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Acts of Andrew
The Acts of Andrew From "The Apocryphal New Testament"
M.R. James-Translation and Notes
Oxford: Clarendon Press, 1924
Introduction
We have no ancient record of the length of this book, as we had in the cases
of John, Paul, and Peter (but I suspect it was the most prolix of all the five),
and we have fewer relics of the original text than for those.
2
We have, however,
a kind of abstract of the whole, written in Latin by Gregory of Tours: and there
are Greek Encomia of the apostle which also help to the reconstruction of the
story. The Martyrdom (as in other cases) exists separately, in many texts.
3
Max
Bonnet has established the relations of these to each other: and J. Flamion has
made a most careful study of all the fragments.
4
The best specimen of the original text which we have is a fragment preserved
in a Vatican MS., tenth-eleventh centuries, containing discourses of Andrew
shortly before his passion. There are also a few ancient quotations.
5
These Acts may be the latest of the five leading apostolic romances. They
belong to the third century: C.
6
A. D. 260?
7
It was formerly thought that the Acts of Andrew and Matthias (Matthew) were
an episode of the original romance: but this view has ceased to be held. That
legend is akin to the later Egyptian romances about the apostles of which an
immense number were produced in the fifth and later centuries.
8
An abstract of
them will be given in due course. The epitome by Gregory of Tours is considered by Flamion to give on the whole
the best idea of the contents of the original Acts.
9
The latest edition of it is
that by M. Bonnet in the Monumenta Germaniac Historica (Greg.
10
Turon. II.
821-47).
11
The greater part appears as Lib. III of the Historia Apostolica of
(Pseudo-)Abdias, in a text much altered, it seems, in the sixteenth century by
Wolfgang Lazius: reprinted in Fabricius' Cod.
12
Apocr. N.
13
T. Gregory's prologue is as follows:
The famous triumphs of the apostles are, I believe, not unknown to any of the
faithful, for some of them are taught us in the pages of the gospel, others are
related in the Acts of the Apostles, and about some of them books exist in which
the actions of each apostle are recorded; yet of the more part we have nothing
but their Passions in writing.
14
Now I have come upon a book on the miracles (virtues, great deeds) of St. Andrew the apostle, which, because of its excessive verbosity, was called by
some apocryphal.
15
And of this I thought good to extract and set out the 'virtues'
only, omitting all that bred weariness, and so include the wonderful miracles
within the compass of one small volume, which might both please the reader and
ward off the spite of the adverse critic: for it is not the multitude of words,
but the soundness of reason and the purity of mind that produce unblemished
faith.
[What follows is a full abstract, not a version, of Gregory's text.]
Text 1 After the Ascension the apostles dispersed to preach in various
countries. Andrew began in the province of Achaia, but Matthew went to the city
of Mermidona. (The rest of 1 and the whole of 2 give a short abstract of the
Acts of Andrew and Matthew which Gregory either found prefixed to his copy of
the Acts of Andrew, or thought himself obliged to notice, because of the
popularity of the story.)
2 Andrew left Mermidona and came back to his own allotted district.
16
Walking
with his disciples he met a blind man who said: 'Andrew, apostle of Christ, I
know you can restore my sight, but I do not wish for that: only bid those with
you to give me enough money to clothe and feed myself decently.' Andrew said:
'This is the devil's voice, who will not allow the man to recover his sight.' He
touched his eyes and healed him. Then, as be had but a vile rough garment,
Andrew said: 'Take the filthy garment off him and clothe him afresh.' All were
ready to strip themselves, and Andrew said: 'Let him have what will suffice
him.' He returned home thankful.
3 Demetrius of Amasea had an Egyptian boy of whom he was very fond, who died
of a fever.
17
Demetrius hearing of Andrew's miracles, came, fell at his feet, and
besought help. Andrew pitied him, came to the house, held a very long discourse,
turned to the bier, raised the boy, and restored him to his master.
18
All believed
and were baptized.
4 A Christian lad named Sostratus came to Andrew privately and told him: 'My
mother cherishes a guilty passion for me: I have repulsed her, and she has gone
to the proconsul to throw the guilt on me. I would rather die than expose her.'
The officers came to fetch the boy, and Andrew prayed and went with him.
19
The
mother accused him. The proconsul bade him defend himself.
20
He was silent, and so
continued, until the proconsul retired to take counsel. The mother began to
weep.
21
Andrew said: 'Unhappy woman, that dost not fear to cast thine own guilt on
thy son.' She said to the proconsul: 'Ever since my son entertained his wicked
wish he has been in constant company with this man.' The proconsul was enraged,
ordered the lad to be sewn into the leather bag of parricides and drowned in the
river, and Andrew to be imprisoned till his punishment should be devised. Andrew
prayed, there was an earthquake, the proconsul fell from his seat, every one was
prostrated, and the mother withered up and died.
22
The proconsul fell at Andrew's
feet praying for mercy. The earthquake and thunder ceased, and he healed those
who had been hurt.
23
The proconsul and his house were baptized.
5 The son of Cratinus (Gratinus) of Sinope bathed in the women's bath and was
seized by a demon. Cratinus wrote to Andrew for help: he himself had a fever and
his wife dropsy.
24
Andrew went there in a vehicle. The boy tormented by the evil
spirit fell at his feet.
25
He bade it depart and so it did, with outcries. He then
went to Cratinus' bed and told him he well deserved to suffer because of his
loose life, and bade him rise and sin no more.
26
He was healed. The wife was
rebuked for her infidelity. 'If she is to return to her former sin, let her not
now be healed: if she can keep from it, let her be healed.' The water broke out
of her body and she was cured.
27
The apostle brake bread and gave it her. She
thanked God, believed with all her house, and relapsed no more into sin.
28
Cratinus afterwards sent Andrew great gifts by his servants, and then, with his
wife, asked him in person to accept them, but he refused saying: 'It is rather
for you to give them to the needy.'
6 After this he went to Nicaea where were seven devils living among the tombs
by the wayside, who at noon stoned passersby and had killed many. And all the
city came out to meet Andrew with olive branches, crying: 'Our salvation is in
thee, O man of God.' When they had told him all, he said: 'If you believe in
Christ you shall be freed.' They cried: 'We will.' He thanked God and commanded
the demons to appear; they came in the form of dogs.
29
Said he: 'These are your
enemies: if you profess your belief that I can drive them out in Jesus' name, I
will do so.' They cried out: 'We believe that Jesus Christ whom thou preachest
is the Son of God.' Then he bade the demons go into dry and barren places and
hurt no man till the last day. They roared and vanished.
30
The apostle baptized
the people and made Callistus bishop.
7 At the gate of Nicomedia he met a dead man borne on a bier, and his old
father supported by slaves, hardly able to walk, and his old mother with hair
torn, bewailing. 'How has it happened ?' he asked. 'He was alone in his chamber
and seven dogs rushed on him and killed him.' Andrew sighed and said: 'This is
an ambush of the demons I banished from Nicaea. What will you do, father, if I
restore your son ?' 'I have nothing more precious than him, I will give him.' He
prayed: 'Let the spirit of this lad return.' The faithful responded, 'Amen'.
31
Andrew bade the lad rise, and he rose, and all cried: 'Great is the God of
Andrew.' The parents offered great gifts which he refused, but took the lad to
Macedonia, instructing him.
8 Embarking in a ship he sailed into the Hellespont, on the way to Byzantium. There was a great storm.
32
Andrew prayed and there was calm. They reached
Byzantium.
9 Thence proceeding through Thrace they met a troop of armed men who made as
if to fall on them.
33
Andrew made the sign of the cross against them, and prayed
that they might be made powerless. A bright angel touched their swords and they
all fell down, and Andrew and his company passed by while they worshipped him.
34
And the angel departed in a great light.
10 At Perinthus he found a ship going to Macedonia, and an angel told him to
go on board. As he preached the captain and the rest heard and were converted,
and Andrew glorified God for making himself known on the sea.
11 At Philippi were two brothers, one of whom had two sons, the other two
daughters.
35
They were rich and noble, and said: 'There is no family as good as
ours in the place: let us marry our sons to our daughters.' It was agreed and
the earnest paid by the father of the sons. On the wedding-day a word from God
came to them: 'Wait till my servant Andrew comes: he will tell you what you
should do.' All preparations had been made, and guests bidden, but they waited.
