The Apocryphal Acts of Paul, Peter, John, Andrew and Thomas/Acts of Andrew
IV
ACTS OF ANDREW
LITERATURE.
Lipsius, Die apokryphen Apostelgeschichten, I (1883), 543–622; Erganzungsheft, 1890, 28–31.
Harnack, Geschichte der altchristlichen Literatur, I (1893), 127 ff.; II, 1 (1897), 543–545.
Speranskij, Die apokryphen Akten des Apostels Andreas in den altrussischen Texten, Moskau, 1894.
Bonnett, "La passion de l'apotre André, dans quelle langue a-t-elle été écrite?" (Byzantinische Zeitschrift, 3 (1894), 458–469. Supplementum Codicis apocryphi, II: Acta Andreæ cum Laudatione contexta, et Martyrium Andreæ græce, Passio Andreæ latine a se primum edita ex Analectis Bollandianis (XIII, 1894, p. 309–378), repetiit præfatus est indices adjecit, Paris, 1895.
Acta Apostolorum Apocrypha, II, 1 (1898), pp. XI–XXIV; 1-127.
Ehrhard, Die altchristliche Literatur, I (1900), 161–163.
Bardenhewer, Geschichte der altchristlichen Literatur, I (1902), 432 ff.
Schimmelpfeng-Hennecke in Hennecke, Neutestamentliche Apokryphen, 1904, 459 ff.; Handbuch, 1904, 544 ff.
Bardenhewer, Patrology, p. 103 f.
Of Andrew, the brother of Peter (Matt. IV, 18; Mark I, 16; XIII, 3; John I, 40, 44; VI, 9; XII, 22) we know very little. According to Eusebius, Andrew labored in the countries north of the Black Sea (Hist Eccl., III, 1,1). Some make Greece the sphere of his activity (Lipsius, loc. cit., 63); only the Muratorian Fragment (line 13) records that, in consequence of a revelation given to Andrew, John wrote his gospel, which would point to Ep hesus.
Leucian Acts of Andrew, like those of other apostles, are mentioned first by Eusebius (loc. cit., III, 25). Ephiphanius (d. 403) states that the Acts of Andrew were in favor with the Encratites (i.e., those sects which rejected as absolutely unlawful the use of marriage, of flesh meat, and of wine, hæres, 47, where the Acts of John, Thomas, and other Acts are also mentioned); the Apostolics (also called Apotactici, i. e., " Renunciants," who condemned marriage and rejected private property. They appealed chiefly to the Acts of Andrew and of Thomas, hæres, 61); the Origenians, or eunuchs (hæres, 63). These sects point to Asia Minor, where the Leucian Acts, as we stated above, were composed. Augustine (d. 430) mentions that the Acts of the Apostles, written by Leucius Charinus—"discipulus diaboli" (i. e., a disciple of the devil), as Pope Gelasius (d. 496) calls him—were held in estimation by the Manichseans (contra adversar. legis et prophet., I, 20). Philastrius of Brescia (hæres, 88) speaks of two kinds of Acts of Andrew. The authorship generally is attributed to Leucius by early writers; Innocentius, I. (d. 417), however, says that the Acts of Andrew were composed by the philosophers Nexocharis and Leonidas, which may perhaps be a mistake for Leucius Charinus.
Of the material of the Acts of Andrew, which still recently has come to us, two passages preserved by Euodius of Uzala, a cotemporary of Augustine, in his De fide contra Manichæos, c. p. XXXVIII, have been designated as original. Later revisions of the original Acts made it impossible to obtain a true state of the original Acts, and it is due to the labors of Prof. Bonnet, that we now have what may be considered a part of the ancient Acts. Following Hennecke, who also gives a critique of the sources, we give:
I.
