I

WOODBROOKE
VOL.
II

STUDIES

PUBLISHED FOR THE TRUSTEES OF

THE WOODBROOKE SETTLEMENT, SELLY

BY

OAK, BIRMINGHAM

W. HEFFER & SONS LIMITED

CAMBRIDGE

WOODBROOKE STUDIES
CHRISTIAN DOCUMENTS IN SYRIAC, ARABIC, AND GARSHUNI, EDITED AND TRANSLATED

WITH A CRITICAL APPARATUS

BY

A.

MINGANA

WITH TWO INTRODUCTIONS

BY

RENDEL HARRIS

VOLUME
1.

TIMOTHY'S APOLOGY FOR CHRISTIANITY

2.

THE LAMENT OF THE VIRGIN

THE MARTYRDOM OF PILATE

3.

" BULLETIN OF Reprinted from the

THE JOHN RYLANDS LIBRARY,"

1928

Volume

12,

CAMBRIDGE
W. HEFFER & SONS LIMITED
1928

INTRODUCTORY NOTE.
The
present

volume
I

is

the second of the series of the

"

WoodMSS.
volume

brooke Studies" which

of

have drawn from

texts contained in

my own
I

collection.
interest

have followed with

the reviews of the

in

first

of

the

"Studies" which have appeared

journals
of
I

the leading theological

especially

and Oriental
printed in

Europe and America,

wish here to express
the scholars
I

those

Germany.

my

thanks for the

appreciative remarks of

all

who have

discoursed on the
their

theme, and to assure them that

of

have taken notice of

words
the

"

friendly "

criticism

concerning the form and arrangement of

1

Studies

whenever

have

felt

justified

in

doing

so,

with a view

to further

improvement.
to
inquiries,
I

In

answer

may

here state

(a) that the photoare executed at

of

graphic reproductions appearing in

the "Studies"

Bourn ville,
Christian

Birmingham
literature
in
trust

(<$)

that

my

collection

MSS. on

in

Syriac,

Garshuni,

Arabic and Ethiopic has

to the of

been given
Settlement,

by Mr. Edward Cadbury

Woodbrooke

Selly

Oak, Birmingham, the name

"Studies."
is

which appears

on the

title-page of the

A
and
in

word

of

thanks

due

to

the

Aberdeen University Press

for the satisfactory

to the

Arabic and Syriac compositors

difficult

way

which they have performed a

It is

task.

a pleasing duty to express

the vigour of his
1

my

gratitude to

my

venerable
virility

friend for

two Introductions and the

of

his inimitable style.

A.
JOHN RYLAXDS LIBRARY,
1st

MINGANA.

August, 1928.

His curious
wife

slip to

the effect that

Luke was

the recorder of the

in

dream
present

of

Pilate's

instead of

Matthew has been corrected

the

volume.

CONTENTS.
PAGES

TIMOTHY'S APOLOGY FOR CHRISTIANITY

Introduction

1-162
1-10

Preface and Translation

Facsimiles of Mingana Syr. 17

11-90

91-162
163-240
163-177

LAMENT OF THE VIRGIN

Introduction

........

Preface and Translation

178-210

Text

211-240

MARTYRDOM OF PILATE
Preface and Translation

241-332
241-282

Text

283-332

WOODBROOKE
CHRISTIAN EDITED

STUDIES.
ARABIC, AND GARS HUM CRITICAL APPARATUS.

DOCUMENTS IN SYRIAC. AND TRANSLATED WITH A

BY A. MINGANA.

WITH INTRODUCTIONS.
BY

RENDEL HARRIS.
FASC.
3.

The Apology of Timothy

the Patriarch before the Caliph

Mahdi.
INTRODUCTION.

IN

the year 781 A.D. in the reign of Mahdi, the third of the Abbassid Caliphs at Bagdad, there occurred a two-days' debate between the Catholicos or Patriarch of the East Syrian Church
also the recognised

(who was
Caliph

head

of

all

Eastern Christians) and the

himself,

as

being the

spiritual

and

temporal

head

of

the

Mohammedan religion. It was a time when Islam was in ness of its new faith and animated by the glory of those
triumphs by which the

the fresh-

Most Holy

(blessed

is

He
call

!)

attested the call to belief

and the associated

sweeping appeared to have to arms of his new

With the final consolidation of the new faith prophet and messenger. and the necessary canonisation of its great document (one book this
time, not four), there
of \vhich of

had come
himself

also the

dawn

of a

new

civilisation,

had never dreamed, and the splendour founded Mahdi's Bagdad, by predecessor, Mansur, had, to some
its

Mohammed

extent, retrieved the age-long ruins of

We
in

neighbour, Babylon the Great.

are close to the days of the prime of

Haroun

al

Raschid,

who

is,

fact,

whom

second son and ultimately the successor of the Caliph with the Patriarch Timothy held his debate, and he is actually

engaged on a military expedition on behalf of his father for the further conquest of the unsubdued West, at the time when the discussion was
taking place.

What

is

more important

for us to realise

is,

not that

we

WOODBROOKE
Al

STUDIES
we
1

are near to the romantic days of

close indeed to the days of

Raschid, but that

himself.
;

are very

Mohammed

Less than
it

50 years
of the

have elapsed

since the death of the prophet

and

is

not only in a
first

historical sense that

we

are aware of contiguity with the

;

Commanders
still

of the Faithful

in

a literary sense

we

are even nearer

to the Islamic beginnings,

for

we

have no

earlier

evidence than the one before us of the relations between what

documentary is com-

monly regarded
Islam.

as decadent Christianity

The

period to

which

we
will

refer

is

and dominant and minatory almost a tabula rasa for

is

the history of Islam

itself.

So Dr. Mingana

directly contributing to

Mohammedan
published
for
if

history.

Nor

the

document,

which

is

here

the

first

time, be undervalued by either Christian or

it,

Moslem,

we

find,

on reading

that Christianity, at least in

Meso-

potamia, was not

so blighted

so decadent as has been

commonly

assumed, nor Islam

Bagdad, as it has been in later by we may read the debate with and So under less rulers. days generous an open mind, whether we are Moslems or Christians, and we shall at
intolerance, at least in
least

be able

to

admit from either

side,

if

we

take sides with the Patriarch

is

or with the Caliph, that the Christian religion

traditions flanked

not a mere collection of

that the Islamic

and buttressed by obsolete practices and rituals, and doctrine, which has next to nothing to apologise for in the

shape of obscure rituals, was, in the time of the early Abbassid Caliphs, undivorced from reason, and not requiring, either first or last, the sacrifice of the intellect. As we read the report of the conference, we
shall

be surprised to

find
:

how

keen the two antagonists are to appreciate

one another's arguments the Patriarch praises the Caliph, endorsing from time to time his theology, and we feel the sincerity of his commendations, which outrun any possible cloak of hypocrisy
;

and the

Caliph on

his side

is

so touched

antagonist that he breaks out into

by the piety and the eloquence of his an appeal which, if done into Latin,
esses.'

would
" "

'

be,

O cum

talis sis,

utinam noster
their

you accepted your words would be beautiful and

If

Mohammed

as a prophet," said the Caliph,

meanings

fine."

On

the other side the Patriarch carries the language of conciliation

so far as to startle

modern Christian reader

say,

he does

not,

like

Tennyson's Mogul Emperor,

"
I

stagger at the

Koran and

the

sword

"
;

TIMOTHY'S APOLOGY
he uses the Kuran as a text-book
in the debate,

and, to a certain extent,

allows the sword as a lawful instrument of propaganda, provided, of

course, that
it is

used, like the

Old Testament

uses

it,

in the

suppres-

"
sion of idolatry.

Who

will not,"

says Timothy,

"praise, honour,

and

exalt the

one

who

not only fought for

God

in

words, but showed

also his zeal for

of Israel

him

in the

sword

as

Moses
it

did with the Children

calf,

when he saw
all

that they

had fashioned a golden

worshipping

and when
it

he

killed

those

who were

..."

from which

appears that
great

Timothy would have made an excellent Puritan, and a but we preacher of the Old Testament among the Ironsides
;

must not anticipate the general arguments of the new book,

to assure our readers that they will not find a

in the desire

judicious use of controversial

in the

more temperate and weapons and methods than are disclosed

document before

us.

One

further preliminary caution

may be
is

given to those

who

read the book from the standpoint of what

called

Orthodox
rightly

Christianity.

Do

not be deterred from estimating the

work
he
It

by a preliminary objection
official

to the Christian representative (for

all

was
may,

the

representative of

the churches), as a Nestorian.

we

think, safely

be said that there

is

presentation of Christian doctrine which

is very little in Timothy's not altogether in accord with

Catholic definitions.

Once indeed he

deals

a heavy blow at the

Jacobite Syrians and the Greeks

this objection to

for their Patripassian theology, but

a dying or a suffering

God may
expect

be taken

in

an ortho-

dox

sense.

We

must

not,

of course,

to find

acquaintance with beliefs which are accretions to

of

him betraying the Faith on the part

Western and mediaeval

Christianity such as, for example, the

Ashis

sumption of

the Virgin, of

which he

clearly
;

knows nothing

however, the modern if, Mariolatry indeed is moderate enough reader does not ask too much from the Patriarch's noble confession of
faith,

he
let

will find as

much

as

he has a

right to ask or to expect.

And

now

us turn to our

to the opinions of the

Moslems on

Apology, and see what it tells us with regard the one hand, and the Christian

believer on the other.

few words on Christian

Apologetic

in

general will serve

to introduce the matter.

Apology
religion,

or the
its

Defence

of the Faith

is

inherent in the Christian

safely say) to the very

from
its

first

publication

and (we may

a
religion.

end

of

possible
that

existence

as

Our Lord Himself

His
believers

announced

Apology was a prime

function of

and

4
followers.

WOODBROOKE
You
!

STUDIES

shall

Synagogues, yes
sake,
to

be brought before Sanhedrin and beaten in and before kings and rulers shall ye be set for my
In this

give your testimony to them.

call

way

Jesus describes
;

what we may
court of

a progressive Apologetic, an expanding defence the judges change, the defence will change to match the court. It is a

Jews

to begin with, a court of world-rulers later on.

Notice

the vision of Jesus in the matter of Apology, and His implied assertion
of

His own
sake.

central position in

any

legal proceedings against

my

And

as

He

is

in the dock,

the transgressors, His followers will

either they will

you for numbered with eternally be entrusted with two privileges

and

be standing in the dock with Him and He with them, or they will be allowed to act as Counsel for His defence He does
;

not propose to pass either Jewish or

Pagan

courts without a proper

Apologia.
Naturally the manner of the defence will vary, according to the constitution of the Court, and the code of laws which has been
infringed.
is

We
own
into

shall,

however, find that

in Christian

almost always a reminiscence of the fact that

to judge the Christian believer
their
lictors,

Apologia there the first Court which

sat

was a Jewish Sanhedrin.

fasces

They
their

had

before ever

Roman

were

seen,

and

"forty stripes save

one" were
"

the primal

condemnation which deimperial power.

It is

veloped

the

Non
in

licet

vos esse" of

important to keep

this

mind because

we

shall see in the

document

before us abundant traces that the Testimony which Jesus foretold was,
to

begin with,

Testimony against the Jeivs, and

that

it

was

even though the Jewish advocates had ceased developed along to appear, and the Jews themselves had come to be dismissed with One cannot understand Christian contempt by the Christian Orator.
this line,

apologetic apart from the relation of Christianity to Judaism.

return to this point presently.

We shall
what

We

were speaking

of the Christian

advocate under the name of

this is just

the Orator, but

we

shall

need to remind ourselves that

Jesus warned his disciples not to be.

They were
was
to

not to premeditate,

nor prepare

speeches prepared and preferred Silence, plus what we may without irreverence The Spirit itself should tell them, call the Luck of the Holy Ghost.
;

set

their position

be on the one hand a

at the very time of the inquisition,

what they ought

say.

to say, as well as

what they were

to abstain

from preparing to

No

doubt

in

the

TIMOTHY'S APOLOGY
first

ages,

and often

in later ages, saints

:

counsel of their Master

it

and martyrs have followed the was, however, a counsel of perfection,

to
;

which soon gave way

to

what seemed

be a more reasonable manner

of affirming or confirming Christian truth

and so

we have

philosophers

with documents, which they throw at the heads of princes, without waiting for the arrest which they may feel sure will not very long be
deferred.
over,

Where

there

is

no Court
of

they will

make
say in

use

which they may be handed literature, especially in the form of

to

book-form the things which they would like to Dialogue, and Justin Martyr, for instance, does not say in a full and open Court.
really vary his

theme

in

with Trypho. Either the same proof -texts.

Apology to his Dialogue document will show the same arguments and The Apology was never recited, and some

passing from his

people say that the Dialogue, considered as a discourse between real are not disposed to concede this persons, never occurred. only

We
to

we

are bearing in

mind
shows

that
it

Apology

tends to a literary form, and

anti- Judaic matrix,

that Justin's case

be derived from an

even

when

the anti-Judaic argument

of,

may be

flanked by, or even set

Aristides also
is

aside in favour

a more philosophical presentation.

;

a true philosopher

you can
is

see his Stoic dress the minute he rises to

tries to

speak

while Justin

a Platonist, and

handle the philosophical

fits

argument for the Being of and he is not really happy

God
until

but the dress

him awkwardly,
his

he pulls out from under

robe the

Book

of the

Prophets of

Israel.