36
On the third day Andrew came: they went out to meet him with wreaths and told
him how they had been charged to wait for him, and how things stood. His face
was shining so that they marvelled at him.
37
He said: 'Do not, my children, be
deceived: rather repent, for you have sinned in thinking to join together those
who are near of kin. We do not forbid or shun marriage [this cannot be the
author's original sentiment: it is contradicted by all that we know of the
Acts].
38
It is a divine institution: but we condemn incestuous unions.' The
parents were troubled and prayed for pardon. The young people saw Andrew's face
like that of an angel, and said: 'We are sure that your teaching is true.' The
apostle blessed them and departed.
12 At Thessalonica was a rich noble youth, Exoos, who came without his
parents' knowledge and asked to be shown the way of truth.
39
He was taught, and
believed, and followed Andrew taking no care of his worldly estate. The parents
heard that he was at Philippi and tried to bribe him with gifts to leave Andrew.
40
He said: 'Would that you had not these riches, then would you know the true God,
and escape his wrath.' Andrew, too, came down from the third storey and preached
to them, but in vain: he retired and shut the doors of the house. They gathered
a band and came to burn the house, saying: 'Death to the son who has forsaken
his parents': and brought torches, reeds, and faggots, and set the house on
fire.
41
It blazed up. Exoos took a bottle of water and prayed: 'Lord Jesu Christ,
in whose hand is the nature of all the elements, who moistenest the dry and
driest the moist, coolest the hot and kindlest the quenched, put out this fire
that thy servants may not grow evil, but be more enkindled unto faith.' He
sprinkled the flames and they died. 'He is become a sorcerer,' said the parents,
and got ladders, to climb up and kill them, but God blinded them.
42
They remained
obstinate, but one Lysimachus, a citizen, said: 'Why persevere? God is fighting
for these.
43
Desist, lest heavenly fire consume you.' They were touched, and said:
'This is the true God.' It was now night, but a light shone out, and they
received sight. They went up and fell before Andrew and asked pardon, and their
repentance made Lysimachus say: 'Truly Christ whom Andrew preaches is the Son of
God.' All were converted except the youth's parents, who cursed him and went
home again, leaving all their money to public uses.
44
Fifty days after they
suddenly died, and the citizens, who loved the youth, returned the property to
him. He did not leave Andrew, but spent his income on the poor.
13 The youth asked Andrew to go with him to Thessalonica.
45
All assembled in
the theatre, glad to see their favourite. The youth preached to them, Andrew
remaining silent, and all wondered at his wisdom.
46
The people cried out: 'Save
the son of Carpianus who is ill, and we will believe.' Carpianus went to his
house and said to the boy: 'You shall be cured to-day, Adimantus.' He said:
'Then my dream is come true: I saw this man in a vision healing me.' He rose up,
dressed, and ran to the theatre, outstripping his father, and fell at Andrew's
feet. The people seeing him walk after twenty-three years, cried: 'There is none
like the God of Andrew.'
14 A citizen had a son possessed by an unclean spirit and asked for his cure.
47
The demon, foreseeing that he would be cast out, took the son aside into a
chamber and made him hang himself. The father said: 'Bring him to the theatre: I
believe this stranger is able to raise him.' He said the same to Andrew.
48
Andrew
said to the people: 'What will it profit you if you see this accomplished and do
not believe?' They said: 'Fear not, we will believe.' The lad was raised and
they said: 'It is enough, we do believe.' And they escorted Andrew to the house
with torches and lamps, for it was night, and he taught them for three days.
15 Medias of Philippi came and prayed for his sick son. Andrew wiped his
cheeks and stroked his head, saying: 'Be comforted, only believe,' and went with
him to Philippi.
49
As they entered the city an old man met them and entreated for
his sons, whom for an unspeakable crime Medias had imprisoned, and they were
putrefied with sores. Andrew said: 'How can you ask help for your son when you
keep these men bound?
50
Loose their chains first, for your unkindness obstructs my
prayers.' Medias, penitent, said: 'I will loose these two and seven others of
whom you have not been told.' They were brought, tended for three days, cured,
and freed. Then the apostle healed the son, Philomedes, who had been ill
twenty-two years.
51
The people cried: 'Heal our sick as well.' Andrew told
Philomedes to visit them in their houses and bid them rise in the name of Jesus
Christ, by which he had himself been healed. This was done, and all believed and
offered gifts, which Andrew did not accept.
16 A citizen, Nicolaus, offered a gilt chariot and four white mules and four
white horses as his most precious possession for the cure of his daughter.
52
Andrew smiled. 'I accept your gifts, but not these visible ones: if you offer
this for your daughter, what will you for your soul? That is what I desire of
you, that the inner man may recognize the true God, reject earthly things and
desire eternal . . .' He persuaded all to forsake their idols, and healed the
girl.
53
His fame went through all Macedonia.
17 Next day as he taught, a youth cried out: 'What hast thou to do with us. Art thou come to turn us out of our own place?' Andrew summoned him: 'What is
your work?' 'I have dwelt in this boy from his youth and thought never to leave
him: but three days since I heard his father say, "I shall go to Andrew": and
now I fear the torments thou bringest us and I shall depart.' The spirit left
the boy.
54
And many came and asked: 'In whose name dost thou cure our sick?'
Philosophers also came and disputed with him, and no one could resist his
teaching.
18 At this time, one who opposed him went to the proconsul Virinus and said:
'A man is arisen in Thessalonica who says the temples should be destroyed and
ceremonies done away, and all the ancient law abolished, and one God worshipped,
whose servant he says he is.' The proconsul sent soldiers and knights to fetch
Andrew. They found his dwelling: when they entered, his face so shone that they
fell down in fear.
55
Andrew told those present the proconsul's purpose. The people
armed themselves against the soldiers, but Andrew stopped them.
56
The proconsul
arrived; not finding Andrew in the appointed place, he raged like a lion and
sent twenty more men. They, on arrival, were confounded and said nothing.
57
The
proconsul sent a large troop to bring him by force. Andrew said: 'Have you come
for me?' 'Yes, if you are the sorcerer who says the gods ought not to be
worshipped.' 'I am no sorcerer, but the apostle of Jesus Christ whom I preach.'
At this, one of the soldiers drew his sword and cried: 'What have I to do with
thee, Virinus, that thou sendest me to one who can not only cast me out of this
vessel, but burn me by his power?
58
Would that you would come yourself! you would
do him no harm.' And the devil went out of the soldier and he fell dead. On this
came the proconsul and stood before Andrew but could not see him. 'I am he whom
thou seekest.' His eyes were opened, and he said in anger: 'What is this
madness, that thou despisest us and our officers?
59
Thou art certainly a sorcerer. Now will I throw thee to the beasts for contempt of our gods and us, and we
shall see if the crucified whom thou preachest will help thee.' Andrew: 'Thou
must believe, proconsul, in the true God and his Son whom he hath sent,
specially now that one of thy men is dead.' And after long prayer he touched the
soldier: 'Rise up: my God Jesus Christ raiseth thee.' He arose and stood whole.
60
The people cried: 'Glory be to our God.' The proconsul: 'Believe not, O people,
believe not the sorcerer.' They said: 'This is no sorcery but sound and true
teaching.' The proconsul: 'I shall throw this man to the beasts and write about
you to Caesar, that ye may perish for contemning his laws.' They would have
stoned him, and said: 'Write to Caesar that the Macedonians have received the
word of God, and forsaking their idols, worship the true God.'
Then the proconsul in wrath retired to the praetorium, and in the morning
brought beasts to the stadium and had the Apostle dragged thither by the hair
and beaten with clubs. First they sent in a fierce boar who went about him
thrice and touched him not.
61
The people praised God. A bull led by thirty
soldiers and incited by two hunters, did not touch Andrew but tore the hunters
to pieces, roared, and fell dead. 'Christ is the true God,' said the people.
62
An
angel was seen to descend and strengthen the apostle. The proconsul in rage sent
in a fierce leopard, which left every one alone but seized and strangled the
proconsul's son; but Virinus was so angry that he said nothing of it nor cared.