The Double Fragment by Euodius[1]
a. [Listen what you hear in the Acts of Leucius, which he wrote under the name of the apostles concerning Maximilla, the wife of Egetes:[2]] As she would not give to her husband what she owed to him, though the apostle said, Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband, she subsituted her maid Euclia, supplying her with repugnant adornment and attire and in the night made her her substitute, so that her husband, without knowing it, went in to her as to his wife.
b. We also read there that when Maximilla and Iphidamia[3] went to hear Andrew the apostle, a beautiful boy, whom Leucius regarded as a god or at least as an angel, delivered them to Andrew and then went to the pretorium of Egetes. He there entered her bedchamber and imitated the voices of women, as if Maximilla were complaining of the sufferings of the female sex and Iphidamia were answering. Upon hearing this, Egetes, thinking that the women were there, went away.[4]
2.
Andrew in Prison[5]
(Aa.II,i,pp. 38–45.)[6]
1. "Are ye all so slack? Are ye not yet convinced of yourselves, that ye are not yet carrying his goodness? Let us reverently rejoice with one another over the rich communion which we have with him! Let us say among ourselves, Happy is our generation, by whom is it loved? Blessed our existence, of whom did it receive compassion? We are not prostrated, since we are known from such a height. We belong not to time, to be afterward destroyed by it. We are not the product of moving, to be again annihilated by it, nor of earthly generation, to return again (to earth). We belong to that greatness after which we follow, and to him who pities us. We belong to the better. Therefore, we run away from the baser. We belong to the noble, by whom we reject the ignoble; to the righteous, by whom we thrust away the unrighteous; to the merciful by whom we repel the unmerciful; to the Saviour, by whom we have known the destroyer; to the light, by which we banished the darkness; to the One, by whom we removed the many; to the heavenly, by whom we perceived the earty; to the permanent, by whom we understood the transient. If we, as he deserves it, resolve to pay to the God, who had mercy upon us, with thanksgiving or trust, with praises or glorifications, let us glory before him of nothing more than that we are known of Him!"
2. Having said these things to the brethren, he dismissed every one to his house, and said to them, "As servants of Christ you shall neither be forsaken by me for the sake of the love which is in him, nor shall I also be forsaken by you because of his mediatorship." And each returned to his house. And there was joy among them for many days, during which Aegeates did not think of instituting proceedings against the apostle. Thus every one was confirmed in the faith in the Lord. And though they all met fearlessly in the prison together with Maximilla and Iphidamia and the others, they unceasingly considered the love and mercy of the Lord.
3. One day, when Aegeates sat in judgment, he remembered the case against Andrew. And like a mad man, he abandons the case before him, leaves the seat and runs to the pretorium (the official residence). He passionately addresses Maximilla with flatteries, which had reached the house before him coming from prison.
4. And coming to her he said, "Thy parents, Maximilla, deemed me worthy to become thy husband and gave thee to me in marriage, without regard to riches, descent, or glory, but on account of the nobility of my heart. Not to mention many things, what I meant to tell to thy shame, not to mention the good which I received from thy parents and which thou didst receive from me all our life, I came here, leaving the court, to hear one thing from thee. Answer, therefore, intelligently. If thou wert as formerly, lived with me in an intimate manner, slept with me, and would unite with me to procreate children, I should then please thee in every respect. Yea, I will do still more and set free the stranger whom I have in prison. But if thou refusest, I shall do no harm to thee—for this is not in my power; but him whom thou lovest the most, more than thou lovest me, I shall torment the more. Consider, therefore, both, and give me thy decision to-morrow! For I am fully prepared for it."
5. Having thus spoken, he went away. At the usual hour Maximilla and Iphidamia went to Andrew. And putting his hands before her face, she kissed them, and she told him what Aegeates had said. And Andrew answered: " I understand, Maximilla, my dear child, that thou art so excited and that the demand of conjugal intercourse is repugnant to thee, who wishest to keep away from an impure and filthy conduct. And this separation was enjoined upon thee long ago by thy view. Now thou wishest to have my opinion also for a testimony. I adjure three, Maximilla, do it not! Submit not to the threat of Aegeates! Be not persuaded by him! Fear not his infamous designs! Be not decided by his flattering or winning ways. Yield not to his unclean delusions! But suffer every trial, which he puts on thee, and look a little at us, and thou shalt see how he wholly flags and wastes away, far from thee and those which are inwardly related to thee. What I indeed should have told thee—for I rest not to accomplish the task seen and imposed by thee—has escaped me. Yea, justly I see in thee repenting Eve and in me converting Adam. For what she suffered unknowingly, thou, to whose soul I address my words, being converted, bringest to a happy end. And what the spirit suffered, being dragged down by her, became unfaithful to itself, I now settle with thee, which perceivest that thou art drawn upwards. Of what she was ill thou hast cured, without suffering the same. And wherein she was disobedient, in that thou didst obey. And what he yielded, I flee. And wherein they were deceived, we have known. For it is appointed that each should make amends for his case.