These preliminary considerations will help us to understand the He position which Timothy is going to take up before the Caliph.
will

take part

in

a philosophical

and
it

theological

argument,
it

more
;

because the Caliph presses him into

than because he loves

but

he knows that the common ground of their agreement does not lie in the Moslem philosophy, however much they may overlap Christian
thought, but in the

common

use of sacred books as a court of appeal

and he and
is

is

sensible that his friendly antagonist agrees with

him

in

this

much

nearer to him than any

Chief

Rabbi

of

a hundred

Sanhedrins could be.

references
:

Each

of the debaters has enlarged his library of

;

both accept the Torah both accept the Gospel (only the in a caveat Caliph puts against possible corruptions either of Torah or and what is Gospel, in a sense that would be unfavourable to Islam)
;

more

strange, both accept in some sense the Kuran, or at

least

the

6
Christian debater

WOODBROOKE
is

STUDIES
Kuran
in cases

willing to use the

where

its

testi-

mony
is

coincides with that of the

Law

and the Prophets.

The

area of

reference, extended in this

way, and even when qualified by limitations, a wider area than could be marked out if the Caliph had been, let
In that sense Christian

us say, a Prince of Judaism.

and Moslem are

with
Judaistic

nearer

together

than either

could

be

in

debate
first

controversialists.

Indeed, the reader,

who

for the

time turns these

pages, will say,

we

did not believe they could be so near together.

artificial

Moreover

it

is

not merely an

approximation, caused on the

one hand by the courtesy and grace of a prince, who has the very life of his opponent contingent upon a word that he might say, but is too

good a Moslem
of the Patriarch,

to say,

and the clearness

and on the other hand evoked by the courage of his utterance. The two are at

one in a number of fundamental points, and this underlying unity so well expressed and so generously admitted on both sides, is what gives As we have the document something more than a passing value.
said, the
It is,

Jews are outside the arena

of debate

at

least

it

seems

so.

however, only seeming.

One
and

cannot keep the Jews out of either

Christian or

Moslem

tradition
I

apologetic.
to recall

something wrote some years since in review of a tract which my dear The Tmine friend, Mrs. Gibson, had written on what she called Nature of God.

In this connection
I

may, perhaps, be allowed

which

The discourse which Mrs. Gibson

published

was an Arabic

treatise

which she had transcribed from an early MS. in the Library of the 1 Convent of St. Kathrine on Mount Sinai. It was edited by her
under the
"
title

On

the Triune

Nature of God" and was

either in

evidently

intended as

a piece of propaganda,
his

the conversion by a

Christian writer of

Moslem
same

neighbours,
It

Christian doctrine in the

to our history of early
rightly

quarter.

or as an Apology for was a valuable contribution

;

Moslem and
I

Christian relations

for the date,

if

assigned,

is

very nearly as early as the text of

which
I

we

are engaged.

took exception, however, to the

Timothy upon title, which

as
it

asserted should

have been Contra

Mukammedanos,

was not
went

limited to an exposition of the

Doctrine of the Trinity, but covered a

;

wider ground

of

debate between Moslems and Christians

In the seventh

and

volume

of Studio. Sinaitica.

TIMOTHY'S APOLOGY
on
to point out in the pages of the

7
J

that the writer,

whom

Mrs.

American Journal of Theology Gibson had unearthed, had made use of

that his
In fact

the very

same Scriptural arguments in dealing with Moslems predecessors had been in the habit of using against the Jews.
he had
for the

most part transcribed and followed the

lost

book

of

Testimonies against the Jews, with the

slight modification that

was

made

necessary

by the change

in the persons

addressed from Jews to

Moslems.

My
fallen

reason for referring to the matter here

lies in

the fact that

Timothy has done the very same thing.

a book as Cyprian's

One
its

has only to take up such

Testimonies, with

proofs that the

Jews have

from grace, that new worship and a new covenant have been called for, followed by the series of Biblical proofs on the nature
of the

Messiah, to

satisfy ourselves

completely that

we

are sailing on

the same stream of Christian thought as Justin and Irenaeus, Tertullian,

and Cyprian.

Look,

for

instance,

at

the

following

statements

of

Timothy
in

"

the

law given through Moses,

through
the

our victorious King, the changes that were to take place God has clearly predicted
prophets

previously

whom we

have mentioned.

God
'

said thus through the prophet Jeremiah,

and showed the

dissolution of the
"

Law

of

Moses and
saith the

the setting up of the Gospel,

I

Behold the days come,

etc.'
is

Lord, that

will

make a new
first

covenant,

Here Timothy
book
'

following closely the

method

of Cyprian's

of

Testimonies.

He

goes on

to tell the

Caliph that

We

have received concerning Christ numerous

and

distinct

testmonies from the

accept
full of

Torah and

the prophet's"

Jesus in spite of the fact that the

testimonies about

Him."

The Jews did not Torah and the prophets were These he proceeds torepeat, in the
to the

"

same way as

Justin and Cyprian repeat them, only adding Christian corpus of Testimonies such corroboration as he can

extract

from the pages of the Kuran, of which he has evidently been a careful student. When he is challenged to say whether the title Servant Oj

God

is
:

not more proper for Christ than the

title

Son of God, he

replies

For January, 1901.

8
"

WOODBROOKE
He

STUDIES
way, and a lamb.

has indeed been called not only a servant, on account

of his service, but a stone^ the door, the

He

was

called a stone, not because

He

was a

stone by nature, but

because of the truth of His teaching, etc."

Here we
whole
section

recognise one of the lost

titles

of Christ, to

which a

was

assigned in the primitive

of
at

Book of

Testimonies, but

currency Testimonies of the Prophets conserved it. do not think that any one will read the Patriarch's biblical arguments carefully without seeing that they are based upon a previous collection of prophecies. These

which passed out

an early date, except where the

We

prophecies were collected for use against the Jews to

to

whom

the appeal

and Prophets was in order but it must never be forgotten that the Law and the Prophets are equally a Court of Appeal for the
;

Law

Moslems.

The

only question that can arise

is

whether the

Law

and

the Prophets and the Testimonies that they contain have been trans-

mitted to us in an exact and incorrupt

purity of transmission
is

text.

The

challenge as to

made by

the Caliph in the usual

it

form

we were

surprised to find

so early

the text of both

Moslem Old
says,

and

New

Testament and the contained Testimonies has been, he

falsified

by the omission of the

name

of

Muhammad

as the Prophet

of

God.

The

Patriarch

is

seen at great advantage in his argument

that the concurrence of Jewish

and Christian teachers

;

in the text that

they use contradicts the possibility of corruption

they cannot have

the early writers
;

agreed to falsify texts about

Muhammad
;

of

whom

have never heard.

cannot
all

have been destroyed

Let the uncorrupt copies be produced since they and since they cannot be found, it is

safe to say that they never existed.

There has been no

corruption.

Of

the general trend of the argument

we may

say that the debate

" I would be very nearly resolves into a concession on one side that Could concession if it were to be a Moslem possible." go persuaded
further than the admission that

Muhammad

walked

in the steps of the

:

prophets, whether
that
if I

we

call

him the Prophet or not

or the statement

had found

in the

Gospel a prophecy concerning the coming of

as
of
I

Muhammad,
left

the

I would have left the Gospel for the Kuran, Torah and the Prophets for the Gospel ? All

have
is

this

consistent with

"

sweet reasonableness."

The

defect of the

Kuran

is

the lack of evidence for the Kuran, in

Timothy's judgment.

He

makes no concession

that

is

not consistent with orthodox Christian

TIMOTHY'S APOLOGY
belief
craft,
;

9
religion into state-

on the other hand, when he moves outside

calls

and

those

who
of

oppose

in the

West

the

new

militarism of
hell,"

the East

by the name
1

"murderers" deserving "fire and

he

serious Christian or a sober-minded Moslem goes further than either a Was it a crime to defend Constantinople against could follow him. it be no crime but the highest virtue to defend would and Bagdad, " " Murderers was a two-edged epithet against Byzantium ?

Bagdad

either side could use

it

neither side should

do

so.

Setting aside these instances of extreme political concession

and

inconsistency, which at least may add to our constant wonder how such tractable and submissive people as the Patriarch represents could

ever be chosen as subjects for massacre and extermination,

we

turn

with admiration to the dignity and the courteousness of the Caliph's If he is pressed into a position in which he has attitude in debate.

he introduces a new
times, as

nothing to reply, or where nothing further can be said with advantage, Somesubject, or repeats a former statement.

when

the Patriarch, having used

the Doctrine of the Trinity, such as

better) of the

up material illustrations of the favourite one (there is no

Heat, makes a noble confession

Sun and

its

Light and

its

such similitudes are insufficient for the exposition of the Nature " of God, the Caliph observes (with a twinkle in his eye) that You will
that
all

not go very far with

God

in

Which, indeed, the Patriach

to

your bodily comparisons and similitudes." had admitted in advance, and was ready

concede and repeat, only with the explanation that the creature, discoursing on the nature of the Creator, must necessarily use the

materials for discourse that Creation supplies.

So they continue

their

two-days' discourse, agreeing where they can, as on the Virgin Birth of Jesus and the sinlessness of His character (which the Caliph holds
it

is

blasphemy

to deny),

and

differing

where they must,

as on the

Unity or Trinity of God, and on the question whether either Christ really died on the Cross.
In the

God

or

end the Patriarch comes back

is
it,

to the use of similitudes, this

time to one that

as

not transcendental in

its

interpretation, the

Parable,

we may

call

of the Lost Pearl, in a darkened house,

on a fog-

ridden day. Jesus Himself had played with the Quest for such a Pearl in the Gospel but this time the Pearl is not overseas it has
; ;

Was

he perhaps affected

by the fanaticism

of

certain persecuting

Byzantine Emperors?

10

WOODBROOKE

STUDIES
;

been dropped on the floor of the house many are searching think have found one it, many they grasping a stone, another a
glass or the like, while

for
bit

it,

of

one only holds the recovered jewel.

treasure
lies ?

Who shall
it.

say in

whose hands the

lifts

The day shall

declare

When

the fog

we shall know. We have it, says the Caliph, with a own which has the very ring of reality. Amen, says the Patriarch, may we all be found in possession of it, when the Day of The Judgment, of illuminated and undeceived Judgment arrives.
Eureka
of his

Patriarch, however,
that
all

was

too good a Christian to allow

it

to

be thought

faiths,
till

including the one which he represented, stood an equal

chance

the Last Day.

He

alters his similitude of

the Pearl to

prevent misapprehension of the Divine Revelation, as a figure of

the Pearl has been introduced.
after in

which

The

Pearl which eveiyone

is

groping

the darkened
its

room and

luminosity of
'

own.

One
*

the

awful rose of

Dawn

atmosphere has a can find it in the dark, without waiting for at the end of the world, in which both
in the fog-laden

Moslem and
this soft

Christian believe.

He indicates some of
itself
;

the

ways

in

which

radianc? of the Truth discloses

;

for

God

does not leave

Himself without witness

there are in all times signs

and wonders,

words and works

the Patriarch
shall not

of

the

Holy

Spirit,

the Paraclete.

And

so the

assembly dissolves, the

first

two noble champions withdraw from the arena, praying for his Majesty and his heirs a kingdom that

be moved.

RENDEL HARRIS.

PREFACE, EDITION
BY A.

AND TRANSLATION.

MINGANA.

PREFATORY NOTE.
in

the

following
critical

1GIVE accompanied by a
Christianity.

pages the text and the translation of an official Apology of apparatus

of

The

writer

the

Apology

is

the

celebrated

Nestorian Patriarch Timothy I. (A.D. 780-823), and the man to whom it was delivered by word of mouth is no less than Mahdi, the third

There is reason to believe that it 'Abbassid Caliph (A.D. 775-785). was delivered in this way towards the end of A.D. 781 or at the latest
782.

See below,

p.

84.

The Apology
title

is

mentioned by 'Abdisho*
Discussion with Mahdi."

of Nisibin in his

Catalogue under the

"

Assemani, Bib. Orient., nl 162. The Apology is in the form of a private theological discussion between Timothy and Mahdi. It is not necessary to suppose that every word
in
it

was
it

uttered verbatim^ but there are strong reasons for believing

that

contains as faithful an analysis as could possibly be

made under

the circumstances of the questions and answers of the Caliph and the
Patriarch.

We

may

also state with

some confidence
his

that the Patri-

arch's intention having

mainly been to show to

co-religionists in general the nature

and the extent

correspondent and of his answers to

the Caliph's questions,

of the latter

he may have neglected

to record all the

words

and contented himself with mentioning only the

This colloquy was naturally conducted
dignitaries that
in

gist of his

objections.

Arabic, but

we

have

it

now

before us in the Syriac style of one of the most illustrious

ecclesiastical

have ever

honoured a high Patriarchal

1

See

of
It

any Church either Eastern or Western. is naturally somewhat difficult to ascertain the duration

of the time

tfiat

must have elapsed between the two days of the oral discussion of

the

two
first
1

friendly antagonists,

was

written
his

down

in its

and the days in which that oral discussion present form by the Christian protagonist

On

remarkable zeal in the spread of Christianity in Central Asia

see 30, pp.

my Early Spread of Christianity in Central Asia, 1925, pp. 12-17, 74-76. See also my Early Spread of Christianity in India, 1926,
34 and 64.

12

WOODBROOKE
the nature of

STUDIES
in

From

some phrases used

the text

am

inclined to

believe that that time could not have been very considerable,

and

consider that A.D.

ascribe
it

783

constitutes the lowest limit to

this

with safety, since the author uses in

might connection the words

which

we

"before these days" (p. 16). I have in my footnotes compared Timothy's Apology under Mahdi
in the eighth century

with two other Apologies of the ninth century

b. Ishak al- Kindi,

that of

'Abd al-Masih
Kindi's

and that
I

of 'Ali b.

at-Tabari.
is

in favour of Christianity
1

Apology and was

that of Ibn

to

which

refer

by

the

Rabban word Risalah

written under the Caliph

Ma'mun

(A.D. 813-833),

and

wad-Daulah,
I

is

in favour of
2

Rabban is entitled Kitab ad- Din Islam, and was written under the Caliph
Apology mentioned by
'

Mutawakkil (A.D. 847-86 1).

may

here note that

3

believe that Kindi's

the
is

Muslim Blruni

and the Christian Nestorian Abdlsho'

of Nisibin

a genuine and authentic work.

b. Isma'il

was 'Abdallah
discussions

al-Hashimi, informs us

His adversary, who Blruni tells us 5 that he had frequent

the author of the present
of

with the Patriarch Timothy,

Apology.

