The Apocryphal New Testament (1924)/Infancy Gospels/Gospel of Pseudo-Matthew
THE LIBER DE INFANTIA, OR GOSPEL OF PSEUDO-MATTHEW
I do not propose to include a full version of this book in the present collection. Influential as it was in the later mediaeval period, all or nearly all the contents have already been given in the Protevangelium and Gospel of Thomas. But a full account and analysis will not be out of place.
It is a Latin compilation, possibly as old as the eighth or ninth century, though no manuscript earlier than the eleventh has been hitherto brought to light. It was used by Hrosvita, Abbess of Gandersheim, in her poems in the tenth century.
The two main sources are the Protevangelium and the Gospel of Thomas, but some few episodes are not to be found in either. These will be pointed out in the analysis.
By way of introducing it to the world under good auspices the compiler (probably) provided it with credentials in the shape of pretended letters to and from St. Jerome. These are also commonly found prefixed to the 'Story of the Birth of Mary' of which something will be said later. But as Dr. Amann, following Tischendorf, rightly says, the letters apply better to our present text than to the other. They allude to the 'Infancy of Christ', and the Birth of Mary stops short at the Nativity.
The letters run as follows:
To their most beloved brother Jerome the presbyter, Cromatius and Heliodorus, bishops, send greeting in the Lord.
We have found in certain apocryphal books the birth of the Virgin Mary and the infancy of our Lord Jesus Christ. Wherein noticing many passages contrary to our faith, we judge that the whole should be rejected, lest on the pretext of Christ we should afford triumph to antichrist. So while we were considering the matter, there came to us the holy men Parmenius and Virinus, who told us that your holiness had found a Hebrew book written by the hand of the most blessed evangelist Matthew, in which both the birth of the Virgin mother and the infancy of our Saviour were recorded. And therefore we entreat your charity, through the same our Lord Jesus Christ, and beg you to give it from the Hebrew to Latin ears, not so much in order to ascertain the wonderful works of Christ as to counteract the guile of heretics, who in order to establish their evil teaching have mingled their own lies with the wholesome nativity of Christ, so to disguise the bitterness of death under the sweetness of life. It will therefore be of the purest charity on your part either to hearken to us as brothers who beseech you, or to pay to us, as bishops who beg for it, that debt of charity which you shall think fit. Farewell in the Lord, and pray for us.
To the holy and most blessed lords Cromatius and Heliodorus, bishops, Jerome the little servant of Christ sends greeting in the Lord.
He who digs in earth which conceals gold does not at once snatch whatever the ragged trench may throw up: but before the stroke of the iron he wields brings up the shining mass, he ever and anon pauses in turning over the turfs, and feeds himself with hope, while as yet he is not enriched with gain. It is a heavy task that you lay upon me when I am ordered by your blessedness to do what not even Saint Matthew the apostle and evangelist would have to be written openly. For had it not been somewhat secret, he would no doubt have added it to the Gospel which he published. But in fact he composed this book to be locked up in Hebrew letters, and so far refrained from publishing it that even now the book, written in Hebrew letters with his own hand, is kept by certain religious men who have received it from their predecessors through a long course of time. Now whereas they have never delivered this book to any one to be translated, but have revealed its contents (text) at various times, it has come about that the book, published by a disciple of Manichaeus named Leucius (who also composed the Acts of the Apostles in false words), has afforded matter not for edification but destruction, and has been proved in a synod to be such that the ears of the church should properly be closed to it.
Now let there be an end to the bites of barking critics, for we are not adding this book to the canonical scriptures, but are translating the writing of an apostle and evangelist to unmask the deceit of heresy: and in so doing we are alike obeying the command of pious bishops and blocking the way of impious heretics. It is, then, the love of Christ to which we are rendering service, in the belief that they will help us with their prayers who by means of our compliance have been able to attain the knowledge of the holy infancy of our Saviour.
A third letter, ostensibly from St. Jerome to the same bishops, is prefixed sometimes to the story of the Birth of Mary.
