The Homilies of the Anglo-Saxon Church/XXVI

by Ælfric

III. KAL. IUL.	JUNE XXIX.
PASSIO APOSTOLORUM PETRI ET PAULI.	THE PASSION OF THE APOSTLES PETER AND PAUL.
Venit Iesus in partes Cæsareae Philippi: et reliqua.	Venit Jesus in partes Cæsareæ Philippi: et reliqua.
Matheus se Godspellere awrát on ðære godspellican gesetnysse, ðus cweðende, "Drihten com to anre burhscire, ðe is geciged Cesarea Philippi, and befrán his gingran hu menn be him cwyddedon. Hí andwyrdon, Sume menn cweðað þæt ðu sy Iohannes se Fulluhtere, sume secgað þæt ðu sy Helías, sume Hieremias, oððe sum oðer witega. Se Hælend ða cwæð, Hwæt secge ge þæt ic sy? Petrus him andwyrde, Þu eart Crist, ðæs lifigendan Godes Sunu. Drihten him cwæð to andsware, Eadig eart ðu, Simon, culfran bearn, forðan ðe flæsc and blod þe ne onwreah ðisne geleafan, ac min Fæder seðe on heofonum is. Ic ðe secge, þæt þu eart stænen, and ofer ðysne stán ic timbrige mine cyrcan, and helle gatu naht ne magon ongean hí. Ic betæce ðe heofonan rices cæge; and swa hwæt swa ðu bintst on eorðan, þæt bið gebunden on heofonum; and swa hwæt swa ðu unbintst ofer eorðan, þæt bið unbunden on heofonum."	Matthew the Evangelist wrote in the evangelical Testament, thus saying, "The Lord came to a district, which is called Cæsarea Philippi, and asked his disciples how men spake concerning him. They answered, Some men say that thou art John the Baptist; some men say that thou art Elias; some Jeremias, or some other prophet. Jesus then said, What say ye that I am? Peter answered him, Thou art Christ, Son of the living God. The Lord said to him in answer, Blessed art thou, Simon, son of a dove, for flesh and blood hath not revealed to thee this belief, but my Father who is in heaven. I say to thee, thou art of stone, and on this stone I will build my church, and the gates of hell may not aught against it. I will commit to thee the key of the kingdom of heaven, and whatsoever thou shalt bind on earth, that shall be bound in heaven; and whatsoever thou shalt unbind on earth, that shall be unbound in heaven."
Beda se trahtnere us onwrihð þa deopnysse ðysre rædinge, and cwyð, þæt Philippus se fyðerríca ða buruh Cesarea getimbrode, and on wurðmynte þæs caseres Tiberii, ðe he under rixode, ðære byrig naman gesceop, 'Cesaream,' and for his agenum gemynde to ðam naman geyhte, 'Philippi,' ðus cweðende, 'Cesarea Philippi,' swilce seo burh him bám to wurðmynte swa genemned wære.	Beda the expositor reveals to us the mystery of this reading, and says, that Philip the tetrarch built the city of Cæsarea, and, in honour of the emperor Tiberius, under whom he governed, devised for the city the name of Cæsarea, and in memorial of himself added to the name, 'Philippi,' thus saying, 'Cæsarea Philippi,' as though the city were so named in honour of them both.
Þaða se Hælend to ðære burhscire genealæhte, þa befrán hé, hu woruld-menn be him cwyddedon: na swilce hé nyste manna cwyddunga be him, ac hé wolde, mid soðre andetnysse ðæs rihtan geleafan, adwæscan ðone leasan wenan dweligendra manna. His apostoli him andwyrdon, "Sume men cwyddiað þæt ðu sy Iohannes se Fulluhtere, sume secgað þæt ðu sy Helias, sume Hieremias, oððe án ðæra witegena." Drihten ða befrán, "Hwæt secge ge þæt ic sy?" swylce he swa cwæde, 'Nu woruld-menn ðus dwollice me oncnawað, ge ðe godas sind, hu oncnawe ge me?' Se trahtnere cwæð 'godas,' forðan ðe se soða God, seðe ana is Ælmihtig, hæfð geunnen ðone wurðmynt his gecorenum, þæt hé hí godas gecigð. Him andwyrde se gehyrsuma Petrus, "Ðu eart Crist, þæs lifigendan Godes Sunu." He cwæð 'þæs lifigendan Godes,' for twæminge ðæra leasra goda, ða ðe hæðene ðeoda, mid mislicum gedwylde bepæhte, wurðodon.	When Jesus drew near to the district, he asked, how the men of the world spake of him: not as though he knew not the speeches of men concerning him, but he would, by a true confession of the right belief, destroy the false imagination of erring men. His apostles answered him, "Some men say that thou art John the Baptist, some say that thou art Elias, some Jeremias, or one of the prophets." The Lord then asked, "What say ye that I am?" as if he had thus said, 'Now the men of the world thus erroneously know me, how do ye, who are gods, know me?' The expositor said 'gods,' because the true God, who alone is Almighty, has granted that dignity to his chosen, that he calls them gods. The obedient Peter answered him, "Thou art Christ, Son of the living God." He said 'of the living God,' in distinction from the false gods, which the heathen nations, by various error deceived, worshipped.
