὁ) δεσμεύσας τὴν φύσιν ταύτην καὶ εἰς ἕνα συναγαγὼν τόπον καὶ εἰς διαφόρους ἐχπέμπων χωρας" ἐξ ἀταξίας tig τάξιν μεταγαγώνʼ ὁ διδοὺς μεγαλεῖα καὶ Do μώσια μεγάλα διὰ τῶν χειρῶν τοῦ δούλου cov ᾿Ιούδα᾽ ὁ ἐλεῶν τὴν ἐμὴν ιυυυχχὴν ἵνα σοῦ πώντοτε φέγγος καταδέξωμαι" ὁ δοὺς μισϑὸν τοῖς κεχοπιαχόσινʼ ὁ σωτὴρ τῆς ψυχῆς μου καὶ εἰς τὴν ἰδίαν ἀποχαϑιστῶν φύσιν τὸ μὴ κοινωνεῖν τοῖς βλάπτουσιν" ὁ γινόμενος πρόφασις ζωῆς διὼ παντὸς" σὺ κατάπαυσον τὸ στοιχεῖον τοῦτο, ἵνα μὴ ὠντανᾶραν διαφϑείρη" εἰσὶν γάρ τινὲς τῶν ἐνταῦϑα ἑστώτων οἴτινες ζήσουσιν σοὶ πιστεύσαντες. Εὐξαμένου δὲ αὐτοῦ κατ᾽ ὀλίγον τὸ ὕδωρ ἀνηλώϑη, ξηρὸς ὃ τόπος γενόμενος. ἰδὼν δὲ ταῦτα ὁ Μισδαῖος προσέταξεν εἰς τὸ δεσμωτήριον αὐτὸν ἀχϑῆναι Ἕως οὗ σκέψομαι πῶς δεῖ αὐτῷ χρήσασϑαι. |
᾿Idōn de ho basileus to plēϑos tōn hydatōn eipen tǭ Ioudmʼ Deēϑēti tou ϑeou sou hina me rhysētai ek tou higlanotou toutou, hina mē tǭ katōklysiiǭ apolōmōi. Ho de apostolos ēuxato kai eipen" Ho) desmeusas tēn physin tautēn kai eis hena synagagōn topon kai eis diaphorous echpempōn chōras" ex ataxias tig taxin metagagōnʼ ho didous megaleia kai Do mōsia megala dia tōn cheirōn tou doulou cov ᾿Iouda᾽ ho eleōn tēn emēn iyyychchēn hina sou pōntote phengos katadexōmai" ho dous misϑon tois kechopiachosinʼ ho sōtēr tēs psychēs mou kai eis tēn idian apochaϑistōn physin to mē koinōnein tois blaptousin" ho ginomenos prophasis zōēs diō pantos" sy katapauson to stoicheion touto, hina mē ōntanaran diaphϑeirē" eisin gar tines tōn entauϑa hestōtōn oitines zēsousin soi pisteusantes. Euxamenou de autou kat᾽ oligon to hydōr anēlōϑē, xēros ho topos genomenos. idōn de tauta ho Misdaios prosetaxen eis to desmōtērion auton achϑēnai Heōs hou skepsomai pōs dei autǭ chrēsasϑai. |
When the king saw the quantity of the waters, he said to Judas, "Pray your God to save me from this death, so that I may not perish in the flood." The apostle prayed and said, "You who bound this nature and gathered it into one place and send it out into various lands; who brought it from disorder into order; who give great things and great wonders through the hands of your servant Judas; who have mercy on my soul, so that I may always receive your radiance; who give a reward to those who have labored; Savior of my soul, who restore it to its own nature, so that it does not share with those that harm it; who are always the occasion of life: calm this element, so that it may not rise up and destroy; for there are some of those standing here who will live, having believed in you." When he had prayed, little by little the water was used up, and the place became dry. When Misdaeus saw this, he ordered him to be taken to the prison, "until I consider how I must deal with him."
Chapter 142
142Lipsius–Bonnet, 99–291
᾿“παγομένου δὲ τοῦ ᾿ἰούδα ἐν τῇ φυλαχῆ ndr τες αὐτῷ ἠκολούϑουν, x«i Οὐαζάνης τοῦ βασιλέως υἱὸς πρὸς τὴν δεξιὰν αὐτοῦ ἐβάδιζεν καὶ ὁ Σιφωὼρ ἐν ἀριστερᾷ. εἰσελθὼν δὲ εἰς τὸ δεσμωτήριον ἐχαϑέσϑη, καὶ ὁ Θύαζανης καὶ ὁ “Σιφώρ, καὶ τὴν ἑαυτοῦ γυναῖχα καὶ τὴν Δευγατέρα ἔπεισεν καϑεσϑῆναι" εἰσεληλύϑασι γὰρ καὶ αὐταὶ ἵνα ἀχούσωσιν τοῦ τῆς ζωῆς λόγου" καὶ γὰρ ἤδεισαν ὅτι ὃ Μισδαῖος φονεύσει αὐτὸν διὰ τὴν τῆς ὀργῆς ὑπερβολήν. ὁ δὲ ᾿Ιούδας ἤρξατο λέγειν: Ὁ ἐλευϑερωτὴς τῆς bung ψυχῆς ix τῆς τῶν πολλῶν δουλείας, ὅτε δέδωκα ἐμαυτὸν πραϑῆναι" ἰδοὺ χαίρω xut ϑάλλω εἰδὼς ὅτι ἐπληρωϑησῶν οἱ χρόνοι ἵνα εἰσελίλὼν ἀπολάβω. ἰδοὺ ἀπαλλάσσομαι μεοιμνῶν τῶν ἐπὶ τῆς γῆς. ἰδοὺ πληρῶ τὴν ἐλπίδα καὶ ἀλήϑειαν ἀπολαμβάνω. ἰδοὺ ὃ ὠπαλλάττομαι λύπης καὶ χαρὼν ἐνδύομαι μόνον. ἰδοὺ γίνομαι ἄφροντις καὶ ἄλυπος ἐν ἀνέσει διατρίβων. ἰδοὺ τῆς δουλείας ἀπαλλάττομαι καὶ εἰς τὴν ἐλευϑερίων ἐκλήϑην. ἰδοὺ γρόνοις καὶ χαιροῖς ὑπηρέτησα καὶ χρόνων καὶ καιρῶν Grvi'orr. ἰδοὺ ἀπολαμβάνω παρὼ τοῦ μισϑαποδότου χωρὶς ἀριϑιοῦ διδόντος τοῦ ἐξαυχεῖν αὐτοῦ τὸν πλοῦτον τῆς δωρεᾶς. καὶ πάλιν ovx ὠποδυϑησομαι. ἰδοὺ κοιμῶμαι καὶ ἐξυπνίζομαι, πάλιν δὲ οὐ κοιμηϑήσομαι. ἰδοὺ ὠποϑνήσχω καὶ ὠναβιῶ, πάλιν δὲ ϑανώτου οὐ γεύσομαι. ἰδοὺ χαίροντες προσδοκῶσιν ἵνα ἐλϑὼν συγγένωμαι τοῖς αὐτῶν συγγενέσιν 4G τεϑῶ ἄνϑος ἐν τῷ Greg vo αὐτῶν. ἰδοὺ βασιλεύω ἐν τῇ βασιλείᾳ ἐφ᾽ ἣν ἐντεῦ )εν ἤλπισα ἰδοὺ πίπτουσιν οἱ ἀνυπότακτοι X00 ἐμοῦ, ὅτι αὐτοὺς ἐξέυγον" ἰδοὺ γέγονεν εἰρήνη εἰς ἣν πάντες ἀπαντῶσιν.
᾿“pagomenou de tou ᾿iouda en tę̄ phylachē ndr tes autǭ ēkolouϑoun, x«i Ouazanēs tou basileōs huios pros tēn dexian autou ebadizen kai ho Siphōōr en aristerą. eiselthōn de eis to desmōtērion echaϑesϑē, kai ho Thyazanēs kai ho “Siphōr, kai tēn heautou gynaicha kai tēn Deugatera epeisen kaϑesϑēnai" eiselēlyϑasi gar kai autai hina achousōsin tou tēs zōēs logou" kai gar ēdeisan hoti ho Misdaios phoneusei auton dia tēn tēs orgēs hyperbolēn. ho de ᾿Ioudas ērxato legein: Ho eleuϑerōtēs tēs bung psychēs ix tēs tōn pollōn douleias, hote dedōka emauton praϑēnai" idou chairō xut ϑallō eidōs hoti eplērōϑēsōn hoi chronoi hina eiselilōn apolabō. idou apallassomai meoimnōn tōn epi tēs gēs. idou plērō tēn elpida kai alēϑeian apolambanō. idou ho ōpallattomai lypēs kai charōn endyomai monon. idou ginomai aphrontis kai alypos en anesei diatribōn. idou tēs douleias apallattomai kai eis tēn eleuϑeriōn eklēϑēn. idou gronois kai chairois hypēretēsa kai chronōn kai kairōn Grvi'orr. idou apolambanō parō tou misϑapodotou chōris ariϑiou didontos tou exauchein autou ton plouton tēs dōreas. kai palin ovx ōpodyϑēsomai. idou koimōmai kai exypnizomai, palin de ou koimēϑēsomai. idou ōpoϑnēschō kai ōnabiō, palin de ϑanōtou ou geusomai. idou chairontes prosdokōsin hina elϑōn syngenōmai tois autōn syngenesin 4G teϑō anϑos en tǭ Greg vo autōn. idou basileuō en tę̄ basileią eph᾽ hēn enteu )en ēlpisa idou piptousin hoi anypotaktoi X00 emou, hoti autous exeugon" idou gegonen eirēnē eis hēn pantes apantōsin.
As Judas was being led to the prison, all followed him, and Vazan, the king's son, walked at his right, and Siphor at his left. Going into the prison he sat down, and Vazan and Siphor too; and Siphor persuaded his wife and his daughter to sit down, for they too had come in to hear the word of life; for they knew that Misdaeus would kill him because of the excess of his anger. Judas began to say: "Liberator of my soul from the slavery of the many, since I gave myself to be sold: see, I rejoice and flourish, knowing that the times are fulfilled for me to enter in and receive. See, I am being freed from the cares that are on the earth. See, I fulfil my hope and receive the truth. See, I am freed from grief and put on joy alone. See, I become free of care and grief, living in rest. See, I am freed from slavery and have been called to freedom. See, I have served times and seasons, and I am raised above times and seasons. See, I receive from the rewarder, who gives without number, for his wealth suffices for the gift. See, I put off, and I shall not be stripped again. See, I fall asleep and wake, and I shall not sleep again. See, I die and come to life again, and I shall not taste death again. See, they wait rejoicing for me to come and be with their kindred and be set as a flower in their crown. See, I reign in the kingdom on which I set my hope from here. See, the rebellious fall before me, because I escaped them. See, peace has come, to which all come."
Chapter 143
143Lipsius–Bonnet, 99–291
“έγοντος δὲ τοῦ ἀποστόλου ταῦτα πάντες οἱ ἐχεῖ o) ἠχροῶντο, νομίζοντες ἐχείνην τὴν ὥραν τοῦ βίου αὐτὸν μεταστῆναι. καὶ πάλιν ἔλεγεν. ]Πιστεύσατε τῷ πάντων ἰατρῷ ὁρατῶν rt καὶ ἀοράτων σωτηρίαν τῶν ψυχῶν τῶν δεομένων τῆς παρ᾽ αὐτοῦ ὠφελείας. οὗτός ἐστιν ἐλεύϑερος ix βασιλέων" οὗτος ἰατρὸς τῶν αὐτοῦ χτημάτων" οὗτός ἔστιν ὁ oov. ὁ χύριος καὶ ϑεός μου, ἐλπὶς καὶ πεποέϑησις καὶ διδώσχαλος, σύ μὲ ἐδίδαξας εὔχεσϑαι οὕτως" ἰδοὺ τὴν εὐχὴν εὔχομαι ταύτην καὶ τὸ πρόσταγμώ cov πληρῶ" σὺ ἔσο μετ᾽ ἐμοῦ μέχρι τέλους" σὺ εἰ ὁ ἐκ παίδων us ἐνσπείρας ζωὴν xui ἀπὸ φϑορᾶς φυλάξας μεʼ σὺ εἶ ὁ εἰς τὴν τοῦ κόσμου πενίαν ἀγαγών μὲ καὶ tig πλοῦτον ἀληϑινὸν παραχαλέσως με" σὺ εἶ ὁ γνωρίσας μοι ἑαυτὸν καὶ δεέξας ὅτι σός εἰμι" καὶ γυναικὸς ἀὠπεσχόμην ἵνα ἐχεῖνο ὃ χρήζεις μὴ εὑρεϑῆὴ ἐν ῥύπῳ"
“egontos de tou apostolou tauta pantes hoi echei o) ēchroōnto, nomizontes echeinēn tēn hōran tou biou auton metastēnai. kai palin elegen. ]Pisteusate tǭ pantōn iatrǭ horatōn rt kai aoratōn sōtērian tōn psychōn tōn deomenōn tēs par᾽ autou ōpheleias. houtos estin eleuϑeros ix basileōn" houtos iatros tōn autou chtēmatōn" houtos estin ho oov. ho chyrios kai ϑeos mou, elpis kai pepoeϑēsis kai didōschalos, sy me edidaxas euchesϑai houtōs" idou tēn euchēn euchomai tautēn kai to prostagmō cov plērō" sy eso met᾽ emou mechri telous" sy ei ho ek paidōn us enspeiras zōēn xui apo phϑoras phylaxas meʼ sy ei ho eis tēn tou kosmou penian agagōn me kai tig plouton alēϑinon parachalesōs me" sy ei ho gnōrisas moi heauton kai deexas hoti sos eimi" kai gynaikos aōpeschomēn hina echeino ho chrēzeis mē heureϑēē en rhypǭ"
As the apostle said this, all who were there listened, thinking that he would depart this life at that very hour. And again he said, "Believe the physician of all things seen and unseen, the salvation of the souls that need his help. This is the free one, of the race of kings; this is the physician of his own possessions; this is … My Lord and my God, hope and confidence and teacher, you taught me to pray thus; see, I pray this prayer and fulfil your command. Be with me to the end. You are he who from childhood sowed life in me and kept me from corruption; you are he who brought me into the poverty of the world and called me to true wealth; you are he who made yourself known to me and showed me that I am yours; and I kept away from woman, so that what you require might not be found in defilement.
Chapter 144
144Lipsius–Bonnet, 99–291
χύριε καὶ ϑεὲ μου. ἡ ἐλπίς μου καὶ κι πεποίϑησις μου καὶ ὁ διδάσκαλός uov,| ὁ τὸ ϑάρσος ἐνϑείς μοι, cv ἐδίδαξώς μὲ οὕτως προσεύχεσϑαι" ἰδοὺ τὴν σὴν εὐχὴν εὔχομαι xui τὸ ϑέλημι σου εἰς πέρας ἄγω: σὺ ἔσο μετ᾽ ἐμοῖʼ ἕως τέλους" σὺ εἶ ὁ ἐκ νεότητός μου ὑπομονὴν ἐν πειρασμοῖς διδούς uot ζωήν, καὶ ἀπὸ τῆς φϑορᾶς με διαφυλάξας. cv εἶ ὁ εἰς τὴν πείναν τοῦ xocuov ἀγαγών με καὶ TOU πλούτου μὲ τοῦ ἀληϑινοῦ πλήσας" σὺ εἰ ὁ μηνύσας μὲ σὸν ὄντα" διὸ γυναικὶ οὐδ᾽ ὅλως συνήφϑη, ἕνα ὁ ναὸς σοῦ ἄξιος ἐν (ολυσμῷ
chyrie kai ϑee mou. hē elpis mou kai ki pepoiϑēsis mou kai ho didaskalos uov,| ho to ϑarsos enϑeis moi, cv edidaxōs me houtōs proseuchesϑai" idou tēn sēn euchēn euchomai xui to ϑelēmi sou eis peras agō: sy eso met᾽ emoiʼ heōs telous" sy ei ho ek neotētos mou hypomonēn en peirasmois didous uot zōēn, kai apo tēs phϑoras me diaphylaxas. cv ei ho eis tēn peinan tou xocuov agagōn me kai TOU ploutou me tou alēϑinou plēsas" sy ei ho mēnysas me son onta" dio gynaiki oud᾽ holōs synēphϑē, hena ho naos sou axios en (olysmǭ
Lord and my God, my hope and my confidence and my teacher, who put courage into me, you taught me to pray thus; see, I pray your prayer and bring your will to completion; be with me to the end. You are he who from my youth gave me endurance in temptations, and life, and guarded me from corruption. You are he who brought me into the hunger of the world and filled me with the true wealth. You are he who showed me that I am yours; therefore I was never joined to a woman at all, so that your temple might not be found in pollution.