63
Andrew said to the people: 'Recognize now that this is the true God, whose power
subdues the beasts, though Virinus knows him not. But that ye may believe the
more, I will raise the dead son, and confound the foolish father.' After long
prayer, he raised him.
64
The people would have slain Virinus, but Andrew
restrained them, and Virinus went to the praetorium, confounded.
19 After this a youth who followed the apostle sent for his mother to meet
Andrew. She came, and after being instructed, begged him to come to their house,
which was devastated by a great serpent.
65
As Andrew approached, it hissed loudly
and with raised head came to meet him; it was fifty cubits long: every one fell
down in fear. Andrew said: 'Hide thy head, foul one, which thou didst raise in
the beginning for the hurt of mankind, and obey the servants of God, and die.'
The serpent roared, and coiled about a great oak near by and vomited poison and
blood and died.
66
Andrew went to the woman's farm, where a child killed by the serpent lay
dead. He said to the parents: 'Our God who would have you saved hath sent me
here that you may believe on him.
67
Go and see the slayer slain.' They said: 'We
care not so much for the child's death, if we be avenged.' They went, and Andrew
said to the proconsul's wife (her conversion has been omitted by Gregory): 'Go
and raise the boy.' She went, nothing doubting, and said: 'In the name of my God
Jesus Christ, rise up whole.' The parents returned and found their child alive,
and fell at Andrew's feet.
20 On the next night he saw a vision which he related. 'Hearken, beloved, to
my vision. I beheld, and lo, a great mountain raised up on high, which had on it
nothing earthly, but only shone with such light, that it seemed to enlighten all
the world.
68
And lo, there stood by me my beloved brethren the apostles Peter and
John; and John reached his hand to Peter and raised him to the top of the mount,
and turned to me and asked me to go up after Peter, saying: "Andrew, thou art to
drink Peter's cup." And he stretched out his hands and said: "Draw near to me
and stretch out thy hands so as to join them unto mine, and put thy head by my
head." When I did so I found myself shorter than John. After that he said to me:
"Wouldst thou know the image of that which thou seest, and who it is that
speaketh to thee?" and I said: "I desire to know it." And he said to me: "I am
the word of the cross whereon thou shalt hang shortly, for his name's sake whom
thou preachest." And many other things said he unto me, of which I must now say
nothing, but they shall be declared when I come unto the sacrifice.
69
But now let
all assemble that have received the word of God, and let me commend them unto
the Lord Jesus Christ, that he may vouchsafe to keep them unblemished in his
teaching. For I am now being loosed from the body, and go unto that promise
which he hath vouchsafed to promise me, who is the Lord of heaven and earth, the
Son of God Almighty, very God with the Holy Ghost, continuing for everlasting
ages.'
(I feel sure that John in the latter part of this vision has been substituted
by Gregory for Jesus.
70
The echoes of the Acts of John and of Peter are very
evident here.)
All the brethren wept and smote their faces. When all were gathered, Andrew
said: 'Know, beloved, that I am about to leave you, but I trust in Jesus whose
word I preach, that he will keep you from evil, that this harvest which I have
sown among you may not be plucked up by the enemy, that is, the knowledge and
teaching of my Lord Jesus Christ.
71
But do ye pray always and stand firm in the
faith, that the Lord may root out all tares of offence and vouchsafe to gather
you into his heavenly garner as pure wheat.' So for five days he taught and
confirmed them: then he spread his hands and prayed: 'Keep, I beseech thee, O
Lord, this flock which hath now known thy salvation, that the wicked one may not
prevail against it, but that what by thy command and my means it hath received,
it may be able to preserve inviolate for ever.' And all responded 'Amen'. He
took bread, brake it with thanksgiving, gave it to all, saying: 'Receive the
grace which Christ our Lord God giveth you by me his servant.' He kissed every
one and commended them to the Lord, and departed to Thessalonica, and after
teaching there two days, he left them.
21 Many faithful from Macedonia accompanied him in two ships.
72
And all were
desirous of being on Andrew's ship, to hear him. He said: 'I know your wish, but
this ship is too small.
73
Let the servants and baggage go in the larger ship, and
you with me in this.' He gave them Anthimus to comfort them, and bade them go
into another ship which he ordered to keep always near . . . that they might see
him and hear the word of God. (This is a little confused.) And as he slept a
little, one fell overboard. Anthimus roused him, saying: 'Help us, good master;
one of thy servants perisheth.' He rebuked the wind, there was a calm, and the
man was borne by the waves to the ship.
74
Anthimus helped him on board and all
marvelled. On the twelfth day they reached Patrae in Achaia, disembarked, and
went to an inn.
22 Many asked him to lodge with them, but he said he could only go where God
bade him.
75
That night he had no revelation, and the next night, being distressed
at this, he heard a voice saying: 'Andrew, I am alway with thee and forsake thee
not,' and was glad. Lesbius the proconsul was told in a vision to take him in, and sent a
messenger for him.
76
He came, and entering the proconsul's chamber found him lying
as dead with closed eyes; he struck him on the side and said: 'Rise and tell us
what hath befallen thee.' Lesbius said: 'I abominated the way which you teach
and sent soldiers in ships to the proconsul of Macedonia to send you bound to
me, but they were wrecked and could not reach their destination. As I continued
in my purpose of destroying your Way, two black men (Ethiopes) appeared and
scourged me, saying: "We can no longer prevail here, for the man is coming whom
you mean to persecute.
77
So to-night, while we still have the power, we will
avenge ourselves on you." And they beat me sorely and left me. But now do you
pray that I may be pardoned and healed.' Andrew preached the word and all
believed, and the proconsul was healed and confirmed in the faith.
23 Now Trophima, once the proconsul's mistress, and now married to another,
left her husband and clave to Andrew.
78
Her husband came to her lady (Lesbius'
wife) and said she was renewing her liaison with the proconsul. The wife,
enraged, said: 'This is why my husband has left me these six months.' She called
her steward (procurator) and had Trophima sentenced as a prostitute and sent to
the brothel.
79
Lesbius knew nothing, and was deceived by his wife, when he asked
about her. Trophima in the brothel prayed continually, and had the Gospel on her
bosom, and no one could approach her.
80
One day one offered her violence, and the
Gospel fell to the ground. She cried to God for help and an angel came, and the
youth fell dead.
81
After that, she raised him, and all the city ran to the sight. Lesbius' wife went to the bath with the steward, and as they bathed an ugly
demon came and killed them both.
82
Andrew heard and said: 'It is the judgement of
God for their usage of Trophima.' The lady's nurse, decrepit from age, was
carried to the spot, and supplicated for her. Andrew said to Lesbius: 'Will you
have her raised?' 'No, after all the ill she has done.' 'We ought not to be
unmerciful.' Lesbius went to the praetorium; Andrew raised his wife, who
remained shamefaced: he bade her go home and pray. 'First', she said, 'reconcile
me to Trophima whom I have injured.' 'She bears you no malice.' He called her
and they were reconciled.
83
Callisto was the wife. Lesbius, growing in faith, came one day to Andrew and confessed all his sins.
84
Andrew said: 'I thank God, my son, that thou fearest the judgement to come. Be
strong in the Lord in whom thou believest.' And he took his hand and walked with
him on the shore.
24 They sat down, with others, on the sand, and he taught.
85
A corpse was
thrown up by the sea near them. 'We must learn', said Andrew, 'what the enemy
has done to him.' So he raised him, gave him a garment, and bade him tell his
story. He said: 'I am the son of Sostratus, of Macedonia, lately come from
Italy.
86
On returning home I heard of a new teaching, and set forth to find out
about it. On the way here we were wrecked and all drowned.' And after some
thought, he realized that Andrew was the man he sought, and fell at his feet and
said: 'I know that thou art the servant of the true God.
87
I beseech thee for my
companions, that they also may be raised and know him.' Then Andrew instructed
him, and thereafter prayed God to show the bodies of the other drowned men:
thirty-nine were washed ashore, and all there prayed for them to be raised. Philopator, the youth, said: 'My father sent me here with a great sum.
88
Now he is
blaspheming God and his teaching. Let it not be so.' Andrew ordered the bodies
to be collected, and said: 'Whom will you have raised first?' He said: 'Warus my
foster-brother.' So he was first raised and then the other thirty-eight.