Sume hí gelyfdon on deade entas, and him deorwurðlice anlicnyssa arærdon, and cwædon þæt hí godas wæron, for ðære micelan strencðe ðe hí hæfdon: wæs ðeah heora líf swiðe mánfullic and bysmurfull; be ðam cwæð se witega, "Ðæra hæðenra anlicnyssa sind gyldene and sylfrene, manna handgeweorc: hí habbað dumne muð and blinde eagan, deafe earan and ungrapigende handa, fét butan feðe, bodig butan life." Sume hí gelyfdon on ða sunnan, sume on ðone monan, sume on fyr, and on manega oðre gesceafta: cwædon þæt hí for heora fægernysse godas wæron.	Some of them believed in dead giants, and raised precious idols to them, and said that they were gods, on account of the great strength they had: yet were their lives very criminal and opprobrious; of whom the prophet said, "The idols of the heathen are of gold and of silver, men's handiwork: they have a dumb mouth and blind eyes, deaf ears and unhandling hands, feet without pace, body without life." Some of them believed in the sun, some in the moon, some in fire, and in many other creatures: they said that on account of their fairness they were gods.
Nu todælde Petrus swutelice ðone soðan geleafan, ðaða he cwæð, "Þu eart Crist, ðæs lifigendan Godes Sunu." Se is lybbende God þe hæfð líf and wununge ðurh hine sylfne, butan anginne, and seðe ealle gesceafta þurh his agen Bearn, þæt is, his Wisdom, gesceop, and him eallum líf forgeaf ðurh ðone Halgan Gast. On ðissum ðrym hádum is an Godcundnys, and án gecynd, and án weorc untodæledlice.	Now Peter manifestly distinguished the true belief, when he said, "Thou art Christ, Son of the living God." He is the living God who has life and existence through himself, without beginning, and who created all creatures through his own Son, that is, his Wisdom, and to them all gave life through the Holy Ghost. In these three persons is one Godhead, and one nature, and one work indivisibly.
Drihten cwæð to Petre, "Eadig eart ðu, culfran sunu." Se Halga Gast wæs gesewen ofer Criste on culfran anlicnysse. Nu gecigde se Hælend Petrum culfran bearn, forðan ðe he wæs afylled mid bilewitnysse and gife ðæs Halgan Gastes. He cwæð, "Ne onwreah ðe flæsc ne blod þisne geleafan, ac min Fæder seðe on heofenum is." Flæsc and blod is gecweden, his flæsclice mæið. Næfde he þæt andgit ðurh mæglice lare, ac se Heofenlica Fæder, ðurh ðone Halgan Gast, ðisne geleafan on Petres heortan forgeaf.	The Lord said to Peter, "Blessed art thou, son of a dove." The Holy Ghost appeared over Christ in likeness of a dove. Now Jesus called Peter the child of a dove, because he was filled with meekness and with the grace of the Holy Ghost. He said, "Neither flesh nor blood hath revealed unto thee this belief, but my Father who is in heaven." His fleshly condition is called flesh and blood. He had not that intelligence through parental love, but the Heavenly Father gave this belief into Peter's heart through the Holy Ghost.
Drihten cwæð to Petre, "Þu eart stænen." For ðære strencðe his geleafan, and for anrædnysse his andetnysse he underfencg ðone naman, forðan ðe he geðeodde hine sylfne mid fæstum mode to Criste, seðe is 'stán' gecweden fram ðam apostole Paule. "And ic timbrige mine cyrcan uppon ðisum stane:" þæt is, ofer ðone geleafan ðe ðu andetst. Eal Godes gelaðung is ofer ðam stane gebytlod, þæt is ofer Criste; forðan ðe he is se grundweall ealra ðæra getimbrunga his agenre cyrcan. Ealle Godes cyrcan sind getealde to anre gelaðunge, and seo is mid gecorenum mannum getimbrod, na mid deadum stanum; and eal seo bytlung ðæra liflicra stana is ofer Criste gelogod; forðan ðe we beoð, þurh ðone geleafan, his lima getealde, and hé ure ealra heafod. Se ðe ne bytlað of ðam grundwealle, his weorc hryst to micclum lyre.	The Lord said to Peter, "Thou art of stone." For the strength of his belief, and for the steadfastness of his profession he received that name, because he had attached himself with firm mind to Christ, who is called 'stone' by the apostle Paul. "And I will build my church upon this stone:" that is, on that faith which thou professest. All God's church is built on that stone, that is, upon Christ; for he is the foundation of all the fabrics of his own church. All God's churches are accounted as one congregation, and that is constructed of chosen men, not of dead stones; and all the building of those living stones is founded on Christ; for we, through that belief, are accounted his limbs, and he is the head of us all. He who builds not from that foundation, his work falls to great perdition.