Chapter 145
145Lipsius–Bonnet, 99–291
οὐ χωρεῖ μου τὸ στόμα εὐχαριστῆσαί GOL οὐδὲ ἡ ναῦται; διώνοιάώ μου ἐνθυμηϑῆναι περὶ τῆς ἐμῆς σπουδὴς. ὁ δείξας vbPwcd μοι Ore πλουτῆσαι καὶ κτήσασίγαι καὶ ἔργῳ μοι δείξας ὅτι ἃ pti à πολὺς ἐπὶ τῆς γῆς πλοῦτος ζημία γίνεται" ἐπίστευσα δὲ Gov TU. τῇ ὠποκωλύψει x«i ἐν τῇ τοῦ xócuov πενίᾳ παρέμεινον, ἕως "tir σχϊῃ οὗ ὁ ἀληϑινὸς πλοῦτος ὀφϑεὶς κἀμὲ καὶ τοὺς σοὺς ἀξίους s; so Wo &mÀg0OGcug πλούτου, καὶ ἐνδείας καὶ μερίμνης καὶ πλεονεξία: ἐτὸν χὶ, ὠπηήλλαξας. ἰδοὺ τοιγαροῦν ἐπληρωσώ σου τὸ ἔργον καὶ τὸ Mig, moóctuyua ἐτελείωσα᾽ καὶ γέγονα πένης καὶ ἐνδεὴς καὶ ξένος " Jofgar lü καὶ δοῦλος καὶ καταπεφρονημένος καὶ δεσμώτης καὶ λιμώττων | xui διψῶν καὶ γυμνὸς καὶ κεκοπιαχώς" μὴ οὖν ὑστερείσίω ἢ οὐχ ἐξαρκεῖ μου τὸ στόμω ἐξομολογήσασϑʼ αἱ σοι LOU NP οὐδὲ ἐνϑθυμηϑῆναι δύναμαι τὴν σπουδὴν καὶ ἐπιμέλειαν τὴν HURD; μι ix σοῦ γενομένην περὶ ἐμοῦ. ἐβουλόμην γὰρ χτήσασϑαι ἢ πργεὶᾳ πλοῦτον" σὺ δὲ δι᾿ ὁρώματος ἔδειξώς μοι ὅτι ἐπιζήμιος καὶ V tr dm ἐπιβλωαβὴς γίνεται τοῖς κτωμένοις αὐτόν" καὶ iniottvod τὶ ἢ ἀργά; φανερώσει GOV καὶ παρέμεινα τῇ πτωχείᾳ τοῦ κόσμου ἕως "Πρ gj ὅτε σὺ ὁ πλοῦτος τῆς ἀληϑείας ἀπεκαλύφϑης, ὁ χαμὲ καὶ Vires ἡ τοὺς ἄλλους τοὺς σοῦ ἀξίους ἀπὸ τοῦ ἰδίου πλούτου πληρώσας, μ καὶ ὠπὸ μερίμνης καὶ φροντίδος τοὺς σοὺς ἀπαλλάξας. πε Vae πλήρωχα οὖν χύριε τὰς ἐντολάς cov καὶ ἐτέλεσα τὸ βούλημά trig, σου" καὶ ἐγενόμην πένης καὶ ἐνδεὴς καὶ ξένος καὶ δοῦλος καὶ ftu κεἰ ἐξουδενωμένος καὶ δέσμιος καὶ πειναλέος καὶ διψαλέος καὶ "ja πεποιϑησίς μου" ur αἱἰσχυνέσϑω ?» ἐλπίς μου ἐπὶ σοί" μὴ γενέσϑωσών μου μάταιοι οἱ xcpcrov μὴ ἀπολέσϑωσάών μου αἱ εὐχαὶ καὶ αἱ νηστεῖαι αἱ συνεχεῖς, καὶ αἱ πρώξεις μου ci ἐπὶ σοὶ μὴ ἐλαττούσϑωσαν" μὴ ἁοπαζέτω ὁ διώβολος τὸ roU σίτου σπέρμα ἐπὶ τῆς γῆς"
ou chōrei mou to stoma eucharistēsai GOL oude hē nautai? diōnoiaō mou enthymēϑēnai peri tēs emēs spoudēs. ho deixas vbPwcd moi Ore ploutēsai kai ktēsasigai kai ergǭ moi deixas hoti ha pti a polys epi tēs gēs ploutos zēmia ginetai" episteusa de Gov TU. tę̄ ōpokōlypsei x«i en tę̄ tou xocuov penią paremeinon, heōs "tir schïę̄ hou ho alēϑinos ploutos ophϑeis kame kai tous sous axious s? so Wo &mAg0OGcug ploutou, kai endeias kai merimnēs kai pleonexia: eton chi, ōpēēllaxas. idou toigaroun eplērōsō sou to ergon kai to Mig, mooctuyua eteleiōsa᾽ kai gegona penēs kai endeēs kai xenos " Jofgar lu kai doulos kai katapephronēmenos kai desmōtēs kai limōttōn | xui dipsōn kai gymnos kai kekopiachōs" mē oun hystereisiō ē ouch exarkei mou to stomō exomologēsasϑʼ hai soi LOU NP oude enϑthymēϑēnai dynamai tēn spoudēn kai epimeleian tēn HURD? mi ix sou genomenēn peri emou. eboulomēn gar chtēsasϑai ē prgeią plouton" sy de di᾿ horōmatos edeixōs moi hoti epizēmios kai V tr dm epiblōabēs ginetai tois ktōmenois auton" kai iniottvod ti ē arga? phanerōsei GOV kai paremeina tę̄ ptōcheią tou kosmou heōs "Pr gj hote sy ho ploutos tēs alēϑeias apekalyphϑēs, ho chame kai Vires hē tous allous tous sou axious apo tou idiou ploutou plērōsas, m kai ōpo merimnēs kai phrontidos tous sous apallaxas. pe Vae plērōcha oun chyrie tas entolas cov kai etelesa to boulēma trig, sou" kai egenomēn penēs kai endeēs kai xenos kai doulos kai ftu kei exoudenōmenos kai desmios kai peinaleos kai dipsaleos kai "ja pepoiϑēsis mou" ur haiischynesϑō ?» elpis mou epi soi" mē genesϑōsōn mou mataioi hoi xcpcrov mē apolesϑōsaōn mou hai euchai kai hai nēsteiai hai synecheis, kai hai prōxeis mou ci epi soi mē elattousϑōsan" mē haopazetō ho diōbolos to roU sitou sperma epi tēs gēs"
My mouth is not able to thank you, nor my mind to conceive of your care for me. You showed me … to be rich and to acquire, and you showed me in deed that great wealth on the earth becomes loss; and I believed your revelation and remained in the poverty of the world until the true wealth appeared and filled me and those worthy of you with wealth, and freed us from want and care and greed. See, then, I have fulfilled your work and accomplished your command; I have become poor and needy and a stranger and a slave and despised and a prisoner and hungry and thirsty and naked and weary. Let not my confidence fail, nor my hope in you be put to shame; let not my labors be in vain; let not my prayers and my continual fasts perish, and let not my deeds done for you be diminished. Let not the devil snatch the seed of the wheat from the earth
Chapter 146
146Lipsius–Bonnet, 99–291
ἵνα τὰς μὲν ῥίζας πέμι"η tg βάϑος, tg οὐρανὸν δὲ τῶν χλάδων τὴν ἔχτασιν αὐτῆς, καὶ Oto οἱ χαρποὶ ἐν τῇ γῇ, καὶ εὐφραινέσϑωσαν ἐν αὐτῇ οἱ ἄξιοί σου ἰδοὺ τὰ χρήματα καὶ τὰ χτήματα ἅπερ μοι δέδωχας κατείϊλέιιην γυμνὸς καὶ ἀνυπόδετος καὶ ἐμόχϑησα διὰ σέ, ἵνα μὴ ἀπό- λητῶι ἡ πεποίϑησίς μου καὶ ἡ ἐλπίς μου ἡ ἐν σοὶ μὴ χκαταισχυνϑῆ, καὶ ὃ πολύς μου κάματος μὴ γένηται διὰ κενῆς, xcu χύπος μου μὴ ἐξουδενωϑῆ" μὴ ἀὠπόλωνταί μου αἱ εὐχαὶ καὶ αἱ νηστεῖαί μου αἱ συνεχεῖς καὶ ἡ πολλή μου σπουδὴ j εἰς σέ" μὴ ἀνταλλαγὴ μου ὁ σπόρος τοῦ σίτου ἀπὸ τῆς σῆς | γῆς" μὴ ἁρπάσῃ αὐτὸν ὁ ἐχϑρὸς καὶ τὰ αὐτοῦ ζιζάνια συμμείξη" ἡ γὰρ σὴ γῆ ἀληϑῶς οὐ δέχεται αὐτοῦ τὰ ζιζάνια, ἀλλ᾿ οὐδὲ τεϑῆναι δύναται εἰς τοὺς σοὺς οἴχους. τὴν ἄμπελόν σου ἐφύτευσα ἐν τῇ γῆ᾽ τῶς ῥίζας χαΐδδῆκεν εἰς τὸ βάϑος, ἡ δὲ βλάστησις αὐτῆς ἐν τῷ Uwe ἐξηπλώϑη, οἱ δὲ ταύτης καρποὶ ἐπὶ γῆς ἐξετάϑησαν καὶ dx τούτων εὐφραίνονται οἱ σοῦ ἄξιοι obg καὶ ἐχτήσω. τὸ ἀργύθοὸν ὃ δέδωχώς μοι κατέβαλον ἐν τῇ τραπέζῃ" τοῦτο ἀπαιεἰς τράπεζαν: ἀπόδος δέ μοι αὐτὰ μετὼ TÓXOV ὥσπερ ἐπηγγείλω. ἐν τῇ σῆ μνῷᾷ προσεπορισάμην ἄλλας δέχαʼ προστεOre μοι ὡς προσέταξας. ἐγὼ τοῖς χρεώσταις τὴν μνᾶν συνεχώρησα καὶ μὴ ἀπαιτείσϑω παρ᾽ ἐιιοῦ: συνεχώρησας γάρ μοι. παρακχληϑεὶς εἰς δεῖπνον παρεγενόμην, ἀγροῦ καὶ γυναικὸς ἀπαλλαγείς" μὴ οὖν ἀποβληϑῶ, ἀμωμήτως δὲ γείσωμαι. ἵνα ἄξιος φανῶ καὶ μὴ τὼς χεῖρας καὶ τοὺς πύδας δεϑεὶς εἰς τὸ σκότος τὸ ἐξώτερον εἰσέλϑω. ὁ λύχνος uov μετὰ πολλῆς λαμπρότητος παρέμεινεν τὸν δεσπότην καὶ τοῖl0 τὸν ἀπείληφεν ἀναλυϑέντων τῶν γάμων" οὐ γὰρ εὗρεν αὐτὸν τήσας ἀποδίδου μοι ἐν τόχοις ὥσπερ ἐπηγγείλω. τὴν μίαν σου μνᾶν πραγματευσάμενος δέχα πεποίηχα" προσέϑηκάς μοι ἐφ᾽ οἷς εἶχον ὥσπερ συνέϑου. τῷ ὀφειλέτῃ μου ἀφῆχα τὴν μνᾶν" μὴ εἰς χεῖράς μου ἐπιζητήσης" εἰς δεῖπνον ἐχλήϑην καὶ ἦλϑον" ἀπὸ δὲ τοῦ χωρίου xui τοῦ ζευχτοῦ καὶ τῆς γυναιχὺς ἐγὼ ἔξαρνος γέγονα, ἵνα μὴ διὰ ταῦτα ἀποδοχιμασϑῶ. εἰς τὸν γάμον ἐκλήϑην καὶ λευχὴν ἐσϑῆτα ἐνεδυσάμην, ἵνα ἄξιος αὐτοῦ γένωμαι καὶ μὴ δεϑεὶς χεῖρας καὶ πόδας εἰς τὸ ἐξώτερον σκότος ἐχβληϑῶ. ὁ λύχνος μου τῷ φωτὶ αὐτοῦ τῷ διαυγεῖ προσδέχεται τὸν δεσπότην τὸν ἀναλύοντα ix τῶν γάμων, ἵνα ἐλαίου σπώνει κινδυνεύοντα ὠποσβεσϑῆναι. οἱ ὀφϑαλμοί μου ἀὠποβλεπέτωσαν σὲ καὶ ἡ καρδία μου χαιρέτω, ὅτι σοῦ τὴν βουλὴν ἐπλήρωσα καὶ τὸ πρόσταγμά σου ἐτελείωσα. ἰδέ σου τὸν δοῦλον ἐνεργὸν x«i εὐλαβὴ πῶς οὐ καταφρονεῖ λαμπρᾷ σπουδῇ χρώμενος. ὅλην τὴν νύχτα ἐπαγρυπνῶν ἔχαμον ἀπὸ τῶν ληστῶν τὴν οἰκίων μου φυλάσσων μη πως διορύξωσιν.
hina tas men rhizas pemi"ē tg baϑos, tg ouranon de tōn chladōn tēn echtasin autēs, kai Oto hoi charpoi en tę̄ gę̄, kai euphrainesϑōsan en autę̄ hoi axioi sou idou ta chrēmata kai ta chtēmata haper moi dedōchas kateiïleiiēn gymnos kai anypodetos kai emochϑēsa dia se, hina mē apo- lētōi hē pepoiϑēsis mou kai hē elpis mou hē en soi mē chkataischynϑē, kai ho polys mou kamatos mē genētai dia kenēs, xcu chypos mou mē exoudenōϑē" mē aōpolōntai mou hai euchai kai hai nēsteiai mou hai synecheis kai hē pollē mou spoudē j eis se" mē antallagē mou ho sporos tou sitou apo tēs sēs | gēs" mē harpasę̄ auton ho echϑros kai ta autou zizania symmeixē" hē gar sē gē alēϑōs ou dechetai autou ta zizania, all᾿ oude teϑēnai dynatai eis tous sous oichous. tēn ampelon sou ephyteusa en tę̄ gē᾽ tōs rhizas chaïddēken eis to baϑos, hē de blastēsis autēs en tǭ Uwe exēplōϑē, hoi de tautēs karpoi epi gēs exetaϑēsan kai dx toutōn euphrainontai hoi sou axioi obg kai echtēsō. to argythoon ho dedōchōs moi katebalon en tę̄ trapezę̄" touto apaieis trapezan: apodos de moi auta metō TOXOV hōsper epēngeilō. en tę̄ sē mnǭą proseporisamēn allas dechaʼ prosteOre moi hōs prosetaxas. egō tois chreōstais tēn mnan synechōrēsa kai mē apaiteisϑō par᾽ eiiou: synechōrēsas gar moi. parakchlēϑeis eis deipnon paregenomēn, agrou kai gynaikos apallageis" mē oun apoblēϑō, amōmētōs de geisōmai. hina axios phanō kai mē tōs cheiras kai tous pydas deϑeis eis to skotos to exōteron eiselϑō. ho lychnos uov meta pollēs lamprotētos paremeinen ton despotēn kai toil0 ton apeilēphen analyϑentōn tōn gamōn" ou gar heuren auton tēsas apodidou moi en tochois hōsper epēngeilō. tēn mian sou mnan pragmateusamenos decha pepoiēcha" proseϑēkas moi eph᾽ hois eichon hōsper syneϑou. tǭ opheiletę̄ mou aphēcha tēn mnan" mē eis cheiras mou epizētēsēs" eis deipnon echlēϑēn kai ēlϑon" apo de tou chōriou xui tou zeuchtou kai tēs gynaichys egō exarnos gegona, hina mē dia tauta apodochimasϑō. eis ton gamon eklēϑēn kai leuchēn esϑēta enedysamēn, hina axios autou genōmai kai mē deϑeis cheiras kai podas eis to exōteron skotos echblēϑō. ho lychnos mou tǭ phōti autou tǭ diaugei prosdechetai ton despotēn ton analyonta ix tōn gamōn, hina elaiou spōnei kindyneuonta ōposbesϑēnai. hoi ophϑalmoi mou aōpoblepetōsan se kai hē kardia mou chairetō, hoti sou tēn boulēn eplērōsa kai to prostagma sou eteleiōsa. ide sou ton doulon energon x«i eulabē pōs ou kataphronei lamprą spoudę̄ chrōmenos. holēn tēn nychta epagrypnōn echamon apo tōn lēstōn tēn oikiōn mou phylassōn mē pōs dioryxōsin.
… so that it may send its roots into the depth and the spread of its branches to heaven, and its fruits may be seen on the earth, and those worthy of you may delight in it. See, the money and the possessions you gave me I left; naked and barefoot I toiled for your sake, so that my confidence might not perish and my hope in you might not be put to shame, and my great labor might not be in vain, and my toil not be set at nought. Let not my prayers and my continual fasts and my great zeal for you perish; let not my seed of wheat be exchanged out of your land; let not the enemy snatch it away and mix his tares with it; for your land truly does not receive his tares, nor can they be laid up in your houses. I planted your vine in the earth; it sent its roots down into the depth, and its growth spread out on high, and its fruits were spread out on the earth, and those worthy of you, whom you have also acquired, delight in them. The silver that you gave me I laid down on the bankers' table; demand it back, and give it to me with interest, as you promised. With your mina I gained ten more; add them to me, as you commanded. I forgave the debtors the mina; let it not be demanded of me, for you forgave me. Invited to the supper I came, having freed myself of field and wife; let me not then be cast out, but let me taste it blamelessly, so that I may appear worthy and not be bound hand and foot and go into the outer darkness. My lamp with its great brightness has awaited the master and received him when the wedding was over; for he did not find it … [The second form:] give it back to me with interest, as you promised. Trading with your one mina I have made ten; you added to me to what I had, as you agreed. I forgave my debtor the mina; do not seek it from my hands. I was invited to the supper and I came; I have renounced the field and the yoke of oxen and the wife, so that I may not be rejected because of them. I was invited to the wedding and I put on a white garment, so that I may be worthy of it and not be bound hand and foot and cast into the outer darkness. My lamp with its clear light awaits the master returning from the wedding, … in danger of going out for want of oil. Let my eyes look to you, and let my heart rejoice, for I have fulfilled your will and accomplished your command. See your servant, active and devout, how he does not grow careless, using bright zeal. All night I kept watch and toiled, guarding my house from robbers, lest they dig through.
Chapter 147
147Lipsius–Bonnet, 99–291
μηδὲ γενέσϑωσών μου λοξαὶ αἱ αὔλακες. αἱ ἄρουραί uov ἐλευχάνϑησαν" ϑερισμὸν προσδέχονται. δέξηται αὐτὸν καὶ μὴ ἴδω αὐτὸν ὠμαυρωϑέντα τοῦ ἐλαίοι δαπανηϑέντος. οἱ ὀφϑαλμοί μου Χριστὲ σὲ καϑορῶσιν καὶ ἢ καρδίω μου ἐν χαρᾷ ἀγαλλιᾶται τελέσαντὸς μου τὸ ϑέλημά σου καὶ τὰς ἐντολάς σου τελειώσαντος, ἵνα ἐξομοιωϑῶὼ δούλῳ γοργῷ καὶ εὐλαβεῖ ὃς διὰ τῆς ἑαυτοῦ προϑυμίας ovx ἀμελεῖ τῆς ἀγρυπνίας. πᾶσαν τὴν νύχτα ἔχαμον τοῦ φυλάξαι τὸν οἶχόν μου ἀπὸ τῶν ληστῶν | ἵνα μὴ διορυγῇ. ló wp τὴν ὀσφύν μου iv ἀληϑείᾳ περιέσφιγξα καὶ toig ποσί μου τὰ ὑποδήματα ἔδησα, ἵνα μὴ δι ὅλου χαυνωϑέντα ἴδω αὐτώ. τὼς χεῖρώς μου ἐπέϑηκα τῷ ἀρότρῳ τῷ ζευχτῷ καὶ εὶς τὰ ὀπίσω οὐκ ἀπεστράφην, ἵνα οἱ αὔλαχες μὴ σχαμβασϑῶσιν. ἐλεύχανεν ἡ ἄρουρα καὶ ἐπέστη ὁ ϑερισμός, iva τὸν μισϑόν μου ἀπολάβω. τὸ ἔνδυμώ μου τὸ παλαιούμενον ἐπα
mēde genesϑōsōn mou loxai hai aulakes. hai arourai uov eleuchanϑēsan" ϑerismon prosdechontai. dexētai auton kai mē idō auton ōmaurōϑenta tou elaioi dapanēϑentos. hoi ophϑalmoi mou Christe se kaϑorōsin kai ē kardiō mou en charą agalliatai telesantos mou to ϑelēma sou kai tas entolas sou teleiōsantos, hina exomoiōϑōō doulǭ gorgǭ kai eulabei hos dia tēs heautou proϑymias ovx amelei tēs agrypnias. pasan tēn nychta echamon tou phylaxai ton oichon mou apo tōn lēstōn | hina mē diorygę̄. lo wp tēn osphyn mou iv alēϑeią periesphinxa kai toig posi mou ta hypodēmata edēsa, hina mē di holou chaunōϑenta idō autō. tōs cheirōs mou epeϑēka tǭ arotrǭ tǭ zeuchtǭ kai eis ta opisō ouk apestraphēn, hina hoi aulaches mē schambasϑōsin. eleuchanen hē aroura kai epestē ho ϑerismos, iva ton misϑon mou apolabō. to endymō mou to palaioumenon epa
… and let not my furrows become crooked. My fields have grown white; they await the harvest. … let it receive him, and let me not see it dimmed when the oil is spent. My eyes, Christ, behold you, and my heart exults in joy, since I have done your will and fulfilled your commandments, so that I may be like the quick and devout servant who in his eagerness does not neglect his watching. All night I toiled to guard my house from robbers, that it might not be broken into. I have girded my loins with truth and bound my sandals on my feet, so that I may never see them loosened. I put my hands to the yoked plough and did not turn back, so that the furrows might not become crooked. The field has grown white and the harvest has come, so that I may receive my wages. My garment that grows old I have …
Chapter 148
148Lipsius–Bonnet, 99–291
μὴ βλάψωσιν οἱ καχοὶ καὶ ὀχνηροὶ xui πονηροὶ τὸν τὰ ἐπιεικῆ καὶ δοῦλον καὶ εὐκαταφρόνητον ὄντα" μέγαν xui uu λαίωσα καὶ τὸν κάματον τῶν καμάτων τὸν ἀγαγόντα μὲ εἰς πρ od τὴν ἀνάπαυσιν ἐτέλεσα. ἐτήρησα τὴν πρώτην «υλακὴν καὶ Ἰώνω τὴν δευτέραν καὶ τὴν τρίτην, ἵνα τὸ πρόσωπόν cov ϑεάσω- - μὲ μάι καὶ προσχυνήσω τὸ ἅγιόν σου ἀπαύγασμα. ἐξερίζωσα TH | τοὺς χειρίστους καὶ ἐρήμους χατέλιπον ἐπὶ τῆς γῆς, (vu ἀπὸ τῶν σῶν ϑησαυρῶν ἐμπλησϑῶ. τὴν ἐν ἐμοὶ πηγὴν κάδυγρον à tj; v ἐξήρανω, ἵνα τὴν ἀνέχλειπτόν cov πηγὴν ζήσας ἀναπαῶ. TOY ài rae δέσμιον Ov μοι παρέδωχας ἐφόνευσω, ἵνα ὁ ἐν ἐμοὶ λελυμένο: ἣν uir μὴ ἐκπέσῃ τῆς πεποιϑησεως αὐτοῦ. τὸν ἐντὸς ἐχτὸς πε: T | ποίηκα καὶ τὸ ἐκτὸς, καὶ πᾶν cov τὸ πλήρωμα ἐν buoi ἐπλη- t μὴν ρώϑη. εἰς τὰ ὀπίσω οὐχ ὑπέστρεψα, εἰς δὲ τὼ ἔωπροσϑεν κα iu προέβην, ἵνα μὴ ὄνειδος γένωμαι. τὸν νεκρὸν ἐζωοποίησω xti ne». τὸν ζῶντα ἐνίχησα καὶ τὸ ὑστερούμενον ἐπλήοωσα, ἵνα δέξω- ài inj, ὑψούμενον οὐ τολμήσουσιν ἀντιστῆναι διὰ τὴν δύναμίν σου Ἰησοῦ τὴν περιέχουσαν. φεύγουσιν δὲ καὶ χρύπτονται, ἐπειδήπερ οὐδὲ ἀντιβλέψαι δύνανται. ὅπως δὲ καὶ αἰφνίδιον ἐμπίπτουσιν τοῖς αὐτοῦ ὑπηχόύοις. ἡ τούτων τῶν πονηρῶν παίδων μερὶς Dog καὶ μηνύει" διὸ οὐδεὶς αὐτοὺς λαϑεῖν ὅ δύναται. παρέλϑοιμε μετ᾽ εἰρήνης τῶν χορῶν αὐτῶν, συμ- Ὁ μαι τῆς νίχης τὸν στέφανον καὶ ἡ ἐξουσία τοῦ Χριστοῦ ἐν ἐμοὶ τελεσϑῆ. ὀνειδισμὸν ἐδεξάμην ἐπὶ τῆς γῆς, τὴν δὲ ἀμοιβὴν καὶ τὴν ἀντιμισϑίαν δίδου μοι ἐν οὐρανοῖς. μὴ αἴσϑωνταί μου αἱ δυνάμεις καὶ οἱ ἐξουσιασταί, καὶ μηδὲν περὶ ἐμοῦ ἐνθυμηϑῶσιν" μὴ ἰδόντες μὲ οἱ τελῶναι xui οἱ ἀπαιτηταὶ ἐν ἐμοὶ πραγματεύσωνται. μή μου χαταβοήσωσιν οἱ | ἥττονες καὶ πονηροὶ καὶ ἀνδρείου καὶ ἐπιεικοῦς" καὶ ἀναβιβαζομένου μὴ ἀνανεύσωσιν ἔμπροσϑέν μου στῆναι διὰ τὴν σὴν δύναμιν ᾿Ιησοῦ τὴν περιστεφανοῦσαν u&* φεύ- γουσιν γὰρ καὶ χρύπτονται" ἀντιβλέψαι σὲ οὐ δύνανται. αἰφνιδίως γὰρ ἐμπίπτουσιν τοῖς ὑπηκόοις αὐτῶν" ἡ δὲ μερὶς τῶν υἱῶν τοῦ πονηροῦ αὐτὴ βοᾷ καὶ ἐλέγχει αὐτούς. παρούσης μοι τῆς εἰρήνης καὶ χαρᾶς" στάντα δὲ ἐπὶ τοῦ κριτοῦ ὁ διάβολος μὴ ἴδοι, ἀλλ᾿ ἀμαυρωϑείη rovg ὀφϑαλμοὺς διὰ φωτὸς ὅπερ ἀνιδρύσειας" καὶ φραγήτω αὐτοῦ τὸ βλάσφημον στόμαʼ μηδ᾽ ὅ τι οὖν χατ᾽ ἐμοῦ ἔχει βλάβην.
mē blapsōsin hoi kachoi kai ochnēroi xui ponēroi ton ta epieikē kai doulon kai eukataphronēton onta" megan xui uu laiōsa kai ton kamaton tōn kamatōn ton agagonta me eis pr od tēn anapausin etelesa. etērēsa tēn prōtēn «ylakēn kai Iōnō tēn deuteran kai tēn tritēn, hina to prosōpon cov ϑeasō- - me mai kai proschynēsō to hagion sou apaugasma. exerizōsa TH | tous cheiristous kai erēmous chatelipon epi tēs gēs, (vu apo tōn sōn ϑēsaurōn emplēsϑō. tēn en emoi pēgēn kadygron a tj? v exēranō, hina tēn anechleipton cov pēgēn zēsas anapaō. TOY ai rae desmion Ov moi paredōchas ephoneusō, hina ho en emoi lelymeno: hēn uir mē ekpesę̄ tēs pepoiϑēseōs autou. ton entos echtos pe: T | poiēka kai to ektos, kai pan cov to plērōma en buoi eplē- t mēn rōϑē. eis ta opisō ouch hypestrepsa, eis de tō eōprosϑen ka iu proebēn, hina mē oneidos genōmai. ton nekron ezōopoiēsō xti ne». ton zōnta enichēsa kai to hysteroumenon eplēoōsa, hina dexō- ai inj, hypsoumenon ou tolmēsousin antistēnai dia tēn dynamin sou Iēsou tēn periechousan. pheugousin de kai chryptontai, epeidēper oude antiblepsai dynantai. hopōs de kai aiphnidion empiptousin tois autou hypēchouois. hē toutōn tōn ponērōn paidōn meris Dog kai mēnyei" dio oudeis autous laϑein ho dynatai. parelϑoime met᾽ eirēnēs tōn chorōn autōn, sym- Ho mai tēs nichēs ton stephanon kai hē exousia tou Christou en emoi telesϑē. oneidismon edexamēn epi tēs gēs, tēn de amoibēn kai tēn antimisϑian didou moi en ouranois. mē aisϑōntai mou hai dynameis kai hoi exousiastai, kai mēden peri emou enthymēϑōsin" mē idontes me hoi telōnai xui hoi apaitētai en emoi pragmateusōntai. mē mou chataboēsōsin hoi | hēttones kai ponēroi kai andreiou kai epieikous" kai anabibazomenou mē ananeusōsin emprosϑen mou stēnai dia tēn sēn dynamin ᾿Iēsou tēn peristephanousan u&* pheu- gousin gar kai chryptontai" antiblepsai se ou dynantai. aiphnidiōs gar empiptousin tois hypēkoois autōn" hē de meris tōn huiōn tou ponērou autē boą kai elenchei autous. parousēs moi tēs eirēnēs kai charas" stanta de epi tou kritou ho diabolos mē idoi, all᾿ amaurōϑeiē rovg ophϑalmous dia phōtos hoper anidryseias" kai phragētō autou to blasphēmon stomaʼ mēd᾽ ho ti oun chat᾽ emou echei blabēn.