You ask me to write you my opinion of a book which some have concerning the Birth of Saint Mary. So I would have you know that much that is false is found in it. For a certain Seleucus (= Leucius above), who wrote the Passions of the Apostles, composed this book also. But just as he told the truth about their mighty deeds and the miracles done by them, but lied much concerning their doctrine, so here also he forged much that is untrue, of his own heart. On this account I shall be careful to translate it word for word as it is in the Hebrew, inasmuch as it appears that the holy evangelist Matthew composed this same book and prefixed it, concealed as it was in Hebrew letters, to his Gospel. The truth of this statement I leave to the author of the preface and the faith of the writer; for myself, while pronouncing it doubtful, I do not affirm that it is clearly false. This, however, I say boldly, that I believe none of the faithful will deny that, whether this story be true or invented by some one, great miracles preceded the holy birth of Mary, and yet greater ones followed upon it; and therefore this can be believed and read with intact faith and without peril to the soul, by those who believe that God is able to do such things. Finally, as far as my recollection serves me, following the sense, not the words, of the writer, and walking, now in the same path though not in the same footprints, now regaining the same road after some digressions, I shall so attempt (or temper) the style of the narrative, and shall not tell anything but what is either written therein or might reasonably have been written.
A document so full of contradictions can seldom have been put together! 'Seleucus composed the book—no, Matthew composed it: I shall translate it word for word—no, I shall follow the sense, not the words', and so forth.
Finally, some copies have a prologue attributing the writing not to Matthew but to James. Such a prologue was known to Hrosvita, who cites James as her authority. It is as follows:
I, James the son of Joseph, walking in the fear of God, have written all things that I saw with mine own eyes come to pass at the time of the birth of Saint Mary the virgin or of the Lord the Saviour: giving thanks to God who gave me understanding in the histories of his coming, showing forth the fulness of time unto the twelve tribes of Israel.
It is worthy of remark that the last sentence of this evidently late prologue contains the two expressions 'histories' and 'twelve tribes of Israel', which recall the opening words of the Protevangelium, but not of Ps.-Matthew. The clause 'giving thanks to God', &c., comes from Protev. xxv. 1.
ANALYSIS OF THE GOSPEL OF PSEUDO-MATTHEW
In chs. i-xvii the Protevangelium is used, and is in all likelihood the sole source: but there are many omissions and amplifications.
I begins. In those days there was a man in Jerusalem, Joachim by name, of the tribe of Juda.
His whole care was his flocks. He offered double offerings. He divided his substance into three parts, one for the poor, one for the pious, the third for himself. God increased his wealth. This charity he had practised since he was 15 years old. At 20 he married Anna, daughter of Ysachar of his own tribe; they lived twenty years childless.
II. Ruben rejects his offering. He goes to the mountains to his flocks for five months.
Anna has no news of him. She complains to God.
She sees a sparrow's nest, and laments her childlessness, and vows if she has a child to dedicate it in the temple. An angel comes and promises her a daughter. In fear and sorrow she throws herself on her bed for a whole day and night. She reproaches her maid (not named) for not coming to her. The maid answers her sharply and she weeps yet more.
III. A youth—an angel—comes to Joachim in the wilderness and promises him a daughter and predicts her glory. Joachim makes an offering: is urged by his servants to return. The angel comes again in a vision. They set off and journey thirty days.
The angel comes to Anna and bids her meet Joachim at the Golden Gate of the Temple, which she does.
IV. Mary is born. At three years old she is taken to the temple and walks up fifteen steps.
Vv. Anna's thanksgiving.
VI. Mary's beauty and chastity and wisdom and devoutness described at length. She is fed daily by angels.
VII. Abiathar the priest offers many gifts that Mary may marry his son. She refuses, saying that she has vowed perpetual virginity.
VIII. When she was 14, a council was held and Israel was summoned to the temple on the third day. The high priest addressed them and said that since Solomon's time there had always been noble virgins brought up in the temple and married when they were of age. But Mary had vowed virginity and it must be ascertained who should take charge of her. Those who had no wives were to bring rods. There was no sign, so Abiathar went in and prayed, and an angel pointed out that one very small rod had not been returned to its owner. This was Joseph's. The dove appeared. Joseph resisted, but was overcome: he stipulated that some virgins should accompany Mary. Rebecca, Sephora, Susanna, Abigea, and Zahel were chosen. They cast lots for the colours of the veil. Mary had the purple: the others were jealous and called her in sport 'Regina virginum'. An angel rebuked them and said it was a true prophecy. They were abashed and asked Mary to pray for them.