89
Andrew
prayed over each, and then told the brethren each to take the hand of one and
say: 'Jesus Christ the son of the living God raiseth thee.'
Lesbius gave much money to Philopator to replace what he had lost, and he
abode with Andrew.
25 A woman, Calliopa, married to a murderer, had an illegitimate child and
suffered in travail. She told her sister to call on Diana for help; when she did
so the devil appeared to her at night and said: 'Why do you trouble me with vain
prayers?
90
Go to Andrew in Achaia.' She came, and he accompanied her to Corinth,
Lesbius with him. Andrew said to Calliopa: 'You deserve to suffer for your evil
life: but believe in Christ, and you will be relieved, but the child will be
born dead.' And so it was.
26 Andrew did many signs in Corinth.
91
Sostratus the father of Philopator,
warned in a vision to visit Andrew, came first to Achaia and then to Corinth. He
met Andrew walking with Lesbius, recognized him by his vision, and fell at his
feet.
92
Philopator said: 'This is my father, who seeks to know what he must do.'
Andrew: 'I know that he is come to learn the truth; we thank God who reveals
himself to believers.' Leontius the servant of Sostratus, said to him: 'Seest
thou, sir, how this man's face shineth?' 'I see, my beloved,' said Sostratus;
'let us never leave him, but live with him and hear the words of eternal life.'
Next day they offered Andrew many gifts, but he said: 'It is not for me to take
aught of you but your own selves. Had I desired money, Lesbius is richer.'
27 After some days he bade them prepare him a bath; and going there saw an
old man with a devil, trembling exceedingly.
93
As he wondered at him, another, a
youth, came out of the bath and fell at his feet, saying: 'What have we to do
with thee, Andrew? Hast thou come here to turn us out of our abodes?' Andrew
said to the people: 'Fear not,' and drove out both the devils.
94
Then, as he
bathed, he told them: 'The enemy of mankind lies in wait everywhere, in baths
and in rivers; therefore we ought always to invoke the Lord's name, that he may
have w power over us.'
They brought their sick to him to be healed, and so they did from other
cities.
28 An old man, Nicolaus, came with clothes rent and said: 'I am seventy-four
years old and have always been a libertine. Three days ago I heard of your
miracles and teaching.
95
I thought I would turn over a new leaf, and then again
that I would not. in this doubt, I took a Gospel and prayed God to make me
forget my old devices. A few days after, I forgot the Gospel I had about me, and
went to the brothel.
96
The woman said: "Depart, old man, depart: thou art an angel
of God, touch me not nor approach me, for I see in thee a great mystery." Then I
remembered the Gospel, and am come to you for help and pardon.' Andrew
discoursed long against incontinence, and prayed from the sixth to the ninth
hour. He rose and washed his face and said: 'I will not eat till I know if God
will have mercy on this man.' A second day he fasted, but had no revelation
until the fifth day, when he wept vehemently and said: 'Lord, we obtain mercy
for the dead, and now this man that desireth to know thy greatness, wherefore
should he not return and thou heal him?' A voice from heaven said: 'Thou hast
prevailed for the old man; but like as thou art worn with fasting, let him also
fast, that he may be saved.' And he called him and preached abstinence.
97
On the
sixth day he asked the brethren all to pray for Nicolaus, and they did. Andrew
then took food and permitted the rest to eat.
98
Nicolaus went home, gave away all
his goods, and lived for six months on dry bread and water. Then he died.
99
Andrew
was not there, but in the place where he was he heard a voice: 'Andrew, Nicolaus
for whom thou didst intercede, is become mine.' And he told the brethren that
Nicolaus was dead, and prayed that he might rest in peace.
29 And while he abode in that place (probably Lacedaemon) Antiphanes of
Megara came and said: 'If there be in thee any kindness, according to the
command of the Saviour whom thou preachest, show it now.' Asked what his story
was, he told it. Returning from a journey, I heard the porter of my house crying
out.
100
They told me that he and his wife and son were tormented of a devil. I went
upstairs and found other servants gnashing their teeth, running at me, and
laughing madly.
101
I went further up and found they had beaten my wife: she lay
with her hair over her face unable to recognize me. Cure her, and I care nothing
for the others.' Andrew said: 'There is no respect of persons with God.
102
Let us
go there.' They went from Lacedaemon to Megara, and when they entered the house,
all the devils cried out: 'What dost thou here, Andrew? Go where thou art
permitted: this house is ours.' He healed the wife and all the possessed
persons, and Antiphanes and his wife became firm adherents.
30 He returned to Patrae where Egeas was now proconsul, and one Iphidamia,
who had been converted by a disciple, Sosias, came and embraced his feet and
said: 'My lady Maximilla who is in a fever has sent for you.
103
The proconsul is
standing by her bed with his sword drawn, meaning to kill himself when she
expires.' He went to her, and said to Egeas: 'Do thyself no harm, but put up thy
sword into his place. There will be a time when thou wilt draw it on me.' Egeas
did not understand, but made way.
104
Andrew took Maximilla's hand, she broke into a
sweat, and was well: he bade them give her food. The proconsul sent him 100
pieces of silver, but he would not look at them.
31 Going thence he saw a sick man lying in the dirt begging, and healed him.
32 Elsewhere he saw a blind man with wife and son, and said: 'This is indeed
the devil's work: he has blinded them in soul and body.' He opened their eyes
and they believed.
33 One who saw this said: 'I beg thee come to the harbour; there is a man,
the son of a sailor, sick fifty years, cast out of the house, lying on the
shore, incurable, full of ulcers and worms.' They went to him.
105
The sick man
said: 'Perhaps you are the disciple of that God who alone can save.' Andrew
said: 'I am he who in the name of my God can restore thee to health,' and added:
'In the name of Jesus Christ, rise and follow me.' He left his filthy rags and
followed, the pus and worms flowing from him. They went into the sea, and the
apostle washed him in the name of the Trinity and he was whole, and ran naked
through the city proclaiming the true God.
34 At this time the proconsul's brother Stratocles arrived from Italy.
106
One of
his slaves, Alcman, whom he loved, was taken by a devil and lay foaming in the
court. Stratocles hearing of it said: 'Would the sea had swallowed me before I
saw this.' Maximilla and Iphidamia said: 'Be comforted: there is here a man of
God, let us send for him.' When he came he took the boy's hand and raised him
whole.
107
Stratocles believed and clave to Andrew.
35 Maximilla went daily to the praetorium and sent for Andrew to teach there. Egeas was away in Macedonia, angry because Maximilla had left him since her
conversion.
108
As they were all assembled one day, he returned, to their great
terror. Andrew prayed that he might not be suffered to enter the place till all
had dispersed.
109
And Egeas was at once seized with indisposition, and in the
interval the apostle signed them all and sent them away, himself last. But
Maximilla on the first opportunity came to Andrew and received the word of God
and went home. [At about this point we must place the episodes quoted by Evodius
of Uzala: see below.]
36 After this Andrew was taken and imprisoned by Egeans, and all came to the
prison to be taught.
110
After a few days he was scourged and crucified; he hung for
three days, preaching, and expired, as is fully set forth in his Passion. Maximilla embalmed and buried his body.
37 From the tomb comes manna like flour, and oil: the amount shows the
barrenness or fertility of the coming season -as I have told in my first book of
Miracles.
111
I have not set out his Passion at length, because I find it well done
by some one else.
38 This much have I presumed to write, unworthy, unlettered, &c. The
author's prayer for himself ends the book.
112
May Andrew, on whose death-day he was
born, intercede to save him.
(The Passion to which Gregory alludes is that which begins Conversante et
docente'.)
Of the detached fragments and quotations which precede the Passion there are
three:
(a) One is in the Epistle of Titus. When, finally, Andrew also [John has been cited shortly before] had come to a
wedding, he too, to manifest the glory of God, disjoined certain who were
intended to marry each other, men and women, and instructed them to continue
holy in the single state.
113
No doubt this refers to the story in Gregory, ch. 11. Gregory, it may be
noted, has altered the story (or has used an altered text), for the marriage of
cousins was not forbidden till Theodosius' time (so Flamion).
114
He or his source
has imagined the relationship between the couples; in the original Acts none
need have existed: the mere fact of the marriage was enough.