… let not the wicked and lazy and evil harm the one who is gentle and a slave and despised. … and I have completed the toil of toils that brought me to rest. I kept the first watch, and the second and the third, so that I may see your face and worship your holy radiance. I uprooted the worst and left them desolate on the earth, so that I may be filled from your treasures. I dried up the moist spring within me, so that I may live and rest by your unfailing spring. I killed the prisoner whom you handed over to me, so that the one set free in me might not fall from his confidence. I made the inside outside and the outside inside, and all your fullness has been fulfilled in me. I did not turn back, but went forward, so that I might not become a reproach. I brought the dead to life and conquered the living and filled up what was lacking, so that I may receive the crown of victory and the authority of Christ may be fulfilled in me. I received reproach on earth; give me the recompense and the reward in heaven. Let not the powers and the authorities perceive me, and let them not plan anything against me; let not the tax collectors and the exactors see me and make traffic of me; let not the lesser and wicked ones cry out against me, the brave and gentle one; and as I am carried up, let them not dare to stand before me, because of your power, Jesus, which crowns me about; for they flee and hide, since they cannot look at you. For they fall suddenly upon those subject to them; and the portion of the sons of the evil one itself cries out and convicts them. … with peace and joy present to me; and when I stand before the judge, let the devil not see me, but let his eyes be blinded by the light which you have set up; and let his blaspheming mouth be stopped, and let him have no harm against me.
Chapter 149
149Lipsius–Bonnet, 99–291
Ἔλεγεν δὲ λυϑεὶς τοῖς περὶ αὐτὸν οὖσιν ἕτερα" ΠΠιστείσατε τῷ σωτῆρι τῶν κεκοπιακότων τῇ πρὸς αὐτὸν λατρείᾳ. ἐμοῦ γὰρ ἤδη τέϑηλεν ἡ ψυχή, ὅτι μου ὃ καιρὸς ἐγγὺς ἀπολαβεῖν αὐτόν. ὡραῖος γὰρ ὧν προσάγει μὲ λέγειν ἀεὶ περὶ τοῦ αὐτοῦ κάλλους ὁποῖόν ἐστιν, μὴ δυνώμενον μηδὲ χωροῦντα κατ᾽ ἀξέαν εἰπεῖν" νοῶν φέγγος τῆς ἐμῆς πενίας καὶ πληρωτὴς τῶν ἐμῶν ὑστερημάτων καὶ τροφεὺς τῆς ἐμῆς ἐνδείας" σὺ ἔσο μετ᾽ ἐμοῦ ἕως ἂν ἔλϑω καὶ ἀπολάβω σε εἰς αἰῶνα αἰώνων. ἀλλ᾽ οὔτε χρύπτεται ἐξ αὐτῶνʼ ἡ γὰρ φύσις αὐτῶν γνωρίζεται" ὠποχωρίζουσιν οἱ τοῦ πονηροῦ παῖδες. παράσχου οὖν μοι xvgu& ἵνα ἐν ἡσυχίᾳ παρέλθω καὶ χαρᾷ καὶ εἰρήνη ὑπερβήσομαι καὶ στῶ ἔμπροσϑεν τοῦ δικαστοῦ. καὶ ὁ διάβολός us μὴ iníóp: οἱ ὀφϑαλμοὶ αὐτοῦ πηρωϑῶσιν διὰ τοῦ σοῦ φωτὸς οὗ ἐν ἐμοὶ κατεσκήνωσας" φιμώσης αὐτοῦ τὸ στόμαʼ οὐδὲν γὰρ κατ᾽ ἐμοῦ εὗρεν. Πρᾶξις ιγ΄ ὅτε Θὐαζάνης λαμβάνει τὸ βάπτισμα μετὰ τῶν λοιπῶν. Οὐαζάνης δὲ ὁ νεωνίσχος ἐδέετο τοῦ ἀποστόλου λέγων" Δέομαί cov ἄνϑρωπε ἀπόστολε τοῦ ϑεοῦ, συγχώωρησὸν μοι ὠπελϑεῖν, καὶ πείσω τὸν δεσμοφύλακα ἵνα σοι συγχωρήσῃ ἐλϑεῖν οἴκαδε μετ᾽ ἐμοῦ, ὅπως διὰ σοῦ Ado σφραγῖδα, καὶ γένωμαι ὑπηρέτης σου καὶ φύλαξ τῶν ἐντολῶν τοῦ ϑεοῦ οὗ σὺ χηρύσσεις. καὶ γὰρ πρότερον ἐν οἷς σὺ διδάσχεις ἀνεστρεφόμην, ἕως οὗ ὁ ἐμὸς πατὴρ βιασώμενός us γυναικὶ συνῆψεν victu λεγομένη" ὧν γὰρ πρώτου καὶ εἰκοστοῦ ἔτους ἔβδομον ἤδη ἐνιαυτὸν ἔχω γαμήσας" πρὸ τοῦ δὲ συναλλάξαι — 25:4 W γώμῳ ἄλλην οὐκ ἐγίνωσκον yvvcixa' διὸ καὶ ἄχρηστος τῷ πατρὶ ἐνομιζόμην" οὐδὲ nort οὔτε υἱὸς οὔτε ϑυγάτηρ γέγονὲν μοι ἐκ τῆς γυναιχὸς ταύτης" ἀλλὰ καὶ ἡ γυνή μου αὐτὴ ἐν σωφροσύνῃ συνέζησέν μοι τὸν χρόνον τοῦτον, καὶ σήμερον καὶ ὑγιὴς ἐτύγχανεν καὶ παρὰ coU ἀπηκροάσατο, οἶδα Oti χἀγὼ ἀνεπαυόύμην καὶ αὐτὴ αἰωνίαν ζωὴν ἀπελάμβανεν" ἀλλ᾽ ἐν xwüvvq καὶ ἐν καχώσει πολλῇ ἐξετάζεται. πείϑω τοίνυν τὸν φύλακα ἐάν μοι ὑποσχῇ ἐλϑεῖν μετ᾽ ἐμοῦ" ἰδίᾳ γὰρ κατ᾽ ἐμαυτὸν b οἰκῶ" καὶ ἅμα ϑεραπεύεις τὴν ἀϑλίαν ἐχείνην. xovoag δὲ ταῦτα Ἰούδας ὁ ἀπόστολος τοῦ ὑψίστου εἶπεν τῷ Θυαζάνῃʼ Εἰ πιστεύεις, ὄψει τὰ ϑαύματα τοῦ ϑεοῦ καὶ πῶς σῴζει τοὺς αὐτοῦ δούλους.
Elegen de lyϑeis tois peri auton ousin hetera" PPisteisate tǭ sōtēri tōn kekopiakotōn tę̄ pros auton latreią. emou gar ēdē teϑēlen hē psychē, hoti mou ho kairos engys apolabein auton. hōraios gar hōn prosagei me legein aei peri tou autou kallous hopoion estin, mē dynōmenon mēde chōrounta kat᾽ axean eipein" noōn phengos tēs emēs penias kai plērōtēs tōn emōn hysterēmatōn kai tropheus tēs emēs endeias" sy eso met᾽ emou heōs an elϑō kai apolabō se eis aiōna aiōnōn. all᾽ oute chryptetai ex autōnʼ hē gar physis autōn gnōrizetai" ōpochōrizousin hoi tou ponērou paides. paraschou oun moi xvgu& hina en hēsychią parelthō kai charą kai eirēnē hyperbēsomai kai stō emprosϑen tou dikastou. kai ho diabolos us mē iniop: hoi ophϑalmoi autou pērōϑōsin dia tou sou phōtos hou en emoi kateskēnōsas" phimōsēs autou to stomaʼ ouden gar kat᾽ emou heuren. Praxis ig΄ hote Thyazanēs lambanei to baptisma meta tōn loipōn. Ouazanēs de ho neōnischos edeeto tou apostolou legōn" Deomai cov anϑrōpe apostole tou ϑeou, synchōōrēson moi ōpelϑein, kai peisō ton desmophylaka hina soi synchōrēsę̄ elϑein oikade met᾽ emou, hopōs dia sou Ado sphragida, kai genōmai hypēretēs sou kai phylax tōn entolōn tou ϑeou hou sy chērysseis. kai gar proteron en hois sy didascheis anestrephomēn, heōs hou ho emos patēr biasōmenos us gynaiki synēpsen victu legomenē" hōn gar prōtou kai eikostou etous ebdomon ēdē eniauton echō gamēsas" pro tou de synallaxai — 25:4 W gōmǭ allēn ouk eginōskon yvvcixa' dio kai achrēstos tǭ patri enomizomēn" oude nort oute huios oute ϑygatēr gegonen moi ek tēs gynaichos tautēs" alla kai hē gynē mou autē en sōphrosynę̄ synezēsen moi ton chronon touton, kai sēmeron kai hygiēs etynchanen kai para coU apēkroasato, oida Oti chagō anepauoumēn kai autē aiōnian zōēn apelambanen" all᾽ en xwuvvq kai en kachōsei pollę̄ exetazetai. peiϑō toinyn ton phylaka ean moi hyposchę̄ elϑein met᾽ emou" idią gar kat᾽ emauton b oikō" kai hama ϑerapeueis tēn aϑlian echeinēn. xovoag de tauta Ioudas ho apostolos tou hypsistou eipen tǭ Thyazanę̄ʼ Ei pisteueis, opsei ta ϑaumata tou ϑeou kai pōs sǭzei tous autou doulous.
Having finished, he said other things to those around him: "Believe in the Savior of those who have labored in his service. For my soul already flourishes, because my time is near to receive him. For being beautiful, he always draws me to speak of his beauty, what it is like, though I am not able, nor have I room, to speak of it worthily. … light of my poverty and filler of my wants and nourisher of my need: be with me until I come and receive you for ever and ever. … But he is not hidden from them; for their nature is known; the children of the evil one depart. Grant me, then, Lord, to pass by in quiet and joy and peace, and to cross over and stand before the judge; and let not the devil look on me; let his eyes be blinded by your light, which you have made to dwell in me; may you muzzle his mouth, for he has found nothing against me."
Thirteenth Act: when Vazan receives baptism with the rest.
[150] The young man Vazan begged the apostle, saying, "I beg you, man, apostle of God, allow me to go, and I will persuade the jailer to let you come home with me, so that through you I may receive the seal and become your servant and keeper of the commandments of the God whom you preach. For before this I lived in the ways you teach, until my father forced me and joined me to a wife named …; for I am twenty-one years old and have already been married seven years. Before I entered marriage I knew no other woman; therefore I was thought useless by my father; and no son or daughter has been born to me from this wife; but my wife herself has lived with me in chastity all this time. And today, if she were well and had heard you, I know that I would have rest and she would receive eternal life; but she is tried by danger and much affliction. I will persuade the guard, then, if you promise to come with me; for I live by myself; and at the same time you may heal that wretched woman." Hearing this, Judas, the apostle of the Most High, said to Vazan, "If you believe, you will see the wonders of God and how he saves his servants."
Chapter 151
151Lipsius–Bonnet, 99–291
Διαλεγομένων δὲ αὐτῶν ταῦτα Τερτία καὶ Μυγδονία xxi Μαρκία ἐν τῇ ϑύρᾳ ἵσταντο τοῦ δεσμωτηρίου, καὶ δοῦσαι τῷ δεσμοφύλακι τριακοσίους ἑξήχοντω τρεῖς στατῆρας ἀργυρίου εἰσῆλϑον πρὸς τὸν ᾿Ιούδαν" καὶ εὗρον τὸν (ὐαζάνην καὶ τὸν Σιφόρα καὶ τὴν γυναῖχα αὐτοῦ καὶ τὴν ϑυγατέρα καὶ πώντας τοὺς δεσμώτας καϑημένους καὶ τοῦ λόγου Gxov15 οντας. καὶ ὡς ἔστησαν πρὸς αὐτὸν εἶπεν αὐταῖς" Τίς ὑμῖν συνεχώρησεν ἐλϑεῖν πρὸς ἡμᾶς; xul τίς ὑμῖν ἤνοιξεν τὴν ἐσφραγισμένην ϑύραν τοῦ ἐξελϑεῖν; “έγει αὐτῷ Tiri Ov σὺ ἀνεπέτασας τὰς ϑύρας ἡμῖν εἰπὼν εἰσελϑεῖν εἰς τὸ Ótopoτήριον, Ἵνα rovc ὠδελφροὺς ἡμῶν τοὺς ἐκεῖ παραλάβωμεν καὶ τότε ἐνδείξηται ὁ χύριος τὴν δόξαν αὐτοῦ ἐν ἡμῖν; Καὶ πλησίον τῆς ϑύρας γενομένων ἡμῶν οὐκ οἷδα πῶς ἐχωρίσϑης ἀφ᾽ ἡμῶν καὶ ἀποχρυβεὶς ἡμᾶς προῆλϑες ἐνθάδε, ὅπου καὶ τοῦ ψόφου τῆς ϑύρας ἠσϑόμεϑα, σοῦ ἀποκλείσαντος ἡμᾶς. δοῦσαι τοιγαροῦν χρήματα τοῖς φύλαξιν εἰσήλϑομεν" καὶ ἰδοὺ πάρεσμεν δεόμεναί σου ὅπως πεισϑέντα σὲ φυγαδεύσωμεν ἕως οὗ λήξει ὁ τοῦ βασιλέως εἰς σὲ ϑυμός. Πρὸς ἣν ὁ Ἰούδας" διήγησαι πρότερον ἡμῖν πῶς συνεκλείσϑητε.
Dialegomenōn de autōn tauta Tertia kai Mygdonia xxi Markia en tę̄ ϑyrą histanto tou desmōtēriou, kai dousai tǭ desmophylaki triakosious hexēchontō treis statēras argyriou eisēlϑon pros ton ᾿Ioudan" kai heuron ton (yazanēn kai ton Siphora kai tēn gynaicha autou kai tēn ϑygatera kai pōntas tous desmōtas kaϑēmenous kai tou logou Gxov15 ontas. kai hōs estēsan pros auton eipen autais" Tis hymin synechōrēsen elϑein pros hēmas? xul tis hymin ēnoixen tēn esphragismenēn ϑyran tou exelϑein? “egei autǭ Tiri Ov sy anepetasas tas ϑyras hēmin eipōn eiselϑein eis to Otopotērion, Hina rovc ōdelphrous hēmōn tous ekei paralabōmen kai tote endeixētai ho chyrios tēn doxan autou en hēmin? Kai plēsion tēs ϑyras genomenōn hēmōn ouk hoida pōs echōrisϑēs aph᾽ hēmōn kai apochrybeis hēmas proēlϑes enthade, hopou kai tou psophou tēs ϑyras ēsϑomeϑa, sou apokleisantos hēmas. dousai toigaroun chrēmata tois phylaxin eisēlϑomen" kai idou paresmen deomenai sou hopōs peisϑenta se phygadeusōmen heōs hou lēxei ho tou basileōs eis se ϑymos. Pros hēn ho Ioudas" diēgēsai proteron hēmin pōs synekleisϑēte.
While they were talking about these things, Tertia and Mygdonia and Marcia were standing at the door of the prison; and having given the jailer three hundred and sixty-three silver staters, they came in to Judas. They found Vazan and Siphor and his wife and daughter and all the prisoners sitting and listening to the word. As they stood by him, he said to them, "Who allowed you to come to us? And who opened the sealed door for you to come out?" Tertia said to him, "Did you not open the doors for us, telling us to go into the prison so that we might take our brothers who are there, and that then the Lord would show his glory in us? And when we were near the door, I do not know how you were separated from us, and hiding from us you came on ahead here, where we also heard the noise of the door as you shut us out. So we gave money to the guards and came in; and see, we are here, begging you to let yourself be persuaded so that we may help you flee until the king's anger against you subsides." Judas said to her, "First tell us how you were shut up."
Chapter 152
152Lipsius–Bonnet, 99–291
Καί φησιν αὐτῷ: XU us" ἡμῶν ἧς καὶ οὐδέ ποτε ἀπελείρϑης ἡμῶν πρὸς ὥραν μίαν, καὶ ἐρωτᾷς ποίῳ συνεχλείσϑημεν τρόπῳ; ἀλλ᾽ εἰ ἀκοῦσαι ποϑεῖς, ἄκουσον. μεταπεμψαμενὸς μὲ ὁ βασιλεὺς Μισδαῖος ἔλεγέν μοι ὅτε ÜvÓÉnO σου περιγέγονεν ὁ μάγος ἐκεῖνος, ἐπειδήπερ ὡς ὠχούω ἐλαίῳ καὶ ὕδατι καὶ ἄρτῳ τοὺς ἀνϑροώπους μαγεύει, καὶ σὲ οὐδέπω ἐγοήτευσεν" ἀλλὰ πείσίδητί μοι" ἐπεὶ σὲ μὲν ἐγκλείσας συντρίψω, ἐχεῖνον δὲ ἀπολέσω" οἷδα γὼρ ὅτι ἐὰν οὐδέπω σοι ἔλαιον καὶ ὕδωρ xui ἄρτον ἐπέδωκεν, περιγενέσϑαι Gov οὐχ ἴσχυσεν. Εἶπον δὲ πρὸς αὐτὸν ἐγώ" Τοῦ μὲν σώματός pov ἐξουσίαν [4 ἔχεις, καὶ πᾶν O τι βούλει moürre τὴν δὲ ψυχήν μου οὐ ἐΠρέπι σοὶ συνχπολέσω σοι. ἀκούσας δὲ ταῦτα συνέχλεισέν μὲ ἐν olzi- ln ris ( ματι" καὶ ὁ Χαρίσιος δὲ ἤνεγκεν τὴν Μυγδονίαν καὶ χατέ- "nr og ὅ χλεισεν αὐτὴν σὺν ἐμοί. καὶ σὺ ἡμᾶς ἐξήγαγες καὶ μέχρι τῶν bie; ] ὧἑΦδε παρέστησας. ἀλλὰ δὸς τάχιον τὴν σφραγῖδα ἡμῖν, ἵνα wins, f ἐχκοπῶσιν αἱ ἐλπίδες Μισδαίου τοιαῦτα βουλομένου. TEM
Kai phēsin autǭ: XU us" hēmōn hēs kai oude pote apeleirϑēs hēmōn pros hōran mian, kai erōtąs poiǭ synechleisϑēmen tropǭ? all᾽ ei akousai poϑeis, akouson. metapempsamenos me ho basileus Misdaios elegen moi hote UvOEnO sou perigegonen ho magos ekeinos, epeidēper hōs ōchouō elaiǭ kai hydati kai artǭ tous anϑroōpous mageuei, kai se oudepō egoēteusen" alla peisidēti moi" epei se men enkleisas syntripsō, echeinon de apolesō" hoida gōr hoti ean oudepō soi elaion kai hydōr xui arton epedōken, perigenesϑai Gov ouch ischysen. Eipon de pros auton egō" Tou men sōmatos pov exousian [4 echeis, kai pan O ti boulei mourre tēn de psychēn mou ou ePrepi soi synchpolesō soi. akousas de tauta synechleisen me en olzi- ln ris ( mati" kai ho Charisios de ēnenken tēn Mygdonian kai chate- "nr og ho chleisen autēn syn emoi. kai sy hēmas exēgages kai mechri tōn bie? ] hōePhde parestēsas. alla dos tachion tēn sphragida hēmin, hina wins, f echkopōsin hai elpides Misdaiou toiauta boulomenou. TEM
She said to him, "You were with us and never left us for a single hour, and you ask in what way we were shut up? But if you wish to hear, listen. King Misdaeus sent for me and said to me, 'That magician has not yet got the better of you; for, as I hear, he bewitches people with oil and water and bread, and he has not yet bewitched you. But obey me; otherwise I will shut you up and crush you, and I will destroy him. For I know that if he has not yet given you oil and water and bread, he has not been able to get the better of you.' And I said to him, 'You have power over my body; do whatever you wish; but I will not destroy my soul together with you.' Hearing this, he shut me up in a room; and Charisius brought Mygdonia and shut her up with me. And you brought us out and have set us here. But give us the seal quickly, so that the hopes of Misdaeus, who intends such things, may be cut off."