IX. Mary at the fountain addressed by an angel. On the next day as she wove he appeared again and completed the Annunciation.
X. Joseph returned from Capernaum and found Mary great with child. His lament. The virgins defended Mary, but Joseph lamented still.
XI. The angel reassured him, and he asked pardon of Mary.
XII. Rumour went forth, and Joseph and Mary were summoned by the priests. The water of jealousy administered by Abiathar. Joseph and Mary each went about the altar seven times and no sign appeared. All asked her pardon and took her home in triumph.
XIII. Caesar's decree. They went to Bethlehem. The two peoples—Jews and Gentiles—weeping and laughing. An angel made her dismount and enter a dark cave which began to shine. There Christ was born. Joseph was gone to find midwives and brought Zelomi and Salome. Zelomi believed, Salome was incredulous, and her hand withered and was healed by touching the swaddling cloth. The shepherds' vision. The star shone.
XIV. On the third day Mary left the cave and went to a stable and put the child in the manger, and the ox and ass adored him, fulfilling the prophecies of Isaiah and Habakkuk. There they stayed three days.
XV. On the sixth day they went to Bethlehem, kept the sabbath, and circumcised the child on the eighth day. The Presentation: Symeon and Anna.
XVI. After the second year came the magi: told as in the Gospel.
XVII. Massacre of the Innocents; the warning to flee into Egypt.
Here the use of the Protevangelium ends. It will be seen that it has been freely dealt with. Among the interesting things that have been left out is the standing still of all creation at the moment of the Birth. Nor is John the Baptist or Zacharias mentioned at all.
Chapters XVIII-XXIV deal with the Flight into Egypt and the sojourn there. They may or may not be translated from a written source: on the whole I think they are not. Some tell of fulfilments of prophecy, others may depend on local legend.
XVIII. They came to a cave and wished to rest there. Mary dismounted and sat with Jesus in her lap. There were three boys with Joseph and a girl with Mary. Suddenly a number of dragons came out of the cave, and ali cried out in fear. Jesus got down from his mother's lap and stood before the dragons, which worshipped him. Thus was fulfilled the word, 'Praise the Lord out of the earth, ye dragons and all deeps'. Jesus walked before them and bade them hurt no one. Mary was alarmed for him, but he said, 'Fear not, neither conceive that I am a child, for I always was and am a perfect man, and it is necessary that all the beasts of the forest should grow tame before me.'
XIX. In like manner lions and leopards adored him and accompanied them, showed them the way, and bowed their heads to Jesus. At first Mary was afraid, but Jesus smiled on her and reassured her. The lions never injured their oxen and asses or the sheep they had brought from Judaea. Wolves, too, came and were harmless. Thus was fulfilled the word, 'The wolves shall feed with the lambs, the lion and ox shall eat straw together.' They had with them two oxen and a cart to carry their necessaries.
XX. On the third day Mary saw a palm and wished to rest under it. When she was seated there she saw fruit on it, and said to Joseph that she should like to have some. Joseph said he was surprised she should say that because the tree was so high: he himself was thinking more about water, of which they had very little left. Jesus sitting in Mary's lap with a joyful countenance bade the palm give his mother of its fruit. The tree bent as low as her feet and she gathered what she would. He bade it rise again, and give them of the water concealed below its roots. A spring came forth and all rejoiced and drank of it.
XXI. Next day when they left the place Jesus said to the palm: I give thee this privilege, that one of thy branches shall be taken by my angels and planted in my Father's garden. And henceforth all who win contests shall be told that they have won the palm of victory. An angel came and took a branch and flew away with it. All fell down in fear, but Jesus reassured them.
XXII. As they went, Joseph said that as it was hot they might go by the sea coast. But Jesus said he would shorten the way—and even as he spoke they began to see the hills and cities of Egypt.
They arrived at Hermopolis and entered a city called Sotinen, and had to lodge in a temple where were 365 gods.
XXIII. When Mary and the Child entered, all the idols fell, and Isaiah's word was fulfilled. 'Behold the Lord shall come upon a light cloud and enter into Egypt, and all the gods made by the hand of the Egyptians shall be moved before his face.'
