Evangelho Apócrifo - Atos de André
Evangelho Apócrifo - Atos de André
Evangelho Apócrifo - Atos de André
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Evangelhos Apócrifos
Atos de André
2
Introdução
Não temos registros antigos da extensão deste livro, como tínhamos nos
casos de João, Paulo e Pedro (mas suspeito que foi o mais prolixo de
todos os cinco), e temos menos relíquias do texto original do que para
aqueles. Temos, no entanto, uma espécie de resumo do todo, escrito em
latim por Gregório de Tours: e há a Encomia grega do apóstolo que
também ajuda na reconstrução da história. O martírio (como em outros
casos) existe separadamente, em muitos textos. Max Bonnet estabeleceu
as relações entre si: e J. Flamion fez um estudo mais cuidadoso de todos
os fragmentos.
Esses Atos podem ser o mais recente dos cinco principais romances
apostólicos. Eles pertencem ao século III: 260 CAD?
Creio que os famosos triunfos dos apóstolos não são desconhecidos por
nenhum dos fiéis, pois alguns deles nos são ensinados nas páginas do
evangelho, outros são relatados nos Atos dos Apóstolos e existem livros
sobre alguns deles. em que as ações de cada apóstolo são
registradas; contudo, na maior parte, não temos nada além de suas paixões
por escrito.
Texto
olhos e o curou. Então, como se tinha, mas com uma roupa áspera e vil,
Andre disse: 'Tira a roupa imunda dele e veste-a novamente.' Todos
estavam prontos para se despir, e Andre disse: 'Que ele tenha o que é
suficiente para ele'. Ele voltou para casa agradecido.
pecasse mais. Ele foi curado. A esposa foi repreendida por sua
infidelidade. 'Se ela quiser voltar ao seu pecado anterior, não deixe que
ela seja curada agora: se ela puder evitar, deixe-a curar.' A água saiu de
seu corpo e ela foi curada. O apóstolo quebrou o pão e deu a ela. Ela
agradeceu a Deus, acreditou em toda a sua casa e não voltou mais ao
pecado.
6 Depois disso, ele foi para Nicéia, onde havia sete demônios morando
entre as tumbas à beira do caminho, que ao meio-dia apedrejavam os
transeuntes e mataram muitos. E toda a cidade saiu ao encontro de André
com ramos de oliveira, clamando: 'Nossa salvação está em ti, ó homem de
Deus.' Quando eles disseram tudo a ele, ele disse: 'Se você acredita em
Cristo, será libertado'. Eles gritaram: 'Nós vamos'. Ele agradeceu a Deus e
ordenou que os demônios aparecessem; eles vieram na forma de cães. Ele
disse: 'Estes são seus inimigos: se você professar sua crença de que eu
posso expulsá-los em nome de Jesus, eu o farei'. Eles clamavam: 'Cremos
que Jesus Cristo, a quem você prega, é o Filho de Deus.' Então ele
ordenou que os demônios entrassem em lugares secos e áridos e não
machucassem ninguém até o último dia. Eles rugiram e desapareceram.
11 Em Filipos, havia dois irmãos, um dos quais tinha dois filhos, as outras
duas filhas. Eles eram ricos e nobres, e disseram: 'Não há família tão boa
quanto a nossa no lugar: casemos nossos filhos com nossas filhas'. Foi
acordado e pago com seriedade pelo pai dos filhos. No dia do casamento,
uma palavra de Deus chegou a eles: 'Espere até meu servo Andre chegar:
ele lhe dirá o que você deve fazer'. Todos os preparativos foram feitos, e
os convidados pediram, mas eles esperaram. No terceiro dia, Andre
chegou: eles foram encontrá-lo com grinaldas e disseram-lhe como
tinham sido encarregados de esperar por ele e como estavam as
coisas. Seu rosto estava brilhando, de modo que se maravilharam com
ele. Ele disse: 'Meus filhos, não se deixem enganar: antes se arrependam,
porque você pecou ao pensar em juntar aqueles que estão próximos. Não
proibimos ou evitamos o casamento [esse não pode ser o sentimento
original do autor: é contrariado por tudo o que sabemos dos Atos]. É uma
instituição divina: mas condenamos as uniões incestuosas. Os pais
ficaram preocupados e oraram por perdão. Os jovens viram o rosto de
Andre como o de um anjo e disseram: 'Temos certeza de que seu ensino é
verdadeiro'. O apóstolo os abençoou e partiu.