Se Hælend cwæð, "Ne magon helle gatu naht togeanes minre cyrcan." Leahtras and dwollic lár sindon helle gatu, forðan ðe hí lædað þone synfullan swilce ðurh geat into helle wite. Manega sind ða gatu, ac heora nan ne mæg ongean ða halgan gelaðunge, ðe is getimbrod uppon ðam fæstan stane, Criste; forðan ðe se gelyfeda, þurh Cristes gescyldnysse, ætwint ðam frecednyssum ðæra deoflicra costnunga.	Jesus said, "The gates of hell may not aught against my church." Sins and erroneous doctrine are the gates of hell, because they lead the sinful, as it were through a gate, into hell-torment. Many are the gates, but none of them can do aught against the holy church, which is built upon that fast stone, Christ; for the faithful man, through the protection of Christ, avoids the perils of diabolical temptations.
He cwæð, "Ic ðe betæce heofonan rices cæge." Nis seo cæig gylden, ne sylfren, ne of nanum antimbre gesmiðod, ac is se anweald þe him Crist forgeaf, þæt nan man ne cymð into Godes rice, buton se halga Petrus him geopenige þæt infær. "And swa hwæt swa ðu bintst ofer eorðan, þæt bið gebunden on heofonum; and swa hwæt swa ðu unbintst ofer eorðan, þæt bið unbunden on heofenan." Þisne anweald he forgeaf nu Petre, and eac syððan, ǽr his upstige, eallum his apostolum, ðaða he him on-ableow, ðus cwæðende, "Onfoð Haligne Gast: ðæra manna synna þe ge forgyfað, beoð forgyfene; and ðam ðe ge forgifenysse ofunnon, him bið oftogen seo forgyfenys."	He said, "I will commit to thee the key of the kingdom of heaven." That key is not of gold nor of silver, nor forged of any substance, but is the power which Christ gave him, that no man shall come into God's kingdom, unless the holy Peter open to him the entrance. "And whatsoever thou shalt bind on earth, that shall be bound in heaven; and whatsoever thou shalt unbind on earth, that shall be unbound in heaven." This power he then gave to Peter and likewise afterwards, ere his ascension, to all his apostles, when he blew on them, thus saying, "Receive the Holy Ghost: the sins of those men which ye forgive shall be forgiven; and from those to whom ye refuse forgiveness, forgiveness shall be withdrawn."
Nellað ða apostoli nænne rihtwisne mid heora mansumunge gebindan, ne eac ðone mánfullan miltsigende unbindan, butan he mid soðre dǽdbote gecyrre to lifes wege. Þone ylcan andweald hæfð se Ælmihtiga getiðod biscopum and halgum mæsse-preostum, gif hí hit æfter ðære godspellican gesetnysse carfullice healdað. Ac forði is seo cæig Petre sinderlice betæht, þæt eal ðeodscipe gleawlice tocnáwe, þæt swa hwá swa oðscyt fram annysse ðæs geleafan ðe Petrus ða andette Criste, þæt him ne bið getiðod naðor ne synna forgyfenys ne infær þæs heofenlican rices.	The apostles will not bind any righteous man with their anathema, nor also mercifully unbind the sinful, unless he with true repentance return to the way of life. The same power has the Almighty granted to bishops and holy mass-priests, if they carefully hold it according to the evangelical volume. But the key is especially committed to Peter, that every people may with certainty know, that whosoever deviates from the unity of the faith which Peter then professed to Christ, to him will be granted neither forgiveness of sins nor entrance into the kingdom of heaven.
DE PASSIONE APOSTOLORUM PETRI ET PAULI.	OF THE PASSION OF THE APOSTLES PETER AND PAUL.
We wyllað æfter ðisum godspelle eow gereccan ðæra apostola drohtnunga and geendunge, mid scortre race; forðan ðe heora ðrowung is gehwær on Engliscum gereorde fullice geendebyrd.	We will after this gospel relate to you the lives and end of those apostles in a short narrative, because their passion is everywhere fully set forth in the English tongue.
Æfter Drihtnes upstige wæs Petrus bodigende geleafan ðam leodscipum ðe sind gecwedene Galatia, Cappadocia, Bithinia, Asia, Italia. Syððan, ymbe tyn geara fyrst, hé gewende to Romebyrig, bodigende godspel; and on ðære byrig hé gesette his biscop-setl, and ðær gesæt fif and twentig geara, lærende ða Romaniscan ceastregewaran Godes mærða, mid micclum tacnum. His wiðerwinna wæs on eallum his færelde sum drý, se wæs Simon geháten. Þes drý wæs mid ðam awyrgedum gaste to ðam swyðe afylled, þæt he cwæð þæt he wære Crist, Godes Sunu, and mid his drycræfte ðæs folces geleafan amyrde.	After the Lord's ascension Peter was preaching the faith to the nations which are called Galatia, Cappadocia, Bithynia, Asia, Italy. Afterwards, after a space of ten years, he returned to Rome, preaching the gospel; and in that city he set his episcopal seat, and there sat five and twenty years, teaching the Roman citizens the glories of God, with many miracles. His adversary in all his course was a certain magician, who was called Simon. This magician was filled with the accursed spirit to that degree, that he said that he was Christ, the Son of God, and with his magic corrupted the faith of the people.