6. "I said as I meant, but could say yet the following: Well for thee, nature of man, that thou art saved in spite of thy weakness, without being hidden! Well for thee, soul, which didst cry what thou hast suffered, and hast found the way again to thyself! Well for thee, man, who knowest that which is not thine and longest after thine own! Well for thee, that thou hearest the things which were spoken! For I conceive that thou art greater than can be thought of or expressed. For I know that thou art mightier than those which seem to have power over thee; that thou art more glorious than those which brought thee into disgrace; than those which imprisoned thee. Having carefully considered all this in thyself, O man, that thou art immaterial, holy, light, related to the uncreated, rational, heavenly, transparent, pure, exalted over flesh, world, dominions, and powers, above whom thou art, having conceived thyself in the condition, take also along the knowledge, in which thou art prevalent. And when thou hast seen thy face in thy essence, break all bonds. I mean not those which belong to thine own origin, but those which lie beyond thy origin, for which we laid down for thee enormous denominations, and long to see him who has revealed himself unto thee, the uncreated, whom thou shalt soon see alone!
7. "This Maximilla, I say, with respect to thee. For according to their meaning my words refer to thee. As Adam lived in Eve, because he completely yielded to her, thus I also live now in thee, since thou obeyest the commandment of the Lord, and livest a life worthy of thy essence. But the threats of Aegeates despise in the consciousness that we have a God who has mercy upon us. Let the verbosity of that man also not influence thee, but remain chaste! And let him revenge himself on me not only through the torture in prison, but let him also cast me to the wild beasts, burn me at the stake, throw me down the precipice! What more can be done to me? Since it concerns this body, let him do with it as he pleases, since it is related to him!
8. "My word, Maximilla, concerns thee again. I say to thee, Yield not to Aegeates! Resist his designs, especially as I have seen the Lord, Maximilla, whose voice was to me: the father of Aegeates, the devil, shall deliver thee from this prison! Therefore, let it be thy care to keep thyself in future chaste and pure, holy, undefiled, sincere, discreet, not consenting to the persuasive attempts of our enemy, inviolated, infrangible, unbroken, unwounded, undivided, not giving offense, without part in Cain's works! For if thou, Maximilla, resignest not thyself to the opposite conduct, I shall also rest, since I am obliged to leave this life for thee, i. e., for me. But should I be driven hence, whereas I could help other souls related to me through thee, and thou yieldest to the persuasive arts of Aegeates and the alluring arts of his father, the serpent, and turnest again to thy former way, know that I shall suffer on thy account, till thou hast seen thyself, that I refused to live longer for any unworthy soul!
9. "I beseech thee, therefore, to endure in the sense which becomes the wise. I pray thy invisible mind, to keep with thee. I beseech thee, love the Lord Jesus, yield not to the baser! Assist me also, when as man I call for help, that I become perfect! Help me also, that thou mayest know thy true nature! Suffer with my affliction, that thou mayest know what I suffer, and thou shalt escape affliction. See what I see, and what thou seest, will blind thee. See that which is needful, and what is not needful thou shalt not see. Listen to that which I say, and what thou hast heard, reject!