XXIV. Affrodosius, governor of the city, heard of it and came with all his host. The priests thought he would punish those who had destroyed the gods: but when he saw them fallen he adored the child and said to those present that 'unless this were the God of our gods they would not have fallen. If we do not adore him, as they have done, we are in danger of such destruction as fell upon Pharaoh who was drowned with all his army.'
Then all the people of the city believed in the Lord through Jesus Christ.
Here begins the second part—the Infancy proper of our Lord. The source is the Gospel of Thomas: sometimes a better text of that work than we have elsewhere is represented, but there is also a good deal of late amplification.
XXV. The angel bade Joseph return to Judaea.
XXVI. When Jesus was in Galilee at the beginning of his fourth year he was playing by the Jordan, and made seven pools. A boy spoilt them, and was struck dead. The parents complained. Joseph asked Mary to admonish Jesus. She begged him not to do such things, and he, not willing to grieve her, 'smote the back side of the dead boy with his foot and bade him rise: which he did, and Jesus went on with his pools'.
XXVII. He took clay from the pools and made twelve sparrows, on the sabbath. A Jew saw it and spoke to Joseph, who spoke to Jesus. Jesus clapped his hands and bade the sparrows fly away. All marvelled, and some went and told the chief priests and Pharisees.
XXVIII. The son of Annas the priest broke up the pools with a stick, and Jesus with a word withered him up.
XXIX. Joseph was afraid and took Jesus home. On the way a boy ran against Jesus and got on his shoulder, meaning to hurt him. Jesus said: 'Mayest thou not return whole from the way thou goest.' He fell dead. Complaints of the parents, as in Thomas. Joseph to Jesus: 'Why doest thou such things? Many are now complaining against thee and hate us on thy account, and we suffer injuries through thee.' Jesus: 'No son is wise whom his father hath not taught according to the knowledge of this age, and the curse of his father hurteth no man save them that do ill.' All reviled Jesus to Joseph and he was much afraid. 'Then Jesus took the dead boy by the ear and held him up by it in the sight of all, and they saw Jesus speaking to him as a father to his son. And his spirit returned unto him and he lived again, and all marvelled.'
In Thomas Joseph takes Jesus by the ear. Our compiler found this offensive and changed it. He also changed the speech of Jesus to Joseph and made it wholly pointless as far as I can see.
XXX. Master Zachyas spoke reproachfully to Joseph: 'You and Mary think more of your son than of the traditions of the elders.' Joseph: But who can teach him? if you can do so, we are very willing. Jesus overhearing said: What you say is well for ordinary people: I have no earthly father. When I am lifted up from the earth I will make all mention of your descent to cease. I know when you were born and how long you have to live. All cried out in wonder: We have never heard the like. Jesus: Does this surprise you? I will tell you more. I have seen Abraham. None could answer. Jesus: I have been among you with the children, and ye have not known me. I have spoken with you as with the wise and ye have not understood my voice, for ye are less than me, and of little faith.
XXXI. Zachyas said: Give him to me and I will take him to Levi who shall teach him letters. Levi bade him answer to Aleph: he was silent. Levi smote him with a rod of storax on the head. Jesus: Why smitest thou me? Know of a truth that he which is smitten teacheth the smiter more than he is taught of him. For I can teach thee the things that thou thyself sayest. But all these which speak and hear are blind like sounding brass or a tinkling cymbal wherein is. no perception of those things that are signified by their sound. Further he said to Zachyas (?): Every letter from Aleph to Thau is discerned by the arrangement of it. Do thou then first say what Thau is, and I will tell thee what Aleph is. And again he said: They that know not Aleph, how can they tell Thau, hypocrites that they are? Say ye what Aleph is first and then will I believe you when ye say Beth. (I quote this to show how the text is conflated out of various earlier forms.) He said to the master: Let the master of the law say what the first letter is, or why it hath many triangles (eight adjectives follow). Levi was stupefied and then began to lament: Ought he to live on the earth? Nay, rather is he worthy to be hung on a great cross. He can put out fire and escape all torments by guile. I think he was born before the flood, before the deluge. What womb bare him? What mother gave him birth? What breasts suckled him? I fly before him, &c., &c.
Jesus smiled and said with command to all the children of Israel that stood and heard him: Let the unfruitful bear fruit, and the blind see, and the lame walk straight, and the poor enjoy good things, and the dead revive, and every one return into a restored state, and abide in him who is the root of life and of everlasting sweetness. All were healed who had fallen into evil infirmities. No one thereafter dared to say aught to him or hear aught of him.