Þa gelámp hit þæt man ferede anre wuduwan suna líc ðær Petrus bodigende wæs. He ða cwæð to ðam folce and to ðam drý, "Genealǽcað ðære bære, and gelyfað þæt ðæs bodung soð sy, ðe ðone deadan to life arærð." Hwæt ða Simon wearð gebyld þurh deofles gast, and cwæð, "Swa hraðe swa ic þone deadan arǽre, acwellað minne wiðerwinnan Petrum." Þæt folc him andwyrde, "Cucenne we hine forbærnað." Simon ða mid deofles cræfte dyde þæt ðæs deadan líc styrigende wæs. Þa wende þæt folc þæt he geedcucod wære. Petrus ða ofer eall clypode, "Gif he geedcucod sy, sprece to ús, and astande; onbyrige metes, and ham gecyrre." Þæt folc ða hrymde hlúddre stemne, "Gif Simon ðis ne deð, hé sceal þæt wite ðolian ðe hé ðe gemynte." Simon to ðisum wordum hine gebealh and fleonde wæs, ac þæt folc mid ormǽtum edwite hine gehæfte.	Then it happened that the corpse of a widow's son was borne where Peter was preaching. He said to the people and to the magician, "Draw near to the bier, and believe that his preaching is true who raises the dead to life." Simon was hereupon emboldened by the spirit of the devil, and said, "As soon as I shall have raised the dead, kill my adversary Peter." The people answered him, "We will burn him alive." Simon then, through the devil's craft, made the corpse of the dead to move. The people then imagined that he was restored to life: but Peter cried above all, "If he be restored to life, let him speak to us, and stand up; let him taste food, and return home." The people then exclaimed with loud voice, "If Simon do this not, he shall undergo the punishment which he devised for thee." Simon at these words was angry, and was fleeing away, but the people with unmeasured reproach seized on him.
Se Godes apostol ða genealæhte ðam lice mid aðenedum earmum, ðus biddende, "Ðu, leofa Drihten, ðe ús sendest to bodigenne ðinne geleafan, and ús behete þæt we mihton, ðurh ðinne naman, deoflu todræfan, and untrume gehælan, and ða deadan aræran, arǽr nu ðisne cnapan, þæt ðis folc oncnáwe þæt nan God nys buton ðu ana, mid ðinum Fæder, and ðam Halgan Gaste." Æfter ðisum gebede arás se deada, and gebígedum cneowum to Petre cwæð, "Ic geseah Hælend Crist, and hé sende his englas forð for ðinre bene, þæt hí me to life gelæddon." Þæt folc ða mid anre stemne clypigende cwæð, "An God is ðe Petrus bodað:" and woldon forbǽrnan ðone drý, ac Petrus him forwyrnde; cwæð, þæt se Hælend him tæhte ðone regol, þæt hí sceoldon yfel mid góde forgyldan.	The apostle of God then drew near to the corpse with outstretched arms, thus praying, "Thou, beloved Lord, who hast sent us to preach thy faith, and hast promised us that we might, through thy name, drive away devils, and heal the sick, and raise up the dead, raise up now this lad, that this people may know that there is no God but thou alone, with thy Father and the Holy Ghost." After this prayer the dead rose up, and with bended knees said to Peter, "I saw Jesus Christ, and he sent his angels forth at thy prayer, that they might lead me to life." The people then crying with one voice said, "There is one God that Peter preaches:" and would burn the magician, but Peter forbade them, saying, that Jesus had taught them the rule, that they should requite evil with good.
Simon, ðaða he ðam folce ætwunden wæs, getígde ænne ormǽtne ryððan innan ðam geate þær Petrus inn hæfde, þæt he fǽrlice hine abítan sceolde. Hwæt ða Petrus cóm, and ðone ryððan untígde mid ðisum bebode, "Yrn, and sege Simone, þæt he leng mid his drycræfte Godes folc ne bepæce, ðe hé mid his agenum blode gebohte." And hé sona getengde wið þæs drýs, and hine on fleame gebrohte. Petrus wearð æfterweard þus cweðende, "On Godes naman ic ðe bebeode, þæt ðu nænne toð on his lice ne gefæstnige." Se hund, ðaða hé ne moste his lichaman derian, totær his hæteru sticmælum of his bæce, and hine dráf geond ða weallas, ðeotende swa swa wulf, on ðæs folces gesihðe. He ða ætbærst ðam hunde, and to lángum fyrste siððan, for ðære sceame, næs gesewen on Romana-byrig.	Simon, when he had escaped from the people, tied a huge mastiff within the gate where Peter had his dwelling, that he might suddenly devour him. But Peter came and untied the mastiff with this injunction, "Run, and say to Simon, that he no longer with his magic deceive God's people, whom he bought with his own blood." And he forthwith hastened towards the magician, and put him to flight. Peter afterwards thus spake, "In the name of God I command thee that thou fasten no tooth on his body." The dog, when he might not hurt his body, tore his garments piecemeal from his back, and, howling like a wolf, drove him along the walls, in sight of the people. He then escaped from the dog, and for a long time after, for shame, was not seen in Rome.