(b) The next are in a tract by Evodius, bishop of Uzala, against the
Manichees:
Observe, in the Acts of Leucius which he wrote under the name of the
apostles, what manner of things you accept about Maximilla the wife of Egetes:
who, refusing to pay her due to her husband (though the apostle has said: Let
the husband pay the due to the wife and likewise the wife to the husband: 1 Cor.
vii. 3), imposed her maid Euclia upon her husband, decking her out, as is there
written, with wicked (lit. hostile) enticements and paintings, and substituted
her as deputy for herself at night, so that he in ignorance used her as his
wife. There also is it written, that when this same Maximilla and Iphidamia were
gone together to hear the apostle Andrew, a beautiful child, who, Leucius would
have us understand, was either God or at least an angel, escorted them to the
apostle Andrew and went to the praetorium of Egetes, and entering their chamber
feigned a woman's voice, as of Maximilla, complaining of the sufferings of
womankind, and of Iphidamia replying.
115
When Egetes heard this dialogue, he went
away. [These incidents must have intervened between cc. 35 and 36 of Gregory of
Tours.]
(c) Evodius quotes another sentence, not certainly from the Acts of Andrew,
but more in their manner than in that of John or Peter:
In the Acts written by Leucius, which the Manichees receive, it is thus
written:
For the deceitful figments and pretended shows and collection (force,
compelling) of visible things do not even proceed from their own nature, but
from that man who of his own will has become worse through seduction. It is obscure enough, in original and version: but is the kind of thing that
would appeal to those who thought of material things and phenomena as evil.
116
We do not wonder that such narratives as that which Evodius quotes have been
expunged, either by Gregory or his source, from the text. The next passage is a fragment of some pages in length found by M.
117
Bonnet in
a Vatican MS. (Gr. 808) of tenth to eleventh century. There is no doubt that it
is a piece of the original Acts.
118
It is highly tedious in parts. Andrew in prison
discourses to the brethren.
1 . . . is there in you altogether slackness? are ye not yet convinced of
yourselves that ye do not yet bear his goodness? let us be reverent, let us
rejoice with ourselves in the bountiful (ungrudging) fellowship which cometh of
him.
119
Let us say unto ourselves: Blessed is our race! by whom hath it been loved?
blessed is our state! of whom hath it obtained mercy? we are not cast on the
ground, we that have been recognized by so great highness: we are not the
offspring of time, afterward to be dissolved by time; we are not a contrivance
(product) of motion, made to be again destroyed by itself, nor things of earthly
birth. ending again therein. We belong, then, to a greatness, unto which we
aspire, of which we are the property, and peradventure to a greatness that hath
mercy upon us.
120
We belong to the better; therefore we flee from the worse: we
belong to the beautiful, for whose sake we reject the foul; to the righteous, by
whom we cast away the unrighteous, to the merciful, by whom we reject the
unmerciful; to the Saviour, by whom we recognize the destroyer; to the light, by
whom we have cast away the darkness; to the One, by whom we have turned away
from the many; to the heavenly, by whom we have learned to know the earthly; to
the abiding, by whom we have seen the transitory. If we desire to offer unto God
that hath had mercy on us a worthy thanksgiving or confidence or hymn or
boasting, what better cause (theme) have we than that we have been recognized by
him?
2 And having discoursed thus to the brethren, he sent them away every one to
his house, saying to them: Neither are ye ever forsaken of me, ye that are
servants of Christ, because of the love that is in him: neither again shall I be
forsaken of you because of his intercession (mediation).
121
And every one departed
unto his house: and there was among them rejoicing after this sort for many
days, while Aegeates took not thought to prosecute the accusation against the
Apostle. Every one of them then was confirmed at that time in hope toward the
Lord, and they assembled without fear in the prison, with Maximilla, Iphidamia,
and the rest, continually, being sheltered by the protection and grace of the
Lord.
3 But one day Aegeates, as he was hearing causes, remembered the matter
concerning Andrew: and as one seized with madness, he left the cause which he
had in hand, and rose up from the judgement seat and ran quickly to the
praetorium, inflamed with love of Maximilla and desiring to persuade her with
flatteries.
122
And Maximilla was beforehand with him, coming from the prison and
entering the house. And he went in and said to her:
4 Maximilla, thy parents counted me worthy of being thy consort, and gave me
thine hand in marriage, not looking to wealth or descent or renown, but it may
be to my good disposition of soul: and, that I may pass over much that I might
utter in reproach of thee, both of that which I have enjoyed at thy parents'
hands and thou from me during all our life, I am come, leaving the court, to
learn of thee this one thing: answer me then reasonably, if thou wert as the
wife of former days, living with me in the way we know, sleeping, conversing,
bearing offspring with me, I would deal well with thee in all points; nay more,
I would set free the stranger whom I hold in prison: but if thou wilt not to
thee I would do nothing harsh, for indeed I cannot; but him, whom thou
affectionest more than me, I will afflict yet more.
123
Consider, then, Maximilla,
to whether of the two thou inclinest, and answer me to-morrow; for I am wholly
armed for this emergency.
5 And with these words he went out; but Maximilla again at the accustomed
hour, with Iphidamia, went to Andrew: and putting his hands before her own eyes,
and then putting them to her mouth, she began to declare to him the whole
rmatter of the demand of Aegeates. And Andrew answered her: I know, Maximilla my
child, that thou thyself art moved to resist the whole attraction (promise) of
nuptial union, desiring to be quit of a foul and polluted way of life: and this
hath long been firmly held in thine (MS. mine) intention; but now thou wishest
for the further testimony of mine opinion.
124
I testify, O Maximilla: do it not; be
not vanquished by the threat of Aegeates: be not overcome by his discourse: fear
not his shameful counsels: fall not to his artful flatteries: consent not to
surrender thyself to his impure spells, but endure all his torments looking unto
us for a little space, and thou shalt see him whoily numbed and withering away
from thee and from all that are akin to thee. But (For) that which I most needed
to say to thee -for I rest not till I fulfil the business which is seen, and
which cometh to pass in thy person- hath escaped me: and rightly in thee do I
behold Eve repenting, and in myself Adam returning; for that which she suffered
in ignorance, thou now (for whose soul I strive) settest right by returning: and
that which the spirit suffered which was overthrown with her and slipped away
from itself, is set right in me, with thee who seest thyself being brought back.
125
For her defect thou hast remedied by not suffering like her; and his
imperfection I have perfected by taking refuge with God, that which she
disobeyed thou hast obeyed: that whereto he consented I flee from: and that
which they both transgressed we have been aware of, for it is ordained that
every one should correct (and raise up again) his own fall.
6 I, then, having said this as I have said it, would go on to speak as
followeth: Well done, O nature that art being saved for thou hast been strong
and hast not hidden thyself (from God like Adam)! Well done, O soul that criest
out of what thou hast surfered, and returnest unto thyself !
126
Well done, O man
that understandest what is thine and dost press on to what is thine! Well done,
thou that hearest what is spoken, for I see thee to be greater than things that
are thought or spoken!
127
I recognize thee as more powerful than the things which
seemed to overpower thee; as more beautiful than those which cast thee down into
foulness, which brought thee down into captivity. Perceiving then, O man, all
this in thyself, that thou art immaterial, holy light, akin to him that is
unborn, that thou art intellectual, heavenly, translucent, pure, above the
flesh, above the world, above rulers, above principalities, over whom thou art
in truth, then comprehend thyself in thy condition and receive full knowledge
and understand wherein thou excellest: and beholding thine own face in thine
essence, break asunder all bonds -I say not only those that are of thy birth,
but those that are above birth, whereof we have set forth to thee the names
which are excecding great -desire earnestly to see him that is revealed unto
thee, him who doth not come into being, whom perchance thou alone shalt
recognize with confidence.
7 These things have I spoken of thee, Maximilla, for in their meaning the
things I have spoken reach unto thee.
128
Like as Adam died in Eve because he
consented unto her confession, so do I now live in thee that keepest the Lord's
commandment and stablishest thyself in the rank (dignity) of thy being. But the
threats of Aegeates do thou trample down, Maximilla, knowing that we have God
that hath mercy on us.