da ira dele'. André também desceu do terceiro andar e pregou a eles, mas
em vão: retirou-se e fechou as portas da casa. Reuniram um bando e
vieram queimar a casa, dizendo: 'Morte ao filho que abandonou seus pais':
trouxeram tochas, juncos e bichas, e incendiaram a casa. Queimou. Exoos
pegou uma garrafa de água e orou: 'Senhor Jesus Cristo, em cuja mão está
a natureza de todos os elementos, que umedecem os mais secos e secos,
os mais frios, os quentes e os mais gentis, extinguem esse fogo, para que
teus servos não percam o mal, mas sejam mais atraídos pela fé. Ele
espargiu as chamas e eles morreram. "Ele se tornou um feiticeiro",
disseram os pais, e subiram escadas para subir e matá-los, mas Deus os
cegou. Eles permaneceram obstinados, mas um Lisímaco, um cidadão,
disse: 'Por que perseverar? Deus está lutando por isso. Desista, para que o
fogo celestial não o consuma. Eles foram tocados e disseram: 'Este é o
Deus verdadeiro'. Agora era noite, mas uma luz brilhou e eles receberam a
visão. Eles subiram e caíram diante de André e pediram perdão, e seu
arrependimento fez Lisímaco dizer: 'Verdadeiramente Cristo, a quem
André prega, é o Filho de Deus.' Todos foram convertidos, exceto os pais
do jovem, que o amaldiçoaram e voltaram para casa, deixando todo o
dinheiro para uso público. Cinqüenta dias após a morte repentina, e os
cidadãos, que amavam a juventude, devolveram a propriedade a ele. Ele
não deixou Andre, mas gastou sua renda com os pobres.
13 O jovem pediu que Andre fosse com ele a Tessalônica. Todos reunidos
no teatro, felizes em ver o seu favorito. Os jovens pregaram para eles,
Andre permaneceu em silêncio e todos se perguntaram sua sabedoria. O
povo gritou: "Salve o filho de Carpiano, que está doente, e nós
acreditaremos". Carpiano foi até sua casa e disse ao menino: 'Hoje você
será curado, Adimantus.' Ele disse: 'Então meu sonho se tornou realidade:
eu vi esse homem em uma visão me curando.' Ele se levantou, se vestiu e
correu para o teatro, superando o pai e caiu aos pés de Andre. As pessoas
que o viram andar depois de 23 anos gritaram: 'Não há ninguém como o
Deus de André'.
quarto e o fez se enforcar. O pai disse: 'Traga-o para o teatro: acredito que
esse estranho é capaz de criá-lo'. Ele disse o mesmo para Andre. Andre
disse ao povo: 'Qual será o seu lucro se você ver isso realizado e não
acreditar?' Eles disseram: 'Não temas, vamos acreditar.' O rapaz foi criado
e eles disseram: 'Basta, nós acreditamos'. E eles escoltaram Andre para
casa com tochas e lâmpadas, pois era noite, e ele os ensinou por três dias.
15 Mídia de Filipos veio e orou por seu filho doente. Andre enxugou as
bochechas e acariciou a cabeça, dizendo: 'Fique consolado, apenas
acredite' e foi com ele a Filipos. Quando eles entraram na cidade, um
velho os encontrou e implorou por seus filhos, os quais, por um crime
indizível, Medias havia aprisionado, e eles foram apodrecidos com
feridas. Andre disse: 'Como você pode pedir ajuda ao seu filho quando
mantém esses homens presos? Solte as correntes primeiro, porque a sua
maldade atrapalha minhas orações. Medias, penitente, disse: 'Perderei
esses dois e sete outros dos quais você não foi informado.' Eles foram
trazidos, cuidados por três dias, curados e libertados. Então o apóstolo
curou o filho Filomedes, que estava doente há vinte e dois anos. O povo
gritou: 'Cure nossos doentes também'. André disse a Filomedes que os
visitasse em suas casas e pedisse que subissem em nome de Jesus Cristo,
pelo qual ele próprio havia sido curado. Isso foi feito, e todos creram e
ofereceram presentes, que Andre não aceitou.
17 No dia seguinte, como ele ensinou, um jovem gritou: 'O que você tem
a ver conosco? Você veio para nos tirar do nosso lugar? Andre o
convocou: 'Qual é o seu trabalho?' 'Habitei esse garoto desde a juventude
e pensei em nunca mais deixá-lo: mas três dias desde que ouvi o pai dizer:
9
"Irei a Andre": agora tenho medo dos tormentos que você nos trouxer e
vou partir.' O espírito deixou o garoto. E muitos vieram e perguntaram:
'Em nome de quem curas nossos enfermos?'