The Apology

itself

makes mention

contemporary events

that took place in the time of the author, such as the insurrection of
G Atabag al-Khurrami, and counts two hundred

years from the time in

which the Prophet lived down to the time in which it was written.' Kindi himself being decidedly a Nestorian could not possibly be confused wtth any other author of a hostile community from the beginning of the ninth to the end of the tenth century, such as the Jacobite

Yahya
hymn,
"
sleep
in

b.

'Adi

who

died in A.D. 974.

Kindi

quotes the Nestorian

9

"
"

Blessed be the one

who

created

the light,"
10

explains the
clearly

of Lazarus through the Nestorian exegesis,

and

shows

belief in the passages his adhesion to the Nestorian Christological 11 author could No Jacobite possibly have mystery of the Incarnation.

many

done

this.

Further, no other milieu

1

was

so favourable for the writing of a

use in

my

references the Arabic text published in Cairo in 1912

by
in

the Nile Mission Press. 2 references are to

My

my own 3

edition

1922-1923. 4 Catalogue
5

Athar,

and translation of the work p. 205 (edit. Sachau).

iii.

in

Assemani Bibl. Orient.,

*Ibid., p. 53.

213.
*

Risalah,

p. 8.

'Ibid., p. 65.
ii,

Ibid., p. 105.

In Bedjan's Breviarium Chaldaicum, i, n See 10 Risalah, p. 63.

9

and

iii,

p. 47.

ibid.,

pp. 124-125, etc.

TIMOTHY'S APOLOGY
book
of such

13
1

an aggressive tone as that created by the Caliph Ma'mun, and no author could have spoken in such a way of himself, of his adversary and of Islam in general except a man of a true and noble

Arabian extraction

as Kindi,

on

his

own

showing," was.

As to the distinction between si/at dhat and sifat fil they are adaptations to Arabic and Islamic philosophy of the previously known
Syriac terms of dilaita
the present

dakkyana and
Timothy

dilaita de-sa' drillha.

I

Even
cannot,

Apology

of

alludes to this distinction.

therefore, see

why

a Christian

Arab author
and
in

writing about A.D.

820
at

should not have

made

use of this philosophical notion which

was

home

in Christian circles of his time,

my judgment

the argument

taken from the use of these two terms in favour of a later date for the
3

Christian

Apology

is

scientifically

unwarranted

by the Nestorian

philosophical studies of the time.

It

Christian

has also been urged that another detail might suggest that the Apology was not composed by Kindi but by an author of

the tenth century,

and

that
is

is

the allusion that

it

makes

to the fact that

the

name

of

Muhammad

believed by the Muslims to be incribed on

the base of the throne of

God.

It

has been said

that since Tabari

who

died in A.D. 923 refuted an opinion similar to this held by the Hanbali Barbahari, the Apology could not be ascribed to about A.D. 820. But is it not probable that such a belief was held also by

some Muslims

820 Hanbali Barbahari who was

in A.D.

What
first

proof have
to

we

that

it

was

the

the

man
:

hold and enunciate such a

After a careful study of the subject I have come to in my the only probable conclusion that from internal and external judgment
belief ?

evidence
in spite of

Kindi's

Apology
it.

for Christianity

is

genuine and authentic

some

variants exhibited

MSS.

that contain
at

by the different Arabic and Garshuni The contrary opinion is, I believe, a mistake

which should be

once corrected.

To

return to our present

fidence that

the

Patriarch

contents of the Kur'an, but his

acquired at first-hand
his

it

well acquainted with the does not seem to have been knowledge was rather derived from some Christians of

Apology Timothy was

:

may

state

with some con-

own community.

of the existence of

is also very doubtful whether he was aware a Syriac translation of the Islamic Book. The

It

p. 134.
3

Encydop&dia of Islam,
5

ii.
ii.

1021.
1021.

Ibid., pp. 98 and 135. In Risalah, pp. 55-56.

Encyclopedia of Islam,

14
"
phrase
I

WOODBROOKE
"

STUDIES
in this

heard

and the Kur'anic Arabic words that he uses

connection suggest that he

Syriac text of the Kur'an.

was dependent upon an Arabic and

not a

The most
xix.

important verses of the Kur'an which he quotes

lii.

in
1

a
;

Syriac translation are

48

iv.

56

iv.

59

iv.

70

xix.

34

xxi.

91

and

xc. 1-3.

He

is

also

aware

of the existence of

the mysterious letters found at the beginning of some Surahs.

usefulness of these quotations for the criticism of the text of the
is

The
Kur'an

emphasised

in

my

foot-notes, but

it

will not

be here out of place to

put side

If

Kur'an as quoted by Barsalibi by l and by Timothy. a text which I edited and translated in 925 both texts are identical there would be strong reasons for believing
side the Syriac text of the
1

that the Jacobite

Barsalibi

and the Nestorian Timothy were quoting

from a
is

text lying before them.

On

the whole, however, the balance

is

in favour of the opinion that Timothy's text

not Barsalibi's

text.

Barsalibi.
|Jo
-

Timothy.
]]

rnr>VAo

|]}

wOlQi^.

|]o

jO1Q\^O

j]

iv,

156.

>>ZiaLo 0105

xix,

34.

iii,

48.

Not

in

Barsalibi.

xix,

7.

^? U*C
xxi,

91

oriLo

i\i> oaio

xc,

1-:

Not

in

Bar?alibi.

1r^ loOUj
iv,

170.

An

Ancient Syriac Translation of the Kuran.

TIMOTHY'S APOLOGY
The
preserved

15

only old
in the

MS.

that contains the present

of our

Apology
1

is

the one

Monastery

Lady, near Alkosh,

which may be
it

ascribed to about the thirteenth Christian century.

scribed

From

are tran17.

Seert 65,'

Vatican

8 1,

Mardin 50, 4 and Mingana

Apart frem Seert 65 which might have been ascribed to the eighteenth century all the other MSS. were copied in the nineteenth century, and
if

we have a faithful copy of the MS. of we have practically all the other MSS.
For

the Monastery of our

Lady
It

my

present edition

give all

Mingana

7 in facsimile.

was

transcribed

some

thirty years

Abraham Shikwana
of our
it

of

ago by Alkosh, from the above

last

the very able copyist, the priest

MS.
(in

of the
1

Monastery
I

Lady, and

in

my

journey to the

East

925)

collated

The reader has therefore every myself with the original MS. In some reason to rely on the accuracy of the text of the Apology.
passages
clearness.

my

translation slightly deviates from the text for the sake of

editorial plural is

The

sometimes maintained.
p.

In

an

article in the

J.R. A. S. (1920,

481) on Ibn Rabban's

Apology
versies

for Islam

drew

attention to the fact that religious contro-

between Muslims and Christians had not undergone any the same remark holds good appreciable change since the 9th century with regard to Timothy's and Kindi's Apologies for Christianity.
;

TRANSLATION.

With

will write the debate held by the Patriarch Timothy before Mahdi, the Commander of the Faithful, by way of question and answer on the subject of the Christian religion.
the assistance of

God we

Mar

On
^o.
:

the one
I

hand

and on the other

90 (7
C

am
in
in

repugnance to write to your Lordship, I feel repugnance, on account anxious to do so.

I

feel

reference to No.

96

A. Scher's catalogue in J.A., 1906, Baumstark's Gesch. d. Syr. Lit., p. 21 7,

p.
is

57.

The

a misprint.

In Scher's In my last journey to the East in 1925 I was catalogue. informed on the spot that this MS. was among those which had been destroyed by Kurds in the world war of 1914-1918. 3 In 1909, p. 263 and in Zeit. f. Assyr., ix., p. 363. 4 In Revue des Bibliotheques, \ 908, No special mention, howp. 80.

/A,

erer, is
3

made of the Apology in the Catalogue. The correspondent of the Patriarch. He was
monk and
teacher of the monastery of

priest,

Mar Abraham,

possibly either Sergius or Sergius,

Metropolitan of Elam.

lo
of the

\VOOnnROOKt: SIVOIKS
futility

of the outcome of the

work
state

It is

true that

could not

Km acquired
in the

a mature experience of such a

mentioned, but
1

cfrscussion Heroin

may

futility from the angle that 1 have acquired such

an experience from

discussions that took place before the

one involved

promt

lucubration,

/ *m *i*w

in order to confirm

and

inasmuch as the habit of friendly correspondence hat acquired the right of prescription from very early times, and has thereby received an additional title to existence ; as a
habit,

corroborate a traditional

matter of fact
KitVruxv..
\

is
it

bom and
i>

.iiul

grow* in us from our childhood, nay even W.N Jmfell fa xhAcluiUl ot Mu-h a Jm.ition.
.-i

H AM MUM,
to

this law, especially

it is useless

Mid ^ An Kx^miK -^m^imo uitiin^ when I am reminded by a wise man who says that draw upon that which is difficult to inherit This is
KoW%Ver,
I

also

due

to the fact that the subject

nature, but

is

to

me

difficult

and

is

even

against

my

we know

that habit conquers inclination, as

Weoften see that a strong and well rooted branch goes spontaneously
back to its former and congenial

and we do

find that

when

has been violently twisted, powerful torrents are diverted from their
stale after it

natural channels with violence, they return immediately to their natural and customary course, without the need of any violence, This

me in relation to your groat wisdom to put a stop to our correspondence we must needs make me of violence, but after the ca&afcH* of this viokftce* we go back to our natural state, while love conquers all between us and covers die weaknesses of the Desh whkh
Happens to
j

ate

Ml of shame and confusion* and also many other human proclmties

are

whkh

known

to the mind, but which the speech conceals

and

hides under the veil of silence.

Such weaknesses are well known to

your great wisdom* as if you were their father and originator, and are Love also known to all the members of the Orthodox Church,

and hides all these weaknesses as Aft water covers and hides But let us now embark on our mam die rodb that are under k. habit and ancient custom. subject in the way sanctioned by our old
covers

be known to your wisdom, God-loving Lord, that before the* days 1 had an audience of our victorious King, and according to Majesty. When, in the. nmited spnot usage I prawd God and h
Lei
it

E*k *** onghal

TIMOTHY'S APOLOGY
allowed to me,
'n
1

17

had

finished the

which

spake

of the nature of

thing to me,

which he

Catholicos, a
utters such

man

like

words of my complimentary address, God and His Eternity, he did some" O had never done before he said to me and who all this knowledge you possesses
;
:

about

God
I

- And who has

sublime words concerning God, is not justified in saying He married a woman from whom He begat a son." " And who is, God-loving King, replied to his Majesty
that
'

ever uttered such a blasphemy concerning

God
is

"

-And
is

our

vu lorious

King

said to

me

"
:

What
"
:

then do you say that Christ

?"

And

replied to his
in

Majesty

King, Christ

the

Word-God,

who appeared
victorious

King
"
?

the flesh for the salvation of the world." And our " not that Christ is the me Do you say questioned
:

Son
the
1

of

God
of

And
1

replied to his

"
:

Son

God, and

confess

Him

Majesty and worship

King, Christ
as such.

is

Him

This

learned from Christ Himself in the Gospel and from the Books of

the Torah and of the Prophets, which know Him and call Him by the " " name of Son of God but not a son in the flesh as children are born

way, but an admirable and wonderful Son, sublime and higher than mind and words, as it fits a divine Son
in

the carnal

more
to be."
:

"

Our King

asked then

"
:

How ?

"

And

replied to his
is

Majesty
it

our King, that

it,

He

is

a Son and one that

born,

we

learn

and

believe in
times,

but

and we

dare not investigate how He was born before the are not able to understand the fact at all, as God is

we

incomprehensible and inexplicable

imperfect simile that as light
so also Christ
is is

in all things

but

we may

say in an
soul,

born of the sun and word of the

who

is

Word,

before
that
"

all

the worlds."

And
it.

born of God, high above the times and " our King said to me Do you not say
:

He was born of
say
it

"

the Virgin

We

and confess

Maiy The very same

?

And

said to his
is

Christ

Majesty the Word born

:

of

the Father, and a

man born
soul

of

Mary.

From

the fact that

He
is

is

Word-God,
the sun and

He

is

born of the Father before the times, as

;

light

from

word from the

and from the

;

fact that

He is born
fore,
1

of the Virgin Mary, in time from the Father is, thereborn eternally, and from the Mother He is born in time, without

He He

man

The

'

Abdallah

Christian apologist Kindi refutes an objection of his adversary, " b. Isma'il al-Hashimi, which was in almost identical terms
:

We

never say about the Most High God that He begat a son," AY.sw.'W//, p. 37.

He

married a

woman
2

from

whom

Cf.

Is. ix.

6.

18

WOODBROOKE

STUDIES

a Father, without any marital contact, and without any break in the seals of the virginity of His Mother." Then our God-loving King said to me " That He was born of
:

Mary

without marital intercourse

is it

is

found

in

the Book,

and
"

is

well
seals

known, but

possible that

He
"
?

was born without breaking the

of the virginity of
if

His mother

And

replied to

him

King,

we consider
it is

both facts

in the light of natural law,

they are impossible,

because

should be born without breaking the seals of his mother's virginity, and is equally impossible that He should be conceived without a man's intercourse. But if we consider not
impossible that a

man

nature but God, the Lord of nature, as the Virgin was able to conceive without marital relations, so was she able to be delivered of her child

without any break in her virginal seals. There is nothing impossible " 2 with God, who can do everything."- Then the King said That a man can be born withour marital intercourse is borne out by the
:

example

of

Adam, who was

fashioned by

marital intercourse, but that a

man

from earth without any can be born without breaking his

God

mother's virginal seals

nature."

we have no

proof, either from

Book nor from

manner
"
:

And

replied to his Majesty in the following

That
the

He

was born without breaking

of

the virginal seals of

His mother we
there
is

have evidence from Book and nature.