(This speech is simplified from every trace of mystery.)
XXXII. At Nazareth the boy Zeno fell from the soler and was raised. Joseph, Mary, and Jesus went thence to Jericho.
XXXIII. Jesus' pitcher was broken by a child, and he brought water in his cloak.
XXXIV. He took a little corn out of his mother's barn and sowed it. When reaped it made three cors, which he gave away.
(Another manuscript has a form like that of the Latin Thomas.)
XXXV–XXXVI do not occur in Thomas nor in the manuscript just mentioned.
XXXV. There is a road from Jericho to Jordan, at the place where Israel crossed and the ark rested. Jesus, eight years old, went from Jericho to Jordan. On the way there was a vault (crypta), where was a lioness with whelps. He went in and sat there, and the whelps played about him: the older lions stood at a distance and adored him, wagging their-tails. The people who saw it said that he or his parents must have sinned or he would not have delivered himself to the lions. Then he came forth and the lions went before him, and the whelps played before his feet. His parents and the people looked on. Jesus said: How much better than you are the beasts which know me and are tame, while men know me not.
XXXVI. Then he went over Jordan, whose waters were divided, with the lions: and told them in the hearing of all to go back home and hurt no one. And so they did.
XXXVII–XXXIX are again from Thomas.
XXXVII. A bed of six cubits was ordered of Joseph, and he told his lad to cut a beam of the right length, but he made it too short. Joseph was troubled. Jesus pulled it out to the right length.
(The change is made in order to free Joseph from the charge of stupidity.)
XXXVIII. He went to school the second time. 'Say Alpha.' Jesus: Tell thou me first what Beta is, and I will tell thee what Alpha is. The master smote him and died.
Joseph said to Mary: Know verily that my soul is sorrowful even unto death because of this boy. It may chance that any one may smite him in malice and he may die. Mary said: O man of God, believe not that this can happen, but believe surely that he who sent him to be born among men will keep him from all malice and in his name preserve him from evil.
XXXIX. For the third time they took him to school at the request of others, though they knew that it was not possible for a man to teach him. He entered the school, took the book from the master's hand, and taught—not what was written in it—like a torrent of water flowing from a living fountain. All marvelled, and the master adored him. Joseph ran thither in fear. The master said: You have given me no scholar but a teacher! Who can ascertain his words? Then was fulfilled the word: 'The river of God is full of water. Thou hast prepared their food, for thus is the preparation thereof.'
XL is not in Thomas.
XL. They removed to Capernaum. A rich man named Joseph fell ill and died. Jesus heard the mourning and said to Joseph: Why dost thou not do him a service since he is of thy name? Joseph: What can I do? Jesus: Take the kerchief that is on thy head and go and put it on his face and say: Christ save thee. He did so and said: Jesus save thee. The dead man was raised and asked who Jesus was.
XLI. They moved from Bethlehem to Capernaum (perhaps it should be vice versa). Joseph sent his eldest son James into the garden to gather herbs for pottage. Story of the viper as in Thomas.
XLII is a conclusion, not in Thomas.
When Joseph came to a feast with his sons James, Joseph, Juda, and Simeon, and his two daughters, Jesus and Mary came with her sister Mary of Cleophas, whom the Lord gave to her father Cleophas and her mother Anna because they had offered Mary the mother of Jesus to the Lord, and this other was give for their consolation and called by the same name. When they were together Jesus blessed and sanctified them, and was the first to eat and drink, for no one ventured even to sit down until he had done so, and all waited for him if he was not there. And his brethren watched him ever and feared him. And when he slept by day or by night the light of God shone always over him.
To whom be all praise and glory, world without end. Amen.
The real importance of Pseudo-Matthew lies not so much in the stories which it preserves, as in the fact that it was the principal vehicle by which they were known to the Middle Ages and the principal source of inspiration to the artists and poets of the centuries from the twelfth to the fifteenth. It is upon this text that the many vernacular versions for the most part depend; and by this that the pictures of the Rejection of Joachim's offering, his meeting with Anne at the Golden Gate, the Presentation of the Virgin, the Repose in Egypt, and the few that we have of the Infancy Miracles, are inspired.