19 Depois disso, um jovem que seguiu o apóstolo chamou sua mãe para
encontrar André. Ela veio e, depois de ser instruída, implorou que ele
viesse à casa deles, que foi devastada por uma grande serpente. Quando
Andre se aproximou, ele sibilou alto e, com a cabeça erguida, veio
encontrá-lo; tinha cinquenta côvados de comprimento; cada um caiu de
medo. André disse: 'Esconda a sua cabeça, imunda, que você levantou no
princípio para ferir a humanidade, e obedeça aos servos de Deus e
morra.' A serpente rugiu, enrolou-se em torno de um grande carvalho
próximo e vomitou veneno e sangue e morreu.
Andre foi à fazenda da mulher, onde uma criança morta pela serpente
estava morta. Ele disse aos pais: 'Nosso Deus que você salvou me enviou
aqui para que você acredite nele. Vá e veja o matador morto. Eles
11
20 Na noite seguinte, ele teve uma visão que relatou. Ouça, amado, minha
visão. Vi e eis uma grande montanha erguida no alto, que não possuía
nada terrestre, mas apenas brilhava com tanta luz que parecia iluminar
todo o mundo. E eis que estavam ao meu lado meus amados irmãos, os
apóstolos Pedro e João; e João estendeu a mão para Pedro, levantou-o até
o topo do monte, virou-se para mim e pediu que eu subisse atrás de Pedro,
dizendo: "André, tu és para beber o cálice de Pedro". E ele estendeu as
mãos e disse: "Aproxima-te de mim e estica as tuas mãos, de modo a
juntá-las às minhas, e põe a cabeça pela minha cabeça". Quando o fiz, me
vi mais baixo que John. Depois disso, ele me disse: "Saberias a imagem
daquilo que vês, E ele me disse: "Eu sou a palavra da cruz na qual em
breve te pendurarás, por amor do seu nome, a quem tu pregas." E muitas
outras coisas me disseram, das quais agora não devo dizer nada, mas
serão declaradas quando eu chegar ao sacrifício. Mas agora reunamos
todos os que receberam a palavra de Deus, e deixe-me elogiá-los ao
Senhor Jesus Cristo, para que ele possa garantir que eles não sejam
manchados em seus ensinamentos. Pois agora estou sendo solto do corpo
e vou para a promessa que ele prometeu me prometer, que é o Senhor do
céu e da terra, o Filho de Deus Todo-Poderoso, muito Deus com o
Espírito Santo, continuando por eras eternas. " E ele me disse: "Eu sou a
palavra da cruz na qual em breve te pendurarás, por amor do seu nome, a
quem tu pregas." E muitas outras coisas me disseram, das quais agora não
devo dizer nada, mas serão declaradas quando eu chegar ao
sacrifício. Mas agora reunamos todos os que receberam a palavra de
Deus, e deixe-me elogiá-los ao Senhor Jesus Cristo, para que ele possa
garantir que eles não sejam manchados em seus ensinamentos. Pois agora
estou sendo solto do corpo e vou para a promessa que ele prometeu me
prometer, que é o Senhor do céu e da terra, o Filho de Deus Todo-
Poderoso, muito Deus com o Espírito Santo, continuando por eras eternas.
12
" E muitas outras coisas me disseram, das quais agora não devo dizer
nada, mas serão declaradas quando eu chegar ao sacrifício. Mas agora
reunamos todos os que receberam a palavra de Deus, e deixe-me elogiá-
los ao Senhor Jesus Cristo, para que ele possa garantir que eles não sejam
manchados em seus ensinamentos. Pois agora estou sendo solto do corpo
e vou para a promessa que ele prometeu me prometer, que é o Senhor do
céu e da terra, o Filho de Deus Todo-Poderoso, muito Deus com o
Espírito Santo, continuando por eras eternas. " E muitas outras coisas me
disseram, das quais agora não devo dizer nada, mas serão declaradas
quando eu chegar ao sacrifício. Mas agora reunamos todos os que
receberam a palavra de Deus, e deixe-me elogiá-los ao Senhor Jesus
Cristo, para que ele possa garantir que eles não sejam manchados em seus
ensinamentos. Pois agora estou sendo solto do corpo e vou para a
promessa que ele prometeu me prometer, que é o Senhor do céu e da
terra, o Filho de Deus Todo-Poderoso, muito Deus com o Espírito Santo,
continuando por eras eternas. " para que ele possa garantir segurança para
mantê-los imaculados em seus ensinamentos. Pois agora estou sendo solto
do corpo e vou para a promessa que ele prometeu me prometer, que é o
Senhor do céu e da terra, o Filho de Deus Todo-Poderoso, muito Deus
com o Espírito Santo, continuando por eras eternas. " para que ele possa
garantir segurança para mantê-los imaculados em seus ensinamentos. Pois
agora estou sendo solto do corpo e vou para a promessa que ele prometeu
me prometer, que é o Senhor do céu e da terra, o Filho de Deus Todo-
Poderoso, muito Deus com o Espírito Santo, continuando por eras eternas.