From Book

example
rent
to
it

Eve who was born from

it,

the side of

Adam without

having

and the example of Jesus Christ who ascended Heaven without having torn and breached the firmament. In this
or fractured
of

way He was born

or fractured
fruits

them.

without having broken her virginal seals all This can also be illustrated from nature

Mary

are born of trees without breaking or tearing them, and sight

is

is

born

of the eye while the latter

not broken or torn, and the perfume of

apples and all aromatic substances is born of their respective trees or of the plants without breaking and tearing them, and the rays are born

born

As all these are sun without tearing or breaking its spheric form. of their generators without tearing them or rending them, so also as His Christ was born of Mary without breaking her virginal seals
;

eternal birth from the

birth from

Father

is

wonderful, so also

is

His temporal

Mary."
iii.

Kur an,

41

xxi. 91

2
.

Luke

i.

37.

Kur'in

iii.

41

etc.

TIMOTHY'S APOLOGY
And
time ?"

19

our King said to

me
:

"
:

How was that

is

Eternal

One

born

in

And

answered

"
It

not in His eternity that

He

was

born of Mary,

O
is

And
beings
:

our King said to

if

our King, but in His temporalness and humanity." "

me

There

are, therefore,

two

distinct

one

eternal

and

God

from

God

as

you

said,

and the

other temporal, the latter is therefore a pure man from " Christ is not two beings, I retorted King, nor
:

Mary." And two Sons, but

one of which

Son and
l

Christ are one

there are in

Him two

natures,
is

belongs to the
itself

Word and

the other one which

from Mary, clothed

"
:

with the

Word-God."
I

And

the King said

They

are, there-

whom created and fashioned, and the other uncreated and unfashioned," And said to him " We do not deny the duality of natures, O King, nor their mutual relations, but we profess that
fore,

two, one of

both

of

them
the

constitute

one Christ and Son."

:

And

King
is
is

retorted

"If

He
I

is

one

He

is
:

He

is

two,

He

not one."

And
one
in

replied to

him

not two "

and
is

if

A man

one,

while in reality he

and two
former
is

in

composition and individuality, the distinction found between his soul and his body the

two

his

and corporeal. Our King, together with the insignia of his Kingdom is also one King and not two, however great may be the difference that separates him
invisible
spiritual,

and

and the

latter visible

from

his dresses.

the clothings

same

Christ,

same way the Word of God, together with of humanity which He put on from Mary, is one and the and not two, although there is in Him the natural differIn the
;

ence between the

Word-God and His humanity and the fact that one does not preclude the fact that He is also two. The very same Christ and Son is indeed known and confessed as one, and the

He

is

fact that

He

is

also

two does not imply confusion

His natures are kept
in

or mixture, because
~

the

known

attributes of

one person

of the

Son

and Christ."
" our King retorted to me Even in this you cannot save And I demonstrated the fact to him yourself from duality in Christ." " The tongue and the word are through another illustration and said

And

with
at

"

Note

the semi-Nestorian expression of putting on, clothing oneself as applied to the union of God with man in the Incarnation. In the

"

following pages

we

shall not

attempt to render this expression into English

every time.

Parsopa,

20

WOODBROOKE
in

STUDIES
in

one with the voice

are not

which they are clothed,

way

that the

two

two words nor two tongues, but one word, together with the tongue and the voice, so that they are called by all one tongue with This is the word and the voice, and in them one does not expel two.
also the case with the

Word-God
distinction

He

is

while

preserving

the

between

His

one with His humanity, invisibility and His

is

visibility,

in

His

and between His Divinity and His humanity. Christ son-ship, and two in the attributes of His natures."
our King said to
to

one

And
to

My

God and

your

me " Did not Jesus Christ " God ? And said " It
:

say,
is

am going

true that this

sentence has been said by our Saviour, but there

is

another sentence

which precedes it and which is worthy of mention." And the King asked: "Which is it?" And I said: "Our Lord said to His
'

Disciples

am

going to
"

My

God
If

and your God.'

says that

Father and to your Father, and to can this be And our King said "
:

My
?

How

He

His God,
I

He

is

His Father, He is not His God, and if " not His Father what is this contradiction ?
is
;

He
:

He is And

replied to

him

"

There

is

no contradiction

here,

God-loving

King.
it

The

fact that

He

is

that

He

is

also

His

God

His Father by nature does not carry with by nature, and the fact that He is His

God by
is,

nature does not imply that

He

is

His Father by

nature.

He
Him
;

however, from His Father by the nature of the Word, born of from eternity, as light from the sun and word from the soul

and

God

is

His

God by

the nature of the humanity of the

Word

born of

Man is living and rational only by the nature of his soul, Mary. which has indeed received from God a living and rational nature, but
he
is

said to

be

living

and

rational in his

body

also,

through

its

associa-

tion with this living

and

rational soul.

In reality

what he

is

by nature

when his body and soul are separated, is not what he is in its composite state when his body and soul are united. In spite of all this however, In the same is one he called living and rational man and not tivo. way God is called, and is, the Christ's Father by the nature of the union of Word- God with our human nature, and on the other hand

He

is

called
in

His

God

by the nature

of

His humanity

that

He

took

from us
"

union with the

Word-God.

In this

way He
John xx.
1

is

then one Son and Christ, and not two.

"

He

7.

The Arabic

niu/tal.

TIMOTHY'S APOLOGY
was not born was
the
of

21

Mary

in the

He

born of

God

in

same way as He was born of God, nor the same way as He was born of Mary. So
really one, in spite of

Son and the Christ are

fact that

His

births being two,

and the same Christ has

Father by the
birth

God

as Father

He is Word-God,

by nature, and as and God by the fact

God
of

His

from Mary."
here marks of doubt as to the possibility of
all

Our King showed

:

the above explanations, and I removed his doubt through another " The letter of the Commander of the Faithful illustration, and said
is

one, both

in the

words

that are written in

it

and

in the

papyrus on
is

which the words are written, and our King, the King of Kings, He is called called both the father and the owner of his letter.
father through the

its

words born

of

his soul,

which have been impressed

on the papyrus, and he is called its owner through his being the owner Neither the of the papyrus on which the words have been written.
papyrus, however, is, by nature, from the soul of the King, nor the words are by nature from the papyrus-reed, but the words are by
nature born of the soul of the King, and the papyrus
of the papyrus-reed,
t,e.,

from Trarrupo?.

In this

by nature made same way Christ is

is

His being Word-God and in His humanity taken from us, but the very same God of Christ is both His Father and His God His Father, from the fact that He was born before the times of
one, both
in
:

the Father,

and His

God

from the

fact that
is

He
is

was born

in

time of

Mary.
is

By

nature, however,

He

not a

man from
first

the Father, nor

the

Word

by nature from Mary, but

He

the very same Christ

case as

both from the Father and from Mary, in the

the second case as

God, and

in

man."
said to

Then
loving

our

God- loving King

organs beget ?"

me
I

"
:

How can the spirit who

him:

has no genital

And

replied to

"O

God-

King,

how

can the

spirit

then do things and create without

created the
the

possessing organs of creation.

As He

worlds

without
of the

instruments of creation,
genital

so

He

was born without

medium

organs.

If

the genital organs,

1

He could not be born without the intermediary of He could not by inference have created without the

the early
of cases,

There is no doubt therefore that the official letters and documents of Abbasids were written on papyrus and not on parchment. The Arabic word Kirtas seems by inference to indicate papyrus in the majority
if

not always.

22

WOODBROOKE

STUDIES
If

intermediary of the instruments of creation.

He

created without

any instruments of creation,

organs.
organs.

He was, therefore, born without the genital Lo, the sun also begets the rays of light without any genital
is

and create, although He is a and without any genital organs and simple and not a composite spirit instruments of creation begets the Son and makes the Spirit proceed
therefore able to beget
;

God

He

from the essence of His person as the sun does for the
heat."

light

and the

And
Holy
them."

our King said to

"

me

"
:

Do
:

Spirit ?

And
I

answered

you believe in Father, Son and "I worship them and believe in
therefore,

Then
"

our King said:

replied
to our

'You,

believe
in

in

three

Gods

And

"

King

The

belief

the above
belief in
belief in

three names, consists in the belief in three Persons,

these three Persons consists in the belief in one

and the

God.

The
So

the above three names, consists therefore in the belief in one

believe in Father,

God.

We

Son and Holy

Spirit as

one God.

Jesus Christ

taught

us,

and so we have learnt from the revelation

of the books of the

prophets.
his spirit,

our God-loving King is one King with his word and and not three Kings, and as no one is able to distinguish
spirit

As

him, his word and his

from himself and no one

spirit,

calls

him King

independently of his word and his

so also

God

is

one

God

with

His

Word

and His

the Spirit of
its light

God
its

Spirit, and not three Gods, because the Word and are inseparable from Him. And as the sun with
is

and

heat

not called three suns but one sun, so also

Spirit
is

God

with His

Word

and His

not three

Gods

but

is

and

is

called

one God."

Then

the King said to

me

' :

What

is

my word

It

is
:

some"

thing that vanishes

God

and disappears." And I replied does not resemble in His nature the Commander

to

him

As

of the Faithful,

so also the

Word and
because

the Spirit of

God do

not resemble those of the

exist

Commander
do not
This
exist,
is

of the Faithful.

We men

sometimes

and sometimes

exist

we have

a beginning and an end, as

we are created.
at

the case also with our

at

word and our

spirit,

which

one time

and

another cease to
is

God, however, who

in this respect,

but

He

exist, and have a beginning and an end. higher and more exalted than all is not like us exists divinely and eternally, and there was no

time in which
not be.

He was not, nor will there be a time in which He will He has no beginning and no end, because He is not created.

TIMOTHY'S APOLOGY
In

23

the

same

way

are
is

His

Word

and His

Spirit,

who

exist divinely

and

eternally, that

to say without beginning

and without end, as

God

with God, without any separation." " Are the Word and the Spirit not Then our King said to me " And I replied " No never. As light and separable from God ?
: : :

heat are not separable from the sun, so also (the

of
its

Word) and

the Spirit

God
light

are not separable from

Him.
it

If

one separates from the sun

neither light- giver nor

and

its

heat,

it

will

immediately become
will cease to
Spirit,

heat-producer, and consequently

separates from
rational

be sun, so also

if

one
be a

God His Word and His

He

will cease to
is

and
1

living

God, because the one who has no reason

called

irrational,

and the one

ventures to say about

who has no spirit God that there was

"

is

dead.

If

one, therefore,

a time in which

He

had no

Spirit, such a one would blaspheme against God, because his saying would be equivalent to asserting that there was a time in If such adjectives are conwhich God had no reason and no life.

Word

and no

sidered as blasphemy
that

and abomination when

in

said of

God,

it

follows

God

begat the

Word
Spirit

a divine and eternal way, as a source of

wisdom, and had the

proceeding from
life.

Him

eternally

and without

any
life

beginning, as a source of

God

is

indeed the eternal source of

and wisdom

wisdom

to all the
all

to flow to

the

wisdom He imparts by His Word rational beings, and as a source of life He causes life living beings, celestial and terrestrial alike, because
as a source of

God

is

the creator of everything by means of His

Word

and His

Spirit."

And
God."
Books

our powerful King said to

me

"
:

Tell

me

from which books

you! can show

me
I

that the
' :

Word

and the

Spirit are eternally with

this
first

And

replied

We
'

can demonstrate

from the

of the Prophets,

prophets,

David

said

and afterwards from the Gospel. As to the first thus By the Word of the Lord were the
:

heavens made, and

'

all

His hosts by the

Spirit of

His mouth.'
were God,
4
'

In

another passage he glorifies the

following terms
:

Word

of

shall

glorify the

God Word

as
of

if it

in the

God.'

Further, in

speaking of the resurrection of the

1

dead he

said of

God,

Thou

sendest
"

"

same root milltha is used to express both " reason and word." The author plays on this identical root in a constant manner. " 2 " In Syr. which means also " soul." Spirit 3 4 Ps. xxxiii. 6 Ps. Ivi. 10 (Peshitta). (Peshitta).
In Syr. the

24
forth

WOODBROOKE
Thy
Spirit
l

STUDIES

the earth.'
being, nor

The

and they are created, and Thou renewest the face of prophet David would not have glorified a created
called creator

would he have
and fashioned.
'

and renewer some one

was
of

created
as
:
'

In another passage he speaks of the

who Word

God

itself
2

he writes

God, without a beginning and without an end, because Thou art for ever, O Lord, and Thy Word standeth in

Heaven
the

he teaches here that as

of

God

is

for ever in

heaven, so also

Word
who
is

God

is

in

heaven
is

for ever

he

without an end

also

and without an end, because without a beginning, and he who has

Isaiah

no beginning has no end. " Afterwards comes the prophet

of

who

speaks of the
'

Word

God

in a

way

similar to that of

David,

in saying thus

withereth and the flower fadeth, but the

3

Word

of our

The grass God standeth

:

for ever.'

Other prophets
Gospel
:

So

far as the

is
'

also speak of this point in several passages. concerned we gather the same conclusion from In the beginning

the following passage

was
4

the

Word, and

the

Word
two

was with God, and the Word was God.' that the Word is eternal, and that things
:

We
the

are taught here

nature.