10. "These things I spoke to thee and to every hearer who listened to me. And thou, Stratocles "[7]—with these words he looked at him—" why dost thou shed so many tears and weepest thou? What sadness has overtaken thee? What meaneth thy great affliction or thy great grief? Dost thou understand my words and why I ask of thee, child, to come to thy senses? Knowest thou whom my words concern? Has each taken hold of thy mind? Has it penetrated into the heart of thy thoughts? Have I only thee, who didst listen to me? Do I find me in thee? Does some one speak in thy heart, whom I regard as mine own? Does he love the one speaking in me and will join him? Will he be united with him? Does he hasten to make friends with him? Does he long to be connected with him? Does he find a certain repose in him? Has he a place where to lay his head? Is anything there to oppose him? Does he get incensed—pursued—hated? Does he go away—does he get provoked—does he turn away—does he renounce—does he move out—is he troubled with anxiety? Has he any quarrel? Does he speak with others? Do others flatter him? Does he agree with others? Does something else disturb him? Dost thou entertain an opponent of mine? An adversary? a disturber of the peace? an enemy? a juggler? a sorcerer? a word twister? an obdurate? a treacherous? a plotter? a misanthrope? an enemy of the word? a tyrant? a boaster? an insolent? a mad? a relative of the serpent? an instrument of Satan? an advocate of the hellish fire? a servant of darkness? Does anyone dwell in thee, who, when I thus speak, Stratocles, could not bear it? For who should it be? Answer! Do I speak in vain? Have I spoken in vain? No, saith the man who in thee, Stratocles, sheds tears again."
11. And Andrew took the hand of Stratocles and said, "I have him whom I loved. I shall rest on him for whom I have waited. For thine ever intenser sighing and unceasing weeping has given me a sign for my already approaching end, that I have not spoken my words in vain to thee."
12. And Stratocles answered him, " Think not, most blessed Andrew, that I suffer under any other affliction, but for thee! For the words which come out of thy mouth are like a stream of fire, emptying itself in me, and each seizes me and truly influences me. My soul is in that which is heard, and in anticipation of an approaching affliction it is chastised. Thou findest thy death, and I well know, a beautiful one. But when I afterward seek thy thoughtful care, where shall I find it and by whom? The seed-corns of the word of salvation I have received, when thou wast the sower. That they grow and spring up, they need none else but thee, most blessed Andrew. What else could I have said to thee than this? I need great compassion and thy help, to show myself worthy of the seed received from thee. But it will only grow unceasingly and visibly spring, if thou willst, and by praying for it and my whole self."
13. And Andrew answered him, "It is this, child, that I myself saw in thee. And I praise my Lord that my spiritual efforts for thee have not fallen upon an empty soil; that I know, however, what he preached. But that thou may know it, to-morrow Aegeates will have me crucified. For Maximilla, the Lord's maid, will excite the evil enemy that dwells in him and whom he serves, because she denies to him what is hateful to her. And he will imagine to comfort himself by killing me."
14. And Maximilla was not present when the apostle said this. Having heard the words of his reply, and having in manner collected herself and decided as the words demanded, she gave up every worldly enjoyment of life, and fully decided she went straightway to the pretorium. Ageates made the same request, which she was to consider, whether she would not share with him in his couch. And as she refused, he plotted to kill Andrew, and reflected which capital punishment he was to inflict. And having made up his mind to the death upon the cross, he went away and had a banquet with his equals. But Maximilla, the Lord going before her in the form of Andrew, went with Iphidamia to the prison. And when a greater number of brethren had met, Andrew felt compelled to speak thus:
15. "I was sent, dear brethren, by the Lord as an apostle into these regions, of which the Lord deemed me worthy, not to teach but to exhort all men inwardly related to the words, that they live in transitory sufferings, if they rejoice in the noxious notions of their imagination. To give them up I always asked you, and I have admonished you to hasten toward the permanent and to flee everything changeable. For, as you see, none of you is firm, but all things are easily changeable, even to the human character. And this is the case on account of the uneducated soul which had gone astray to the nature of man and retains pledges from its vagary. I therefore regard those blessed who have become hearers of the words and through them as in a mirror behold the mysteries of their own nature, on whose account all things are created.