"
(Tenho certeza de que João, na última parte desta visão, foi substituído
por Gregório por Jesus. Os ecos dos Atos de João e de Pedro são muito
evidentes aqui.)
mantenha-se firme na fé, para que o Senhor possa erradicar todo joio de
ofensa e vouchsafe para reuni-lo em seu celeiro celeiro como trigo
puro. Assim, por cinco dias ele os ensinou e confirmou: então ele
estendeu as mãos e orou: 'Guarda, Senhor, este rebanho que agora
conhece a tua salvação, para que o iníquo não prevaleça contra ela, mas
que por tua ordem e pelos meus meios que recebeu, pode ser capaz de
preservar inviolável para sempre. E todos responderam 'Amém'. Ele
pegou o pão, quebrou-o com ação de graças, deu a todos, dizendo:
'Receba a graça que Cristo, nosso Senhor Deus, dá a mim por seu
servo.' Ele beijou todos e os recomendou ao Senhor, e partiu para
Tessalônica, e depois de ensinar lá dois dias, ele os deixou.
22 Muitos pediram que ele se hospedasse com eles, mas ele disse que só
poderia ir aonde Deus o ordenara. Naquela noite, ele não teve revelação e,
na noite seguinte, angustiado com isso, ouviu uma voz dizendo: 'André,
estou sempre contigo e não te desamparo' e ficou contente.
julgamento que virá. Seja forte no Senhor em quem crer. E ele pegou sua
mão e caminhou com ele na praia.
Diana; quando o fez, o diabo apareceu para ela à noite e disse: 'Por que
você me incomoda com orações vãs? Vá para Andre na Acaia. Ela veio e
ele a acompanhou a Corinto, Lesbius com ele. Andre disse a Calliopa:
'Você merece sofrer por sua vida má: mas acredite em Cristo e ficará
aliviado, mas a criança nascerá morta'. E assim foi.
30 Voltou a Patrae, onde Egeas agora era procônsul, e uma Ifidâmia, que
havia sido convertida por um discípulo, Sosias, veio abraçar seus pés e
disse: 'Minha senhora Maximilla, que está com febre, o chamou. O
procônsul está de pé ao lado da cama dela, com a espada desembainhada,
com o objetivo de se matar quando ela expirar. Ele foi até ela e disse a
Egeas: 'Não faça mal a você, mas coloque sua espada em seu
lugar. Haverá um tempo em que você desenhará em mim. Egeas não
entendeu, mas abriu caminho. Andre pegou a mão de Maximilla, ela
começou a suar e estava bem: ele pediu que lhe dessem comida. O
procônsul enviou-lhe 100 moedas de prata, mas ele não olhou para elas.
32 Em outros lugares, ele viu um cego com esposa e filho e disse: 'Este é
realmente o trabalho do diabo: ele os cegou em alma e corpo.' Ele abriu os
olhos e eles acreditaram.
Sem dúvida, isso se refere à história de Gregory, cap. 11. Gregório, pode-
se notar, alterou a história (ou usou um texto alterado), pois o casamento
de primos não era proibido até a época de Teodósio (então Flamion). Ele
ou sua fonte imaginou o relacionamento entre os casais; nos Atos
originais, não havia necessidade de existir: o simples fato do casamento
era suficiente.
Observe, nos Atos de Leucius, que ele escreveu sob o nome dos
apóstolos, que tipo de coisas você aceita sobre Maximila, a esposa de
Egetes: quem, recusando-se a pagá-la devido ao marido (embora o
apóstolo tenha dito: deixe o marido pagar o devido à esposa e da mesma
forma a esposa ao marido: 1 Cor. vii. 3) impôs sua empregada Euclia ao
marido, adornando-a, como está escrito, com tentativas e pinturas
perversas (lit. hostis), e a substituiu como substituta de si mesma à noite,
para que ele a ignorasse como esposa.