All these the Gospel teaches about the

us also the
'

In

Him was
"
(in

same thing concerning the 5 life,' i.e., in the same

Spirit in

is God by and it teaches Word, the very same chapter,

same

Word

Word

God was
it."

'

'

life

which

means

Him) was

"
Spirit

or

"

He

was

In saying of the

was," does not refer to any beginning, and so is the case with regard to the second passage referring to " " was is not speaking of the Spirit. Indeed the Gospel in using this
in the first passage that

Word

He

"

His
in

creation but of

His

eternity.

If

Spirit

is life

and

life is

eternally

God, (Holy Ghost

"
glorify

the Spirit
?) is

is

consequently

eternally in

God.
'

And

Jesus Christ
of

the Spirit of

In one passage Christ said to

God, and the life and light His Father, And now,
Self with the glory
6

men.
Father,
I

O
to

Thou

Me

with Thine

own

which

had
'
;

with

Thee
had

before the world was.'

He

said here,

with the glory

which
if

He had before
'

the world was, and not which the glory which

came

Him

He

said,

With

kad come
'

to

me

with

Thee
was a

before the world was,' created and

He

would have
'

taught us that

He

made being, but since He said with the glory which / had with Thee before the world was He clearly taught us that while
'

Ps. civ. 30.

i.

Ps. cxix.

89

(Peshitta).
6

Is.

xl. 8.

*John

1.

John

i.

4.

John

xvii. 5.

TIMOTHY'S APOLOGY
all

25
beginning, as the

the world
of

was created

He

alone

was without a

Word
"

God.

In another passage while

He

was about
all

to ascend to

Heaven
them
l

He

said to

His

'

disciples,

Go
and

and teach
of the

nations and baptise

in the

name

of the Father,

Son, and of the

to

Holy

Ghost.'

Jesus Christ

would not have allowed Himself

count created and

made

beings with the

One who

is

uncreated and unmade, and tem-

As poral beings with the One who has no beginning and no end. the wise men do not mix promiscuously with one another in one count
sun, stone
in a

and

horse, nor pearl, gold

:

and

brass, but say, for instance,

three pearls, or three stars, as these are similar in separate way nature and resemble one another in everything, so also would the case

be with Jesus Christ, who would have never allowed himself to count with God His Word and His Spirit, if He did not know that they

How could He have made equal in were equal to God in nature. honour and royal power the one who was not God in nature with the one who was, or the one who was temporal with the one who was
eternal ?
It is

not the servants

who

"

participate in royal

honour but

the children

me "What is the difference between the Son and the Spirit, and how is it that the Son is not the Spirit nor the Spirit the Son ? Since you said that God is not composite there should not be any difference with God in the fact that He begets and
Then
our King said to
:

makes proceed from Himself." And I replied to our King There is no difference, King, between the persons in
'

as follows

their rela-

tion to

one another, except that the

is

first

is

not begotten, and

;

the

second

begotten, and the Father, Son, and Holy Spirit

third proceeds
;

and

God

consists in

and

He

begat the former and

made
and

the latter proceed from

Him

from eternity without any bodily cleavage

fit

and separation
procession.

in the
is

organs and places that are

'

for generation

God
'

not composite and has no body,

'
' '
'

and
'

since the

terms

'

because all bodies organs imply a body are composite it follows that and cleavage organs do not apply to God indeed God being without body and not being composite, is and thought of without any notion of cleavage separation.'
cleavage
;
'

and

'

'

xxviii. 19.

Most

of the

above Biblical passages are quoted also by the Christian

3

apologist Kindi in his Risalah, pp. 43, 147-148.

26
Reason comes out

WOODBROOKE
of the soul

STUDIES

because mind comes out of the soul

but it comes out of it without any suffering, without any cleavage, and without the instrumentality of organs. The very same sun begets and makes heat come out of it, without any cleavage or bodily light
separation,

and

in a

way

that all the light

is

from

all

the sun and

all

the heat from all its spheric globe. " All the reason and all the mind are from

all

the soul, the former

by

process of birth
all

heat and

and the second by that of procession, as all the the mind are with the sun and with the soul respectively,
all

and

all

the heat and

the reason are with the soul, with the sun,

and with

ourselves, while light does not

become heat nor heat

:

light.

This very method applies to the Word and the Spirit the former is begotten, and the latter proceeds from God and the Father, not through any material cleavage, and any suffering, nor from a special
organ, but as from an uncircumscribed being
in
:

an uncircumscribed one
in all

an uncircumscribed fashion, and one

time, in a

who

is all

without space

and

way

that the

Son

is

not the Spirit, nor the Spirit the

Son, "

in qualifications

and

attributes.

From

whole

of the taste are begotten

the whole of an apple the whole of the scent and the and proceed in a way that the apple

does not make the scent proceed from one part of it and beget the taste from another, but scent and taste come out of all the apple. While scent and taste are mixed with each other and with the apple,
is not scent and scent they are nevertheless separate in a way that taste is not taste, and are not confused with each other, nor separated from each other, but are so to speak mixed together in a separate way, and

amazing

a mixed way, by a process that is as separated from each other in In this very way from the unciras it is incomprehensible.

cumscribed Father the Son

uncircumscribed

way

begotten and the Spirit proceeds, in an the eternal from the eternal, the uncreated
is

from the uncreated, the

spiritual

from the

spiritual.

Since they are

uncircumscribed they are not separated from one another, and since with one another, they are not bodies they are not mixed and confused
but are separated in their persons in a united way, so to speak, and God is, therefore, one are united in their nature in a separate way.
in nature

with three personal attributes." And our King said to me "If they are not separated by remoteness and nearness as they are uncircumscribed, the Father therefore,
:

TIMOTHY'S APOLOGY
and the
Spirit clothed
;

27
together

also themselves with the

human body,

with the Son

if

the Father and the Spirit did not put on

human

" As the word of the Majesty which it is written, while his on the with papyrus King clothes itself soul and his mind cannot be said to do the same, and as his soul and
to his
:

body with the Son, how is it " And I replied and space ?

that they are not separated by distance

his

mind while not separated from

his

word, cannot nevertheless be

is

said that they clothe themselves with the papyrus, so also

the case

put on our human body without having been separated from the Father and the Spirit, yet the Father and the Spirit cannot be said to have put on our

with the

Word

of

God

because although

He

human body.
"
Further, the
is

word

that

is

begotten cf the soul clothes

air,

itself
it

with
not

the voice that

caused by the vibration of the

and yet

is

separated from the soul and the mind, and the soul and the mind are not said that they clothe themselves with the voice, and no man ever
says that he heard the

mind and the

soul of so-and-so, but he does

say that he heard the

that the
soul,

word

of so-and-so,

and

this in spite of

the fact

word

is

not remote from the mind, nor the

mind from the

and are not separated from one another.

clothed

In this very

way

the

Himself with a body from ourselves, without having been separated in the least from the Father and the Spirit, and in this way also the Father and the Spirit are not said to have put on

Word- God

human body with

"
Finally, the

the

Word.

body is believed to be and actually is the temple and the clothing of the soul, but it is not believed and actually is not the temple and the clothing of the word and of the mind, in spite of
the fact that neither the

word nor the mind

of as

are remote from the soul,

In this

nor
the

is

the soul

itself
is

remote from the word and the mind.

way

spoken having put on our human body, while the Father and the Spirit are not said to have put it on, in spite of the
alone
fact that

Word

they are not remote from the

Word

in distance

and

locality."

The

objections

and the

difficulties raised

by our Sovereign have been

rebutted and explained in the above way. " After these the King said to me
:

Who

is

leader?"

And
"
:

replied:

"Our

Lord Jesus

your head and your Christ." And our

King asked me:

-answered

"Was
was."

Jesus Christ circumcised or

not?"
"
:

And

He

And

our King asked

me

Why

do you

28
not

WOODBROOKE
then circumcise yourself
?
If

STUDIES
leader
also
is

your head aud

"
:

Jesus

Christ,

and Jesus Christ was circumcised, you should

by

necessity

circumcise yourself."

And

spoke thus

King,

Jesus Christ
eight days

was both circumcised and

after

baptised.

He

was circumcised

His

birth according to the injunction of the

Law, and

He

was

baptised while

He

was about
I
l

thirty years of age,

and by His baptism

He

annulled circumcision.

do not follow the

Law

as the Christ

all the Law ; I follow the Gospel, and that is why I do not circumcise myself in spite of the fact that Christ circumcised HimI believe self, but I baptise myself with water and spirit like Him.

followed

in Jesus Christ,

and

since Jesus Christ

was baptised

consider baptism

as an urgent necessity for

reality."

me.

leave the image and cleave to the

How did Jesus Christ abolish King asked me circumcision and what is the meaning of the image you have spoken " of ? And I replied " All the Torah, was, King, the image of
And
our
: ' '

"

are the image of the and the and Christ, priesthood high-priesthood of the Law are the image of the high-priesthood of Christ, and the carnal circumcision is the image of His spiritual circumcision. As He
sacrifice of Jesus

the Gospel.

The

sacrifices that are in

the

Law

abolished the

Law

and

the priesthood

by the Gospel, and the of the Law by His

of

sacrifices

by His
so
is

sacrifice,

priesthood,

also

He
is

abolished and annulled the carnal circumcision which

the

performed by
of

work

of the

hands

men by means
of the
3

of

His circumcision which

not performed by the

the Spirit, and
it is

work

hands
of the

of

the sacrament

men but by the power Kingdom of Heaven and

of

the resurrection from death." And our King said " If Christ abolished the
:

Law

and

all

its

requirements,

He
:

is,

therefore,

its

enemy and

its

adversary.

We call
I

enemies those
replied to

who destroy and contradict one another." And " him The light of the stars is abolished by the light of
light

the sun,
1

and the
Matt.
v.

of the latter

is

not for that the

enemy

of that of

CL

17.

This objection about the circumcision of Christ and the uncircumcision of Christians is also mentioned and refuted by the Christian apologist Kindi, It is likewise alluded to Risalah, p. 109. by the Muslim apologist 'AH of Kitab translation. 159-160 ud-D'in, pp. Tabari, my " 3 The same Syriac word means both "mystery" and sacrament."

TIMOTHY'S APOLOGY
the former
;

29

the functions of childhood are also abolished by those of

is

manhood, and man

kingdom
is

not for that the

also abolished
is

by the

dom

of

God

not for that the

enemy of himself an earthly heavenly Kingdom, and the Kingenemy of men. In this very way
;

Jesus Christ abolished

He

is

not for that the

and destroyed the Law by the Gospel, while enemy and the adversaiy of the Law."

And
and pray

our King said to

in

me
it

"

Where

did Jesus Christ worship

the years that elapsed

between

His
our

birth

and His
l

ascension to
"
?

Heaven

?
I

Was

not in the house of holiness

'

and

in
:

replied Jerusalem " God and pray in the direction of the then do worship you Why
:

And
I

Yes."

And

King asked

East?"
God,

And
King,

replied:

"The

true worship of the

in the

Omnipotent

will

be performed by mankind
of the

Kingdom

of

Heaven, and the image

paradise of

Kingdom

of

Eden

therefore worship

now as God and

;

the paradise

Heaven in the earth is the of Eden is in the east, we

pray rightly
is

in the direction of the east in

which

is is

the Paradise which

the image of the

:

Kingdom

of

Heaven.
in

There

also another reason for our conduct

Jesus Christ

walked

the flesh thirty-three years on the earth,

King.

In the thirtieth

year he repaid to

God

all

the debt that the

human

kind and angels

to Him. It was a debt that no man and no angel was able to has never been a created being that was free from because there pay, sin, except the Man with whom God clothed Himself and became

owed

one with Him in a wonderful unity. " After having then paid to God the debt of

all

the creatures and

abrogated, annulled, and torn the contract containing it, He went to the Jordan, to John the Baptist, and was baptised by him, and thus
the

One who was

to
in

the image of the

Kingdom
to

of

baptism of His in the forefront of the Christian

Heaven placed this life. From the day

all

His baptism years, and it is

of

that of

His ascension

heaven there are three

has taught us
the

these three years that

:

He

economy

baptism, laws, ordinances, prayers, in the direction of the east, and the sacrifice that we offer. worship

of the Christian religion

ourselves.

All these things He practised in His person and taught us to practise Because He wished to proclaim to the world through His disciples the Gospel, the baptism, the sacrifice and the worship
:

I.e.

Temple.
is

Syr.

baita

d-makdsha from which

of

the

Arab, bait

al-makdis.
-

This teaching

that of

Theodore

Mopsuestia.

30
and prayer
person, in
to

WOODBROOKE
God,

STUDIES
fulfilled
fulfil

He

performed and

them

all in

His own

order that His disciples might

had seen

Him

themselves what they practising Himself, and that they might teach others to

do

the same.

"
East
;

Further, the worship of

it

God

started

at the beginning in the

is

indeed

in

that

direction that
is

Adam

and

his children
1

worshipped God, because the Paradise

in the direction of the east.

Jacob and Moses used to worship God and to pray while turning towards the east and Paradise, that is towards the direction and the place in which God had been worshipped

Moreover, Noah, Abraham,

Isaac,

from the beginning by

said.
It
is

Adam

and

his children, as

we have
His

just

now

for this reason

that Jesus Christ taught

disciples to

worship
the

God and
of

commandment

Adam transgressed pray towards the east. of God, he was driven out of Paradise, and when
Because
Paradise he was thrown on
this

he went out

accursed

earth.