Syððan eft on fyrste he begeat sumne ðe hine bespræc to ðam casere Nerone, and gelámp ða þæt se awyrgeda ehtere þone deofles ðen his freondscipum geðeodde. Mid ðam ðe hit ðus gedón wæs, ða æteowde Crist hine sylfne Petre on gastlicere gesihðe, and mid ðyssere tihtinge hine gehyrte, "Se drý Simon and se wælhreowa Nero sind mid deofles gaste afyllede, and syrwiað ongean ðe; ac ne beo ðu afyrht; ic beo mid þe, and ic sende minne ðeowan Paulum ðe to frofre, se stæpð to merigen into Romana-byrig, and gýt mid gastlicum gecampe winnað ongean ðone drý, and hine awurpað into helle grunde: and gýt siððan samod to minum rice becumað mid sige martyrdomes."	After a time he got some one to speak of him to the emperor Nero, and it happened that the accursed persecutor associated the devil's minister in his friendship. When this had taken place, Christ appeared to Peter in a ghostly vision, and encouraged him with this incitement, "The magician Simon and the cruel Nero are filled with the spirit of the devil, and machinate against thee, but be thou not afraid; I will be with thee, and I will send my servant Paul for thy comfort, who shall enter into Rome to-morrow, and ye shall fight in ghostly conflict against the magician, and shall cast him into the abyss of hell, and ye shall afterwards together come to my kingdom with the triumph of martyrdom."
Non passus est Paulus, quando uinctus Romam perductus est, sed post aliquot annos, quando sponte illuc iterum reuersus est. Þis gelámp swa soðlice. On ðone oðerne dæg com Paulus into ðære byrig, and heora ægðer oðerne mid micelre blisse underfeng, and wæron togædere bodigende binnan ðære byrig seofon monðas þam folce lifes weig. Beah ða ungerim folces to cristendome þurh Petres lare; and eac ðæs caseres gebedda Libia, and his heah-gerefan wíf Agrippina wurdon swa gelyfede þæt hí forbugon heora wera neawiste. Þurh Paules bodunge gelyfdon ðæs caseres ðegnas and híredcnihtas, and æfter heora fulluhte noldon gecyrran to his hírede.	Non passus est Paulus, quando vinctus Romam perductus est, sed post aliquot annos, quando sponte illuc iterum reversus est. This in sooth so happened. On the next day Paul came into the city, and each of them received the other with great joy, and they were together seven months preaching within the city the way of life to the people. People without number then inclined to christianity through the teaching of Peter; and also Livia the emperor's consort, and the wife of his chief officer, Agrippina, were so imbued with the faith, that they eschewed the intercourse of their husbands. Through the preaching of Paul the servants and domestics of the emperor believed, and after their baptism would not return to his family.
Simon se drý worhte ða ærene næddran, styrigende swylce heo cucu wære; and dyde þæt ða anlicnyssa ðæra hæðenra hlihhende wæron and styrigende; and he sylf wearð færlice upp on ðære lyfte gesewen. Þær-to-geanes gehælde Petrus blinde, and healte, and deofol-seoce, and ða deadan arærde, and cwæð to ðam folce þæt hí sceoldon forfleon þæs deofles drýcræft, ðylæs ðe hí mid his lotwrencum bepæhte wurdon. Þa wearð ðis ðam casere gecydd, and he het ðone drý him to gefeccan, and eac ða apostolas. Simon bræd his hiw ætforan ðam casere, swa þæt he wearð færlice geðuht cnapa, and eft hárwenge; hwíltidum on wimmannes hade, and eft ðærrihte on cnihthade.	Simon the magician then wrought a brazen serpent, moving as if it were alive, and made the idols of the heathens laughing and moving; and he himself suddenly appeared up in the air. On the other hand Peter healed the blind, and the halt, and the possessed of devils, and raised up the dead, and said to the people that they should flee from the magic of the devil, lest they should be deceived by his wiles. This was then made known to the emperor, and he commanded the magician to be fetched to him, and also the apostles. Simon changed his appearance before the emperor, so that he suddenly seemed a boy, and afterwards a hoary man; sometimes in a woman's person, and again instantly in childhood.