129
And let not his noise move thee, but continue chaste- and
let him punish me not only with such torments as bonds, but let him cast me to
the beasts or burn me with fire, and throw me from a precipice. And what need I
say? there is but this one body; let him abuse that as he will, for it is akin
to himself.
8 And yet again unto thee is my speech, Maximilla: I say unto thee, give not
thyself over unto Aegeates: withstand his ambushes- for indeed, Maximilla, I
have seen my Lord saying unto me: Andrew, Aegeates' father the devil will loose
thee from this prison.
130
Thine, therefore, let it be henceforth to keep thyself
chaste and pure, holy, unspotted, sincere, free from adultery, not reconciled to
the discourses of our enemy, unbent, unbroken, tearless, unwounded, not
storm-tossed, undivided, not stumbling without fellow-feeling for the works of
Cain. For if thou give not up thyself, Maximilla, to what is contrary to these,
I also shall rest, though I be thus forced to leave this life for thy sake that
is, for mine own.
131
But if I were thrust out hence, even I, who, it may be, might
avail through thee to profit others that are akin to me, and if thou wert
persuaded by the discourse of Aegeates and the flatteries of his father the
serpent, so that thou didst turn unto thy former works, know thou that on thine
account I should be tormented until thou thyself sawest that I had contemned
life for the sake of a soul which was not worthy.
9 I entreat, therefore, the wise man that is in thee that thy mind continue
clear seeing. I entreat thy mind that is not seen, that it be preserved whole: I
beseech thee, love thy Jesus, and yield not unto the worse.
132
Assist me, thou whom
I entreat as a man, that I may become perfect: help me also, that thou mayest
recognize thine own true nature: feel with me in my suffering, that thou mayest
take knowledge of what I suffer, and escape suffering see that which I see, and
thou shalt be blind to what thou seest: see that which thou shouldst, and thou
shalt not see that thou shouldst not: hearken to what I say, and cast away that
which thou hast heard.
10 These things have I spoken unto thee and unto every one that heareth, if
he will hear. But thou, O Stratocles, said he, looking toward him, Why art thou
so oppressed, with many tears and groanings to be heard afar off? what is the
lowness of spirit that is on thee? why thy much pain and thy great anguish? dost
thou take note of what is said, and wherefore I pray thee to be disposed in mind
as my child? (or, my child, to be composed in mind): dost thou perceive unto
whom my words are spoken? hath each of them taken hold on thine understanding?
have they whetted (MS. touched) thine intellectual part? have I thee as one that
hath hearkened to me? do I find myself in thee? is there in thee one that
speaketh whom I see to be mine own? doth he love him that speaketh in me and
desire to have fellowship with him? doth he wish to be made one with him? doth
lie hasten to become his friend? doth he yearn to be joined with him? doth he
find in him any rest? hath he where to lay his head? doth nought oppose him
there? nought that is wroth with him, resisteth him, hateth him, fleeth from
him, is savage, avoideth, turneth away, starteth off, is burdened, maketh war,
talketh with others, is flattered by others, agreeth with others?
133
Doth nothing
else disturb him? Is there one within that is strange to me? an adversary, a
breaker of peace, an enemy, a cheat, a sorcerer, a crooked dealer, unsound,
guileful, a hater of men, a hater of the word, one like a tyrant, boastful,
puffed up, mad, akin to the serpent, a weapon of the devil, a friend of the
fire, belonging to darkness?
134
Is there in thee any one, Stratocles, that cannot
endure my saying these things? Who is it?
135
Answer: do I talk in vain? have I
spoken in vain? Nay, saith the man in thee, Stratocles, who now again weepeth.
11 And Andrew took the band of Stratocles and said: I have him whom I loved;
I shall rest on him whom I look for; for thy yet groaning, and weeping without
restraint, is a sign unto me that I have already found rest, that I have not
spoken to thee these words which are akin to me, in vain.
12 And Stratocles answered him: Think not, most blessed Andrew, that there is
aught else that afflicteth me but thee; for the words that come forth of thee
are like arrows of fire shot against me, and every one of them reacheth me and
verily burneth me up.
136
That part of my soul which inclineth to what I hear is
tormented, divining the affliction that is to follow, for thou thyself
departest, and, I know, nobly: but hereafter when I seek thy care and affection,
where shall I find it, or in whom? I have received the seeds of the words of
salvation, and thou wast the sower: but that they should sprout up and grow
needs none other but thee, most blessed Andrew.
137
And what else have I say to thee
but this? I need much mercy and help from thee, to become worthy of the seed I
have from thee, which will not otherwise increase perpetually or grow up into
the light except thou willest it, and prayest for them and for the whole of me.
13 And Andrew answered him: This, my child, was what I beheld in thee myself.
138
And I glorify my Lord that my thought of thee walked not on the void, but knew
what it said. But that ye may know the truth, to-morrow doth Aegeates deliver me
up to be crucified: for Maximilla the servant of the Lord will enrage the enemy
that is in him, unto whom he belongeth, by not consenting to that which is
hateful to her; and by turning against me he will think to console himself.
14 Now while the apostle spake these things, Maximilla was not there, for she
having heard throughout the words wherewith he answered her, and being in part
composed by them, and of such a mind as the words pointed out, set forth not
inadvisedly nor without purpose and went to the praetorium.
139
And she bade
farewell to all the life of the flesh, and when Aegeates brought to her the same
demand which he had told her to consider, whether she would lie with him, she
rejected it- and thenceforth he bent himself to putting Andrew to death, and
thought to what death he should expose him. And when of all deaths crucifixion
alone prevailed with him, he went away with his like and dined; and Maximilla,
the Lord going before her in the likeness of Andrew, with Iphidamia came back to
the prison- and there being therein a great gathering of the brethren, she found
Andrew discoursing thus:
15 I, brethren, was sent forth by the Lord as an apostle unto these regions
whereof my Lord thought me worthy, not to teach any man, but to remind every man
that is akin to such words that they live in evils which are temporal,
delighting in their injurious delusions: wherefrom I have always exhorted you
also to depart, and encouraged you to press toward things that endure, and to
take flight from all that is transitory (flowing)- for ye see that none of you
standeth, but that all things, even to the customs of men, are easily
changeable.
140
And this befalleth because the soul is untrained and erreth toward
nature and holdeth pledges toft its error. I therefore account them blessed who
have become obedient unto the word preached, and thereby see the mysteries of
their own nature; for whose sake all things have been builded up.
16 I enjoin you therefore, beloved children, build yourselves firmly upon the
foundation that hath been laid for you, which is unshaken, and against which no
evil- willer can conspire.
141
Be then, rooted upon this foundation: be established,
remembering what ye have seen (or heard) and all that hath come to pass while I
walked with you all. Ye have seen works wrought through me which ye have no
power to disbelieve, and such signs come to pass as perchance even dumb nature
will proclaim aloud; I have delivered you words which I pray may so be received
by you as the words themselves would have it.
142
Be established then, beloved upon
all that ye have seen, and heard, and partaken of. And God on whom ye have
believed shall have mercy on you and present you lmto himself, giving you rest
unto all ages.
17 Now as for that which is to befall me, let it not really trouble you as
some strange spectacle, that the servant of God unto whom God himself hath
granted much in deeds and words, should by an evil man be driven out of this
temporal life: for not only unto me will this come to pass, but unto all them
that have loved and believed on him and confess him.
143
The devil that is wholly
shameless will arm his own children against them, that they may consent unto
him; and he will not have his desire. And wherefore he essayeth this I will tell
you.
144
From the beginning of all things, and if I may so say, since he that hath
no beginning came down to be under his rule, the enemy that is a foe to peace
driveth away from (God) such a one as doth not belong indeed to him, but is some
one of the weaker sort and not fully enlightened (?), nor yet able to recognize
himself. And because he knoweth him not, therefore must he be fought against by
him (the devil).
145
For he, thinking that he possesseth him and is his master for
ever, opposeth him so much, that he maketh their enmity to be a kind of
friendship: for suggesting to him his own thoughts, he often portrayeth them as
pleasurable and specious (MS. deceitful), by which he thinketh to prevail over
him. He was not, then, openly shown to be an enemy, for he feigned a friendship
that was worthy of him.