Having been thrown on this accursed earth, he turned his face away from God, and his children worshipped demons, stars, sun, moon and

The Word of God came then to the graven and molten images. in human men a children of body, and in His person paid to God the To remind them, however, of the debt that they were owing Him.
place from which their father
of the
in

was driven because

is

of his transgression

commandment, their worship and

He made them turn

prayer, because
it

their faces
in
it

towards Paradise

that

God was

first

worshipped. " Because Jesus Christ saved

men from

the deportation of Satan,

Word of God freed them from the worship of idols, He also the direction of their sight and their mind towards turned rightly God and towards Paradise where He was first worshipped. He
and the
simply brought back the one
his father.

who was

going astray to the house of

the angel Gabriel,
2

This
to

is

also the reason

why

when

announcing Mary from the direction of the east as

the conception of Jesus Christ, appeared to her

it is

written in your book.

Finally,

we
is

worship

God

in the direction of

the east, because being light

He
is

more congruously worshipped

1

in the direction of the light."

situated in the direction of the East

That the Paradise

of

Eden was

the opinion of the majority of Eastern Fathers, many of whom believe also To it, according to them, the souls of the that it is found in the firmament.
just

go
2

till

the day of the Resurrection.

xix.
1

Kur'an,

6.

TIMOTHY'S APOLOGY
Our King
"

31
then worship and

then said to
I

me
his

"
:

Did
:

Christ

pray
that

And
And

answered

Majesty
:

pray."

our King retorted saying

He did worship and "By the fact that you say

;

"

worshipped and prayed, you deny His divinity, because if He worshipped and prayed He is not God if He was God, he " He would not have worshipped and prayed." And I replied
:

He

did not worship and pray as God, because as such He is the receiver of the worship and prayer of both the celestial and the terrestrial beings,
in conjunction

with the Father and the

Spirit,

but
It

He

worshipped

and

prayed as a

man, son of our

as

human
born

kind.

has been

made
is

manifest

by our previous words

that the very

is

same Jesus Christ

Word-God and man,

of

God He

of

the Father, and as

man

worshipped and prayed for our sake, because no need of worship and prayer." And our King said to me " There is no creature that has no And I replied " Has Jesus Christ, need of worship and prayer."

Mary.

He

further
in

He

Himself was

the

Word

of

God, sinned

or not?"-

And
!

God

from saying such a thing preserve "Has God created the worlds with His

me

our King replied in the affirmative and I "Is the one who is neither a sinner nor in need of anything, asked " in need of worship and prayer ? And our King answered " No."
:

May And then asked Word or not?" And " said Yes." And then
:

"

our King said

I

"

And
a

then said to him

"If the Christ

is

Word

from God, and

from Mary, and if as a Word of God thing, and as a man He did not commit any

man

He is the

Lord

of every-

sin as the

Book and our

who is the Lord of everything and a creator is King testify, not in need, and he who is not a sinner is pure, it follows that Jesus Christ worshipped and prayed to God neither as one in need nor as a
and
if

he

sinner,

prayer to
'

worshipped and prayed in order to teach worship and disciples, and through them to every human being. The disciples would not have yielded to His teaching, if He had
but

He

His

not put it into practice in His own person. There is no creature that has not sinned except Jesus Christ, the Word of God, and is the

He

only created being

of sin.

As He

His own humanity appeared above the dirt was baptised without having any need of baptism,
in

who

and as

He

died on the Cross but not because of His

own

sin,

so also

The Arab, ctudhu

billahi.

32

WOODBROOKE

STUDIES
for

He
in

gave Himself to worship and prayer not

His own sake but

order to impart their knowledge to His disciples."

Our God-loving King ended the above subject here, and embarked " on another theme and said to me How is it that you accept Christ
:

and the Gospel from the testimony of the Torah and of the prophets, and you do not accept Muhammad from the testimony of Christ and
"

the Gospel

And

replied to his Majesty

"
:

our King,

we

have received concerning Christ numerous and distinct testimonies from the Torah and the prophets. All of the latter prophesied in one
" accord and harmony in one place about His mother Behold a 2 bear a conceive and and shall us that He shall son," virgin taught
:

be conceived and born without marital intercourse

like the

Word

of

God.

It is

inded

fit

that the

One who was

born of the Father with-

out a mother should have been born in the flesh from a virgin mother without a father, in order that His second birth may be a witness to

His

first birth.

In another place they reveal to us

3

His name

"
:

And

His name
"
will

shall

be called Emmanuel, Wonderful, Counsellor, and

Mighty God

of the worlds."

In another place the prophets reveal to us the miracles that

at

He
.

work
will

His coming

'

in saying,

Behold your

God

will come.

He

come and save you.

Then

the eyes of the blind shall be

Then shall the lame opened, and the ears of the deaf shall hear. man leap as an hart, and the tongue of the dumb shall be loosened.' 4 Yet in another place they disclose to us His passion and His death,
'

He

shall
5

be

killed

for our

transgressions,

and humbled

for

our

iniquities.'
'

Sometimes they speak

left
6

to us about

His

resurrection,

my Thy Holy One to see corruption,' and me, Thou art my Son this day have
;

For Thou hast not

soul in Sheol, nor hast

'

Thou
7

suffered

The Lord

hath said unto

begotten Thee.'

other times they teach us concerning His Ascension to Heaven,

hast ascended on high,

Thou
'

hast led captivity captive,

in glory,

Some Thou and Thou hast

'

made

gifts to men,'

and
9

God went up
is

and the Lord with

the sound of a trumpet.'

1

That the name

prophet
14.

of

Muhammad

found

in

is

the claim

made by

ummi
-

whom
See
3

the Prophet himself in Kur'an, vii. 1 they find written down with them in the
Ixi.

Jewish and Christian Books "

56 The Torah and

:

the Gospel."
Is. vii.
fi

also

6.

Is. vii.
'

14 and
7.

ix. 6.

Is.
8

xxxv. 4-6.
Ixviii.

Is.
9

liii.

5.

Ps. xvi. 10.

Ps.

ii.

Ps.

18.

Ps. xlvii. 5.

TIMOTHY'S APOLOGY
"Some
heaven
of heaven,

33

other times they reveal to us

'

in saying,

am

one

like the son of

His coming down from men coming on the clouds

and they brought

Him

near before the Ancient of days,

and there was given

all

Him

dominion, and glory and a kingdom that

Him and worship Him. His an everlasting dominion, and His kingdom shall not pass "These and scores of other passages of the away nor be destroyed.'
peoples of the earth should serve
is
:

dominion

prophets

show

us Jesus Christ in a clear mirror and point to

is

Him.

So

far as

Muhammad

concerned

have not received

a single

testimony either
refer to his

from Jesus Christ or from the Gospel which would " name or to his works

And
that

our benevolent and gracious King

made

a sign to

mean
:

he was not convinced, then he repeated twice to

me

the question

"Have
me:
Spirit

you not received

I

God-loving King,

any have not received any."

I

"And
?

replied to

him: "No,

And
I

"Who
of

is

then

the

Paraclete

"And
;

the King asked answered: The

God."

God ?"
by

And
;

attribute
:

as

King asked: "What is the Spirit of God, by nature and one who proceeds, replied And our glorious Jesus Christ taught about Him."
the

And

"

King said 1 answered

to

"
:

"

And what did Jesus He spoke to His

I

Christ teach about

disciples as

Him ?" And follows When go

' :

send unto you the Spirit- Paraclete who proaway ceedeth from the Father, whom the world cannot receive, who dwelleth

Heaven,
is

will

with you and

things of
I

among you, who

will bring to

searcheth

all things, all

even the deep

the truth that
'

God, who
our
I

your remembrance

have said unto you, and

And And

who will take of mine and show unto you.' King said to me "All these refer to Muhammad."
:

replied to

him

"If

Muhammad

were the Paraclete,

since

the Paraclete

the Spirit of

is the Spirit of God, Muhammad, would, therefore, be God and the Spirit of God being uncircumscribed like God, Muhammad would also be uncircumscribed like God and he
; ;

vii.
2

13-14.

John
3

xiv. 16,

26; xv. 26;

xvi.

Cor.

ii.

10.

The Muslims have always believed that the Paraclete spoken of in the Gospel referred to Muhammad. See Kitab ad-Din of Ibn Rabban (pp. 40-1 4 of my translation), who even corroborates his statement by an appeal
1 1

to the numerical value of the letters of the

as Yahsubi

in

his

word. Many other writers (such shifa) counts the name Paraclete among the various

names

of

the Prophet.

34

WOODBROOKE
is
;

STUDIES

who

visible

uncircumscribed being invisible, Muhammad would also be inand without a human body and he who is without a body

Indeed being uncomposed, Muhammad would also be uncomposed. he who is a spirit has no body, and he who has no body is also invisible,

and he who
is

is

invisible

is

also uncircumscribed

but he

who

is

circumscribed

not the Spirit of

It

God, and he who

is

is

not the Spirit of

God
is

is

not the Paraclete.

follows from

all this that

Muhammad

not the Paraclete.

The
is

Paraclete
is

from heaven and of the nature

of the Father,

and

Muhammad

from the earth and of the nature of

is

Adam.
the

Since heaven

not the same thing as earth, nor

God

Father identical with

"

Adam,

the

Paraclete

is

not,

therefore,

Muhammad.

Muhammad owns
those

Further, the Paraclete searches the deep things of God, but that he does not know what might befall him and
1

who accept him. He who searches all things even the deep of God is not identical with the one who does not know what things might happen to him and to those who acknowledge him. Muhammad
is

therefore not the Paraclete.

disciples,

His

Again, the Paraclete, as Jesus told was with them and among them while He was speaking
since

to them,

and

Muhammad was

not with

them and among them,

he cannot, therefore, have been the Paraclete. Finally, the Paraclete descended on the disciples ten days after the ascension of Jesus to heaven, while Muhammad was born more than six hundred years
from being the Paraclete. And Jesus taught the disciples that the Paraclete is one God in three persons, and since Muhammad does not believe in the doctrine of
later,

and

this

impedes

Muhammad

three persons in one

Paraclete wrought
disciples,

and

since

Godhead, he cannot be the Paraclete. And the sorts of prodigies and miracles through the Muhammad did not work a single miracle through
all

his followers
'

and

his disciples,

he
is

is

not the Paraclete.

That
is

the Spirit- Paraclete

consubstantial with the Father

and

the

Son

borne out by the

of everything,
is

fact that

He
he

is

the
is

maker
the

of the

heavenly
but the

powers and
world
is is

and

since

who
is

maker and creator

of everything

God, the

Spirit- Paraclete

therefore

God
2

not able to receive

God,

as Jesus Christ said,

because

God
since

uncircumscribed.

Now
;

if

Muhammad
;

were the Paraclete,

2

Kur'im,

vi.

50

vii.

88

xi.

33, etc.

John

xiv.

7.

TIMOTHY'S APOLOGY
this

35
therefore

same Paraclete

is

the Spirit of

God,

Muhammad would
'

be the Spirit of God. Further, since David said, By the Spirit of God all the powers have been created,' celestial and terrestrial, Muhammad would be the creator of the celestial and terrestrial beings. Now since Muhammad is not the creator of heaven and earth, and since he who is not creator is not the Spirit of God, Muhammad is, and since the one who is not the therefore, not the Spirit of God Spirit of God is by inference not the Paraclete, Muhammad is not the
1
;

Paraclete.

"If he were mentioned in the Gospel,

this

mention would have

been marked by a distinct portraiture characterising his coming, his name, his mother, and his people as the true portraiture of the coming
of Jesus Christ
is

found
this is
is

in the

Torah and

in the prophets.

Since

nothing resembling
it is

evident that there

found in the Gospel concerning Muhammad, no mention of him in it at all, and that is the
single testimony

reason

why
:

have not received a

from the Gospel

the

about him."

And

the

God- loving King

said to

me

"
:

As

Jews behaved

towards Jesus whom they did not accept, so the Christians behaved towards Muhammad whom they did not accept." And I replied to " his Majesty The Jews did not accept Jesus in spite of the fact that the Torah and the prophets were full of testimonies about Him, and
:

this

renders them worthy of condemnation.

As
"
:

to us

we have

not

accepted

Muhammad
our

because

we have
King
:

not a single testimony about

said

him

in

Books."

And

our

There were many

testimonies but the

them."
that the

And

Books have been corrupted, and you have removed " Where is it known, replied to him thus King,

Books have been corrupted by us, and where is that uncorrupted Book from which you have learned that the Books which we use have been corrupted ? If there is such a book let it be placed in
the middle in order that
l -

we may

learn from

it

which

is

the corrupted

Ps. xxxiii. 6; cir. 30.

that the

bulk of Muslim testimony, based on Kur'an, vii. 56, is to the effect name of Muhammad is found in the Gospel. Almost all the work of Ibn Rabban entitled Kitab ad-Din wad-Daulah has been written for the purpose of showing that this name is found in Jewish and Christian scriptures.
1

The

ii.,

(See especially pp. 77-146 of my translation.) Cf. Ibn Sa'd's Tabakat, i., 89 and i. i., 123, and see the commentator Tabari on Kur'an, vii. 156, and the historians Ibn Hisham and Tabari.

36
Gospel and hold
a Gospel,
is
'

WOODBROOKE
to that

STUDIES

which

how do you know

?

not corrupted. If there is no such that the Gospel of which we make use
is

corrupted

What
?

possible gain could

if

we have

gathered from corrupting the

of

Gospel
Gospel,
the one

Even

there

was mention

Muhammad made
it
;

in the

we would

not have deleted his

name from

we would have
was
not
in the future.

simply said that

Muhammad
follow,

has not come yet, and that he

that
:

whom you

and

he was going to come

Take

they cannot delete the name of Jesus from the Torah and the Prophets, they only contend against Him in
the example of the Jews

He was going to come in the future, and that He 1 has not come yet into the world. They resemble a blind man without eyes who stands in plain daylight and contends that the sun has
saying openly that

not yet risen.