Þa Nero þæt geseah, ða wende hé þæt he Godes Sunu wære. Petrus cwæð þæt hé Godes wiðersaca wære, and mid leasum drýcræfte forscyldigod, and cwæð þæt he wære gewiss deofol on menniscre edwiste. Simon cwæð, "Nis na gedafenlic þæt ðu, cyning, hlyste anes leases fisceres wordum; ac ic ðisne hosp leng ne forbere: nu ic beode minum englum þæt hí me on ðisum fiscere gewrecon." Petrus cwæð, "Ne ondræde ic ðine awyrgedan gastas, ac hí weorðað afyrhte þurh mines Drihtnes geleafan." Nero cwæð, "Ne ondrætst ðu ðe, Petrus, Simones mihta, ðe mid wundrum his godcundnysse geswutelað?" Petrus cwæð, "Gif he godcundnysse hæbbe, ðonne secge he hwæt ic ðence, oððe hwæt ic dón wylle." Nero cwæð, "Sege me, Petrus, on sundor-spræce hwæt ðu ðence." He ða leat to ðæs caseres eare, and het him beran diglice berenne hláf; and he bletsode ðone hláf, and tobræc, and bewand on his twam slyfum, ðus cweðende, "Sege nu, Simon, hwæt ic ðohte, oððe cwæde, oþþe gedyde." He ða gebealh hine, forðan þe he ne mihte geopenian Petres digelnysse, and dyde þa mid drýcræfte þæt ðær comon micele hundas, and ræsdon wið Petres weard; ac Petrus æteowde ðone gebletsodan hláf ðam hundum, and hí ðærrihte of heora gesihðe fordwinon. He ða cwæð to ðam casere, "Simon me mid his englum geðiwde, nu sende he hundas to me; forðan ðe he næfð godcundlice englas, ac hæfð hundlice." Nero cwæð, "Hwæt is nu, Simon? Ic wene wit sind oferswiðde." Simon andwyrde, "Þu goda cyning, nat nán man manna geðohtas buton Gode anum." Petrus andwyrde, "Untwylice þu lihst þæt þu God sy, nu ðu nast manna geðohtas."	When Nero saw that, he imagined that he was the Son of God. Peter said that he was God's adversary, and guilty of false magic, and said that he was certainly the devil in human substance. Simon said, "It is not fitting that thou, king, shouldst listen to the words of a false fisher; but I will no longer bear this contumely: I will now command my angels to avenge me on this fisher." Peter said, "I fear not thy accursed spirits, but they will become terrified through the faith of my Lord." Nero said, "Fearest thou not, Peter, the powers of Simon, who manifests to thee his divinity by miracles?" Peter said, "If he have divinity, then let him say what I think, or what I will do." Nero said, "Tell me, Peter, in speech apart, what thou thinkest." He then bent to the emperor's ear, and ordered a barley loaf to be privately brought to him; and he blessed the loaf, and brake, and wrapt it in his two sleeves, thus saying, "Say now, Simon, what I thought, or said, or did." He was then wroth, for he could not open Peter's secret, and caused by magic large dogs to come, and rush towards Peter; but Peter showed the blessed bread to the dogs, and they straightways vanished from their sight. He then said to the emperor, "Simon threatened me with his angels, now he sends dogs to me; because he has not divine angels, but has doglike." Nero said, "What is now, Simon? I ween we are overcome." Simon answered, "Thou good king, no one knows men's thoughts but God alone." Peter answered, "Undoubtedly thou liest that thou art God, now thou knowest not men's thoughts."
Þa bewende Nero hine to Paulum, and cwæð, "Hwí ne cwest ðu nán word? Oððe hwa teah ðe? oððe hwæt lærdest ðu mid þinre bodunge?" Paulus him andwyrde, "La leof, hwæt wille ic ðisum forlorenum wiðersacan geandwyrdan? Gif ðu wilt his wordum gehyrsumian, þu amyrst ðine sawle and eac ðinne cynedom. Be minre lare, þe ðu axast, ic ðe andwyrde. Se Hælend, þe Petrum lærde on his andweardnysse, se ylca me lærde mid onwrigenysse; and ic gefylde mid Godes lare fram Hierusalem, oðþæt ic com to Iliricum. Ic lærde þæt men him betweonan lufodon and geárwurðedon. Ic tæhte ðam rícan, þæt hí ne onhofon hí, ne heora hiht on leasum welan ne besetton, ac on Gode anum. Ic tæhte ðam medeman mannum, þæt hí gehealdene wæron on heora bigwiste and scrude. Ic bebead þearfum, þæt hí blissodon on heora hafenleaste. Fæderas ic manode, þæt hí mid steore Godes eges heora cild geðeawodon. Þam cildum ic bead, þæt hí gehyrsume wæron fæder and meder to halwendum mynegungum. Ic lærde weras, þæt hí heora ǽwe heoldon, forðan þæt se wer gewitnað on æwbræcum wife, þæt wrecð God on ǽwbræcum were. Ic manode ǽwfæste wíf, þæt hí heora weras inweardlice lufodon, and him mid ege gehyrsumodon, swa swa hlafordum. Ic lærde hlafordas, þæt hí heora ðeowum liðe wæron; forðan ðe hí sind gebroðru for Gode, se hlaford and se ðeowa. Ic bebead ðeowum mannum, þæt hí getreowlice, and swa swa Gode heora hlafordum þeowdon. Ic tæhte eallum geleaffullum mannum, þæt hí wurðian ænne God Ælmihtigne and ungesewenlicne. Ne leornode ic ðas lare æt nanum eorðlicum menn, ac Hælend Crist of heofonum me spræc to, and sende me to bodigenne his láre eallum ðeodum, ðus cweðende, 'Far ðu geond þas woruld, and ic beo mid þe; and swa hwæt swa ðu cwyst oþþe dest, ic hit gerihtwisige.'" Se casere wearð þa ablicged mid þisum wordum.	Nero then turned to Paul, and said, "Why sayest thou no word? Or who has taught thee? or what hast thou taught with thy preaching?" Paul answered him, "O sir, why shall I answer this lost adversary? If thou wilt obey his words, thou wilt injure thy soul, and also thy kingdom. Concerning my teaching, which thou askest, I will answer thee. Jesus, who while present taught Peter, the same by revelation taught me; and I have filled with the precepts of God from Jerusalem until I came to Illyricum. I taught that men should love and honour each other. I taught the rich not to exalt themselves, nor to place their hope in false wealth, but in God alone. I taught men of moderate means to be frugal in their food and clothing. I enjoined the poor to rejoice in their indigence. Fathers I exhorted to bring up their children in the fear of God. Children I enjoined to be obedient to the salutary admonitions of father and mother. I taught husbands to keep inviolate their wedlock, because that which a man punishes in an adulterous wife, God will avenge in an adulterous husband. I exhorted pious wives inwardly to love their husbands, and with awe obey them as masters. I taught masters to be kind to their servants; because they are brothers before God, the master and the servant. I commanded serving men faithfully and as God to serve their masters. I taught all believing men to worship one God Almighty and invisible. I learned not this lore of any earthly man, but Jesus Christ spake to me from heaven, and sent me to preach his doctrine to all nations, thus saying, 'Go thou throughout the world, and I will be with thee, and whatsoever thou sayest or doest, I will justify it.'" The emperor was then astonished at these words.