18 And this his work he carried on so long that he (man) forgat to recognize
it, but he (the devil) knew it himself: that is, he, because of his gifts .
146
But when the mystery of grace was lighted up, and the
counsel of rest manifested, and the light of the word shown, and the race of
them that were saved was proved, warring against many pleasures, the
enemy himself despised, and himself, through the goodness of him that had mercy
on us, derided because of his own gifts, by which he had thought to triumph over
man- he began to plot against us with hatred and enmity and assaults; and this
hath he dctcrmined, not to cease from us till he thinketh to separate us (from
God). For before, our enemy was without care, and offered us a feigned friendship
which was worthy of him, and was able not to fear that we, deceived by him,
should depart from him.
147
But when the light of dispensation was kindled, it made
, I say not stronger, . For it exposed that part of
his nature which was hidden and which thought to escape notice, and made it
confess what it is.
148
Knowing therefore, brethren, that which shall be, let us be vigilant, not
discontented, not making a proud figure, not carrying upon our souls marks of
him which are not our own: but wholly lifted upward by the whole word, let us
all gladly await the end, and take our flight away from him, that he may be
henceforth shown as he is, who
our nature unto (or against) our .
. . THE MARTYRDOM
The original text of this, as Flamion shows, has to be picked out of several
Greek and Latin authorities.
149
Bonnet prints the Martyrdom in several forms (Act. Apost.
150
Apocr. ii. 1): on
pp. 1-37 we have the Passion in three texts. The uppermost is the Latin letter of the presbyters and deacons of Achaia.
151
This, as Bonnet has proved, is the original of the two Greek versions printed
below it. The first editors of this Letter thought it might be a genuine
document.
152
But it is really an artificial thing. The greater part of it consists
of a dialogue between Andrew and Aegeates: the narrative of the actual Passion
is rather brief.
153
Of the two Greek versions, the first, which begins "ha tois
ophthalmois"(greek) is a faithful version of the Latin. The other, which begins "haper tois ophthalmois"(greek) has a number of
insertions taken from the original Acts, ultimately, perhaps through the medium
of a 'Passion', circulated separately, such as we have had in the cases of John,
Paul, and Peter.
154
This text is called by Flamion the Epitre grecque. Ep. gr.
155
On pp. 38-45 follows the fragment of discourses which has just been
translated. Very likely this is a relic of a separate Passion cut off from the
end of the original Acts.
156
On pp. 46-57 is the 'Martyrium prius'. This tells (after speaking of the
dispersion of the apostles) of the cure and conversion of Lesbius, destruction
of temples, dismissal of Lesbius by Caesar, vision of Andrew that Aegeates is to
put him to death, arrest of Andrew, and martyrdom.
157
It contains many speeches. This is Mart. 1.
158
On pp. 58-64 is the 'Martyrium alterum' in two texts, which begins at once
with the arrest of the apostle by Aegeates- after he has spent the night in
discoursing to the brethren. Mart.
159
II, A, B are the two texts of this. Besides these Bonnet has published
in the Analecta Bollandiana and separately (as Supplementum Codicis Apocryphi,
ii, 1895) thc following documents:
1 Acts of Andrew with Encomium: called for short Laudatio, which recounts the
journeys at considerable length, and some of thc miracles which we have seen in
Gregory, and then the Passion (cc. 44-9) and the Translation to Constantinople.
2.
160
A Greek Martyrdom, of which cc. 1-8 recount the journeys, and from 9
onwards the Passion, with a good deal of matter from the original Acts. This is
called Narratio.
3.
161
A Latin Passion- that known to Gregory, which begins Conversante et
docente: it forms the end of Book III of Abdias' Historia Apostolica, and is
there tacked on to Gregory's book of Miracles. Using all these sources, Flamion has with great pains indicated which
portions he assigns to the original Acts, and I shall follow him here.
162
The
resultant text is a kind of mosaic, of which the sources shall be indicated in
the margin. And after he had thus discoursed throughout the night to the brethren, and
praved with them and committed them unto the Lord, early in the morning Aegeates
the proconsul sent for the apostle Andrew out of the prison and said to him: The
end of thy judgement is at hand, thou stranger, enemy of this present life and
foe of all mine house.
163
Wherefore hast thou thought good to intrude into places
that are not thine, and to corrupt my wife who was of old obedient unto me? why
hast thou done this against me and against all Achaia ? Therefore shalt thou
receive from me a gift in recompense of that thou hast wrought against me.
164
And he commanded him to be scourged by seven men and afterward to be
crucified: and charged the executioners that his legs should be left unpierccd,
and so he should be hanged up: thinking by this means to torment him the more. Now the report was noised throughout all Patrae that the stranger, the
righteous man, the servant of Christ whom Aegeates held prisoner, was being
crucified, having done nothing amiss: and they ran together with one accord unto
the sight, being wroth with the proconsul because of his impious judgement.
165
And as the executioners led him unto the place to fulfil that which was
commanded them, Stratocles heard what was come to pass, and ran hastily and
overtook them, and beheld the blessed Andrew violently haled by the executioners
like a malefactor. And he spared them not, but beating every one of them soundly
and tearing their coats from top to bottom, he caught Andrew away from them,
saying: Ye may thank the blessed man who hath instructed me and taught me to
refrain from extremity of wrath: for else I would have showed you what
Stratocles is able to do, and what is the power of the foul Aegeates.
166
For we
have learnt to endure that which others inflict upon us. And he took the hand of
the apostle and went with him to the place by the sea-shore where he was to be
crucified.
167
But the soldiers who had received him from the proconsul left him with
Stratocles, and returned and told Aegeates, saying: As we went with Andrew
Stratocles prevented us, and rent our coats and pulled him away from us and took
him with him, and lo, here we are as thou seest. And Aegeates answered them: Put
on other raiment and go and fulfil that which I commanded you, upon the
condemned man: but be not seen of Stratocles, neither answer him again if he ask
aught of you; for I know the rashness of his soul, what it is, and if he were
provoked he would not even spare me.
168
And they did as Aegeates said unto them. But as Stratocles went with the apostle unto the place appointed, Andrew
perceived that he was wroth with Aegeates and was reviling him in a low voice,
and said unto him: My child Stratocles, I would have thee henceforth possess thy
soul unmoved, and remove from thyself this temper, and neither be inwardly
disposed thus toward the things that seem hard to thee, nor be inflamed
outwardly: for it becometh the servant of Jesus to be worthy of Jesus.
169
And
another thing will I say unto thee and to the brethren that walk with me: that
the man that is against us, when he dareth aught against us and findeth not one
to consent unto him, is smitten and beaten and wholly deadened because he hath
not accomplished that which he undertook; let us therefore, little children,
have him alway before our eyes, lest if we fall asleep he slaughter us (you)
like an adversary. And as he spake this and yet more unto Stratocles and them that were with
him, they came to the place where he was to be crucified: and (seeing the cross
set up at the edge of the sand by the sea-shore) he left them all and went to
the cross and spake unto it (as unto a living creature, with a loud voice):
Hail, O cross, yea be glad indeed!
170
Well know I that thou shalt henceforth be
at rest, thou that hast for a long time been wearied, being set up and awaiting
me. I come unto thee whom I know to belong to me.
171
I come unto thee that hast
yearned after me. I know thy mystery, for the which thou art set up: for thou
art planted in the world to establish the things that are unstable: and the one
part of thee stretcheth up toward heaven that thou mayest signify the heavenly
word (or, the word that is above) (the head of all things): and another part of
thee is spread out to the right hand and the left that it may put to flight the
envious and adverse power of the evil one, and gather into one the things that
are scattered abroad (or, the world): And another part of thee is planted in the
earth, and securely set in the depth, that thou mayest join the things that are
in the earth and that are under the earth unto the heavenly things (Laud. that
thou mayest draw up them that be under the earth and them that are held in the
places beneath the earth, and join, &c.).
172
O cross, device (contrivance) of the salvation of the Most High! O cross,
trophy of the victory [of Christ] over the enemies!
173
O cross, planted upon the
earth and having thy fruit in the heavens! O name of the cross, filled with all
things (lit. a thing filled with all).
174
Well done, O cross, that hast bound down the mobility of the world (or, the
circumference)! Well done, O shape of understanding that hast shaped the
shapeless (earth?)!