16. "I charge you, therefore, beloved children, to firmly build upon the foundation which is laid for you, which is immovable and is unassailable for all evil ones. In this foundation take root. Become firm in the recollection of that which you have experienced, of that which took place, when I walked with you all! You saw works performed by me which you must believe, such signs at which the dumb nature even would cry out. I communicated words to you which I should like to have you receive, as the words themselves wish it. Therefore, dearly beloved, be firm in everything which you saw, which you heard, of which you had part! And the God on whom ye believed has had mercy upon you and will have his pleasure in you and give you rest in all eterntiy [sic].
17. "But what will happen to me should not frighten you as some strange thing, that the servant of God, to whom God has shown so many things by words and deeds, should be forcibly driven from this earthly life by a bad man! For such will not only happen unto me, but also unto all who love him, believe on him, and confess him. The devil, shameless in every respect, will arm his own children against them, that they adhere to him. And yet he shall not accomplish what he wishes. And why he undertakes it, I will tell: from the beginning of all things, and, if it may be said, since he who is without beginning came down into his dominion, the evil enemy who is averse to peace, estranges him who is not his (from God), but only one of the weaker ones, which has not yet come to full clearness and could not yet be known. And since he also does not know him, he should have been opposed by him. And because that one thought to own him and to be his master for ever, he behaves toward him so that their enmity became a kind of friendship. For he often sketched pictures of that which is his own, to father it upon him, namely, of deceitful sensual pleasures, by which he thought to rule over him fully. He did not come out openly as enemy, because he pretended a friendship worthy of him.
18. "And this work he carried on for a long time, that man did not understand it; only he knew it; that is, because of his gifts he was not regarded as an enemy. But when the mystery of grace shone forth and the counsel of the everlasting rest was manifest and the light of the word appeared and it was seen how the saved human race had to fight with many hosts, the enemy himself, however, being despised and on account of the goodness of mercy was ridiculed for his gifts by which he proudly appeared to triumph over him, he began to rise up in hatred and enmity and to turn the tables upon us. And he has undertaken not to desist from us, till he thinks to have separated us (from God). In former times our adversary was careless and associated with us, pretending a friendship worthy of him. He was not even afraid that we, deceived by him, might leave him. But the light that rose unto us of the possession of the order of salvation has, I will not say < intensified his enmity, but manifested >. For it brought to light the mercy of his essence and what seemed to be hidden of him, and brought out his true nature. Therefore, dear brethren, since we know what is to come, let us wake up without being discontented, without assuming an air, without walking with our souls in his tracks, which are not ours; but being completely bound up in the whole word, let us arise spiritually, and let us all joyfully wait for the end and flee from him, that in future he may also be manifested as that, who our nature against our . . .
The Death of Andrew.[8]
(Aa. II, 1, pp. 23, lines 28–29; 24 l. 19; 25, l. 23–26; 54, l. 18–55 l. 19; 25 l 26–36 l 11.)