Simon cwæð, "Ðu góda cyning, ne understenst ðu ðisra twegra manna gereonunge ongean me. Ic com Soðfæstnys, ac ðas ðweorigað wið me. Hát nu aræran ænne heahne torr, þæt ic ðone astige; forðan ðe mine englas nellað cuman to me on eorðan betwux synfullum mannum: and ic wylle astigan to minum fæder, and ic bebeode minum englum, þæt hi ðe to minum rice gefeccan." Nero ða cwæð, "Ic wylle geseon gif ðu ðas behát mid weorcum gefylst;" and het ða ðone torr mid micclum ofste on smeðum felda aræran, and bebead eallum his folce þæt hi to ðyssere wæfersyne samod comon. Se drý astah ðone torr ætforan eallum ðam folce, and astrehtum earmum ongann fleogan on ða lyft.	Simon said, "Thou good king, thou understandest not the plot of these two men against me. I am the Truth, but these thwart me. Command now a high tower to be raised, that I may ascend it; for my angels will not come to me on earth among sinful men: and I will ascend to my father, and I will command my angels to fetch thee to my kingdom." Nero then said, "I will see if thou fulfillest these promises by deeds;" and then bade the tower be raised with great haste on the smooth field, and commanded all his people to come together to this spectacle. The magician then ascended the tower before all the people, and with outstretched arms began to fly in the air.
Paulus cwæð to Petre, "Broðer, þu wære Gode gecoren ær ic, ðe gedafnað þæt þu ðisne deofles ðen mid ðinum benum afylle; and ic eac mine cneowu gebige to ðære bene." Þa beseah Petrus to ðam fleondan drý, þus cweðende, "Ic halsige eow awirigede gastas, on Cristes naman, þæt ge forlæton ðone drý ðe ge betwux eow feriað;" and ða deoflu þærrihte hine forleton, and he feallende tobærst on feower sticca. Þa feower sticca clifodon to feower stanum, ða sind to gewitnysse ðæs apostolican siges oð þisne andweardan dæg. Petres geðyld geðafode þæt ða hellican fynd hine up geond þa lyft sume hwile feredon, þæt he on his fylle þy hetelicor hreosan sceolde; and se ðe lytle ær beotlice mid deoflicum fiðerhaman fleon wolde, þæt he ða færlice his feðe forlure. Him gedafenode þæt hé on heannysse ahafen wurde, þæt hé on gesihðe ealles folces hreosende ða eorðan gesohte.	Paul said to Peter, "Brother, thou wast chosen of God before me, to thee it is fitting that thou cast down this minister of the devil with thy prayers; and I will also bend my knees to that prayer." Peter then looked towards the flying magician, thus saying, "I conjure you, accursed spirits, in the name of Christ, to forsake the magician whom ye bear betwixt you;" and the devils instantly forsook him, and he falling brake into four pieces. The four pieces clave to four stones, which are for witness of the apostolic triumph to this day. Peter's patience allowed the hellish fiends to bear him somewhile up through the air, that in his fall he might descend the more violently; and that he, who menacingly a little before would fly with devilish wings, might suddenly lose his footing. It was befitting him to be raised up on high, that, in the sight of all the people, falling down, he might seek the earth.
Hwæt ða, Nero bebead Petrum and Paulum on bendum gehealdan, and ða sticca Simones hreawes mid wearde besettan: wende þæt hé of deaðe on ðam ðriddan dæge arisan mihte. Petrus cwæð, "Ðes Simon ne ge-edcucað ǽr ðam gemǽnum æriste, ac he is to ecum witum geniðerod." Se Godes wiðerwinna ða, Nero, mid geðeahte his heah-gerefan Agrippan, het Paulum beheafdian, and Petrum on rode ahón. Paulus ða, be ðæs cwelleres hæse, underbeah swurdes ecge, and Petrus rode-hengene astah. Þaða hé to ðære rode gelæd wæs, he cwæð to ðam cwellerum, "Ic bidde eow, wendað min heafod adúne, and astreccað mine fét wið heofonas weard: ne eom ic wyrðe þæt ic swa hangige swa min Drihten. He astah of heofonum for middangeardes alysednysse, and wæron forði his fét niðer awende. Me he clypað nu to his rice; awendað forði mine fótwelmas to ðan heofonlican wege." And ða cwelleras him ða þæs getiðodon.	Nero then commanded Peter and Paul to be held in bonds, and the pieces of Simon's carcase to be guarded by a watch: he weened that he could arise from death on the third day. Peter said, "This Simon will not be requickened before the general resurrection, but he is condemned to everlasting torments." Then God's adversary, Nero, with the counsel of his chief officer Agrippa, commanded Paul to be beheaded, and Peter hanged on a cross. Paul then, at the executioner's command, bowed his neck under the sword's edge, and Peter ascended the cross. While he was being led to the cross, he said to the executioners, "I beseech you, turn my head down, and stretch my feet towards heaven: I am not worthy to hang as my Lord. He descended from heaven for the redemption of the world, and therefore were his feet turned downwards. He now calls me to his kingdom; turn therefore my foot-soles to the heavenly way." And the executioners granted him this.