We

also

would have done

likewise

we would

not
if it

have dared to remove the name of

;

Muhammad

from our Book

were found anywhere in it we would have simply quibbled concerning his right name and person like the Jews do in the case of Jesus. To tell the truth, if I had found in the Gospel a prophecy concerning
the coming of

Muhammad,
left

would have
"

left

the Gospel for the

for the Gospel."

Kur'an, as

have

the

Torah and the Prophets

:

And

our King said to

me
I

Do you not
him
:

believe that our

Book was

given by

God ?"
it

And
is

replied to

"
It is

not

my

business to

decide whether

from

God

or not.

But

will say

something of

which your Majesty is well aware, and that is all the words of God found in the Torah and in the Prophets, and those of them found in
the Gospel and in the writings of the Apostles, have been confirmed by signs and miracles as to the words of your Book they have not
;

It is imperative that been corroborated by a single sign or miracle. other and be annulled miracles should signs and miracles. signs by

When God
words
words
1

wished

to abrogate

the Mosaic law,

He
He

confirmed by

the signs and miracles wrought by the Christ and the Apostles that the
of the

Gospel were from God, and by

this

abrogated the

of the

Torah and the

in sing.

first

miracles.
"

Similarly, as
d-nisiirc.
xxix.

He abrogated
is

Read samya
Muslim
all

Read

tradition,

somewhat against Kur'an,

to the

49, etc.,

full

of

miracles of

sorts attributed

Prophet.

All these miracles have

apparently been invented in order to answer the objection of the Christians to the effect that since Muhammad performed no miracle he was not a

TIMOTHY'S APOLOGY
the
first

37

signs and miracles by second ones, He ought to have abrogated If God had wished to second the signs and miracles by third ones. abrogate the Gospel and introduce another Book in its place He would

have done

because signs and miracles are witnesses of His will but your Book has not been confirmed by a single sign and miracle. Since signs and miracles are proofs of the will of God, the conclusion
this,
;

drawn from

their

absence in your Book

'
:

is is
I

well

known

to

King asked and the rider on a camel

our
ass
is

And

Who
And
of

then the
replied
:

rider

"
?

your Majesty." on an ass,

rider
rider

'The

on an on
a
of

Darius the
is

Mede, son

Assuerus,

and the

camel

Cyrus the Persian,

1

who was

from El am.

The King
it

Elam destroyed
Persians,

the kingdom of the Medes,

and passed

to

the the

as Darius the
it

Mede had
to the
:

destroyed the kingdom of

Babylonians and passed

Medes."
"

From where is this known ? And our King said to me " From the context. In the preceding passage And replied By prophet said, Go up, O Elam, and mountains of Media.'
I
: '

"
the

the

'

words

'

Mountains
'

of

Media Darius
'

the

Mede

is

meant, and by the

word
and

'

Elam

the

says also in the

said,

kingdom of the Persians is designated. The Book words that follow, And one of the horsemen came
is

Babylon
of the

fallen,

is

fallen,'

and

shows
it is

clearly that the

passage refers to
the

Darius and Cyrus, because

they

who

destroyed

kingdom

did he say that the first was riding our King said a And I replied "The second on camel ?" on an ass. and the
:

And

Babylonians." "

Why

reason

is

that asses are generally

in the country of

more

in use in

the country of the

Medes, while more in evidence.

the Persians and Elamites camels are

the prophet referred to countries,

Through animals

and through countries to the powers and kingdoms which were to rise in them. Further, because the kingdom of the Medes was to be

weak and indolent while

prophet.

that of the Persians or Elamites

was

to

be

Pp. 30-60 of my edition of Ibn Rabban's Apology, the Kitab ad-Din laad-Daulak, have been written for this purpose. The extent to which later tradition amplified this fabulous theme may be gauged by the
giren in Wensinck's Handbook of Early Muhammadan The thome of the lack of miracles on the part of Tradition, pp. 165-168. the Prophet is emphasised by the Christian apologist Kindi, Risalah, pp. 62
references
sqq.

and 67.
1

Read l-Parsaye.

Is.

xxi. 2.

38
strong

WOODBROOKE
and
valiant,

STUDIES
Medes through

God

alluded to the kingdom of the

the

weak

ass,

and

to that of Elamite

and Persians through the valiant

camel.
the

Book of Daniel Medes through the indolent

In the

also

God
1

alluded to the kingdom of

to that of the Elamites

bear, and

and

Persians through the valiant leopard.

Again,

in the vision

of the

King Nebuchadnezzar
in the

malleable
12

silver,

symbolised the kingdom of the Medes while that of the Persians and Elamites in the

God

strong brass.
of

same way the prophet alluded to the kingdom Media through the ass, and to that of Elam through the camel." And our King said to me "The rider on the ass is Jesus and
In this
:

the

rider
:

on
"

the

camel

is

Muhammad."

And

answered

his

our God-loving King, neither the order of times nor Majesty the succession of events will allow us to refer in this passage the riding

on the
is

ass to Christ

and the

riding
i

on the camel to

Muhammad.

It

known with accuracy from

the order and succession of the revela-

tions to the prophets that the ass refers to the

Medes and

the camel to

the Elamites, and this order of the revelations and this succession of

events impede us from ascribing the words of the scripture to other

Even if one, through similarity between adjectives and violence to the context and refers the passage dealing with does names, the ass to Jesus on account of a different passage Lowly, and
persons.
'

riding

upon an

ass,

and upon a

colt,

the foal of an

ass,'

yet

it is

not

the camel to Muhammad." possible to refer the passage dealing with " " And I replied And our King said : For what reason ?

"

'

Because the prophet Jacob

said,

The

sceptre of the

kingdom

shall

not depart from Judah, nor an utterer of prophecy from his seed, until Jesus Christ come, because kingdom is His, and He is the expectation
of the peoples.'
1

In this he
2

shows that

after the

coming
*

of the Christ

Ezech. ix. 9. Dan. ii. 31 sqq. 5-6. great deal is made of this prophecy of Isaiah concerning the rider on an ass and the rider on a camel in Ibn Rabban's Apology the Kttab adDln (pp. 95-97 of my edition). The author concludes his references to it in "Are not men of intelligence the following words of my own translation

Dan.

vii.

and science amongst the People of the Book ashamed to attribute such a Did clear and sublime prophecy to some rude and barbarous people? not the adversaries feel abashed in saying that the rightly guided prophets of the family of Isaac prophesied about the Kings of Babylon, Media, Persia, and Khuzistan, and neglected to mention such an eminent Prophet and such
. .

"

a great and Abrahamic nation ?

5

Gen.

xlix.

(Peshitta with slight changes).

TIMOTHY'S APOLOGY
there will be neither prophet nor prophecy.
in saying that for putting an

39
Daniel also concurs

And

and prophecy, and for the coming of Christ, the King, seven weeks and threescore and two weeks will elapse, and then the Christ will be killed, and there will In this he not be any more kingdom and prophecy in Jerusalem/ end
to all vision

showed
Christ.

that visions

and prophecies
"

will
'

come

to

an end with the

And

the Christ Himself said

The

prophets and theTorah

prophesied

until John.'

Every

prophecy, therefore,

ended with the

was no prophecy nor did any the All prophets prophesied about Jesus Christ, and prophet the Christ directed us to the Kingdom of Heaven, and it is superfluous that after the knowledge that we have of God and the Kingdom of
time of Christ, and after Christ there
3

rise.

Heaven we should be brought down

and earthly
"
things.

to the

knowledge

of the

human

As

to

the prophets they prophesied sometimes concerning the

earthly affairs

and kingdoms, and some other times concerning the As to Jesus adorable Epiphany and Incarnation of the Word-God.
Christ
earthly

He

did not reveal to us things dealing with the law and

affairs,

but

He

solely

taught
of

us things

dealing with

the

knowledge
self

of

God and

the

Kingdom

Heaven.

We

have already

said that all

and

prophecy extended as far as Christ only, as Christ Himthe prophets asserted, and since from the time of Christ
the

downwards only

being preached, as Jesus Christ taught, it is superfluous that after the adorable Incarnation of Christ we should accept and acknowledge another prophecy and

Kingdom

of

God

is

good and praiseworthy order of things is that which takes us up from the bottom to the top, from the human to the divine things, and from the earthly to the heavenly things but an
another prophet.
;

order which would lower us from top

to

bottom, from divine to

is

worldly, and from heavenly to earthly, things,

bad and blameyou worship the

life."

worthy."

And
"

Cross
1

" our victorious King said to me And I replied " First because it
: :

Why do
is
xi.
1

the cause of
3.

Dan.

ix.

24

sqq.

Matt.

the prophets, according to Muslim apologists, is Muhammad " If the prophet had not appeared the prophecies of the prophets about Ishmael and about die Prophet who is the last of the prophets would hare necessarily become without object." Ibn Rabban's Apology, the Kitab ad-Din, p. 77
last of
:

The

of

my

edition ct passim.

40

WOODBROOKE
our glorious King said to

STUDIES
cross
is

And
say,

me

"A

not the cause of

life

but rather of death."

And

replied to
;

him

"
:

The
is

cross,

is

as

you
In

King, the cause of death

but death
life

also the cause of

resurrection,
this

and

resurrection
is

is

the cause of
life

and immortality.

sense the cross

the cause of
it,

the reason

why

through

worship one and

us the source of

indivisible
life

and immortality, and this is as a symbol of life and immortality, we God. It is through it that God opened to

and immortality, and

out of darkness,

ordered
bitter

light to

come

God who at the beginning who sweetened bitter water in

the children of Israel

of

wood, who through the sight of a deadly serpent granted life to handed to us the fruit of life from the wood the Cross, and caused rays of immortality to shine upon us from

the branches of the Cross.

"As we
them, so also

honour the roots because

of the fruits that

come out
shone
1

of

we honour

the Cross as the root of which the

of immortality

fruit of life

was born
us.

to us,

and from which the ray

upon

a decisive proof of the love of God for all, luminous rays of His love shine from all His creatures visible and invisible, but the

As

most luminous rays of the love of God are those that shine from the rational beings. This love of God can then be demonstrated from all

and from the ordinary Divine Providence that is manifest in them, but the great wealth of His love for all humanity is more strikingly
creatures,
in

evidence in the fact that

He

delivered to death in the flesh His

beloved Son for the

just, therefore,

God showed
which
all

It is life, salvation, and resurrection of all. only our victorious King, that the medium through which His love to all, should also be the medium through

And
I

our King said to

should show their love to God." "

me

replied to his

Majesty

Can God then Himself die ? And " The Son of God died in our nature, but
: :

"

not in His Divinity. When the royal purple and the insignia of the kingdom are torn, the dishonour redounds to the King so also is the
case with the death of the
said to

body

of the

Son-God."

And

our King
3

me

"May God
Him

preserve

me from

saying such a thing.

They
a

did not
1

kill

and they did not

crucify Him, but

He made
to at

Read we-azlegh with a waw. 'This subject of the worship of the Cross is also alluded 39. length by the Christian apologist Kindi in his Risalak, p. 3 Here as above on p. 3 the Arab, a'udhu billTiJii.
1 1

some

TIMOTHY'S APOLOGY
similitude for

41

It is written And I said to him way." Peace be upon me the day I was born, and the in the Silrat /sa, " This passage the day I shall be sent again alive.' day I die, and

them
l

"

in this
'

shows
"

died and rose up. Further, God said to 'Isa (Jesus) Thee take die and I up again to me." " He did not die then, but He will die And our King said " Therefore He did not go up And I replied to him afterwards."
that

He

will

make Thee

to

heaven

either,

nor was

heaven afterwards and

will

King, Jesus did go up to

again alive, as your
that

sent again alive, but He will go up to be sent again alive in the future. No, our heaven a long time ago, and has been sent

He

Book

also

testifies.

If

He
had

went up
died,
it

it

is

obvious
that

He

had died

previously,

and

if

He

is

known

He

had died by

crucifixion, as the Prophets

had

stated before

His
died

coming."

And
by
David,
cried
;

our King said to "

me

"
:

Which prophet
Majesty hands and my
:

said that

He

crucifixion ?

And

"
replied to his

First the

who

'

said,

They

pierced

my

feet,

and

prophet my bones

and they looked and stared upon me they parted my garments 4 The Gospel testifies among them and cast lots upon my vesture.' that all these were fulfilled. And Isaiah said, He shall be killed for
; '

our

sins
'

and humbled

for

our iniquity.*

And

the prophet Jeremiah

Him from the land of the living. gave my body to wounds and my cheeks to and did not turn And the blows, my face from shame and spittle.* prophet Daniel said, And the Messiah shall be killed but not for Himself.' And the prophet Zechariah said, And smite the shepherd of Israel on his cheeks,' and O sword, awake against my shepherd.'
said,

Wood
I

will eat into

I

His

flesh

and

will destroy

'

'

'

'

Indeed numerous are the passages in which the prophets spoke of His
death, murder,

and

crucifixion."

And
way." them in
1

our King said

"
:

He made a similitude
him
?

And
this

replied to

"
:

And who made

did

only for them in this a similitude for

deceive them and

way,
iv.
1

O
34.

our King

How

God

Kur'an,

56.

The Kurra

apparently read the verb as shabbaha

and not shubbiha

Kur'an,
Kur'an,
4 c

in the time of the Patriarch

Timothy.

xix.

iii. 48. The Syriac niarfa? from Arab, wa-rafi'uka. 5 Ps. xxii. 16-18 (Peshitta). Is., liii. 5 (Peshitta). ' Cf, Jer. Lam., iii. 4 and 30 etc. Dan. ix. 26. Read lath.

"Zech.

xiii.

7.