(c) Evodius cita outra frase, não certamente dos Atos de André, mas mais
em sua maneira do que na de João ou Pedro:
Nos Atos escritos por Leucius, que os Manique recebem, está assim
escrito:
21
Não nos surpreendemos que narrativas como a que Evodius cite tenham
sido eliminadas, seja por Gregory ou sua fonte, do texto.
de nós, uma ação de graças digna, confiança, hino ou orgulho, que melhor
causa (tema) temos além do fato de termos sido reconhecidos por ele? por
quem rejeitamos os impiedosos; ao Salvador, por quem reconhecemos o
destruidor; para a luz, por quem jogamos fora as trevas; Àquele por quem
nos afastamos de muitos; para o celeste, por quem aprendemos a conhecer
o terreno; para a permanência, por quem vimos o transitório. Se
desejamos oferecer a Deus que teve misericórdia de nós, uma ação de
graças digna, confiança, hino ou orgulho, que melhor causa (tema) temos
além do fato de termos sido reconhecidos por ele? por quem rejeitamos os
impiedosos; ao Salvador, por quem reconhecemos o destruidor; para a
luz, por quem jogamos fora as trevas; Àquele por quem nos afastamos de
muitos; para o celeste, por quem aprendemos a conhecer o terreno; para a
permanência, por quem vimos o transitório. Se desejamos oferecer a Deus
que teve misericórdia de nós, uma ação de graças digna, confiança, hino
ou orgulho, que melhor causa (tema) temos além do fato de termos sido
reconhecidos por ele?
descendência, nem para a fama, mas pode ser para a minha boa disposição
da alma; Eu posso proferir em reprovação a ti, tanto do que desfrutei nas
mãos de teus pais e tu de mim durante toda a nossa vida. Eu vim, saindo
da corte, para aprender de ti uma coisa: responda-me então
razoavelmente, se você fosse a esposa de outrora, vivendo comigo da
maneira que sabemos, dormindo, conversando e tendo filhos comigo, eu
lidaria bem com você em todos os aspectos; mais ainda, libertaria o
estrangeiro a quem guardo na prisão; mas, se não quisesse, nada faria de
duro, pois na verdade não posso; mas ele, a quem mais amais do que eu,
afligirei ainda mais. Considere, Maximilla, se um dos dois tu se inclina e
me responda amanhã; pois estou totalmente armado para esta emergência.
6 Eu, então, tendo dito isso como eu disse, continuaria a falar da seguinte
maneira: Muito bem, ó natureza que está sendo salvo, pois você foi forte e
não se escondeu (de Deus como Adão)! Muito bem, ó alma que clama
pelo que tens surfado e volta para ti mesmo! Muito bem, ó homem que
entende o que é teu e continua com o que é teu! Muito bem, tu que ouves
o que é falado, porque eu te vejo maior do que as coisas que são pensadas
ou faladas! Eu te reconheço como mais poderoso do que as coisas que
pareciam te dominar; mais belos do que aqueles que te lançam na
imundície, que te levaram ao cativeiro. Percebendo então, ó homem, tudo
isso em si mesmo, que você é imaterial, luz santa, semelhante àquele que
não nasceu, que você é intelectual, celestial,
8 E mais uma vez para ti está o meu discurso, Maximilla: Digo-te que não
te entregues a Aegeates; suporta as suas emboscadas; porque, de fato,
Maximilla, vi meu Senhor me dizer: Andre, pai de Aegeates, o diabo
libertar-te desta prisão. Teu, portanto, doravante, mantenha-se casto e
puro, santo, imaculado, sincero, livre de adultério, não reconciliado com
os discursos de nosso inimigo, não-disposto, inquebrável, sem lágrimas,
sem ferimentos, sem tempestade, sem divisão, sem tropeçando sem
conciliar as obras de Caim. Pois se você não se entregar, Maximilla, ao
que é contrário a esses, também descansarei, embora seja forçado a deixar
esta vida por sua causa, ou seja, por mim. Mas se eu fui expulso daqui, até
eu, quem, pode ser,
25
9 Peço, portanto, ao homem sábio que está em ti que a tua mente continua
a ver claramente. Peço a tua mente que não é vista, para que seja
preservada por inteiro; suplico a ti, amo teu Jesus e não me rendo ao
pior. Ajuda-me, tu a quem eu suplico como homem, para que eu me torne
perfeito; ajude-me também, para que reconheça a sua própria natureza
verdadeira: sinta-se comigo no meu sofrimento, para que você possa
conhecer o que eu sofro e escapar do sofrimento vê o que vejo, e cego
para o que vês; vê o que deves, e não verás o que não deves; dá ouvidos
ao que digo e rejeita o que ouviste.