Chapter 153
153Lipsius–Bonnet, 99–291
Lxovcec δὲ ταῦτα ὁ ἀπόστολος εἶπεν" Δόξα σοι πη πολύμορφε Ἰησοῦ, σοὶ δόξα ὃ φαινόμενος xarà τὴν μετρίαν ἤμην. ἡμῶν ἀνθρωπότητα" σοὶ δόξα ὁ παραϑαρσύνων καὶ ἐνδυνα- πὰ ἢ μῶν ἡμᾶς x«i χάριν ποιῶν καὶ παραμυϑούμενος καὶ παρι- Ir αἰτὶ στώμενος ἡμῖν ἐπὶ πᾶσι τοῖς κινδύνοις καὶ ἐνδυναμῶν τὴν ty io ὠσϑένειαν ἡμῶν. Αέγοντος δὲ αὐτοῦ ταῦτα àAÓoOv ὁ δεσμο- ἢ minio φύλαξ εἶπεν: πόϑεσϑε τοὺς λύχνους, ἵνα μή τις ὑμᾶς τῷ ἮΝ βασιλεῖ διαβάλῃη. Καὶ τότε ἀποσβέσαντες τοὺς λύχνους εἰς ἴδε ti ὕπνον ἐτράπησανʼ ὁ δὲ ἀπόστολος τῷ κυρίῳ προσδιελέγετο" bin ( Καιρὸς λοιπόν ἐστιν coU τῆς σῆς ταχυτῆτος" ἰδοὺ ydQ oi ü
Lxovcec de tauta ho apostolos eipen" Doxa soi pē polymorphe Iēsou, soi doxa ho phainomenos xara tēn metrian ēmēn. hēmōn anthrōpotēta" soi doxa ho paraϑarsynōn kai endyna- pa ē mōn hēmas x«i charin poiōn kai paramyϑoumenos kai pari- Ir aiti stōmenos hēmin epi pasi tois kindynois kai endynamōn tēn ty io ōsϑeneian hēmōn. Aegontos de autou tauta aAOoOv ho desmo- ē minio phylax eipen: poϑesϑe tous lychnous, hina mē tis hymas tǭ ĒN basilei diabalę̄ē. Kai tote aposbesantes tous lychnous eis ide ti hypnon etrapēsanʼ ho de apostolos tǭ kyriǭ prosdielegeto" bin ( Kairos loipon estin coU tēs sēs tachytētos" idou ydQ oi u
Hearing this, the apostle said, "Glory to you, many-formed Jesus; glory to you, who appear in the manner of our lowly humanity; glory to you, who encourage us and strengthen us, and show us grace and comfort us and stand by us in all dangers, and strengthen our weakness." As he was saying this, the jailer said suddenly, "Put out the lamps, so that no one may denounce you to the king." So they put out the lamps and turned to sleep; but the apostle went on speaking with the Lord: "Now it is the time for your swiftness; for see, the …
Chapter 154
154Lipsius–Bonnet, 99–291
Μ“έγει οὖν ὁ ᾿ἸΙούδας τῷ Οὐαζάνῃ: Πρόλαβε καὶ εὐτρέπισον ἡμῖν τὰ πρὸς τὴν χρείαν. “Μέγει οὖν ὁ Θὐαζάνης" Καὶ τίς μοι τὰς ϑύρας ἀνοίξει τοῦ δεσμωτηρίου; κλείσαντες γὰρ ταύτας οἱ δεσμοφύλακες ἐχοιμήϑησαν. Καὶ λέγει ὁ ᾿Ιούδας" Πίστευσον τῷ ᾿Ιησοῦ, καὶ εὑρήσεις τὰς ϑύρας ἀνεῳ- ὕ γμένας. Ὡς δὲ ἐξελϑεῖν ὠπήει αὐτῶν, οἱ λοιποὶ πάντες κατύπισϑεν ἠκολούϑουν αὐτῷ. προελϑόντος δὲ τοῦ Οὐαζάνου συνήντησεν Μνησώρα ἡ γυνὴ αὐτοῦ ἐρχομένη εἰς τὸ δεσμωτήριον. καὶ ἐπιγνοῦσα αὐτὸν λέγει" ᾿4δελφέ μου Θυὐαζάνη, σὺ &; Ὃ δὲ Ναί φησιν σὺ δὲ Μνησάρα; Ἢ δὲ λέγει" IVa. Ἔφη αὐτὴ Οὐαζάνης: Ποῦ βαδίζεις; μάλιστα καὶ κατὰ τοιαὐτὴν ἀωρίαν; πῶς δὲ καὶ ἀναστῆναι ἠἡδυνήϑης; Ἢ δὲ εἶπεν" Ὁ νεώτερος οὗτος τὴν χεῖρώ μοι ἐπιϑεὶς ἠγειρέν ue, καὶ ὄναρ εἶδον ἵνα ἀπέλϑω ὕπου ὁ ξένος κάϑηται καὶ τελείως ὑγιάνω. “έγει αὐτῇ ὁ Θὐαζάνης" lloiog νεώτερός ἐστιν παρὼ σοί; Ἢ δὲ ἔφη" Οὐχ ὁρᾷς τὸν ἐκ δεξιῶν μοι χειραγωγοῦντά us;
M“egei oun ho ᾿IIoudas tǭ Ouazanę̄: Prolabe kai eutrepison hēmin ta pros tēn chreian. “Megei oun ho Thyazanēs" Kai tis moi tas ϑyras anoixei tou desmōtēriou? kleisantes gar tautas hoi desmophylakes echoimēϑēsan. Kai legei ho ᾿Ioudas" Pisteuson tǭ ᾿Iēsou, kai heurēseis tas ϑyras aneǭ- hy gmenas. Hōs de exelϑein ōpēei autōn, hoi loipoi pantes katypisϑen ēkolouϑoun autǭ. proelϑontos de tou Ouazanou synēntēsen Mnēsōra hē gynē autou erchomenē eis to desmōtērion. kai epignousa auton legei" ᾿4delphe mou Thyyazanē, sy &? Ho de Nai phēsin sy de Mnēsara? Ē de legei" IVa. Ephē autē Ouazanēs: Pou badizeis? malista kai kata toiautēn aōrian? pōs de kai anastēnai hēēdynēϑēs? Ē de eipen" Ho neōteros houtos tēn cheirō moi epiϑeis ēgeiren ue, kai onar eidon hina apelϑō hypou ho xenos kaϑētai kai teleiōs hygianō. “egei autę̄ ho Thyazanēs" lloiog neōteros estin parō soi? Ē de ephē" Ouch horąs ton ek dexiōn moi cheiragōgounta us?
So Judas said to Vazan, "Go on ahead and prepare for us what is needed." Vazan said, "And who will open the doors of the prison for me? For the jailers have locked them and gone to sleep." Judas said, "Believe in Jesus, and you will find the doors open." As he was going out, all the rest followed behind him. As Vazan went on ahead, Mnesara his wife met him, coming to the prison; and recognizing him she said, "My brother Vazan, is it you?" He said, "Yes; and are you Mnesara?" She said, "Yes." Vazan said to her, "Where are you going, especially at such an untimely hour? And how were you able to get up?" She said, "This young man laid his hand on me and raised me up, and I saw in a dream that I should go where the stranger is sitting and be made entirely well." Vazan said to her, "What young man is with you?" She said, "Do you not see the one at my right, leading me by the hand?"
Chapter 155
155Lipsius–Bonnet, 99–291
Tavra δὲ διαλεγομένων ἐχείνων lovómg μετὰ Xv φόρου καὶ τῆς γυναικὸς αὐτοῦ καὶ τῆς ϑυγατρὸς καὶ Τερτίας καὶ Μυγδονίας καὶ Μαρκίας ἦλθον εἰς τὴν Οὐαζάνου οἰκίαν. ἰδοῦσα δὲ νησώρα ἡ Θὐαζάνου γυνὴ προσεκύνησεν καὶ εἶπενʼ ὅ Ἦλθες ὁ σωτὴρ ἡμῶν ἀπὸ τοῦ δυσκχόλου νοσήματος; σὺ εἰ ὃν εἶδον ἐν vvxri παραδιδόντα μοι τὸν νεώτερον τοῦτον ἀγαγεῖν μὲ εἰς τὸ δεσμωτήριον. ἀλλ᾽ οὐκ εἴασεν ἡ χρηστύτης σου χαμεῖν με, σὺ δὲ «αὐτὸς ἦλϑες πρός με. Εἰποῦσα δὲ tavta καὶ εἰς τὼ ὀπίσω ἐπιστραφεῖσα οὐχέτι εἶδεν τὸν νεώτερον. x«i μὴ εὑροῦσα λέγει πρὸς τὸν ἀπόστολον" Ob δύναμαι μόνη βαδίσαι" ὁ γὰρ νεώτερος οὐ πάρεστιν ὃν παρέδωκώς μοι. ss w Καὶ ὁ Ἰούδας εἶπεν" ᾿Ιησοῦς τὸ λοιπόν ct χειραγωγήσει, Μετὰ ταῦτα ἤρχετο πρὸς αὐτὸν δρόμῳ χρωμένη. ὡς δὲ εἰσῆλϑον εἰς τὴν οἰκίαν Οὐαζάνου υἱοῦ Μισδαίου τοῦ face λέως, ἔτι νυχτὸς οὔσης φῶς αὐτοῖς πολὺ περιχεχυμένον ἔφαινεν.
Tavra de dialegomenōn echeinōn lovomg meta Xv phorou kai tēs gynaikos autou kai tēs ϑygatros kai Tertias kai Mygdonias kai Markias ēlthon eis tēn Ouazanou oikian. idousa de nēsōra hē Thyazanou gynē prosekynēsen kai eipenʼ ho Ēlthes ho sōtēr hēmōn apo tou dyskcholou nosēmatos? sy ei hon eidon en vvxri paradidonta moi ton neōteron touton agagein me eis to desmōtērion. all᾽ ouk eiasen hē chrēstytēs sou chamein me, sy de «autos ēlϑes pros me. Eipousa de tavta kai eis tō opisō epistrapheisa oucheti eiden ton neōteron. x«i mē heurousa legei pros ton apostolon" Ob dynamai monē badisai" ho gar neōteros ou parestin hon paredōkōs moi. ss w Kai ho Ioudas eipen" ᾿Iēsous to loipon ct cheiragōgēsei, Meta tauta ērcheto pros auton dromǭ chrōmenē. hōs de eisēlϑon eis tēn oikian Ouazanou huiou Misdaiou tou face leōs, eti nychtos ousēs phōs autois poly perichechymenon ephainen.
While they were talking thus, Judas, with Siphor and his wife and daughter and Tertia and Mygdonia and Marcia, came to Vazan's house. When Mnesara, Vazan's wife, saw him, she bowed down and said, "Have you come, our savior from the grievous disease? You are the one I saw in the night handing over to me this young man to bring me to the prison. But your kindness did not let me grow weary, and you yourself came to me." Having said this, she turned around and no longer saw the young man; and not finding him she said to the apostle, "I cannot walk alone, for the young man whom you gave me is not here." Judas said, "Jesus will lead you by the hand from now on." After this she came to him running. When they entered the house of Vazan, son of King Misdaeus, though it was still night a great light was shed around them and shone.
Chapter 156
156Lipsius–Bonnet, 99–291
Καὶ τότε ὁ Ἰούδας ἤρξατο εὔχεσϑαι καὶ λέγειν 81B οὕτως" | O ἑταῖρος καὶ σύμμαχος καὶ τῶν ἀσϑενῶν ἐλπὶς καὶ πεποίϑησις τῶν μετρίων" καταφυγὴ καὶ καταγώγιον τῶν χεχμηχότωνʼ φωνὴ οὖν ἐξῆλθεν ἐξ ὕπνου" ὁ παρήγορος ὑ ἐν μέσῳ κατοικῶν" καταγώγιον καὶ λιμὴν τῶν δμόντων ὠρχόντων χορῶν" ὁ ἰατρὸς ὁ ἄμισϑος" ὁ ὑπὲρ πολλῶν παρὰ ὧνϑρώποις σταυρωϑείς: ὁ κατελϑὼν εἰς ἄδου μετὼ πολλῆς δυνάμεως" οὗ τὴν ϑέαν ovx ἤνεγχαν οἱ τοῦ ϑανάτου ἄρχοντες" καὶ ἀνῆλϑες uere πολλῆς δόξης, καὶ συναγαγὼν πάντας τοὺς εἰς σὲ καταφεύγοντας παρεσχεύασας ὁδόν, καὶ ἐπὶ τῶν ἰχνῶν σου πάντες ὥδευσαν ovo ἐλυτρώσω" καὶ εἰσαγαγὼν eg τὴν ἑαυτοῦ ποίμνην τοῖς σοῖς ἐγκατέμειξας προβάτοις" υἱὸς σπλάγχνων, ὁ χατὼ φιλανϑρωπίαν ἀποσταλεὶς ἡμῖν υἱὸς ἀπὸ τῆς ἄνω πατρίδος τῆς τελείας" ὁ χύριος ἁπάντων κτημάτων" ὁ δου- λεύων αὐτοῦ τοῖς δούλοις ἵνα ζήσωσιν" ὁ πληρώσας τὴν κτίσιν τοῦ ἑαυτοῦ πλούτου" ὁ πένης ὁ ἐνδεηϑ εὶς καὶ πεινώσας ἡμέρας τεσσαράχοντα" ὁ κορεννύων ψυχὰς διψώσας τῶν ἑαυτοῦ ἀγαϑῶν" σὺ ἔσο μετὰ ()ὐαζάνου υἱοῦ Μισδαίου καὶ Τερτίας καὶ Μνησάρας, καὶ συνάγαγε αὐτὼς εὶς τὴν σὴν μώνδραν, καὶ ἐγκαταμείγνυε αὐτοὺς τῷ σῷ ἀριϑμῷ. ἔσο αὐτῶν ὁδηγὸς πρίων" w ἐν χώρᾳ πλάνης" ἔσο αὐτῶν ἰατρὸς ἐν γώρᾳ νοσήματος" ἔσο ups, [τ αὐτῶν ἀνάπαυσις ἐν χώρᾳ xcuvovrov: ἁγίασον αὐτοὺς ἐν lip, ἐπα μιᾶς χώρας" ἔσο ἰατρὸς αὐτῶν σωμάτων καὶ ψυχῶν" ποίησον hi; αὐτοὺς ναοὺς ἁγίους σου, καὶ οἰκείτω ἐν αὐτοῖς τὸ ἅγιόν hg,; σου πνεῦμα. zu d
Kai tote ho Ioudas ērxato euchesϑai kai legein 81B houtōs" | O hetairos kai symmachos kai tōn asϑenōn elpis kai pepoiϑēsis tōn metriōn" kataphygē kai katagōgion tōn chechmēchotōnʼ phōnē oun exēlthen ex hypnou" ho parēgoros hy en mesǭ katoikōn" katagōgion kai limēn tōn dmontōn ōrchontōn chorōn" ho iatros ho amisϑos" ho hyper pollōn para hōnϑrōpois staurōϑeis: ho katelϑōn eis adou metō pollēs dynameōs" hou tēn ϑean ovx ēnenchan hoi tou ϑanatou archontes" kai anēlϑes uere pollēs doxēs, kai synagagōn pantas tous eis se katapheugontas parescheuasas hodon, kai epi tōn ichnōn sou pantes hōdeusan ovo elytrōsō" kai eisagagōn eg tēn heautou poimnēn tois sois enkatemeixas probatois" huios splanchnōn, ho chatō philanϑrōpian apostaleis hēmin huios apo tēs anō patridos tēs teleias" ho chyrios hapantōn ktēmatōn" ho dou- leuōn autou tois doulois hina zēsōsin" ho plērōsas tēn ktisin tou heautou ploutou" ho penēs ho endeēϑ eis kai peinōsas hēmeras tessarachonta" ho korennyōn psychas dipsōsas tōn heautou agaϑōn" sy eso meta ()yazanou huiou Misdaiou kai Tertias kai Mnēsaras, kai synagage autōs eis tēn sēn mōndran, kai enkatameignye autous tǭ sǭ ariϑmǭ. eso autōn hodēgos priōn" w en chōrą planēs" eso autōn iatros en gōrą nosēmatos" eso ups, [t autōn anapausis en chōrą xcuvovrov: hagiason autous en lip, epa mias chōras" eso iatros autōn sōmatōn kai psychōn" poiēson hi? autous naous hagious sou, kai oikeitō en autois to hagion hg,? sou pneuma. zu d
Then Judas began to pray and to say thus: "Companion and ally, hope of the weak and confidence of the humble, refuge and lodging of the weary; voice that came forth from the height; comforter who dwells in the midst; lodging and harbor of those who pass through the regions of the rulers; physician without fee; crucified among men for the sake of many; who went down to Hades with great power, whose sight the rulers of death could not bear; and you came up with great glory, and gathering all who take refuge in you, you prepared a way, and in your footsteps went all whom you redeemed; and bringing them into your own flock, you mingled them with your sheep. Son of compassion, sent to us in love for mankind from the perfect homeland above; Lord of all possessions; who serve your servants so that they may live; who filled creation with your wealth; the poor one who was in need and hungered forty days; who satisfy thirsty souls with your good things: be with Vazan son of Misdaeus and Tertia and Mnesara, and gather them into your fold, and mingle them with your number. Be their guide in the land of error; be their physician in the land of sickness; be their rest in the land of the weary; sanctify them in an unclean land; be the physician of their bodies and souls; make them your holy temples, and let your Holy Spirit dwell in them."
Chapter 157
157Lipsius–Bonnet, 99–291
Οὕτως αὐτοῖς εὐξάμενος ὁ ἀπόστολος τῇ Μυγδονίᾳ inb ἢ εἶπεν: ᾿Ἵπόδυσόν cov τὰς ἀδελφάς. "H δὲ ἀποδύσασα περιξ it κν ζωσεν αὐτὰς περιζώματα καὶ προσήγαγεν αὐτάς" Οὐαζάνης à j do δὲ πρότερον προσεληλύϑει, κἀχεῖναι utr αὐτόν. καὶ λαβὼν Ris) ἐπι Ἰούδας ἔλαιον iv ἀργυρέῳ ποτηρίῳ ἐπέλεγεν οὕτως" Ὁ ὡραῖος hit,; χαρπὸς τῶν ἄλλων καρπῶν, ᾧ οὐδεὶς συγχρίψεται ὅλως ἕτερος" li τοῖν, ὁ πάνυ ἐλεήμων" ὁ τῇ τοῦ λόγου ὁρμῇ ζέων" δύναμις ἡ τοῦ Ἰὰς τὴν ξύλου ἣν οἱ ἄνϑρωποι ἐνδυόμενοι τοὺς ἑαυτῶν ἀντιπάλους Ἢ νικῶσιν" ὁ στεφρανιῶν τοὺς νικῶντας" σύμβολον καὶ χαρὰ τῶν itj χαμνόντων" ὃ εὐαγγελισάμενος τοῖς ἀνϑρώποις τὴν ἑαυτῶν hi bii σωτηρίαν" ὁ δεικνὺς φῶς τοῖς ἐν σχότειʼ ὁ τὼ uiv φύλλα πιχρύς, τὸν δὲ γλυχύτατον χαρπὸν εὐειδης" ὁ τραχὺς μὲν τὴν ὑέων, ἁπαλὸς δὲ τὴν γεῦσιν" ὁ ἀσϑενὴς μὲν δοκῶν, τῇ δὲ τῆς δυνάμεως ὑπερβολῇ τὴν τὰ πάντα ϑεωροῦσων βαστάζων δύναμιν" ταῦτα εἴπων περιωχείμας" ᾿Ιησοῦ ἐλϑέτω ἡ νιχητικὴ αὐτοῦ δύναμις, καὶ ἐνιδρύσϑω τῷ ἐλαίῳ τούτῳ ὥσπερ ἱδρύνϑη ἐν τῷ συγγενεῖ αὐτοῦ ξύλῳ ἡ τότε αὐτοῦ δύναμις, ἧς τὸν λόγον οὐχ ἤνεγχαν οἱ σταυρώσαντές σεʼ ἐλϑέτω δὴ καὶ ἡ δωρεὰ δε ἧς τοῖς ἐχϑροῖς αὐτοῦ ἐμφυσήσας tg τὰ ὀπίσω ὑποχωρῆσαι ἐποίησας καὶ πρηνεῖς καταπεσεῖν, καὶ ἐπιδημῆσαι τῷ ἐλαίῳ τούτῳ ᾧ ἐπιφημίζομεν τὸ σὸν ἅγιον ὄνομα. Καὶ ταῦτα εἰπὼν πρῶτον τῇ κεφαλὴ Θὐαζάνου ἐπέχεεν, ἔπειτα ταῖς τῶν γυναικῶν, λέγων" Ev ὀνόματί σου ᾿Ιησοῦ Χριστὲ γενέσθω ταῖς ψυχαῖς ταύταις εἰς ἄφεσιν ἁμαρτιῶν καὶ εἰς ἀποτροπὴν τοῦ ἐναντίου καὶ εἰς σωτηρίαν τῶν ψυχῶν αὐτῶν. Καὶ ἐχέλευσεν τῇ Μυγδονίᾳ ἀλεῖψαι αὐτάς, «αὐτὸς δὲ ἤλειιμεν τὸν (),ὑαζάνην. ἀλείψας δὲ αὐτοὺς κατήγαγεν εἰς ὕδωρ εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ vioU καὶ τοῦ ἁγίου πνεύματος.