175
Well done, O unseen chastisement that sorely chastisest the
substance of the knowledge that hath many gods, and drivest out from among
mankind him that devised it! Well done, thou that didst clothe thyself with the
Lord, and didst bear the thief as a fruit, and didst call the apostle to
repentance, and didst not refuse to accept us!
176
But how long delay I, speaking thus, and embrace not the cross, that by the
cross I may be made alive, and by the cross (win) the common death of all and
depart out of life? Come hitller ye ministers of joy unto me, ye servants of Aegeates: accomplish
the desire of us both, and bind the lamb unto the wood of suffering, the man
unto the maker, the soul unto the Saviour.
177
And the blessed Andrew having thus spoken, standing upon the earth, looked
earnestly upon the cross, and bade the brethren that the executioners should
come and do that which was commanded them; for they stood afar off. And they came and bound his hands and his feet and nailed them not; for such
a charge had they from Aegeates; for he wished to afflict him by hanging him up,
and that in the night he might be devoured alive by dogs (Laud. that he might be
wearied out and permit Maximilla to live with him).
178
And they left him hanging
and departed from him. And when the multitudes that stood by of them that had been made disciples in
Christ by him saw that they had done unto him none of the things accustomed with
them that are crucified, they hoped to hear something again from him.
179
For as he
hung, he moved his head and smiled. And Stratocles asked him, saying: Wherefore
smilest thou, servant of God? thy laughter maketh us to mourn and weep because
we are bereaved of thee.
180
And the blessed Andrew answered him: Shall I not laugh,
my son Stratocles, at the vain assault (ambush) of Aegeates, whereby he thinketh
to punish us? we are strangers unto him and his conspiracics. He hath not
to hear; for if he had, he would have heard that the man of Jesus cannot
be punished, because he is henceforth known of him.
181
And thereafter he spake unto them all in common, for the heathen also were
come together, being wroth at the unjust judgement of Aegeates. Ye men that are here present, and women and children, old and young, bond and
free, and all that will hear, take ye no heed of the vain deceit of this present
life, but heed us rather who hang here for the Lord's sake and are about to
depart out of this body: and renounce all the lusts of the world and contemn
(spit upon) the worship of the abominable idols, and run unto the true
worshipping of our God that lieth not, and make yourselves a temple pure and
ready to receive the word. (Narr. then becomes obviously late: Ep.
182
Gr., which is
far shorter, ends: And hasten to overtake my soul as it hasteneth toward
heavenly things, and in a word despise all temporal things, and establish your
minds as men believing in Christ.)
And the multitudes hearing the things which he spake departed not from the
place; and Andrew continued speaking yet more unto them, for a day and a night. And on the day following, beholding his endurance and constancy of soul and
wisdom of spirit and strength of mind, they were wroth, and hastened with one
accord unto Aegeates, to the judgement-seat where he sat, and cried out against
him, saying: What is this judgement of thine, O proconsul ? thou hast ill
judged! thou hast condemned unjustly: thy court is against law!
183
What evil hath
this man done? wherein hath he offended? The city is troubled: thou injurest us
all! destroy not Caesar's city! give us the righteous man! restore us the holy
man! slay not a man dear to God! destroy not a man gentle and pious! lo, two
days is he hanged up and yet liveth, and hath tasted nothing, and yet refresheth
all us with his words, and lo, we believe in the God whom he preacheth.
184
Take
down the righteous man and we will all turn philosophers; loose the chaste man
and all Patrae will be at peace, set free the wise man and all Achaia shall be
set free by him! (or, obtain mercy.)
But when at the first Aegeates would not hear them, but beckoned with the
hand to the people that they should depart, they were filled with rage and were
at the point to do him violence, being in number about two thousand (Narr., Ep. Gr., Mart.
185
II: 20,000). And when the proconsul saw them to be after a sort mad, he feared lest there
should be a rising against him, and rose up from the judgement-seat and went
with them, promising to release Andrew.
186
And some went before and signified to
the apostle and to the rest of the people that were there, wherefore the
proconsul was coming. And all the multitude of the disciples rejoiced together
with Maximilla and Iphidamia and Stratocles.
187
But when Andrew heard it, he began to say: O the dullness and disobedience
and simplicity of them whom I have taught! how much have I spoken, and even to
this day I have not persuaded them to flee from the love of earthly things! but
they are yet bound unto them and continue in them, and will not depart from
them. What meaneth this affection and love and sympathy with the flesh? how long
heed ye worldly and temporal things? how long understand ye not the things that
be above us, and press not to overtake them?
188
Ieave me henceforth to be put to
death in the manner which ye behold, and let no man by any means loose me from
these bonds, for so is it appointed unto me to depart out of the body and be
present with the Lord, with whom also I am crucified. And this shall be
accomplished.
189
And he turned unto Aegeates and said with a loud voice: Wherefore art thou
come, Aegeates, that art an alien unto me? what wilt thou dare afresh, what
contrive, or what fetch? tell us that thou hast repented and art come to loose
us? nay, not if thou repentest, indeed, Aegeates, will I now consent unto thee,
not if thou promise me all thy substance will I depart from myself, not if thou
say that thou art mine will I trust thee. And dost thou, proconsul, loose him
that is bound? him that hath been set free? that hath been recognized by
his kinsman? that hath obtained mercy and is beloved of him? dost thou loose him
that is alien to thee? the stranger? that only appeareth to thee?
190
I have one
with whom I shall be for ever, with whom I shall converse for unnumbered ages. Unto him do I go, unto him do I hasten, who made thee also known unto me, who
said to me: Understand thou Aegeates and his gifts let not that fearful one
afright thee, nor think that he holdeth thee who art mine.
191
He is thine enemy: he
is pestilent, a deceiver, a corrupter, a madman, a sorcerer, a cheat, a
murderer, wrathful, without compassion. Depart therefore from me, thou worker of
all iniquity. (Ep.
192
Gr. He is thine enemy.
193
Therefore I know thee, through him
that permitted me to know. I depart from thee.
194
For I and they that are akin to
me hasten toward that which is ours, and leave thee to be what thou wast, and
what thou knowest not thyself to be.)
And the Proconsul hearing this stood speechless and as it were beside
himself; but as all the city made an e uproar that he should loose Andrew, he
drew near to the cross to loose him and take him down. But the blessed Andrew
cried out with a loud voice: Suffer not Lord, thine Andrew that hath been bound
upon thy cross, to be loosed again; give not me that am upon thy mystery to the
shameless devil; O Jesu Christ, let not thine adversary loose him that is hung
upon thy grace; O Father, let not this mean (little) one humble any more him
that hath known thy greatness.
195
But do thou, Jesu Christ, whom I have seen, whom
I hold, whom I love, in whom I am and shall be, receive me in peace into thine
everlasting tabernacles, that by my going out there may be an entering in unto
thee of many that are akin to me, and that they may rest in thy majesty. And
having so said, and yet more glorified the Lord, he gave up the ghost, while we
all wept and lamented at our parting from him.
196
And after the decease of the blessed Andrew, Maximilla together with
Stratocles, caring nought for them that stood by, drew near and herself loosed
his body: and when it was evening she paid it the accustomed care and buried it
(hard by the sea-shore). And she continued separate from Aegeates because of his
brutal soul and his wicked manner of life: and she led a reverend and quiet
life, filled with the love of Christ, among the brethren.
197
Whom Aegeates
solicited much, and promised that she should have the rule over his affairs; but
being unable to persuade her, he arose in the dead of night and unknown to them
of his house cast himself down from a great height and perished. But Stratocles, which was his brother after the flesh, would not touch aught
of the things that were left of his substance; for the wretched man died without
offspring: but said: Let thy goods go with thee, Aegeates.
198
For of these things we have no need, for they are polluted; but for me, let
Christ be my friend and I his servant, and all my substance do I offer unto him
in whom I have believed, and I pray that by worthy hearing of the blessed
teaching of the apostle I may appear a partaker with him in the ageless and
unending kingdom. And so the uproar of the people ceased, and all were glad at
the amazing and untimely and sudden fall of the impious and lawless Aegeates.
[Not much of this last paragraph from Narr. can be original.
199
All the texts
end with a statement that the apostle suffered on the 30th of November.]
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