14 Ora, enquanto o apóstolo falou essas coisas, Maximilla não estava lá,
pois ela ouvira todas as palavras com as quais ele a respondia, e sendo em
parte composta por elas, e com a mente que as palavras indicadas, não
foram apresentadas de forma imprudente nem sem propósito e foi ao
pretório. E ela se despediu de toda a vida da carne e, quando Aegeates lhe
trouxe a mesma exigência que ele lhe dissera para considerar, se ela iria
mentir com ele, ela a rejeitou - e daí em diante ele se inclinou a matar
Andre. e pensou em que morte ele deveria expô-lo. E quando de todas as
mortes em que a crucificação prevaleceu, ele foi embora e jantou; e
Maximilla, o Senhor que a precede à semelhança de André,
27
15 Eu, irmãos, fui enviado pelo Senhor como apóstolo para essas regiões
das quais meu Senhor me julgava digno, não para ensinar qualquer
homem, mas para lembrar a todo homem que é semelhante a tais palavras
que vive em males temporais, deleitando-se com suas ilusões prejudiciais:
das quais eu sempre o exortei a partir também, e encorajou-o a seguir em
direção a coisas que perduram e a fugir de tudo o que é transitório
(fluindo) - pois você vê que nenhum de vocês permanece, mas que todas
as coisas, mesmo para os costumes dos homens, são facilmente
alteráveis. E isso acontece porque a alma não é treinada e erra em relação
à natureza e mantém promessas de seu erro. Portanto, eu os considero
abençoados que se tornaram obedientes à palavra pregada e, assim, veem
os mistérios de sua própria natureza; por cuja causa todas as coisas foram
edificadas.
assim posso dizer, já que aquele que não teve princípio desceu sob seu
domínio, o inimigo que é inimigo da paz se afasta de Deus que não
pertence de fato a Deus. para ele, mas é alguém do tipo mais fraco e não
totalmente esclarecido (?), nem ainda capaz de se reconhecer. E porque
ele não o conhece, portanto, ele deve ser combatido por ele (o diabo). Pois
ele, pensando que o possui e é seu mestre para sempre, se opõe tanto a
ele, que faz da inimizade deles um tipo de amizade: por sugerir seus
próprios pensamentos, ele frequentemente os retrata como prazerosos e
ilusórios (MS enganoso), pelo qual ele pensa prevalecer sobre ele. Ele não
foi, então, mostrado abertamente como um inimigo, pois fingiu uma
amizade que era digna dele. ele freqüentemente os retrata como prazeroso
e ilusório (MS, enganoso), pelo qual ele pensa prevalecer sobre ele. Ele
não foi, então, mostrado abertamente como um inimigo, pois fingiu uma
amizade que era digna dele. ele freqüentemente os retrata como prazeroso
e ilusório (MS, enganoso), pelo qual ele pensa prevalecer sobre ele. Ele
não foi, então, mostrado abertamente como um inimigo, pois fingiu uma
amizade que era digna dele.
18 E este seu trabalho ele levou tanto tempo que ele (homem) perdoou
reconhecê-lo, mas ele (o diabo) sabia disso: isto é, ele, por causa de seus
dons . Mas quando o mistério da graça foi esclarecido, e o conselho do
descanso manifestado, e a luz da palavra mostrada, e a raça daqueles que
foram salvos foi provada, lutando contra muitos prazeres, [ele, vendo] o
próprio inimigo desprezado e ele próprio, através da bondade daquele que
tinha misericórdia de nós, ridicularizou por causa de seus próprios dons,
pelos quais ele pensava triunfar sobre o homem - ele começou a conspirar
contra nós com ódio, inimizade e agressões; e isso ele determinou, para
não cessar de nós até que ele pense em nos separar (de Deus).
Pois antes, nosso inimigo estava sem cuidado e nos ofereceu uma amizade
fingida que era digna dele, e foi capaz de não temer que nós, enganados
por ele, nos afastássemos dele. Mas quando a luz da dispensação foi
acesa, fezEu digo não mais forte, . Pois expôs aquela parte de sua
natureza que estava oculta e que pensava escapar à atenção, e a fez
confessar o que é.
29
O MARTÍRIO
O texto original, como mostra Flamion, deve ser escolhido por várias
autoridades gregas e latinas.
Bonnet imprime o martírio de várias formas (Ato. Apost. Apocr. Ii. 1):
nas páginas 1-37 temos a Paixão em três textos.
Das duas versões gregas, a primeira, que começa com "ha tois oftalmose"
(grego), é uma versão fiel do latim.