Houtōs autois euxamenos ho apostolos tę̄ Mygdonią inb ē eipen: ᾿Hipodyson cov tas adelphas. "H de apodysasa perix it kn zōsen autas perizōmata kai prosēgagen autas" Ouazanēs a j do de proteron proselēlyϑei, kacheinai utr auton. kai labōn Ris) epi Ioudas elaion iv argyreǭ potēriǭ epelegen houtōs" Ho hōraios hit,? charpos tōn allōn karpōn, hǭ oudeis synchripsetai holōs heteros" li toin, ho pany eleēmōn" ho tę̄ tou logou hormę̄ zeōn" dynamis hē tou Ias tēn xylou hēn hoi anϑrōpoi endyomenoi tous heautōn antipalous Ē nikōsin" ho stephraniōn tous nikōntas" symbolon kai chara tōn itj chamnontōn" ho euangelisamenos tois anϑrōpois tēn heautōn hi bii sōtērian" ho deiknys phōs tois en schoteiʼ ho tō uiv phylla pichrys, ton de glychytaton charpon eueidēs" ho trachys men tēn hyeōn, hapalos de tēn geusin" ho asϑenēs men dokōn, tę̄ de tēs dynameōs hyperbolę̄ tēn ta panta ϑeōrousōn bastazōn dynamin" tauta eipōn periōcheimas" ᾿Iēsou elϑetō hē nichētikē autou dynamis, kai enidrysϑō tǭ elaiǭ toutǭ hōsper hidrynϑē en tǭ syngenei autou xylǭ hē tote autou dynamis, hēs ton logon ouch ēnenchan hoi staurōsantes seʼ elϑetō dē kai hē dōrea de hēs tois echϑrois autou emphysēsas tg ta opisō hypochōrēsai epoiēsas kai prēneis katapesein, kai epidēmēsai tǭ elaiǭ toutǭ hǭ epiphēmizomen to son hagion onoma. Kai tauta eipōn prōton tę̄ kephalē Thyazanou epecheen, epeita tais tōn gynaikōn, legōn" Ev onomati sou ᾿Iēsou Christe genesthō tais psychais tautais eis aphesin hamartiōn kai eis apotropēn tou enantiou kai eis sōtērian tōn psychōn autōn. Kai echeleusen tę̄ Mygdonią aleipsai autas, «autos de ēleiimen ton (),hyazanēn. aleipsas de autous katēgagen eis hydōr eis to onoma tou patros kai tou vioU kai tou hagiou pneumatos.
Having prayed thus for them, the apostle said to Mygdonia, "Undress your sisters." She undressed them, girded them with girdles, and brought them forward; Vazan had come forward first, and they after him. Judas took oil in a silver cup and spoke over it thus: "Fair fruit, more beautiful than all other fruits, with which no other can be compared at all; most merciful one; you who burn with the force of the word; power of the tree, which men put on and conquer their adversaries; you who crown the victors; sign and joy of the weary; you who have brought men the good news of their salvation; you who show light to those in darkness; bitter in your leaves, but fair in your sweetest fruit; rough to look at, but soft to the taste; seeming weak, yet by the excess of your power bearing the power that beholds all things —" having said this, he added: "Jesus, let his victorious power come and be established in this oil, as his power was then established in the tree akin to it, whose word those who crucified you could not bear; let the gift also come, by which you breathed on your enemies and made them draw back and fall headlong; and let it dwell in this oil, over which we name your holy name." Having said this, he poured it first on Vazan's head, then on the women's, saying, "In your name, Jesus Christ, let it be to these souls for forgiveness of sins and for the turning away of the adversary and for the salvation of their souls." And he told Mygdonia to anoint the women, and he himself anointed Vazan. Having anointed them, he led them down into the water in the name of the Father and of the Son and of the Holy Spirit.
Chapter 158
158Lipsius–Bonnet, 99–291
νελϑόντων δὲ αὐτῶν λαβὼν ἄρτον καὶ ποτήριον εὐλόγησεν καὶ εἶπεν: Τὸ σῶμά σου τὸ ἅγιον τὸ ὑπὲρ ἡμῶν σταυρωϑὲν ἐσϑίομεν καὶ τὸ αἵἱμώ cov τὸ ὑπὲρ ἡμῶν ἐχχυϑὲν εἰς σωτηρίαν πίνομεν" γένηται οὖν ἡμῖν τὸ σῶμά σου σωτηρία ὃ καὶ τὸ αἷμώ cov εἰς ἄφεσιν ἁμαρτιῶν. ἀντὶ δὲ τῆς χολῆς ἧς ἔπιες Óv ἡμᾶς περιαιρείσϑωο ἀφ᾽ ἡμῶν ἡ τοῦ διαβόλου χολή: ἀντὶ δὲ τοῦ ὄξους οὗ πέπωχας ὑπὲρ ἡμῶν ἐνδυναμούσϑω ἡ ἀσϑένεια ἡμῶν" ἀντὲ δὲ πτύσματος οὗ ἐδέξω διʼ ἡμᾶς δεξώμεϑα δρόσον τῆς σῆς χρηστότητος" καὶ ἐν τῷ χαλάμῳ ᾧ ἔτυψωώων σὲ δι ἡμᾶς δεξώμεϑα τὸν οἶχον τὸν τέλειον" ὅτε δὲ ἀκάνϑινον στέφανον ἔλαβες δὲ ἡμᾶς, στέφανον ἀναδησώμεϑα ἀμαράντινον οἱ ἀγαπήσαντές σε ἀντὶ δὲ σινδόνης ἧς ἐνειλήϑης καὶ ἡμεῖς περιζωσϑῶμεν τὴν ἀήττητύν σου δύναμιν. ἀντὶ δὲ μνημείου καινοῦ καὶ ταφῆς ἀνάχαι15 νισμὸν τῆς ψυχῆς δεξώμεϑα καὶ τοῦ σώματος. ὅτι δὲ ἀνέστης καὶ ἀνεβίωσας, ἀναβιώσαντες ζήσωμεν καὶ στῶμεν πρὸ σοῦ ἐν χρίσει δικαίᾳ. Καὶ κλάσας τὴν εὐχαριστίαν ἔδωχεν Οὐαζάνῃ καὶ Τερτίᾳῳ καὶ Mvgodog καὶ τῇ τοῦ “Σιφόρου γυναικὶ καὶ ϑυγατρὶ καὶ simevw Γενέσϑω ὑμῖν ἡ εὐχαριστία αὕτη εἰς σωτηρίαν καὶ χαρὰν καὶ ὑγίειαν | τῶν ψυχῶν ὑμῶν. Καὶ αὐτοὶ εἶπον" μήν. Καὶ φωνὴ ἠκούσϑη λέγουσα᾽ μήν" μὴ φοβεῖσϑε ἀλλὰ μόνον πιστεύσατε.
nelϑontōn de autōn labōn arton kai potērion eulogēsen kai eipen: To sōma sou to hagion to hyper hēmōn staurōϑen esϑiomen kai to haiimō cov to hyper hēmōn echchyϑen eis sōtērian pinomen" genētai oun hēmin to sōma sou sōtēria ho kai to haimō cov eis aphesin hamartiōn. anti de tēs cholēs hēs epies Ov hēmas periaireisϑōo aph᾽ hēmōn hē tou diabolou cholē: anti de tou oxous hou pepōchas hyper hēmōn endynamousϑō hē asϑeneia hēmōn" ante de ptysmatos hou edexō diʼ hēmas dexōmeϑa droson tēs sēs chrēstotētos" kai en tǭ chalamǭ hǭ etypsōōōn se di hēmas dexōmeϑa ton oichon ton teleion" hote de akanϑinon stephanon elabes de hēmas, stephanon anadēsōmeϑa amarantinon hoi agapēsantes se anti de sindonēs hēs eneilēϑēs kai hēmeis perizōsϑōmen tēn aēttētyn sou dynamin. anti de mnēmeiou kainou kai taphēs anachai15 nismon tēs psychēs dexōmeϑa kai tou sōmatos. hoti de anestēs kai anebiōsas, anabiōsantes zēsōmen kai stōmen pro sou en chrisei dikaią. Kai klasas tēn eucharistian edōchen Ouazanę̄ kai Tertiąǭ kai Mvgodog kai tę̄ tou “Siphorou gynaiki kai ϑygatri kai simevw Genesϑō hymin hē eucharistia hautē eis sōtērian kai charan kai hygieian | tōn psychōn hymōn. Kai autoi eipon" mēn. Kai phōnē ēkousϑē legousa᾽ mēn" mē phobeisϑe alla monon pisteusate.
When they had come up, he took bread and a cup, blessed them, and said: "Your holy body, crucified for us, we eat, and your blood, shed for us for salvation, we drink. Let your body, then, be salvation to us, and your blood be for the forgiveness of sins. For the gall which you drank for us, let the gall of the devil be taken away from us; for the vinegar which you drank for us, let our weakness be strengthened; for the spittle which you received for us, let us receive the dew of your kindness; and by the reed with which they struck you for us, let us receive the perfect house; and as you received a crown of thorns for us, let us who have loved you put on the unfading crown; for the linen cloth in which you were wrapped, let us too be girded with your unconquerable power; for the new tomb and the burial, let us receive renewal of soul and of body; and because you rose and came to life again, let us come to life again and live and stand before you in righteous judgment." And breaking the Eucharist, he gave it to Vazan and Tertia and Mnesara and to Siphor's wife and daughter, and said, "Let this Eucharist be to you for salvation and joy and the health of your souls." And they said, "Amen." And a voice was heard saying, "Amen; do not be afraid, but only believe."
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Καὶ μετὰ ταῦτα ἀπήει ᾿Ιούδας συγχλεισϑῆναι" οὐ μὴν ἀλλὰ καὶ ἡ ἹΤερτία καὶ ἡ Μυγδονία καὶ ἡ Μαρκία Μαρτύριον τοῦ ἁγίου καὶ ἐνδόξου ἀποστόλου Θωμᾶ.
Kai meta tauta apēei ᾿Ioudas synchleisϑēnai" ou mēn alla kai hē HiTertia kai hē Mygdonia kai hē Markia Martyrion tou hagiou kai endoxou apostolou Thōma.
After this Judas went off to be shut up again; and Tertia and Mygdonia and Marcia too …
The Martyrdom of the holy and glorious apostle Thomas.
Chapter 160
160Lipsius–Bonnet, 99–291
'Ev ταῖς ἡμέραις ἐκείναις ἀνήει ὁ ἀπόστολος Θωμᾶς ἐπὶ τὸ ἐγχλεισϑῆναι" καὶ Τερτία σὺν Μυγδονίᾳ καὶ Ναρκίᾳ ἀπήεσαν καὶ αὐταὶ ἐπὶ τὸ συγκλεισϑῆναι. πρὸς ag εἶπεν Ἰούδας: Θυγατέρες μου, δοῦλαι ᾿Ιησοῦ Χριστοῦ, ἀχούσατέ μου ood ἐν τῇ τελευταίῳ μου ἡμέρῳ ἐν ὑμῖν ἀποτελῶ τὸν λόγον μου " e τοῦ μὴ λαλῆσαί μὲ ἔτι ἐν σώματι. ἰδοὺ γὰρ αἴρομαι ἄνω Ἀπ πρὸς τὸν χύριόν μου ᾿Ιησοῦν τὸν ἐλεήσαντά με, τὸν ταπει- nit νώσαντα ἑαυτὸν ἄχρι τῆς ἐμῆς σμιχρότητος καὶ ἀγαγόντα ut " εἰς διαχονίαν μεγαλειότητος καὶ καταξιώσαντα γενέσϑαι με: iv τέλει" δίκαιος γάρ ἐστιν ὁ ἐμὸς μισϑαποδότης, οἷδεν πῶς δὲῖ ἀμείψασθαι" οὐκ ἔστιν γὰρ φϑονερὸς ἀλλ ἔστιν φιλότιμος roig ἀγαϑοῖς. ϑαρρῶν δὲ τὸ ἑαυτοῦ χτῆσμα ὅτι ἐστιν ἀνενδεής. ἐγὼ Ἰησοῦς ovx εἰμί, δοῦλος δὲ Ἰησοῦ. ἐγὼ Χριστὸς οὐκ εἰμί, διάκονος δὲ Χριστοῦ εἰμι. ἐγὼ ϑεοῦ υἱὸς οὐκ εἰμί, εὔχομαι δὲ ἄξιος νομισϑῆναι παρ᾽ αὐτῷ. ἐμμένετε δὲ τῇ πίστει ᾿Ιγσοῦ Χριστοῦ" προσδέξασϑε τὴν ἐλπίδα τοῦ υἱοῦ τοῦ ϑεοῦ. μὴ ὀχνήσητε ἐν ἀνάγκαις μηδὲ διστάσητε ὁρῶντές με αἰκιζόμενον καὶ συγκλειόμενον καὶ ἀποϑνήσκοντα. ἐν τούτοις γὰρ τὸ προστεταγμένον μοι ὑπὸ τοῦ κυρίου πληρῶ. εἰ καὶ ἀποϑανεῖν μὴ ϑελήσω, ἴσως δύναμαι. ἀλλ οὗτος ὁ φαινόμενος οὐκ ἔστιν ϑάνατος, ἀπαλλαγὴ δὲ καὶ τοῦ σώματος μισϑαποδότης μου ὁ εἰδώς μὲ πῶς δεῖ μὲ λωβεῖν τὸν μισϑόν" οὔτε γὰρ πονηρός ἐστιν οὔτε φϑονερός" πλούσιος δέ ἐστιν ἐν τοῖς αὐτοῦ χαρίσμασιν" οὐχ ἔστιν φιλόδολος ἐν οἷς δίδωσιν" τεϑώρρηκε γὰρ τῇ ἀνυστερήτῳ αὐτοῦ κτήσει. οὐχ sui ἐγὼ ᾿Ιησοῦς, δοῦλος δὲ αὐτοῦ εἰμι" οὐκ εἰμὲ ἐγὼ Χριστός, διώκονος δὲ αὐτοῦ ὑπάρχω: οὐχ εἰμὲ ἐγὼ ὁ υἱὸς τοῦ ϑεοῦ, δέομαι δὲ ἄξιος τοῦ ϑεοῦ γενέσϑαι. ἐμμείνατε τῇ πίστεν τοῦ Χριστοῦ" ἐμμείνατε τῇ ἐλπίδι τοῦ υἱοῦ τοῦ ϑεοῦ" μὴ ἐχκαχήσητε πρὸς τὰς ϑλίψεις μηδὲ διαιρεϑῆτε ἐπὰν pré με ὑβριζόμενον ἢ ὅτι ἐγκέκλεισμαι" αὐτοῦ γὰρ τὸ ϑέλημα εἰς πέρας ἄγω" εἰ γὰρ καὶ ἡβουλήϑην μὴ ἀποϑανεῖν, ἐν Χριστῷ οἷδα ὅτι δύναμαι" οὗτος δὲ ὁ νομιζόμενος ϑῴναξος οὐχ ἔστιν ϑάνατος, ἀλλὰ λύσις «n0 τοῦ σώματός ἐστιν. διὸ Kou» δέχομαι τὴν τοιαύτην λύσιν τοῦ σώματος, ἵνα ἀπελλύσις" ὃν γεγηϑὼς προσδέξομαι, ἵνα &nskÓ v ἀπολάβω τὸν ὡραῖον ἐκεῖνον, τὸν εὔσπλαγχνον. πάνυ γὰρ κέχμηχα τῇ πρὸς αὐτὸν λατρείᾳ καὶ ὅπερ πεποίηκα διὰ τῆς αὐτοῦ χάριτος, καὶ νῦν οὐ μή μὲ ἐγχαταλίπῃ. ὑμεῖς δὲ ὁρᾶτε μὴ ἐπεισέλϑῃ εἰς ὑμᾶς ἐκεῖνος ὁ εἰσδύων καὶ τὰς διανοίας διαιρῶν" layvρύτερος γάρ ἐστιν ἐχεῖνος ὃν ἐδέξασϑε. προσδοχᾶτε οὖν τὴν παρουσίαν αὐτοῦ, ἵνα ἐλϑὼν ἀπολάβῃ ὑμᾶς" ὄψεσϑε γὰρ αὐτὸν ἀπελϑοῦσαι.
'Ev tais hēmerais ekeinais anēei ho apostolos Thōmas epi to enchleisϑēnai" kai Tertia syn Mygdonią kai Narkią apēesan kai autai epi to synkleisϑēnai. pros ag eipen Ioudas: Thygateres mou, doulai ᾿Iēsou Christou, achousate mou ood en tę̄ teleutaiǭ mou hēmerǭ en hymin apotelō ton logon mou " e tou mē lalēsai me eti en sōmati. idou gar airomai anō Ap pros ton chyrion mou ᾿Iēsoun ton eleēsanta me, ton tapei- nit nōsanta heauton achri tēs emēs smichrotētos kai agagonta ut " eis diachonian megaleiotētos kai kataxiōsanta genesϑai me: iv telei" dikaios gar estin ho emos misϑapodotēs, hoiden pōs dei ameipsasthai" ouk estin gar phϑoneros all estin philotimos roig agaϑois. ϑarrōn de to heautou chtēsma hoti estin anendeēs. egō Iēsous ovx eimi, doulos de Iēsou. egō Christos ouk eimi, diakonos de Christou eimi. egō ϑeou huios ouk eimi, euchomai de axios nomisϑēnai par᾽ autǭ. emmenete de tę̄ pistei ᾿Igsou Christou" prosdexasϑe tēn elpida tou huiou tou ϑeou. mē ochnēsēte en anankais mēde distasēte horōntes me aikizomenon kai synkleiomenon kai apoϑnēskonta. en toutois gar to prostetagmenon moi hypo tou kyriou plērō. ei kai apoϑanein mē ϑelēsō, isōs dynamai. all houtos ho phainomenos ouk estin ϑanatos, apallagē de kai tou sōmatos misϑapodotēs mou ho eidōs me pōs dei me lōbein ton misϑon" oute gar ponēros estin oute phϑoneros" plousios de estin en tois autou charismasin" ouch estin philodolos en hois didōsin" teϑōrrēke gar tę̄ anysterētǭ autou ktēsei. ouch sui egō ᾿Iēsous, doulos de autou eimi" ouk eime egō Christos, diōkonos de autou hyparchō: ouch eime egō ho huios tou ϑeou, deomai de axios tou ϑeou genesϑai. emmeinate tę̄ pisten tou Christou" emmeinate tę̄ elpidi tou huiou tou ϑeou" mē echkachēsēte pros tas ϑlipseis mēde diaireϑēte epan pre me hybrizomenon ē hoti enkekleismai" autou gar to ϑelēma eis peras agō" ei gar kai hēboulēϑēn mē apoϑanein, en Christǭ hoida hoti dynamai" houtos de ho nomizomenos ϑǭnaxos ouch estin ϑanatos, alla lysis «n0 tou sōmatos estin. dio Kou» dechomai tēn toiautēn lysin tou sōmatos, hina apellysis" hon gegēϑōs prosdexomai, hina &nskO v apolabō ton hōraion ekeinon, ton eusplanchnon. pany gar kechmēcha tę̄ pros auton latreią kai hoper pepoiēka dia tēs autou charitos, kai nyn ou mē me enchatalipę̄. hymeis de horate mē epeiselϑę̄ eis hymas ekeinos ho eisdyōn kai tas dianoias diairōn" layvryteros gar estin echeinos hon edexasϑe. prosdochate oun tēn parousian autou, hina elϑōn apolabę̄ hymas" opsesϑe gar auton apelϑousai.
In those days the apostle Thomas went up to be shut in; and Tertia, with Mygdonia and Marcia, went off too, to be shut in with him. Judas said to them, "My daughters, servants of Jesus Christ, hear me: on my last day among you I finish my word, for I shall no longer speak in the body. For see, I am taken up to my Lord Jesus, who had mercy on me, who humbled himself to my littleness and brought me into the service of his majesty and counted me worthy to come to the end. For my rewarder is just; he knows how he must repay; for he is not grudging but generous to the good, confident that his own possession lacks nothing. I am not Jesus, but a servant of Jesus; I am not Christ, but a minister of Christ; I am not the Son of God, but I pray to be counted worthy before him. Abide in the faith of Jesus Christ; wait for the hope of the Son of God. Do not shrink in distresses or waver when you see me tortured and imprisoned and dying; for in these things I fulfil what the Lord commanded me. Even if I did not wish to die, I know that in Christ I could avoid it; but this that is thought to be death is not death, but release from the body. Therefore I gladly receive this release from the body, so that I may depart and receive that beautiful and compassionate one. For I have labored greatly in his service and in what I have done through his grace, and now he will surely not forsake me. But you, see that he who slips in and divides minds does not come in upon you; for stronger is he whom you have received. Wait, then, for his coming, so that when he comes he may receive you; for you will see him when you depart."