19. And he left them, went to the cross, and exclaimed: "Hail, cross!"
(p. 25) For thou also canst rejoice indeed. I well know that thou shalt rest henceforth, since thou art tired long since, and standest awaiting me. < I have come to thee whom I claim as mine own; I have come to thee who longest for me. I know thy mystery, that, for whose sake thou hast been stablished. For thou art placed in the world to strengthen the wavering. And thou reachest up to heaven, to proclaim the upper Logos. Thou art spread out to the right and to the left to put to flight the fearful, hostile power and to bring together the dispersed. Thou art fastened in the earth to connect that which is in the earth and under the earth with that which is in heaven. O cross, salvation-instrument of the Most High! O cross, sign of Christ's victory over his enemies! O cross, planted on earth, and bearing fruit in heaven! O name of the cross, which beareth the universe! Well for thee, O cross, which bindeth the world in its extent! Well for thee, O cross, which hast formed thy deformed outward appearance to a form full of intelligence! Well for thee the invisible chastisement, with which thou chastisest the nature of the doctrine of polytheism and drivest its inventor out of this humanity! Well for thee, O cross, which hast put on the Lord, hast gathered in the robber, hast called the apostle to repentance, and hast not deemed us unworthy to be received by thee! But why do I speak yet so long and allow not the cross to embrace me, in order to be raised to life in the cross, when I, through the cross, have gone from life to death, which is the lot of all? Come then, servants of my joy and beadles of Aegeates, and fulfill the wish of both of us and bind the lamb to the cross of suffering, the man to the demiurge, the soul to the Saviour!" >[9]
20. (p. 25) And when most happy Andrew, standing on the ground and incessantly looking at the cross, had spoken these words, <he approached it> after having called to the brethren that the hangman should come and execute their order; for they stood afar off. <So they came and> (p. 26) only bound his feet < without piercing his hands and feet>, without cutting the hollows of the knee, having received this order from the proconsul, for he wished him to be in distress while on the cross, and in the night time to be eaten up alive by the dogs. <And they left him suspended and went away from him.>
21. <And a great multitude of the brethren stood by.> And having beheld the executioners standing afar off, and that they had done to the blessed one nothing of that which those who were hanged generally experience, they thought that they would again hear something from him; for assuredly, as he was hanging, he moved his head smiling. And Stratocles inquired of him, "Why art thou smiling, Andrew, servant of God? Thy laughter makes us mourn and weep, because we are deprived of thee." And the blessed Andrew answered him, "Shall I not laugh at all, my son Stratocles, at the empty stratagem of Aegeates, through which he thinks to take vengeance upon us? We have nothing to do (p. 27) with him and his plans. He cannot hear; for if he could, he would be aware, that a man who belongs to Jesus, because he is known of him, is henceforth armed against every vengeance."
And having thus spoken, he discoursed to them all in common—for even heathen ran together enraged at the unjust judgment of Aegeates—"Ye men, standing by me, and women, and children, and elders, born and free, and as many as will hear; I beseech you, give up this life, ye who have for my sake assembled here; and hasten to take a hold of my soul, which leads to heavenly things, and once for all despise all temporary things, confirming the hearts of those who believe in Christ!"
22. (p. 28) And the multitude, hearing what was said by him, did not stand off from the place, and the blessed Andrew continued the rather to say to them more than he had spoken. And so much was said by him, that a confirmation of the hearers in the faith could be inferred. A space of three days and nights was taken up, and no one was tired and went away from him. And when also on the fourth day they beheld his nobleness, and the unweariedness of his intellect, his eloquence, his kind exhortations, his serene calmness, his intelligent spirit, his firm mind, and his pure word; they were enraged against Ageates, and all with one accord hastened to the tribunal and cried out against him who was sitting there, saying, " What is thy judgment, O proconsul? Thou hast judged wickedly; thy awards are impious. In what has the man clone wrong; what evil has he done? The city has been put in an uproar. Thou grievest us all; do not betray Csesar's city. Grant willingly to the Achaians the just man; do not put to death the God-fearing man; destroy not the godly! Four days he has been hanging and is alive. Having eaten nothing he has filled us all. Take down the man from the cross, (p. 29) and we shall all seek after wisdom. Release the man, and to all Achaia will mercy be shown."
23. And when Aegeates refused to listen to them, at first indeed signing with his hand to the crowd to take themselves off, they began to be emboldened against him, being in number about twenty thousand. And the proconsul having beheld that they had somehow become maddened, afraid that something frightful would befall him, rose up from the tribunal and went away with them, having promised to set free the blessed Andrew. And some went on before to tell the apostle the cause for which he came to the place of execution. While the crowd, therefore, was exulting that the blessed Andrew was going to be set free, the proconsul having come up, and all the brethren rejoicing along with Maximilla, Andrew, having heard this, said to the brethren standing by, "What it is necessary for me to say to him, when I am departing, that will I also say. For what reason hast thou again come to us, Aegeates? On what account (p. 30) dost thou, being an adversary, come to us? What wilt thou again dare to do, what to contrive? Tell us. Hast thou come to release us, as having changed thy mind? I would not consent to thee even if thou hadst really changed thy mind, Aegeates. < I would not become faithless to me, though thou didst promise me everything thou ownest. > Nor would I believe thee, though thou didst claim to be my friend. Wilt thou, O proconsul, release him that has been bound? release him, who is redeemed? release the free? < Release him who was known by him related to him; him, who obtained mercy? him, beloved of him? thy opponent? the stranger? him who appeared to thee as law?> But I have hiin with whom I shall be for ever; I have him in whose Kingdom I shall live to countless ages. To him I go; to him I hasten, who also having made thee known to me, when he said to me: <Know, Aegeates and his gifts!> Let not that fearful man terrify thee! Let him not think to have power over thee, who art mine! For he is thine enemy. <He is a disturber of the peace, a deceiver, a seducer, a madman, a sorcerer, a juggler, a murderer, a choleric; without sympathy. > Therefore I knew thee fully through him, who has turned toward me. I leave thee. For I and my kinsmen depart to our own, allowing thee to be what thou art, and what thou dost not know about thyself."