A outra, que começa com "haper tois oftalmose" (grego) tem várias
inserções retiradas dos Atos originais, em última análise, talvez por meio
de uma 'Paixão', circulada separadamente, como tivemos nos casos de
João, Paul e Peter. Este texto é chamado por Flamion o Epitre
grecque. Ep. gr.
Nas páginas 46-57 está o 'Martyrium prius'. Isso fala (depois de falar da
dispersão dos apóstolos) da cura e conversão de Lésbius, destruição de
30
Mart. II, A, B são os dois textos disso. Além destes, Bonnet publicou na
Analecta Bollandiana e separadamente (como Supplementum Codicis
Apocryphi, ii, 1895) os seguintes documentos:
Usando todas essas fontes, Flamion indicou com grande esforço quais
partes ele atribui aos Atos originais, e eu o seguirei aqui. O texto
resultante é uma espécie de mosaico, cujas fontes devem ser indicadas na
margem.
E depois que ele discursou durante toda a noite aos irmãos, e pregou com
eles e os entregou ao Senhor, de manhã cedo Aegeates o procônsul enviou
o apóstolo André para fora da prisão e disse-lhe: O fim do seu julgamento
está à mão, tu estrangeiro, inimigo desta vida presente e inimigo de toda a
minha casa. Por que você achou bom invadir lugares que não são seus e
corromper minha esposa, que antes me obedecia? por que fizeste isso
contra mim e contra toda a Acaia? Portanto, receberás de mim um
presente em recompensa do que fizeste contra mim.
31
E ele ordenou que fosse açoitado por sete homens e depois crucificado; e
ordenou aos carrascos que suas pernas fossem deixadas sem perfurações,
e por isso ele deveria ser enforcado; pensando dessa maneira para
atormentá-lo ainda mais.
E, falando ele e mais ainda a Stratocles e aos que estavam com ele,
chegaram ao local onde ele deveria ser crucificado; e (vendo a cruz posta
à beira da areia à beira-mar), ele saiu todos eles e foram à cruz e falaram a
ela (como a um ser vivo, em alta voz):
Salve, ó cruz, esteja feliz de fato! Bem sei eu que daqui em diante estarás
em repouso, tu que há muito tempo estás cansado, sendo preparado e me
aguardando. Eu venho a ti, a quem sei pertencer a mim. Eu venho a ti que
ansiava por mim. Conheço o teu mistério, pelo qual estás estabelecido;
pois estás plantado no mundo para estabelecer as coisas instáveis; e uma
parte de ti se estende para o céu, para que possa significar a palavra
celestial (ou, a palavra isso está acima) (a cabeça de todas as coisas): e
outra parte de ti se estende à direita e à esquerda, para que possa pôr em
fuga o poder invejoso e adverso do maligno, e reunir em uma daquelas
coisas que estão espalhados pelo exterior (ou pelo mundo): E outra parte
de ti é plantada na terra, e firmemente fixada nas profundezas,
Mas quanto tempo eu, falando assim, e não abraço a cruz, para que pela
cruz eu possa ser vivificado, e pela cruz (vencer) a morte comum de todos
e partir da vida?
E eles vieram e amarraram suas mãos e seus pés e não os pregaram; por
tal acusação eles tinham de Aegeates; pois ele desejava afligi-lo,
enforcando-o, e que à noite ele pudesse ser devorado vivo por cães (Laud.
que ele poderia estar cansado e permitir que Maximilla morasse com
ele). E eles o deixaram pendurado e se afastaram dele.
E ele se voltou para Aegeates e disse em alta voz: Por que você veio,
Aegeates, que é um estrangeiro para mim? o que ousarás de novo, que
artifício ou que busca? diga-nos que você se arrependeu e veio nos
libertar? não, se você se arrepender, de fato, sim, sim, agora vou consentir
com você, não se me prometer toda a sua substância, me afastarei de mim,
se você disser que você é minha, confiarei em você. E tu proconsul, solta
aquele que é limite? aquele que foi libertado? que foi reconhecido por seu
parente? que obteve misericórdia e é amado por ele? Perdes o que é
estrangeiro para ti? o estranho? isso só aparece para ti? Tenho um com
quem estarei para sempre, com quem conversarei por eras sem número. A
ele vou, a ele apresso-me, que também te fez conhecer, e me disse:
Entenda tu Aegeates e seus dons não deixem aquele temeroso de ti, nem
pensem que ele te sustenta, que és meu. Ele é seu inimigo: é pestilento,
enganador, corruptor, louco, feiticeiro, trapaceiro, assassino, irado, sem
compaixão. Afasta-te, pois, de mim, trabalhador de toda iniqüidade. (Ep.