Þa wolde þæt cristene folc ðone casere acwellan, ac Petrus mid þisum wordum hí gestilde: "Mín Drihten for feawum dagum me geswutelode þæt ic sceolde mid þysre ðrowunge his fótswaðum fylian: nu, mine bearn, ne gelette ge minne weg. Mine fét sind nu awende to ðam heofenlican life. Blissiað mid me; nu to-dæg ic onfó minre earfoðnysse edlean." He wæs ða biddende his Drihten mid þisum wordum: "Hælend mín, ic ðe betæce ðine scep, þe ðu me befæstest: ne beoð hi hyrdelease þonne hí ðe habbað." And hé mid þisum wordum ageaf his gast.	Then would the christian people slay the emperor, but Peter stilled them with these words: "My Lord a few days ago manifested to me that I should follow his footsteps with this suffering: now, my children, hinder not my way. My feet are now turned to the heavenly life. Rejoice with me; now to-day I shall receive the reward of my tribulation." He was then praying his Lord with these words: "My Saviour, I commit to thee thy sheep, which thou didst entrust to me: they will not lack a shepherd when they have thee." And with these words he gave up his ghost.
Samod hí ferdon, Petrus and Paulus, on ðisum dæge, sigefæste to ðære heofonlican wununge, on þam syx and þrittegoðan geare æfter Cristes ðrowunge, mid þam hí wuniað on ecnysse. Igitur Hieronimus et quique alii auctores testantur, quod in una die simul Petrus et Paulus martirizati sunt.	Together they went, Peter and Paul, on this day, triumphant to the heavenly dwelling, in the six and thirtieth year after Christ's passion, with whom they continue to eternity. Igitur Hieronymus et quique alii auctores testantur, quod in una die simul Petrus et Paulus martyrizati sunt.
Æfter heora ðrowunge þærrihte comon wlitige weras, and uncuðe eallum folce: cwædon þæt hi comon fram Hierusalem, to ðy þæt hi woldon ðæra apostola líc bebyrian; and swa dydon mid micelre arwurðnysse, and sædon þam folce, þæt hí micclum blissian mihton, forðan ðe hi swylce mundboran on heora neawiste habban moston.	Immediately after their passion there came beauteous men, and unknown to all the people: they said that they came from Jerusalem, that they might bury the bodies of the apostles; and so did with great honour, and said to the people, that they might greatly rejoice at having such patrons in their proximity.
Wite ge eac þæt ðes wyrresta cyning Nero rice æfter cwale þisra apostola healdan ne mót. Hit gelámp ða þæt eal ðæs wælhreowan caseres folc samod hine hatode, swa þæt hi ræddon anmodlice þæt man hine gebunde, and oð deað swunge. Nero, ðaða he ðæs folces ðeaht geacsode, wearð to feore afyrht, and mid fleame to wuda getengde. Þa sprang þæt word þæt hé swa lange on ðam holte on cyle and on hungre dwelode, oðþæt hine wulfas totæron.	Know ye also that this worst of kings, Nero, could not hold his realm after the death of these apostles. It befell that all the people together of the cruel emperor hated him, so that they resolved unanimously to bind and scourge him to death. When Nero heard of the people's counsel he was mortally afraid, and hastened in flight to the wood. Then the rumour sprang up that he continued so long in the wood, in cold and hunger, until wolves tore him in pieces.
Þa gelámp hit æfter ðam, þæt Grecas gelæhton ðæra apostola lichaman, and woldon east mid him lædan. Þa færinga gewearð micel eorð-styrung, and þæt Romanisce folc ðyder onette, and ða líc ahreddan, on ðære stowe ðe is geháten Catacumbas; and hí ðær heoldon oðer healf gear, oðþæt ða stowa getimbrode wæron, ðe hí siððan on aléde wæron, mid wuldre and lófsangum. Cuð is geond ealle ðeodscipas þæt fela wundra gelumpon æt ðæra apostola byrgenum, ðurh ðæs Hælendes tiðe, ðam sy wuldor and lóf á on ecnysse. Amen.	It happened after that, that Greeks seized the bodies of the apostles, and would take them with them eastward. There then was suddenly a great earthquake, and the Roman people hastened thither, and rescued the bodies, in the place which is called the Catacombs, and they preserved them there a year and a half, until the places were built in which they were afterwards laid, with glory and hymns. It is known among all nations that many wonders happened at the tombs of those apostles, through permission of Jesus, to whom be glory and praise ever to eternity. Amen.