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Πληρώσας δὲ πρὸς αὐτὰς τὸν λόγον εἰσῆλϑεν εἰς οἶχον σκοτεινόν" καὶ εἶπεν: Ὁ σωτήρ μου ὁ ὑπομείνας πολλὰ δι᾿ ἡμᾶς, γενέσϑωσαν αἱ ϑύραι αὗται ὥσπερ ἦσαν, καὶ σεμναὶ ϑὼν ἴδω ἐκεῖνον τὸν εὐπρεπῆ καὶ εὔσπλαγχνον, τὸν ἐπέραστον. πολὺν γὰρ κάματον ὑπέστην ἐν τῇ αὐτοῦ ἐργασίᾳ, xui ἐμόχγϑησα διὰ τὴν αὐτοῦ χάριν τὴν ἐπελϑοῦσαν μοι, ἥτις οὐκ ἀπέστη ἀπ᾿ ἐμοῦ. μὴ οὖν ὑποδύη ὑμῖν ὁ “Σατανᾶς καὶ τὰς ἐνθυμήσεις ὑμῶν διαρπάση" μὴ γένοιτο ἐν ὑμῖν ἐχείνῳ χώρα᾽ ἰσχυρός ἐστιν ὃν ὑμεῖς ὑπεδέξασϑε. τὴν τοῦ Χριστοῦ παρουσίαν προσδέχεσϑεʼ ἐλϑὼν γὼρ ὑποδέξεται ὑμᾶς" οὗτός ἐστιν ὃν ὄψεσϑε ἐρχόμενον. 1061 Ταῦτα τελέσαντος τοῦ ὠποστόλου εἰσήεσαν εἰς τὸν oixov* εἶπεν δὲ ὁ ἀπόστολος Θωμᾶς" Ὁ σωτὴρ ἡμῶν ὁ πολλὰ παϑὼν δι᾿ ἡμᾶς, γινέσϑωσαν αἱ ϑύραι αὗται ὥσπερ ἦσαν, ἔσϑωσωαν iv ταῖς αὐτῶν σφραγῖσιν. Καὶ χαταλείψως τὰς γυναῖκας aO v συγκλεισϑησόμενος. ἐχεῖναι δὲ ἐλυποῦντο καὶ ἔχλαιον εἰδυῖαι ὅτι ἀπολέσει αὐτὸν Μισδαῖος ὁ βασιλεύς. Ὁ δὲ Ἰούδας ἀπελϑ ov εὗρεν τοὺς φύλακας μαχο- T μένους καὶ λέγοντας" "Tí jucoroutv eig τὸν φαρμακὸν ἐκεῖνον; ὅτι τέχνῃ μαγικῇ ἀνέῳξεν τὰς ϑύρας τοῦ δεσμωτηρίου xcà βούλεται πάντας τοὺς δεσμώτας φυγαδεῦσαι. ἀλλὰ ἀπελϑόντες μηνύσωμεν τῷ βασιλεῖ περὶ τῆς γυναικὸς αὐτοῦ καὶ τοῦ υἱοῦ αὐτοῦ. “εγόντων δὲ ταῦτα τῶν δεσμοφυλώκων ᾿Ιούδας σιωπῇ κατηχροᾶτο. ἅμα δὲ ἕωδϑεν ἀναστάντες ἀπῆλϑον πρὸς καὶ σφραγῖδες ἐπιτιϑῶσιν αὐταῖς. Καὶ καταλείψας αὐτὸς ἀπήει ἐπὶ τὸ ἐγχλεισϑῆναι. αὐταὶ δὲ ἀϑυμοῦσαι ἔκλαιον, μὴ εἰδυῖαι ὅτι Μισδαῖος ἀπολύει αὐτόν.
Plērōsas de pros autas ton logon eisēlϑen eis oichon skoteinon" kai eipen: Ho sōtēr mou ho hypomeinas polla di᾿ hēmas, genesϑōsan hai ϑyrai hautai hōsper ēsan, kai semnai ϑōn idō ekeinon ton euprepē kai eusplanchnon, ton eperaston. polyn gar kamaton hypestēn en tę̄ autou ergasią, xui emochgϑēsa dia tēn autou charin tēn epelϑousan moi, hētis ouk apestē ap᾿ emou. mē oun hypodyē hymin ho “Satanas kai tas enthymēseis hymōn diarpasē" mē genoito en hymin echeinǭ chōra᾽ ischyros estin hon hymeis hypedexasϑe. tēn tou Christou parousian prosdechesϑeʼ elϑōn gōr hypodexetai hymas" houtos estin hon opsesϑe erchomenon. 1061 Tauta telesantos tou ōpostolou eisēesan eis ton oixov* eipen de ho apostolos Thōmas" Ho sōtēr hēmōn ho polla paϑōn di᾿ hēmas, ginesϑōsan hai ϑyrai hautai hōsper ēsan, esϑōsōan iv tais autōn sphragisin. Kai chataleipsōs tas gynaikas aO v synkleisϑēsomenos. echeinai de elypounto kai echlaion eiduiai hoti apolesei auton Misdaios ho basileus. Ho de Ioudas apelϑ ov heuren tous phylakas macho- T menous kai legontas" "Ti jucoroutv eig ton pharmakon ekeinon? hoti technę̄ magikę̄ aneǭxen tas ϑyras tou desmōtēriou xca bouletai pantas tous desmōtas phygadeusai. alla apelϑontes mēnysōmen tǭ basilei peri tēs gynaikos autou kai tou huiou autou. “egontōn de tauta tōn desmophylōkōn ᾿Ioudas siōpę̄ katēchroato. hama de heōdϑen anastantes apēlϑon pros kai sphragides epitiϑōsin autais. Kai kataleipsas autos apēei epi to enchleisϑēnai. autai de aϑymousai eklaion, mē eiduiai hoti Misdaios apolyei auton.
Having finished his word to them, he went into the dark house and said, "My Savior, who endured much for us, let these doors be as they were, and let them be sealed with their seals." And leaving the women, he went off to be shut in. They grieved and wept, knowing that King Misdaeus would destroy him. Judas went and found the guards quarreling and saying, "What wrong have we done to that sorcerer, that by magic art he has opened the doors of the prison and wants all the prisoners to escape? But let us go and inform the king about his wife and his son." While the jailers said this, Judas listened in silence. And at dawn they rose and went to …
Chapter 162
162Lipsius–Bonnet, 99–291
Εὗρεν δὲ | ὁ ἀπόστολος τοὺς φύλακας διαμαχομένους δ Β A καὶ λέγοντας" Τί ἡμάρτομεν εἰς τοῦτον τὸν μάγον; ἠνέῳξεν "I γὼρ τὰς ϑύρας τῇ τέχνῃ αὐτοῦ τὴ μαγικῆ, καὶ ἠβουλήϑη πάντας τοὺς κατακχλείστους φυγαδεῦσαι. ἀλλ᾽ ἀπελϑόντες ἀνενέγκωμεν τῷ βασιλεῖ, εἴπωμεν δὲ αὐτῷ περὶ τῆς γυναικὸς αὐτοῦ καὶ τοῦ υἱοῦ αὐτοῦ. Ταῦτα δὲ διαλογιζομένων αὐτῶν gn ὁ Θωμᾶς ἡσύχαζεν. ὀρϑρίσαντες οὖν ἀπήεσωαν πρὸς τὸν Μισδαῖον τὸν βασιλέα καὶ cinov: Ἡπόλυσον δέσποτα τὸν φαρμαχὸν ἐκεῖνον ἢ ἀλλαχοῦ mov φρουρηϑῆναι χέλευσον" oU; γὰρ ἡ σὴ εὐτυχία δεσμώτας συνέσχεν κλείσαντες ἐν ὥρᾳ τὰς ϑύρας διεγειρόμενοι ἀνεῳγμένας εὑρίσκομεν. ἀλλὰ καὶ ἡ ὅ γυνή cov καὶ ὃ υἱὸς σου μετὰ τῶν λοιπῶν ἐκείνων οὐχ ἀφίστανται τοῦ ἀνδρός. ᾿Αχούσας δὲ ταῦτα ὁ βασιλεὺς ἦλϑεν àmioxewouevog τὰς σφραγῖδας Gg περιβεβλήκει ταῖς ϑύραις" καὶ εὗρεν τὰς σφραγῖδας ὥσπερ ἧσαν. καὶ λέγει τοῖς δεσμοφύλαξιν" Τίνος ἕνεκεν ψεύδεσϑε; καὶ γὰρ αἱ σφραγῖδες αὗται σῷαι διατελοῦσιν: καὶ πῶς λέγετε τὴν Τερτίαν καὶ τὴν Μυγδονίαν ἀπέρχεσϑαι εἰς τὸ δεσμωτήριον; Καὶ οἱ φύλαχες titor Ἡμεῖς τὰ ἀληϑῆ εἴπομέν σοι. βασιλέα καὶ ἔλεγον αὐτῷ" Κύριε ἡμῶν βασιλεῦ, τὸν φαρμαχὸν ἐχεῖνον ἔχβαλε xol ἀλλαχοῦ αὐτὸν κατάχλειστον ποίησον. οὐ δυνάμεθα ydp αὐτὸν τηρεῖν" εἰ μὴ γὰρ ἡ σὴ τύχη τὸ δεσμωτήριον ἐφύλαξεν, ἐπεὶ πώντες ἂν οἱ κατάδικοι ἔφυγον. ἤδη γὰρ δεύτερον εὕρομεν τὰς ϑύρας ἀνεῳγμένας. ἀλλὰ καὶ ἡ γυνή σου ὦ βασιλεῦ καὶ ὁ υἱὸς καὶ οἱ λοιποὶ οὐχ ἀφίστανται ἀπ᾿ αὐτοῦ. Ταῦτα ἀκούσας ὁ βασιλεὺς ἀπελϑὼν εὗρεν τὰς ἐπιχειμένας σφραγῖδας σῴας" κατεμαάνϑανε δὲ καὶ τὰς ϑύρας, καὶ ἔλεγεν τοῖς φύλαξι" Διὰ τέ ψεύδεσϑε; αἱ γὰρ σφραγῖδες σῷαί εἰσιν" πῶς εἴπατε ὅτι Teoría καὶ Μιζογδονίαω ἔρχονται πρὸς αὐτὸν tig τὸ δεσμωτήριον; Οἱ δὲ φύλακες εἶπον" Ἡμεῖς τὴν ἀλήϑειαν εἴπομέν σοι.
Heuren de | ho apostolos tous phylakas diamachomenous d B A kai legontas" Ti hēmartomen eis touton ton magon? ēneǭxen "I gōr tas ϑyras tę̄ technę̄ autou tē magikē, kai ēboulēϑē pantas tous katakchleistous phygadeusai. all᾽ apelϑontes anenenkōmen tǭ basilei, eipōmen de autǭ peri tēs gynaikos autou kai tou huiou autou. Tauta de dialogizomenōn autōn gn ho Thōmas hēsychazen. orϑrisantes oun apēesōan pros ton Misdaion ton basilea kai cinov: Hēpolyson despota ton pharmachon ekeinon ē allachou mov phrourēϑēnai cheleuson" oU? gar hē sē eutychia desmōtas syneschen kleisantes en hōrą tas ϑyras diegeiromenoi aneǭgmenas heuriskomen. alla kai hē ho gynē cov kai ho huios sou meta tōn loipōn ekeinōn ouch aphistantai tou andros. ᾿Achousas de tauta ho basileus ēlϑen amioxewouevog tas sphragidas Gg peribeblēkei tais ϑyrais" kai heuren tas sphragidas hōsper hēsan. kai legei tois desmophylaxin" Tinos heneken pseudesϑe? kai gar hai sphragides hautai sǭai diatelousin: kai pōs legete tēn Tertian kai tēn Mygdonian aperchesϑai eis to desmōtērion? Kai hoi phylaches titor Hēmeis ta alēϑē eipomen soi. basilea kai elegon autǭ" Kyrie hēmōn basileu, ton pharmachon echeinon echbale xol allachou auton katachleiston poiēson. ou dynametha ydp auton tērein" ei mē gar hē sē tychē to desmōtērion ephylaxen, epei pōntes an hoi katadikoi ephygon. ēdē gar deuteron heuromen tas ϑyras aneǭgmenas. alla kai hē gynē sou ō basileu kai ho huios kai hoi loipoi ouch aphistantai ap᾿ autou. Tauta akousas ho basileus apelϑōn heuren tas epicheimenas sphragidas sǭas" katemaanϑane de kai tas ϑyras, kai elegen tois phylaxi" Dia te pseudesϑe? hai gar sphragides sǭai eisin" pōs eipate hoti Teoria kai Mizogdoniaō erchontai pros auton tig to desmōtērion? Hoi de phylakes eipon" Hēmeis tēn alēϑeian eipomen soi.
The apostle found the guards quarreling and saying, "What wrong have we done to this magician? For he opened the doors by his magic art and wanted all the prisoners to escape. But let us go and report to the king, and tell him about his wife and his son." While they were reasoning thus, Thomas was silent. Rising early, they went to King Misdaeus and said, "Lord, release that sorcerer, or order him to be guarded somewhere else; for it was only your good fortune that kept the prisoners in. We shut the doors at the proper hour, and when we wake we find them open. And besides, your wife and your son, with those others, do not keep away from the man." Hearing this, the king came to inspect the seals which he had put on the doors; and he found the seals as they were. And he said to the jailers, "Why do you lie? These seals remain intact. And how can you say that Tertia and Mygdonia go into the prison?" The guards said, "We have told you the truth."
Chapter 163
163Lipsius–Bonnet, 99–291
Μετὰ δὲ ταῦτα εἰσῆλϑεν ὁ βασιλεὺς εἰς τὸ δεσμωτήριον καὶ μετεπέμψατο τον lovÓmv. ἐλϑὼν δὲ ὠπέδυσαν αὐτὸν καὶ περιζώματι περιέζωσαν καὶ ἔστησαν ἔμπροσϑεν τοῦ βασιλέως. ὁ δὲ Μισδαῖος εἶπεν αὐτῷ" Δοῦλος ὑπαρτῶν χειρῶν σου ἀποστῶ TOU σώματος τούτου. “1ἐγει πρὸς -— s Ww —— αὐτὸν ὁ Μισδαῖος: Τίς ἐστίν cov ὁ δεσπύτης; καὶ ri αὐτῷ a ὄνομα; καὶ ποίας χώρας, Ὁ κύριός μού φησιν ὁ Θωμᾶς " / Ι ἐμὸς δεσπότης καὶ σὸς ἔστιν, κύριος ὑπάρχων οὐρανοῦ τε pes ὃ καὶ γῆς. Καὶ ὁ Μισδαῖος Τίς λέγεται; ἔφη. Καὶ ὁ "lovóaz s Ob δύνασαι ἀκοῦσαι τὸ ἀληϑινὸν ὄνοιια αὐτοῦ bv tQ καιρῷ T τούτῳ. λέγω δέ σοι τὸ πρὸς καιρὸν αὐτῷ ἐπιτεϑὲν ovoua ἴα, a) Ἰησοῦς ὁ Χριστός. Καὶ ὁ Μισδαῖος Ἐγὼ οὐχ ἠπείχϑην ἽΝ φησίν cs ἀπολέσαι, ἀλλ ἠνεσχόμην" σὺ δὲ ἐπίδοσιν ἐποιήσω ἜΝΙ l0 τῶν σῶν ἔργων, ccrte τὰ φάρμακά cov ἐν πάσῃ τῇ χώρα ^n (i εἶπεν: Τίς ἐστιν ὁ χύριός cov; καὶ τί τὸ ὄνομα αὐτοῦ; καὶ: mg ποίας χώρας ἐστίν; Ὁ δὲ Θωμᾶς εἶπεν" Ὁ ἐμὸς χύριος δεσπὸ- "Ttt της σού ἐστιν καὶ κύριός ἐστιν οὐρανοῦ καὶ γῆς. Ὁ δὲ Μισδαῖο: di tig; λέγει" Τὶ τούτου τὸ OÓvouc; “1ἐγει ὃ Θωμᾶς" Ov δύνασαι τὸ * udi t ὠληϑινὸν ὄνομα αὐτοῦ ἀκοῦσαι ἐν τῷ καιρῷ τούτῳ" τὸ δὶ δὰ δοϑὲν αὐτῷ ὄνομα ᾿Ιησοῦς Χριστός. Ὁ δὲ Μισδαῖος Ἀγ ει t'TOI αὐτῷ" γὼ οὐκ ἐτάχυνα τοῦ ἀπολέσαι ct, ὠλλὰ μακροϑυμίαν w QT πρὸς σὲ πεποίηκα" GU δὲ τοῖς ἔργοις σου τοῖς πονηροῖς προσʼ * ijo, ἥήκην πεποίηκας, καὶ τὰ σὰ φάρμακα sig πᾶσαν τὴν χώρων li itj v0 διεδόϑη καὶ ἠκούσϑη. ἀλλὼ τοῦτο ποιῶ ἵνα τὰ φάρμαχά "ét dye ἀχουσϑῆναι. ἀλλὰ νῦν τοῦτο πρώξω ἵνα cov τὰ φάρμαχα συναπύληται καὶ ἵνα ἐξ αὐτῶν καϑαρεύση τὸ ἔϑνος ἡμῶν. Καὶ ὁ ᾿Ιούδας ἔφη" Ταῦτα ἃ λέγεις φώρμακα εὔεσϑαί μοι καὶ τῶν ἐντεῦϑεν οὐδέποτε ἀποστήσονται. “εγομένων δὲ τούτων ὁ Μισδαῖος ἐβουλεύετο ποίῳ τρόπῳ αὐτὸν φονεύσῃ" ἐφοβεῖτο γὼρ τὸν περιεστῶτα ὄχλον, πολλῶν αὐτῷ πιστευσάντων, καὶ πρωτευόντων τινῶν" ἀναστὰς δὲ παρέλαβεν τὸν ᾿Ιούδαν ἔξω τῆς πόλεως" συνὴηκολούϑουν δὲ αὐτῷ ὀλίγοι στρατιῶται μεϑ᾿ ὅπλων. οἱ δὲ λοιποὶ ὄχλοι ὑπενόουν τὸν βασιλέω | βοὐλεσίδαί τι παρ᾽ αὐτοῖν; σου σὺν σοὶ ἀπέλϑη καὶ ἡ ἡμετέρα πατρὶς τούτων καϑαρισϑῆ. iyi πρὸς αὐτὸν ὁ Θωμᾶς: Ταῦτα τὰ φάρμακα καὶ σὺν ἐμοὶ ἀπέρχεται ἐμοῦ ἐντεῦδεν ἐξορμῶντος, καὶ τοῦτο γίνωσκε ὅτι οὐδὲ τῶν ἐνϑάδε ἀπολιμπώνομαι.
Meta de tauta eisēlϑen ho basileus eis to desmōtērion kai metepempsato ton lovOmv. elϑōn de ōpedysan auton kai perizōmati periezōsan kai estēsan emprosϑen tou basileōs. ho de Misdaios eipen autǭ" Doulos hypartōn cheirōn sou apostō TOU sōmatos toutou. “1egei pros -— s Ww —— auton ho Misdaios: Tis estin cov ho despytēs? kai ri autǭ a onoma? kai poias chōras, Ho kyrios mou phēsin ho Thōmas " / I emos despotēs kai sos estin, kyrios hyparchōn ouranou te pes ho kai gēs. Kai ho Misdaios Tis legetai? ephē. Kai ho "lovoaz s Ob dynasai akousai to alēϑinon onoiia autou bv tQ kairǭ T toutǭ. legō de soi to pros kairon autǭ epiteϑen ovoua ia, a) Iēsous ho Christos. Kai ho Misdaios Egō ouch ēpeichϑēn HiN phēsin cs apolesai, all ēneschomēn" sy de epidosin epoiēsō ENI l0 tōn sōn ergōn, ccrte ta pharmaka cov en pasę̄ tę̄ chōra ^n (i eipen: Tis estin ho chyrios cov? kai ti to onoma autou? kai: mg poias chōras estin? Ho de Thōmas eipen" Ho emos chyrios despo- "Ttt tēs sou estin kai kyrios estin ouranou kai gēs. Ho de Misdaio: di tig? legei" Ti toutou to OOvouc? “1egei ho Thōmas" Ov dynasai to * udi t ōlēϑinon onoma autou akousai en tǭ kairǭ toutǭ" to di da doϑen autǭ onoma ᾿Iēsous Christos. Ho de Misdaios Ag ei t'TOI autǭ" gō ouk etachyna tou apolesai ct, ōlla makroϑymian w QT pros se pepoiēka" GU de tois ergois sou tois ponērois prosʼ * ijo, hēēkēn pepoiēkas, kai ta sa pharmaka sig pasan tēn chōrōn li itj v0 diedoϑē kai ēkousϑē. allō touto poiō hina ta pharmacha "et dye achousϑēnai. alla nyn touto prōxō hina cov ta pharmacha synapylētai kai hina ex autōn kaϑareusē to eϑnos hēmōn. Kai ho ᾿Ioudas ephē" Tauta ha legeis phōrmaka euesϑai moi kai tōn enteuϑen oudepote apostēsontai. “egomenōn de toutōn ho Misdaios ebouleueto poiǭ tropǭ auton phoneusę̄" ephobeito gōr ton periestōta ochlon, pollōn autǭ pisteusantōn, kai prōteuontōn tinōn" anastas de parelaben ton ᾿Ioudan exō tēs poleōs" synēēkolouϑoun de autǭ oligoi stratiōtai meϑ᾿ hoplōn. hoi de loipoi ochloi hypenooun ton basileō | boulesidai ti par᾽ autoin? sou syn soi apelϑē kai hē hēmetera patris toutōn kaϑarisϑē. iyi pros auton ho Thōmas: Tauta ta pharmaka kai syn emoi aperchetai emou enteuden exormōntos, kai touto ginōske hoti oude tōn enϑade apolimpōnomai.