36
Mas Stratocles, que era seu irmão segundo a carne, não tocaria em nada
das coisas que restavam de sua substância; porque o miserável morreu
sem filhos; mas disse: Deixa os teus bens contigo, sim.
Por essas coisas, não precisamos, pois estão poluídas; mas, para mim, que
Cristo seja meu amigo e eu seu servo, e toda a minha substância ofereço a
ele em quem acreditei e oro para que, ouvindo dignamente o abençoado
37
[Não muito deste último parágrafo de Narr. pode ser original. Todos os
textos terminam com uma declaração que o apóstolo sofreu em 30 de
novembro.]
Acts of Andrew
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. 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. Max Bonnet has established the relations
of these to each other: and J. Flamion has made a most careful study of all
the fragments.
These Acts may be the latest of the five leading apostolic romances. They
belong to the third century: C. A. D. 260?
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. An abstract of them will be given in due course.
39
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.
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. 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.
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.)
40
2 Andrew left Mermidona and came back to his own allotted district.
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.
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. 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. 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
42
lad return.' The faithful responded, 'Amen'. 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.
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. 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. 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. 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.
They remained obstinate, but one Lysimachus, a citizen, said: 'Why
persevere? God is fighting for these. 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. 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.
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. 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. 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. 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? 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.
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. 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
45
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. 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. 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. Andrew told those
present the proconsul's purpose. The people armed themselves against the
soldiers, but Andrew stopped them. 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. 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? 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? Thou art certainly a sorcerer. Now will I
46
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. 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. 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. 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. 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.
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. 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
47
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.
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. 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.
(I feel sure that John in the latter part of this vision has been substituted
by Gregory for Jesus. 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. 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. 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. 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. 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. That night he had no revelation, and the next night,
49
Lesbius the proconsul was told in a vision to take him in, and sent a
messenger for him. 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. 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.
Lesbius' wife went to the bath with the steward, and as they bathed an
ugly demon came and killed them both. 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
50
Lesbius, growing in faith, came one day to Andrew and confessed all his
sins. 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. 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. 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. 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. 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. 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.
27 After some days he bade them prepare him a bath; and going there saw
an old man with a devil, trembling exceedingly. 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. 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. 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. 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
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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. 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. Nicolaus went home, gave away all his goods, and lived for six
months on dry bread and water. Then he died. 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.
for you. 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. 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. 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. 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. 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
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him since her conversion. 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. 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. 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. I have not set out his Passion at length, because I find it
well done by some one else.
Of the detached fragments and quotations which precede the Passion there
are three:
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.
55
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). 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. 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:
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.
We do not wonder that such narratives as that which Evodius quotes have
been expunged, either by Gregory or his source, from the text.
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). 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. And Maximilla was beforehand with him,
coming from the prison and entering the house. And he went in and said
to her:
5 And with these words he went out; but Maximilla again at the
accustomed hour, with Iphidamia, went to Andrew: and putting his hands
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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. 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. 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.
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. 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. 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. 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.
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
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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. 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? 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
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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. 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. 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. 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
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praetorium. 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. 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.
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. 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. 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). 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.
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. But when the light of
dispensation was kindled, it made , I say not stronger, . For it exposed that
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part of his nature which was hidden and which thought to escape notice,
and made it confess what it is.
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.
Bonnet prints the Martyrdom in several forms (Act. Apost. 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.
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. 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.
Of the two Greek versions, the first, which begins "ha tois
ophthalmois"(greek) is a faithful version of the Latin.
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.
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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. It
contains many speeches. This is Mart. 1.
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. 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:
2. 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.
Using all these sources, Flamion has with great pains indicated which
portions he assigns to the original Acts, and I shall follow him here. 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. Wherefore hast thou thought
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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.
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.
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. 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.
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
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rashness of his soul, what it is, and if he were provoked he would not even
spare me. 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. 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! 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. 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
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them that be under the earth and them that are held in the places beneath
the earth, and join, &c.).
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?)! 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!
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?
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). 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
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things accustomed with them that are crucified, they hoped to hear
something again from him. 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. 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.
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. 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! 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
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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. 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. 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. 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.
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? 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.
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
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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? 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. 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. Gr. He is thine enemy. Therefore I know thee,
through him that permitted me to know. I depart from thee. 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. 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.
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
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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. 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.
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. All the texts
end with a statement that the apostle suffered on the 30th of November.]
http://www.gnosis.org/library/actandy.htm