24. (p. 31). When, therefore, he attempted to come near to the tree of the cross, so as to release the blessed Andrew, with all the city applauding him, the holy Andrew said with a loud voice, "Do not suffer, Andrew, bound upon thy cross, to be released, O Lord! Do not give me who am in thy mystery to the shameless devil! O Jesus Christ, let not thine adversary release me, who has been hanged by thy favor! O Father, him who has known thy (p. 32) greatness, let this insignificant man no longer humble! Thou, whom I know, whom I have, whom I love, to whom I belong, receive me, O Lord, that through my departure to thee there may be access to thee of many kindred, (p. 33) when they rest in thy glory!" <And when he had thus spoken and glorified the Lord still more, he gave up the ghost > (p. 34) with thanksgiving.
25. After the decease of the most blessed Andrew < Maximilla came> together with Stratocles, taking no heed at all of those standing by, <and took down the body> of the most blessed Andrew. And when it was evening, bestowing upon him the necessary care, she buried him. And she separated from Aegeates on account of his brutal disposition and lawless conduct, having chosen for herself a holy and quiet life, and having been united to the love of Christ, she spent her life blessedly along with the brethren. And though Aegeates had been very importunate with her and promised her that he would make her mistress of his wealth, yet he could not persuade her. <And his heart being smitten and troubled in his conscience > (p. 36) he rose up at the dead of the night, and, unseen by all his people, he fell down from a great height, <and falling headlong he burst asunder in the midst and died. And Stratocles, the brother of Aegeates, sought nothing of his substance—the unhappy one having died childless—but said, "Let that which is thine, Aegeates, go with thee! Christ shall be my friend and I his servant!">[10]
- ↑ The Latin text of the fragment is given by Lipsius, loc. cit., 590 f., and Schmidt, Die alten Petrusakten, p. 53.
- ↑ Euodius writes: Egetes; the Greek versions: Ægeates; the Latin: Ægeas.
- ↑ This name is also differently written, as Iphidama, Ephidonna, Ephidamia.
- ↑ In the present texts of the Acts of Andrew, we find nothing of what Euodius narrates, and it is possible that the words were eliminated as offensive.
- ↑ The heading is for the sake of convenience.
- ↑ The text is according to cod. Vatic, gr., 868 saec: X aut XI (Aa., p. XIV), and it seems to present the close of an address delivered by the apostle in prison.
- ↑ As the manuscript is imperfect, both at the beginning and at the end, we must suppose that before the beginning of the present text mention must have already been made of Stratocles, the brother of Ægeates.
- ↑ Whether this part belonged to the ancient Acts of Andrew is not so evident as far as the present form is concerned. Since there are so many recensions and versions, this part is composed of different portions supplemented by portions from parallel narratives. In the original the constituent parts are distinguished by a different print. For the convenience of the student the lines in the original are also marked. The chapter-number is also retained for the sake of convenience.
- ↑ This paragraph is inserted from the Martyrium Andrea prius, p. 54, line 18 to p. 55, line 19.
- ↑ For the material within <> I have availed myself of the researches of Schimmelpfeng. A carefully prepared list of parallel passages is given by Bonnet, p. XVII–XIX.