After this the king went into the prison and sent for Judas. When he came, they stripped him and girded him with a loincloth and set him before the king. Misdaeus said to him, "Are you a slave …" … "… that by your hands I may depart from this body." Misdaeus said to him, "Who is your master? And what is his name? And of what country is he?" Thomas said, "My Lord is your master too, being Lord of heaven and earth." Misdaeus said, "What is he called?" Judas said, "You cannot hear his true name at this time; but I tell you the name given him for a season: Jesus the Christ." Misdaeus said, "I have not hastened to destroy you, but have been patient with you; but you have added to your evil works, and your sorceries have been spread and heard of through all the country. But now I will do this, so that your sorceries may perish with you and our nation may be cleansed of them." Judas said, "These things that you call sorceries will remain with those here and will never depart from them." While this was being said, Misdaeus considered in what way he might kill him; for he feared the crowd standing around, since many had believed in him, some of the leading men among them. So he rose and took Judas outside the city, and a few armed soldiers followed him. The rest of the crowds supposed that the king wanted to learn something from him, …
Chapter 164
164Lipsius–Bonnet, 99–291
Ταῦτα εἰπόντος τοῦ ἀποστόλου ἐσχέπτετο ὁ ισδαῖος πῶς αὐτὸν ϑανατώσῃ" διὰ γὰρ τὸν πολὺν ὄχλον τῶν ὑπηκύων αὐτοῦ ἐφοβεῖτο" πολλοὶ γὰρ καὶ τῶν ἐξάρχων καὶ τῶν ἐν ὑπεροχῇ ὄντων ἐπίστευσαν sig αὐτόν. | παραλαβὼν οὖν αὐτὸν ἐξήει ἔξω τῆς πόλεως" συναπήεσων δὲ αὐτῷ καὶ στρατιῶται ἔνοπλοι" οἱ δὲ ὄχλοι ἐνόμιζον ὅτι ὁ βασιλεὺς pac Ev uavÓ vv: καὶ ἑστῶτες προσεῖχον αὐτῷ. ὡς δὲ προῆλϑον amo τρία στάδια, παρέδωκεν αὐτὸν στρατιώταις τέσσαρσιν καὶ ἑνὶ αι; τῶν πολεμάρχων, προστάξας αὐτοῖς εἰς τὸ ὄρος αὐτὸν ἀνα- πὶ jio γαγόντας λογχιάσαι. αὐτὸς δὲ εἰς τὴν πόλιν ὑπέστρεφεν. " dn ow Oi δὲ παρόντες ἔτρεχον ἐπὶ τὸν ᾿Ιούδαν ἁρπάσαι NN αὐτὸν προϑυμούμενοι. αὐτὸς δὲ ἀπήγετο συμπαρομαρτούν- ü tür των αὐτῷ τῶν στρατιωτῶν ἀνὰ δύο ἐπ᾽ ἀμφότερα μέρη utra- Ἢ ἐν κεχειρισμένων τὰς φλαμέας, τοῦ πολεμάρχου τῆς χειρὸς αὐτὸν ins ἡ τι ϑέλει παρ᾽ αὐτοῦ, καὶ ἑστῶτες προσεῖχον. περιπατησάντων δὲ μέλιον ἕν παρέδωκεν αὐτὸν τέσσαρσι στρατιώταις καὶ ἑνὶ ἐξάοχῳ παραγγείλας αὐτοὺς μὰ ἀγαγεῖν αὐτὸν εἰς τὸ ὄρος ᾿4πελϑόντες ὠναγάγετε αὐτὸν Ὁ x«xsi τοῦτον λογχεύσαντας εἰς τὸ ὄρος καὶ ὠνέλετε αὐτὺν μον - - *,, t f ἫΝ τελειῶσαι, καὶ πάλιν αὐτοὺς ξίφει. Ὁ δὲ βασιλεὺς ὑπέ- ἜΣ εἰς τὴν πόλιν ὑποστρέψαι. ἅμα στρεψεν εἰς ξούμην τὴν A ᾿ δὲ τοῦτο τοῖς στρατιώταις πόλεν. uti εἰπεῖν ὑπέστρεψεν καὶ αὐτὸς ͵ i εἰς τὴν πόλιν. ι m
Tauta eipontos tou apostolou eschepteto ho isdaios pōs auton ϑanatōsę̄" dia gar ton polyn ochlon tōn hypēkyōn autou ephobeito" polloi gar kai tōn exarchōn kai tōn en hyperochę̄ ontōn episteusan sig auton. | paralabōn oun auton exēei exō tēs poleōs" synapēesōn de autǭ kai stratiōtai enoploi" hoi de ochloi enomizon hoti ho basileus pac Ev uavO vv: kai hestōtes proseichon autǭ. hōs de proēlϑon amo tria stadia, paredōken auton stratiōtais tessarsin kai heni ai? tōn polemarchōn, prostaxas autois eis to oros auton ana- pi jio gagontas lonchiasai. autos de eis tēn polin hypestrephen. " dn ow Oi de parontes etrechon epi ton ᾿Ioudan harpasai NN auton proϑymoumenoi. autos de apēgeto symparomartoun- u tur tōn autǭ tōn stratiōtōn ana dyo ep᾽ amphotera merē utra- Ē en kecheirismenōn tas phlameas, tou polemarchou tēs cheiros auton ins hē ti ϑelei par᾽ autou, kai hestōtes proseichon. peripatēsantōn de melion hen paredōken auton tessarsi stratiōtais kai heni exaochǭ parangeilas autous ma agagein auton eis to oros ᾿4pelϑontes ōnagagete auton Ho x«xsi touton loncheusantas eis to oros kai ōnelete autyn mon - - *,, t f HēN teleiōsai, kai palin autous xiphei. Ho de basileus hype- ES eis tēn polin hypostrepsai. hama strepsen eis xoumēn tēn A ᾿ de touto tois stratiōtais polen. uti eipein hypestrepsen kai autos ͵ i eis tēn polin. i m
When the apostle had said this, Misdaeus considered how he might put him to death; for he was afraid because of the great crowd of his subjects, since many of the chief men and of those in high places had believed in him. So he took him and went out of the city, and armed soldiers went with him; and the crowds thought that the king wanted to learn something from him, and they stood and watched. When they had gone about three stadia, he handed him over to four soldiers and one of the officers, ordering them to take him up the mountain and spear him; and he himself returned to the city.
Chapter 165
165Lipsius–Bonnet, 99–291
0i δὲ ἄνϑρωποι ἔτρεχον ὀπίσω τοῦ Θωμᾶ, ϑέλοντες " αὐτὸν λυτρώσασϑαι τοῦ ϑανάτου. ἀπήεσαν δὲ δύο ix δεξιῶν 'd τοῦ ἀποστύλου καὶ δύο ἐξ εὐωνύμων δόρυ χρατοῦντες, ὁ δὲ: χατέχοντος καὶ πρὸς τιμὴν ἄγοντος. καὶ ἅμα βαδίζων ὁ Ἰούδας ἔλεγεν" "D τὰ ἀπόχρυφά σου μυστήρια ὅτι μέχρι τῆς τοῦ βίου τελευτῆς ἐν ἡμῖν πληροῦται" ὦ πλοῦτος τῆς χάριτός σου ἐκεῖνος ὃς οὐ συγχωρεῖ ἡμῖν ἔσεσίδαι τοῦ κατὰ σῶμα παϑῶς. ἰδοὺ γὰρ πῶς τἐσσαρές μὲ διειλήφασιν, ἐπειδήπερ ix τῶν τεσσώρων στοιχείων ἐγενόμην" καὶ εἷς ue ἄγει, ἐπειδηπερ ἑνός εἰμι, πρὸς ὃν ἄπειμι, πώντοτε ἀοράτως. νῦν δὲ uavϑάνω ὅτι ὁ κύριός μου, ἐπειδήπερ ἐξ ἑνὸς ἦν, πρὸς ὃν ἄπειμι, τὸν καὶ συμπαρόντα μοι πάντοτε ἀοράτως, ὑφ᾽ ἑνὸς ἐπλήγη" ἐγὼ δέ, ἐπειδήπερ ix τεσσάρων εἰμί, ὑπὸ τεσσάρων πλήσσομαι. ἔξαρχος χατεῖχεν τῆς χειρὸς αὐτοῦ ὑποβαστάζων αὐτόν. ἔλεγεν δὲ ὁ ἀπόστολος Θωιιᾶς" Ὦ μυστήρια ἀπόχρυφα, ἅτινα ἕως τῆς ἐξόδου ἡμῶν ἐν ἡμῖν τελεῖται" οὐ πλοῦτος τῆς αὐτοῦ δόξης, ὃς οὐ συγχωρήσει ἡμῖν καταποϑῆναι ἐν τῷ πάϑει τοῦ σώματος. τέσσαρές εἰσιν οἱ καταβάλλοντες" ix τεσσώρων γὰρ γεγένημαι" εἷς δὲ ὁ ἕλκων με: ἑνὸς ydo εἰμι καὶ πρὸς αὐτὸν ἀπέρχομαι. καὶ τοῦτο νῦν μανϑάνω, ὅτι ὁ κύριός μου καὶ ϑεὸς Ἰησοῦς Χριστὸς ἐξ ἑνὸς ὧν iE ἑνὸς ἐνύγη, ἐγὼ δὲ ἐκ τεσσάρων ὑπώρχων ἐκ τεσσάρων νύσσομαι. Ὡς δὲ ἀφίκοντο εἰς τὸν τόπον ἐκεῖνον xad or λογχιάζειν αὐτὸν ἔμελλον, ἔλεγεν ὁ ᾿Ιούδας τοῖς αὐτὸν χατέχουσινʼ ᾿ἀχούσατέ μου νῦν γοῦν ὅτι ἐν ἐξόδῳ τῇ ἀπὸ τοῦ σώματος ἕστηκα" καὶ μὴ σχοτούσϑωσαν ὑμῶν οἱ τῆς διανοίας ὀφϑαλμοί, μηδὲ φραττέϊσϑωσαν ὑμῶν αἱ ἀκοαὶ τοῦ μὴ ἀχούειν ἐξ ὧν εἰπεῖν. πιστεύσατε τῷ ϑεῷ ᾧ κηρύσσω, ἀπαλλαγέντε: τῆς κατὰ ψυχὴν ϑρασύτητος. πολιτεύεσϑε δὲ ἐν πολιτείᾳ ἐλευϑέροις πρεπούσῃ καὶ δόξη τῇ παρὰ ἀνϑρώποις καὶ τὴ πρὸς τὸν ϑεὸν ζωῇ.
0i de anϑrōpoi etrechon opisō tou Thōma, ϑelontes " auton lytrōsasϑai tou ϑanatou. apēesan de dyo ix dexiōn 'd tou apostylou kai dyo ex euōnymōn dory chratountes, ho de: chatechontos kai pros timēn agontos. kai hama badizōn ho Ioudas elegen" "D ta apochrypha sou mystēria hoti mechri tēs tou biou teleutēs en hēmin plēroutai" ō ploutos tēs charitos sou ekeinos hos ou synchōrei hēmin esesidai tou kata sōma paϑōs. idou gar pōs tessares me dieilēphasin, epeidēper ix tōn tessōrōn stoicheiōn egenomēn" kai heis ue agei, epeidēper henos eimi, pros hon apeimi, pōntote aoratōs. nyn de uavϑanō hoti ho kyrios mou, epeidēper ex henos ēn, pros hon apeimi, ton kai symparonta moi pantote aoratōs, hyph᾽ henos eplēgē" egō de, epeidēper ix tessarōn eimi, hypo tessarōn plēssomai. exarchos chateichen tēs cheiros autou hypobastazōn auton. elegen de ho apostolos Thōiias" Ō mystēria apochrypha, hatina heōs tēs exodou hēmōn en hēmin teleitai" ou ploutos tēs autou doxēs, hos ou synchōrēsei hēmin katapoϑēnai en tǭ paϑei tou sōmatos. tessares eisin hoi kataballontes" ix tessōrōn gar gegenēmai" heis de ho helkōn me: henos ydo eimi kai pros auton aperchomai. kai touto nyn manϑanō, hoti ho kyrios mou kai ϑeos Iēsous Christos ex henos hōn iE henos enygē, egō de ek tessarōn hypōrchōn ek tessarōn nyssomai. Hōs de aphikonto eis ton topon ekeinon xad or lonchiazein auton emellon, elegen ho ᾿Ioudas tois auton chatechousinʼ ᾿achousate mou nyn goun hoti en exodǭ tę̄ apo tou sōmatos hestēka" kai mē schotousϑōsan hymōn hoi tēs dianoias ophϑalmoi, mēde phratteïsϑōsan hymōn hai akoai tou mē achouein ex hōn eipein. pisteusate tǭ ϑeǭ hǭ kēryssō, apallagente: tēs kata psychēn ϑrasytētos. politeuesϑe de en politeią eleuϑerois prepousę̄ kai doxē tę̄ para anϑrōpois kai tē pros ton ϑeon zōę̄.
The people ran after Thomas, wanting to rescue him from death. Two soldiers went on the apostle's right and two on his left, holding spears, and the officer held his hand and led him with respect. And as he walked, Judas said, "O your hidden mysteries, which are fulfilled in us even to the end of life! O the wealth of your grace, which does not let us be swallowed up by the suffering of the body! For see how four have seized me, since I was made of four elements; and one leads me, since I belong to One, to whom I am going. And now I learn that my Lord, since he was from One, to whom I am going, and who is always with me invisibly, was struck by one; but I, since I am of four, am struck by four." When they came to the place where they were to spear him, Judas said to those who held him, "Hear me now at least, for I stand at the departure from the body; let not the eyes of your mind be darkened, nor your ears be stopped so that you do not hear what I have to say. Believe in the God whom I preach, freed from the rashness of the soul; and live in a way fitting for free men, with glory among men and life toward God."
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“νελϑὼν δὲ εἰς τὸ ὄρος ἐν ᾧ τόπῳ ἔμελλεν ἀναιρεϊσίϑαι εἶπεν τοῖς κατέχουσιν αὐτὸν καὶ τοῖς | λοιποῖς" ᾿“4δεὶφοί, x«i νῦν μου ἀκούσατε ἐν τέλει" πρὸς γὰρ τὴν ἔξοδον τὴν ἀπὸ τοῦ σώματος ἕστηκα. μὴ οὖν πηρωϑὥσιν oi ὀφϑαὶμοὶ τῆς καρδίας ὑμῶν, μηδὲ τὰ ὦτα ὑμῶν κωφωϑῦσιν. πιστεύσατε εἰς τὸν ϑεὸν ὃν χηρύσσω, καὶ μὴ ἑαυτοὺς ὁδηγισητε ἐν τῇ σχληροχαρδίᾳ ὑμῶν, ἀλλὰ πολιτεύσατε ἐν naa) ἐλευϑερίᾳ ὑμῶν καὶ τῇ δόξῃ τῇ πρὸς τοὺς ἀνϑρώπους καὶ τῇ ζωῇ τῇ πρὸς τὸν ϑεόν. Ἔλεγεν δὲ τῷ Οὐζώνῃ Υἱὲ τοῦ κατὰ τὴν γὴν βασιλέως, διώκονε δὲ "Ico? Χριστοῦ, δὸς τοῖς ὑπηρέταις τοῦ προστάγματος Μισδαίου τοῦ βασιλέως τὸ ὀφειλόμενον ὅπως αὐτῶν ἀφεϑεὶς ἀπελϑωὼν εὔξωμαι. Τοῦ δὲ Θὐαξάνου τοὺς στρατιώτας πείσαντος ὁ ᾿Ιούδας ἐπὶ τὴν εὐχὴν ἐτρώπη" jv δὲ αὕτη" Ὁ κύριός μου καὶ ὁ ϑεύός μου καὶ ἐλπὶς καὶ λυτρωτὴς καὶ ἡγεμὼν καὶ ὀδηγὸς ἐν πάσαις ταῖς χώραις, σὺ ἔσο μετιὶ πάντων τῶν ὑπηρετουμένων σὲ x«i ὁδηγησόν μὲ σήμερον ἐρχόμενον πρὸς σέ. μὴ λαμβανέτω τὴν ἐμὴν ψυχὴν μηδεὶς, ἣν παρέδωκώ σοι. μὴ βλεπέτωσάν μὲ οἱ τελῶναι, καὶ οἱ ἀπαιτηταὶ μὴ συκοφαντείτωσών με. μὴ βλεπέτω μὲ ὁ ὄφις: xui οἱ τοῦ δράκοντος παῖδες μὴ συριττέτωσών μοι. ἰδοὺ
“nelϑōn de eis to oros en hǭ topǭ emellen anaireïsiϑai eipen tois katechousin auton kai tois | loipois" ᾿“4deiphoi, x«i nyn mou akousate en telei" pros gar tēn exodon tēn apo tou sōmatos hestēka. mē oun pērōϑhōsin oi ophϑaimoi tēs kardias hymōn, mēde ta ōta hymōn kōphōϑysin. pisteusate eis ton ϑeon hon chēryssō, kai mē heautous hodēgisēte en tę̄ schlērochardią hymōn, alla politeusate en naa) eleuϑerią hymōn kai tę̄ doxę̄ tę̄ pros tous anϑrōpous kai tę̄ zōę̄ tę̄ pros ton ϑeon. Elegen de tǭ Ouzōnę̄ Huie tou kata tēn gēn basileōs, diōkone de "Ico? Christou, dos tois hypēretais tou prostagmatos Misdaiou tou basileōs to opheilomenon hopōs autōn apheϑeis apelϑōōn euxōmai. Tou de Thyaxanou tous stratiōtas peisantos ho ᾿Ioudas epi tēn euchēn etrōpē" jv de hautē" Ho kyrios mou kai ho ϑeuos mou kai elpis kai lytrōtēs kai hēgemōn kai odēgos en pasais tais chōrais, sy eso metii pantōn tōn hypēretoumenōn se x«i hodēgēson me sēmeron erchomenon pros se. mē lambanetō tēn emēn psychēn mēdeis, hēn paredōkō soi. mē blepetōsan me hoi telōnai, kai hoi apaitētai mē sykophanteitōsōn me. mē blepetō me ho ophis: xui hoi tou drakontos paides mē syrittetōsōn moi. idou
Having gone up the mountain to the place where he was to be killed, he said to those who held him and to the rest, "Brothers, hear me now at the end, for I stand at the departure from the body. Let not the eyes of your heart be blinded, nor your ears be deafened. Believe in the God whom I preach, and do not guide yourselves by the hardness of your hearts, but live in all your freedom, and in glory before men and life before God." And he said to Vazan, "Son of the earthly king and minister of Jesus Christ, give the servants of King Misdaeus's command what is due to them, so that, released by them, I may go and pray." When Vazan had persuaded the soldiers, Judas turned to prayer; and it was this: "My Lord and my God, hope and redeemer and leader and guide in all lands, be with all who serve you, and guide me today as I come to you. Let no one take my soul, which I have committed to you. Let not the tax collectors see me, and let not the exactors falsely accuse me. Let not the serpent see me, and let not the children of the dragon hiss at me. See …
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Εἶπεν δὲ τῷ Ιουζάνῃ τῷ υἱῷ τοῦ βασιλέως Μισδαίου, διακόνῳ δὲ τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Ἀριστοῦ" “Ιὸς τοῖς ὑπηρέταις τοῦ Μισδαίου οὗ εἰσιν ἄξιοι ἵνα μοι συγχωρήσωσιν ἀπελϑεῖν καὶ εὔξασϑαι. Ὁ δὲ Ἰουζάνης ἔπεισεν τοὺς στρατιώτας ἵνα ὠφήσωσιν αὐτὸν προσεύξασϑιαι" ὁ δὲ μαχάριος χύριε ἐπλήρωσά cov τὸ ἔργον καὶ ἐτελείωσά σου τὸ πρόσταγμα, duris δοῦλος γέγονα διὰ τοῦτο σήμερον τὴν ἐλευϑερίαν λαμβάνω. ài; ihe σὺ οὖν ταύτην μοι δοὺς τελείωσον. ταῦτα δὲ λέγω οὐκ bv IS δοιάζων ἀλλ ὅπως ἀκούσωσιν obs ἀχοῦσμι χρή. üm: Εὐξώμενος δὲ εἶπεν τοῖς στρατιώταις" ᾿Ελϑόντες frr πληρώσατε τὸ πρᾶγμα τοῦ nzÉuwavrog ὑμᾶς. Καὶ ἅμα οἱ M τέσσαρες πλήξαντες αὐτὸν ὠνείλων. mávrtsg δὲ oi ἀδελφοὶ inum T ἐδάκρυον" καὶ | περιστείλαντες αὐτὸν πέπλοις χαλοῖς xi mj πῆμ τ Θωμῶς ἀπήει ἐπὶ τὸ εὔξασϑαι, καὶ ϑεὶς τὰ γόνατα καὶ dvra10 στὰς καὶ ἐκτείνας τὰς χεῖρας εἰς τὸν οὐρανὸν εἶπεν ταῦτα" πὶ og m
Eipen de tǭ Iouzanę̄ tǭ huiǭ tou basileōs Misdaiou, diakonǭ de tou kyriou hēmōn ᾿Iēsou Aristou" “Ios tois hypēretais tou Misdaiou hou eisin axioi hina moi synchōrēsōsin apelϑein kai euxasϑai. Ho de Iouzanēs epeisen tous stratiōtas hina ōphēsōsin auton proseuxasϑiai" ho de macharios chyrie eplērōsa cov to ergon kai eteleiōsa sou to prostagma, duris doulos gegona dia touto sēmeron tēn eleuϑerian lambanō. ai? ihe sy oun tautēn moi dous teleiōson. tauta de legō ouk bv IS doiazōn all hopōs akousōsin obs achousmi chrē. um: Euxōmenos de eipen tois stratiōtais" ᾿Elϑontes frr plērōsate to pragma tou nzEuwavrog hymas. Kai hama hoi M tessares plēxantes auton ōneilōn. mavrtsg de oi adelphoi inum T edakryon" kai | peristeilantes auton peplois chalois xi mj pēm t Thōmōs apēei epi to euxasϑai, kai ϑeis ta gonata kai dvra10 stas kai ekteinas tas cheiras eis ton ouranon eipen tauta" pi og m
He said to Vazan, the son of King Misdaeus and minister of our Lord Jesus Christ, "Give the servants of Misdaeus what they are due, so that they may allow me to go and pray." Vazan persuaded the soldiers to let him pray; and the blessed … "Lord, I have fulfilled your work and accomplished your command; I have become a slave; therefore today I receive freedom. Give it to me, then, and make it perfect. I say this not doubting, but so that those may hear who ought to hear." Having prayed, he said to the soldiers, "Come, fulfil the order of him who sent you." And at once the four struck him and killed him. And all the brothers wept; and wrapping him in beautiful robes and … Thomas went off to pray, and bending his knees and rising, and stretching out his hands to heaven, he said this:
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Kei ταῦτα εὐξαμένου εἶπεν roig στρατιώταις" Δεῦτε, ἦν si τελέσατε τὰς ἐντολὰς τοῦ πέμψαντος ὑμᾶς. Καὶ ἐλϑόντες οἱ πὰ ὁ τέσσαρες ἔνυξωαν αὐτὸν τοῖς δόρασινʼ καὶ πεσὼν ἐτελεύτα. ἫΝ ὀϑόναις πολλαῖς κατέϑεντο εἰς τὸ μνῆμα àv ᾧ οἱ πάλαι βασιλεῖς ἐϑάπτοντο. Συφωὼρ δὲ καὶ Θὐαζάνης ovx ἤϑελον κατελϑεῖν εἰς τὴν πόλιν, ἀλλ᾽. ὅλην τὴν ἡμέραν διατρίψαντες ἐχεῖ διενυχτέρευον" οἷς ἐπιφανεὶς ὁ ᾿Ιούδας εἶπεν" Ovx εἰμὶ ἐνταῦϑα" τί χαϑεζόμενοι τηρεῖτέ us; ὠνηλῶον γὰρ καὶ ἀπέλαβον τὸ ἐλπιζόμενον. ἀλλ ἀναστάντες περιπατεῖτε, καὶ μετ᾽ οὐ πολὺ συναχϑήσεσϑε πρός ut. Μισδαῖος δὲ καὶ Χαρίσιος πολλὰ ἀναγκάσαντες τὴν Τερτίαν καὶ ιυγδονίωαν οὐχ ἔπεισαν ἐχστῆναι τῆς γνώμης. καὶ ἐπιφανεὶς ὁ Ἰούδας εἶπεν αὐταῖς" καὶ ὀϑόνην πάνυ πολλὴν καὶ καλήν, καὶ ἔϑαινναν αὐτὸν ἐν μνημείῳ βασιλικῷ ἐν ᾧ οἱ βασιλεῖς οἱ πρῶτοι ἐτέϑησαν.
Kei tauta euxamenou eipen roig stratiōtais" Deute, ēn si telesate tas entolas tou pempsantos hymas. Kai elϑontes hoi pa ho tessares enyxōan auton tois dorasinʼ kai pesōn eteleuta. HēN oϑonais pollais kateϑento eis to mnēma av hǭ hoi palai basileis eϑaptonto. Syphōōr de kai Thyazanēs ovx ēϑelon katelϑein eis tēn polin, all᾽. holēn tēn hēmeran diatripsantes echei dienychtereuon" hois epiphaneis ho ᾿Ioudas eipen" Ovx eimi entauϑa" ti chaϑezomenoi tēreite us? ōnēlōon gar kai apelabon to elpizomenon. all anastantes peripateite, kai met᾽ ou poly synachϑēsesϑe pros ut. Misdaios de kai Charisios polla anankasantes tēn Tertian kai iygdoniōan ouch epeisan echstēnai tēs gnōmēs. kai epiphaneis ho Ioudas eipen autais" kai oϑonēn pany pollēn kai kalēn, kai eϑainnan auton en mnēmeiǭ basilikǭ en hǭ hoi basileis hoi prōtoi eteϑēsan.
And when he had prayed thus, he said to the soldiers, "Come, carry out the commands of him who sent you." And the four came and pierced him with their spears; and he fell and died. … With many linen cloths they laid him in the tomb in which the kings of old were buried. Siphor and Vazan did not want to go down into the city, but spent the whole day there and stayed through the night. And Judas appeared to them and said, "I am not here; why do you sit watching me? For I have gone up and received what I hoped for. But rise and walk, and before long you will be gathered to me." Misdaeus and Charisius pressed Tertia and Mygdonia hard, but did not persuade them to abandon their mind. And Judas appeared and said to them, … and very much fine linen, and they buried him in a royal tomb in which the first kings were laid.
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169Lipsius–Bonnet, 99–291
Zoo δὲ καὶ Ἰουζάνης οὐκ ἐβούλοντο κατιέναι sig τὴν πόλιν, ἀλλ᾽ ἐπαρεκαϑέζοντο ὕλην τὴν ἡμέραν. ἐφάνη δὲ αὐτοῖς ὃ ἀπύστολος Θωμᾶς καὶ εἶπεν: Τί καϑέζεσϑε τηροῦντές με; | οὐκ εἰμὶ ἐνθάδε, ἀλλ᾽ ἀνῆλϑον καὶ ἀπέλαβον πώντα ἃ εὐηγγελίσϑην. ἀλλ᾽ ἀναστώντες χατέλϑετε ἐντεῦϑεν" μετ᾽ ὀλίγον γὰρ χρόνον καὶ ὑμεῖς παρ᾽ ἐμοὶ συνάγεσϑε. Muiaδαῖος δὲ καὶ Χαρίσιος ἀπήνεγκαν Μιυγδονίωαν καὶ Τερτίαν, Μὴ ἐπιλάϑεσϑε τῶν προτέρων. ᾿Ιησοῦς γὰρ ὁ ἅγιος καὶ ζῶν αὐτὸς βοηϑήσει ὑμῖν. Οἱ δὲ περὶ τὸν Μισδαῖον καὶ Χαρίσιον μὴ πείσαντες αὐτὰς εἴασαν χρήσασϑαι τῇ αὐτῶν γνώμῃ. ὁμοῦ δὲ συνήγοντο πάντες οἱ ἐχεῖ ἀδελφοί" πεποιήκει γὰρ Ἰούh δας ἐν τῷ ὄρει Σιφόρον μὲν πρεσβύτερον, διάκονον δὲ τὸν καὶ πάνυ αὐτὰς ἔϑλιψιαν" αἱ δὲ οὐ συνεδόχησαν τῇ ϑελήσει αὐτῶν. ὁ δὲ ἀπόστολος ὠποκαλυφϑεὶς αὐταῖς εἶπεν" Μὴ πλανηϑῆτεʼ Ἰησοῦς ὁ ἅγιος, ὁ ζῶν, ἐν τάχει ὑμῖν τὴν βοήÜuuy ἐξαποστελεῖ. Ὁ δὲ Μισδαῖος καὶ ὁ Χαρίσιος γνόντες ὅτι οὐ πείϑονται αὐτοῖς τε Μυγδονία καὶ ἡ Τερτία συνεχώρησαν αὐτὰς τῷ ἰδίῳ ϑελήματι ζῆν. συνήγοντο δὲ οἱ ἀδεὶλqoi καὶ ἠἡγαλλιῶντο ἐν τῇ χάριτι τοῦ ἁγίου πνεύματος. ὁ δὲ ἀπόστολος Θωμᾶς ἀπαλλαττόμενος τοῦ κόσμου τὺν μὲν Σιφόρα ἐποίησεν πρεσβύτερον, ᾿Ιουζάνην δὲ διάκονον, ὅτε ἦλϑεν ἐπὶ Οὐαζάνην, ὅτε ἀπήγετο τεϑνήξεσίδαι. ὁ δὲ κύριος αὐτοῖς ἐβοήϑει x«i τὴν πίστιν Ov αὐτῶν ἐπλεόναζεν. Διελϑόντος δὲ πολλοῦ χρόνου συιιβαίνει δαιμονισϑῆναι ἕνα ov τοῦ Μισδαίου viov: σχληροῦ δὲ ὄντος τοῦ δαίμονος οὐδεὶς ἰώσασδαι οἷός τε ἦν. διενοεῖτο δὲ ὁ Μισδαῖος: x«i ἔλεγεν: πελϑὼν ἀνοίξω τὸν τώφον καὶ λάβω ὀστέον ix τοῦ ἀποστύλου τοῦ ϑεοῦ καὶ προσάψω μου τῷ υἱῷ, καὶ οἶδα ὅτι ϑεραπευΐδλήσεται. Καὶ ὠπήει πρᾶξαι 0neo. évevorO y. τὸ ὥὕρος ἐπὶ τὸ ἀποϑανεῖν. ὁ δὲ κύριος συνήργει αὐτοῖς καὶ τῆς πίστεως αὐτῶν πρόϑεσιν ἐποιεῖτο.
Zoo de kai Iouzanēs ouk eboulonto katienai sig tēn polin, all᾽ eparekaϑezonto hylēn tēn hēmeran. ephanē de autois ho apystolos Thōmas kai eipen: Ti kaϑezesϑe tērountes me? | ouk eimi enthade, all᾽ anēlϑon kai apelabon pōnta ha euēngelisϑēn. all᾽ anastōntes chatelϑete enteuϑen" met᾽ oligon gar chronon kai hymeis par᾽ emoi synagesϑe. Muiadaios de kai Charisios apēnenkan Miygdoniōan kai Tertian, Mē epilaϑesϑe tōn proterōn. ᾿Iēsous gar ho hagios kai zōn autos boēϑēsei hymin. Hoi de peri ton Misdaion kai Charision mē peisantes autas eiasan chrēsasϑai tę̄ autōn gnōmę̄. homou de synēgonto pantes hoi echei adelphoi" pepoiēkei gar Iouh das en tǭ orei Siphoron men presbyteron, diakonon de ton kai pany autas eϑlipsian" hai de ou synedochēsan tę̄ ϑelēsei autōn. ho de apostolos ōpokalyphϑeis autais eipen" Mē planēϑēteʼ Iēsous ho hagios, ho zōn, en tachei hymin tēn boēUuuy exapostelei. Ho de Misdaios kai ho Charisios gnontes hoti ou peiϑontai autois te Mygdonia kai hē Tertia synechōrēsan autas tǭ idiǭ ϑelēmati zēn. synēgonto de hoi adeilqoi kai hēēgalliōnto en tę̄ chariti tou hagiou pneumatos. ho de apostolos Thōmas apallattomenos tou kosmou tyn men Siphora epoiēsen presbyteron, ᾿Iouzanēn de diakonon, hote ēlϑen epi Ouazanēn, hote apēgeto teϑnēxesidai. ho de kyrios autois eboēϑei x«i tēn pistin Ov autōn epleonazen. Dielϑontos de pollou chronou suiibainei daimonisϑēnai hena ov tou Misdaiou viov: schlērou de ontos tou daimonos oudeis iōsasdai hoios te ēn. dienoeito de ho Misdaios: x«i elegen: pelϑōn anoixō ton tōphon kai labō osteon ix tou apostylou tou ϑeou kai prosapsō mou tǭ huiǭ, kai oida hoti ϑerapeuïdlēsetai. Kai ōpēei praxai 0neo. evevorO y. to hōyros epi to apoϑanein. ho de kyrios synērgei autois kai tēs pisteōs autōn proϑesin epoieito.
Siphor and Vazan did not want to go down into the city, but sat there the whole day. The apostle Thomas appeared to them and said, "Why do you sit watching me? I am not here, but I have gone up and received all that was promised me. But rise and go down from here; for in a little while you too will be gathered to me." Misdaeus and Charisius carried off Mygdonia and Tertia and afflicted them greatly; but they did not consent to their will. The apostle appeared to them and said, "Do not be deceived; Jesus the holy, the living, will quickly send you help. Do not forget the former things; for Jesus the holy and living himself will help you." Misdaeus and Charisius, when they could not persuade them, let them follow their own mind. And all the brothers there gathered together; for Judas had made Siphor a presbyter on the mountain and Vazan a deacon, when he was being led away to die; and they rejoiced in the grace of the Holy Spirit. And the Lord helped them and increased their faith. After a long time it happened that one of Misdaeus's sons was possessed by a demon; and since the demon was stubborn, no one was able to heal him. Misdaeus considered and said, "I will go and open the grave and take a bone of the apostle of God and touch it to my son, and I know that he will be healed." And he went off to do what he had in mind.
Chapter 170
170Lipsius–Bonnet, 99–291
Συνέβη δὲ μετὰ πολὺν χρόνον ἕν τῶν τέχνων Μιοδαίου τοῦ βασιλέως χρουσϑῆναι ὑπὸ δαίμονος, καὶ οὐδεὶς αὐτὸν ἡδυνήϑη ϑεραπεῦσαι" | πώνυ γὼρ ἦν χαλεπὸς ὁ δαίμων. ἐνεϑυμήϑη δὲ Μισδαῖος ὁ βασιλεὺς καὶ εἶπεν: ᾿ἠπελίλ ov ἀνοίξω τὸν τώφον, καὶ ἄρας ὀστοῦν ὠπὸ τοῦ ἀποστόλου τοῦ "soU χρεμώάσω ἐπὶ τὸν υἱὸν μου, καὶ ϑεραπευϑήσεται. — Ev ὕσῳ δὲ τοῦτο Μισδαῖος ἐνεϑυμηϑη, φανεὶς αὐτῷ ὁ ἀπόκαὶ ἐπιφανεὶς αὐτῷ ὁ Ἰούδας εἶπεν. Ζῶντι μὴ πιστεύσας "ψεχρῷ πῶς ϑέλεις πιστεῦσαι; ἀλλὰ μὴ φοβοῦ" φιλανϑρωπεύετῶι εἰς σὲ Ἰησοῦς ὁ Χριστὸς διὼ τὴν πολλὴν αὐτοῦ χρηστύτητα. Ὁ δὲ Μισδαῖος οὐχ εὗρεν τὰ ὀστᾶ" κεχλόφει γὰρ αὐτὰ s w εἷς τῶν ἀδελρῶν καὶ tig τὰ τῆς δύσεως μετήνεγχε μέρη, λαβὼν δὲ κόνιν ὅϑεν ἦν τὰ ὀστᾶ χείμενα τοῦ ἀποστόλου προστολος Θωμᾶς εἶπεν αὐτῷ" Eig ζῶντα οὐχ ἐπίστευσας, καὶ εἰς νεκρὸν πιστεύεις; πλὴν μὴ φοβοῦ" σπλαγχνίζεται ydp εἰς σὲ καὶ ἐλεεῖ σὲ ὁ κύριός μου ᾿Ιησοῦς Χριστὸς διὰ τὴν ἑαυτοῦ χρηστότητα. ᾿πελϑὼν δὲ καὶ ἀνοίξας οὐχ εὗρεν ἐχεῖ τὸν ἀπόστολον" εἷς γὰρ τῶν ἀδελφῶν κλέψας αὐτὸν εἰς εσοποταμίαν ἀπήγαγεν. ἀπὸ δὲ τοῦ τόπου ἐχείνου ἔνϑα τὰ ὀστᾶ τοῦ ἀποστόλου ἔκειτο χοῦν ὁ Μισδαῖος λαβὼν περιέϑηκεν τῷ υἱῷ αὐτοῦ λέγων: Πιστεύω εἰς σὲ Ἰησοῦ Χριστὲ νῦν ὅτε σῆψε τῷ υἱῷ αὐτοῦ καὶ εἶπενʼ Πιστεύω σοι νῦν ὅτε μὲ ἀφῆκεν ἐκεῖνος ὁ ἀεὶ τοὺς ἀνθρώπους ταράττων (vc μὴ βλέψουσιν πρὸς τὸ νοερὸν φῶς cov. Yyivavrog δὲ τοῦ υἱυῦ αὐτοῦ τῷ τρόπῳ τούτῳ συνήγετο μετὰ τῶν λοιπῶν ἀδελφῶν ὑποχατακλινόμενος τῷ Σιφόρῳʼ καὶ τοὺς ἀδελφοὺς πάντας παρεχάλει εὔξασϑαι ὑπὲρ αὐτοῦ ἵνα ἐλέους τύχῃ παρὼ τοῦ χυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ. ᾿Ῥπληρώϑησαν αἱ πράξεις Ἰούδα Θωμᾷ τοῦ ἀποστόλου ἃς ἔπραξεν εἰς τὴν ᾿Ινδῶν, πληρῶν τὸ πρόσταγμα τοῦ χα.....vOg ὁ ταράσσων τοὺς ἀνθρώπους καὶ ἀντικείμενος αὐτοῖς ἵνα μὴ ἰδωσίν ct. Καὶ κρεμάσαντος αὐτοῦ τῷ παιδὶ ὑγιὴς ὁ παῖς ἐγένετο. συνηϑροίζετο ovv καὶ Μισδαῖος ὁ βασιλεὺς μετὰ τῶν ἀδελφῶν καὶ ὑπέχλινεν τὴν xeq αλὴν αὐτοῦ" ὑπὸ τὰς χεῖρας Σιφόρου τοῦ πρεσβυτέρου" ἔλεγεν δὲ τοῖς ἀδελφοῖς ὁ Zip: Εὔχεσϑε ὑπὲρ Μισδαίου τοῦ βασιλέως ἵνα παρὰ Ἰησοῦ Χριστοῦ εὐσπλαγχνίαν δέξηται, καὶ ἀμνησιχαχήση αὐτῷ. Πάντες οὖν ἐν συμφωνίᾳ χαίροντες εὐχὰς ἐποιοῦντο ὑπὲρ αὐτοῦ" ὁ δὲ φιλάνθρωπος δεσπότης ὁ βασιπέμψαντος αὐτόν. ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ὠμήν. λεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευ... ἔδωχεν καὶ Μισδαίῳ τὴν εἰς αὐτὸν ἐλπίδα" καὶ συνήγετο μετὰ τοῦ πλήὅους τῶν πεπιστευχότων τῷ Χριστῷ, δοξάζων πατέρα καὶ υἱὸν καὶ ἅγιον πνεῦμα, οὗ τὸ κράτος καὶ ἡ προσχύνησις νῦν x«i ἀεὶ καὶ tlg τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
Synebē de meta polyn chronon hen tōn technōn Miodaiou tou basileōs chrousϑēnai hypo daimonos, kai oudeis auton hēdynēϑē ϑerapeusai" | pōny gōr ēn chalepos ho daimōn. eneϑymēϑē de Misdaios ho basileus kai eipen: ᾿ēpelil ov anoixō ton tōphon, kai aras ostoun ōpo tou apostolou tou "soU chremōasō epi ton huion mou, kai ϑerapeuϑēsetai. — Ev hysǭ de touto Misdaios eneϑymēϑē, phaneis autǭ ho apokai epiphaneis autǭ ho Ioudas eipen. Zōnti mē pisteusas "psechrǭ pōs ϑeleis pisteusai? alla mē phobou" philanϑrōpeuetōi eis se Iēsous ho Christos diō tēn pollēn autou chrēstytēta. Ho de Misdaios ouch heuren ta osta" kechlophei gar auta s w heis tōn adelrōn kai tig ta tēs dyseōs metēnenche merē, labōn de konin hoϑen ēn ta osta cheimena tou apostolou prostolos Thōmas eipen autǭ" Eig zōnta ouch episteusas, kai eis nekron pisteueis? plēn mē phobou" splanchnizetai ydp eis se kai eleei se ho kyrios mou ᾿Iēsous Christos dia tēn heautou chrēstotēta. ᾿pelϑōn de kai anoixas ouch heuren echei ton apostolon" heis gar tōn adelphōn klepsas auton eis esopotamian apēgagen. apo de tou topou echeinou enϑa ta osta tou apostolou ekeito choun ho Misdaios labōn perieϑēken tǭ huiǭ autou legōn: Pisteuō eis se Iēsou Christe nyn hote sēpse tǭ huiǭ autou kai eipenʼ Pisteuō soi nyn hote me aphēken ekeinos ho aei tous anthrōpous tarattōn (vc mē blepsousin pros to noeron phōs cov. Yyivavrog de tou huiyy autou tǭ tropǭ toutǭ synēgeto meta tōn loipōn adelphōn hypochataklinomenos tǭ Siphorǭʼ kai tous adelphous pantas parechalei euxasϑai hyper autou hina eleous tychę̄ parō tou chyriou hēmōn ᾿Iēsou Christou. ᾿Rhplērōϑēsan hai praxeis Iouda Thōmą tou apostolou has epraxen eis tēn ᾿Indōn, plērōn to prostagma tou cha.....vOg ho tarassōn tous anthrōpous kai antikeimenos autois hina mē idōsin ct. Kai kremasantos autou tǭ paidi hygiēs ho pais egeneto. synēϑroizeto ovv kai Misdaios ho basileus meta tōn adelphōn kai hypechlinen tēn xeq alēn autou" hypo tas cheiras Siphorou tou presbyterou" elegen de tois adelphois ho Zip: Euchesϑe hyper Misdaiou tou basileōs hina para Iēsou Christou eusplanchnian dexētai, kai amnēsichachēsē autǭ. Pantes oun en symphōnią chairontes euchas epoiounto hyper autou" ho de philanthrōpos despotēs ho basipempsantos auton. hǭ hē doxa eis tous aiōnas tōn aiōnōn. ōmēn. leus tōn basileuontōn kai kyrios tōn kyrieu... edōchen kai Misdaiǭ tēn eis auton elpida" kai synēgeto meta tou plēoous tōn pepisteuchotōn tǭ Christǭ, doxazōn patera kai huion kai hagion pneuma, hou to kratos kai hē proschynēsis nyn x«i aei kai tlg tous aiōnas tōn aiōnōn. amēn.
It happened after a long time that one of the children of King Misdaeus was struck by a demon, and no one was able to heal him, for the demon was very fierce. King Misdaeus thought and said, "I will go and open the grave, and take a bone of the apostle of God and hang it on my son, and he will be healed." While Misdaeus was thinking this, the apostle Thomas appeared to him and said, "You did not believe in a living man, and will you believe in a dead one? But do not be afraid; my Lord Jesus Christ has compassion on you and pities you, because of his kindness." And going and opening it, he did not find the apostle there; for one of the brothers had stolen him away and taken him to Mesopotamia. But from the place where the apostle's bones had lain Misdaeus took dust and put it on his son, saying, "I believe in you, Jesus Christ, now that he who always troubles men and opposes them, so that they may not look to your spiritual light, has left me." And when he had hung it on the boy, the boy became well. When his son had been healed in this way, he joined the rest of the brothers, bowing his head under the hands of Siphor the presbyter; and he begged all the brothers to pray for him, that he might obtain mercy from our Lord Jesus Christ. Siphor said to the brothers, "Pray for King Misdaeus, that he may receive compassion from Jesus Christ, and that the Lord may not remember evil against him." All, then, in harmony and rejoicing, offered prayers for him; and the Master who loves mankind, the King of kings and Lord of lords, gave Misdaeus too hope in him; and he gathered with the multitude of those who had believed in Christ, glorifying the Father and the Son and the Holy Spirit, whose is the power and the worship, now and always and for ever and ever. Amen.
The acts of Judas Thomas the apostle are completed, which he did in the land of the Indians, fulfilling the command of him who sent him; to whom be glory for ever and ever. Amen.