42

WOODBROOKE

STUDIES

that

show them something which was not true ? It is incongruous to God He should deceive and show something for another thing. If God deceived them and made a similitude for them, the Apostles who
simply wrote what

God had shown

real cause of
it

to them,

would be innocent
If

of the

deception,

and the
say that

it

would be God.

on the other

hand,

we

is

Satan
to

who made
in the
*

such a similitude for the

of

Apostles, what has Satan

dares to say about the

do

Economy

God

And who
to deceive

hawarlyun

that Satan

was able

them

Apostles drove and cast away the demons, who shouted and run away from them on account of the Divine power that was
?

The

if

accompanying them. If crucifixion was only an unreal similitude, and from it death took place, even death would be an unreal similitude we further assert that from this death there has been resurrection, which
;

in this case

would

also

be an unreal similitude

then out of

this resur-

rection there has been ascension to heaven,

which would also be unreal

and untrue.
resurrection
is

Now

since the resurrection precedes the ascension, this

also a reality

and not a

similitude

and

since death

was

a reality and not a similitude, and since death is preceded by crucifixion, this crucifixion is consequently a reality also, and not an illusion or a
similitude."

And
that

our King said

"It was not honourable to Jesus Christ

God

should have allowed

kill

that they might

Him."

Him to be delivered to Jews in order And I answered his Majesty: "The

prophets have been killed by the Jews, but that not all those who 2 have been killed by the Jews are despicable and devoid of honour is

borne out by the devoid of honour

fact that

none

of the true prophets

is

despicable and

in the sight of

God.

Since

it is

true that the prophets

have generally been killed by the Jews, it follows that not all those who have been killed by the Jews are despicable and devoid of
honour.

This

we

assert for the prophets.

So

far as Jesus

Christ

is

concerned

we

say that the Jews

crucified only the Christ in the flesh,

which
*

He

delivered to them voluntarily, and His murder

was not

imposed forcibly upon Him by them. I have power upon my soul to lay it
1

Because He, Jesus Christ, said, down, and I have power to take
Kur'an
to express

The Arabic word

The word
Jew

often used in the

"
Apostles."

It is

of Ethiopic origin. " " 2

has been, and

it

is

often in our days, a term of derision

in the East,

where

also

indicates

weakness and powerlessness.

TIMOTHY'S APOLOGY
it

43

again

and no man taketh

suffer

it

from me.'

In this

He

showed
of

that

He

would

out of His

own

free will,

and not out

His

own

He who when hangweakness or from the omnipotence of the Jews. moved the heavens, shook the earth, ing on the wood of the Cross
changed the dazzling sun into darkness and the shining moon into blood- redness, and He who rent the stones and the graves, raised

and resuscitated the dead, could not be so weak as not to be able to It is, therefore, out of His save Himself from the hands of the Jews.

own
and

free will that

He approached

the suffering

on the

cross

and death,

He

did not bear the death of crucifixion at the hands of the Jews

out of abjection and weakness on His part, but He bore both crucifixion and death at the hands of the Jews out of His own free will."

And
I

our King said

if

"No
:

blame

attaches, therefore, to the

Jews

from His death,

they simply "If the Jews had solely crucified answered his Majesty

fulfilled

and

satisfied

His wish."

And Him in
would

order that

He might
of

raise the

dead and ascend

but

to heaven, they

naturally have been not only free from blame, but

of

crowns and
in

encomia

of all kinds,

if

these

worthy of thousands same Jews crucified

Him

order not that

He might rise up again

from the dead and ascend

to heaven, but in order that they

Him

might intensify His death and obliterate from the surface of the earth, they would with great justice be
of

worthy

Indeed they crucified Him not in order that He might go up to heaven but go down to Sheol God, however, raised Him up from the dead and took Him up to heaven." And our God- loving King said to me " Which of the two things

blame and death.

would you be

willing
If

to

admit

Was

the

Christ willing

to

be

crucified or not ?

He

was

willing to

be

crucified, the

Jews who
If,

simply accomplished His will should not be cursed and despised.

however,

He was

not willing to be crucified and

was weak and

God.

the

Jews were

strong.

In this

He was crucified, He case, how can He be

"
?
:

He who
I

found Himself unable to deliver Himself from the

hands of His

crucifiers

whose

will

appeared to be stronger than His

And

answered these objections by other questions as follows

our
to this
this

'What would
wisdom, say did He wish

King, endowed with high acumen and great When God created Satan as one of the angels, Satan to be an angel or not ? If God wished Him
:

'Johnx.

18.

44
to

WOODBROOKE

STUDIES

be Satan instead of an angel, the wicked Satan would, therefore, but if God did not wish simply be accomplishing the will of God
;

Satan

to

the will

be Satan but an angel, and in spite of that he became Satan, of Satan became stronger than the will of God. How can

we

then call

God one whose

will

was overcome by the

will of Satan,

Satan prevailed ? and one against " Another question Did God wish Adam to go out of Paradise If He wished to drive him out of Paradise, why should or not ?
:

whom

Satan be blamed, who simply helped to do the will of God in his On the other hand, if God did not driving Adam from Paradise.
wish

Adam

to

go out of Paradise,

how

is it

that the will of

God

became weak and was overcome, while the will of Satan became How can He be God, if His will has been strong and prevailed ? ? The fact that Satan and Adam sinned against overcome completely
the will of

God

does not

affect the divinity of

Him

to

be weak and
fall

deficient,

and the

fact that

God and does not show God had willed

Satan to

from heaven and

absolve Satan and

Adam

Adam to go out of Paradise does not from blame and censure, and the fact that

they did not

sin to

own

will are a

accomplish the will of God but to accomplish their good analogy to the case of Jesus Christ. He should

not indeed be precluded from being God, nor should He be rendered weak and deficient in strength by the fact that the Jews sinned but not and the by His will, and that in their insolence they crucified Him
;

fact that the Christ

wished
all

to

be crucified and die

for the

life,

resurrec-

tion

and
"

salvation of

should not exempt the Jews from hell and curse.

did not crucify the Christ because He willed it, but they crucified Him because of their hatred and malice both to Himself and to the One who sent Him. They crucified Him in order that

The Jews

they might destroy

that
sign

Him

completely, and
rise

He

willed to be crucified so
all

He might live
"

again and

from the dead, and be to

men

the

and proof of the resurrection of the dead. What would our victorious and powerful Another question J Do they wish King say about those who fight for the sake of God.
:

they do not wish to be killed and are killed, and if they their death has no merit, and they will not go to heaven
to

be

killed or not ?

If

The Arabic Kur'anic word The Arabic mutawwcftn

:

ibl'is.

bi-sab~il il lahi.

the Kur'anic Syr. ganntha from which

TIMOTHY'S APOLOGY
wish to be
killed, are their

45
?
If

murderers blameworthy or not

they

are not blameworthy, how is it that unbelievers and believers are not blameworthy, and if they are blameworthy, why should they be so when what they did was simply to fulfil the wish of
killed

who

Muslims

The fact is that the murderers of the men who fight for are not exempted from fire and hell God the sake of indeed, the murderers do not slay them so that they may go to heaven, but they do it out of their wickedness and in order to destroy them. In this way
the victims ?
;

also the

Jews

will not

be exempted from the eternal

all.

fire

by the

fact

that Jesus Christ wished to be crucified and die for

crucify

They

did not

Him
live

because

He
rise

wished to be

crucified,

but because they

in

wished to crucify Him.

might
again and order that
subject.

They

did not crucify

Him
Let

order that

He
in

up from the dead, but they

all.

crucified

Him

He

might be destroyed once for

also able to save

this suffice for this

"
Jesus

was
do

wished

to

so.

This

is

Himself from the Jews, if He had known first from the fact that on several

Him, but because He did not wish to It is also known be seized by them, no one laid hands on Him. by the fact that while He was hanging on the cross, He moved the
occasions they ventured to seize

heavens, shook the earth, darkened the sun, blood-reddened the moon,
rent the stones,
in

them.

He who

opened the graves, and gave life to the dead that were was able to do all these things in such a divine

way, was surely able to save Himself from the Jews. rescued from the mouth of Sheol in such a wonderful
of

And He who
way
the temple

His humanity

after

it

had

lain

therein for three days

and three

nights,

was

surely able to save and rescue the very

the unjust Jews,

crucified,

but

if

He

had saved

it

and

if

He

had not been

crucified

He He

same temple from would not have been

died,
life,

would not have

up

and

if if

and

He He

had not died

had not
risen

He
up

would not have

life,

risen

to immortal

to immortal

the children of

men would

have remained without a sign and a decisive proof of the immortal life. To-day because of the resurrection of Jesus Christ from the dead
'

the eyes of all the children of

men

look towards an immortal

life,

and
of

consequently in order that this expectation of the immortal

the world to

life

and
it

come might be
it

indelibly impressed

upon mankind,
;

was

right that Jesus Christ should rise

from the dead

right that

but in order that

first die,

He
in

might

rise

from the dead,

was

He

should

and

46
order that

WOODBROOKE
He
is

STUDIES

have been
all.

first

This

might truly die it was imperative that His death should witnessed by all, as His resurrection was witnessed by why He died by crucifixion. If He were to suffer, to be
all,

crucified

and die before

when

He

had
all.

to rise

from the dead His

life is

resurrection
fruit

would

also

be believed by

Immortal

thus the

of the crucifixion,

and the

resurrection of Jesus Christ from the

dead

a resurrection which
cross.

all believers

expect

is

the

outcome

of the

death on the "

If

He

had delivered Himself from

the hands of

His

crucifiers,

He
of

would have brought profit to Himself alone, and would have been no use to the rest of mankind, like Enoch and Elijah who are kept
beyond the reach
of death for their exclusive benefit, but

in Paradise

now

that

He
kill

delivered Himself into the hands of crucifiers,

dared to

Him
self

on

their

own

account,
to

He

and they death after conquered

life

three days
first

and three

nights, rose

up

immortal

to

His own

and then

to all creatures,

and
all
full

He
of

and brought profit became the sign

beings.

and proof of resuscitation and resurrection to put His wish into practice in an Economy
crucifiers

rational

He

wisdom, and His

cannot be absolved from blame any more than the brothers of Joseph can be absolved from blame. "When Joseph was sold by his brothers as a slave to some men,

and he afterwards rose up from slavery to the government of Egypt, it was not the aim of those who sold him that he should govern Egypt.
they had dreamed of this they would never have sold him into Indeed, those who were unable to bear the recital of Joseph's slavery.
If

dreams on account

of their intense

jealousy

and

violent envy,

how

could they have borne seeing him at the head of a Government. They sold him into slavery but God, because of the injustice done to him by
his brothers, raised

him from slavery

Satan

to
:

power.
if

This analogy applies

to the

Jews and
rise

to

their teacher

they had

known

that Christ
to

would
heaven

again to life

from the dead and ascend from earth

after

His

crucifixion,

they would never have induced themcrucified

selves to crucify
will."

Him, but they

say to

Him
of

out of their

own wicked

"

What would you

this,
it

King
in

Kings

If

your Majesty
it

had a house and wanted

give thanks to that

to pull
it

down

order to rebuild
it

again,

if

an enemy came and pulled

down and burned

with

fire,

would you

enemy

for his action in pulling

down

the house, or

TIMOTHY'S APOLOGY

47

would you not rather inflict punishment on him, as on one who had de" And our molished and burned a house belonging to your Majesty ? " The one who would do such a thing would deserve King replied
:

"

a painful death
all

And
of

then answered

"So

lands of woes, because they wished to

Jews deserve demolish and destroy the

also the

temple of the
the
of

Word

Holy Spirit, man from a holy virgin, and which God raised afterwards to God showed in all this its thorough distinction from, and
all else.

God, which was anointed and confirmed by which was divinely fashioned without the intervention
heaven.
its

high

superiority over,

temple of the

Word
God,

of

As the heaven is high above the earth, the God is greater and more distinguished than all
If

angels and children

is

of

men.
it

Jesus Christ

is

in

heaven and heaven

the throne of

follows that Jesus Christ sat

on the throne

of

God."

Our Majesty victorious King asked: "Was it before or after His ascension to " And I replied to him " Before His ascension to heaven. heaven ?
I

And our And replied

King
to his

said

to

me
:

"
:

Who

"

" gave you the Gospel ? Lord Jesus Christ" And our

As

the Gospel
of Jesus

is

the narrative of the

Economy
of Jesus

of the

works and

words

Christ,

and

as the

works

Christ

were done
to heaven,

and His concrete words were uttered before His ascension

it

follows that the Gospel

was

delivered to us before His ascension to

is

heaven.
of

Further,

if

the Gospel

the proclamation of the

Kingdom

proclamation of the Kingdom of Heaven has been delivered to us by the mouth of our Lord, it follows that the

Heaven, and

this

Gospel was

also delivered to us by the mouth of our Lord." " Was not a our King, invested with power, said to me part of the Gospel written by Matthew, another part by Mark, a

And

"

third part
his

by Luke, and a fourth part by John

"
:

And

replied to

Majesty

It is

Gospel. They from the fancies of their mind.

our King, that these four men wrote the true, did not write it, however, out of their own head nor

Indeed they had no literary attain-

ments of any kind, and by profession they were generally fishermen, shoemakers or tentmakers. They wrote and transmitted to us what
they had heard and learned from Jesus Christ,
in actions

who had

taught them

the flesh

and words during all the rime He was walking with them in on the earth, and what the Spirit- Paraclete had reminded

them

of."

48

WOODBROOKE
And
our King said to

STUDIES
are they different from one
I

me:

another and contradict one another "

It is

"Why "
?

And

true that there

is

is

difference

between

their

Majesty words, as to contradic:

answered

his

tion there

not any between them, not even in a single case.

Different
:

people write differently even on the creation of

some

of

them speak

of the great height of heaven,

God, the Lord of all some others of the

of the wonderful phases of the moon, some others of the fine beauty of the stars, some others of the atmosphere, some others of the land and sea, and some others of some

brilliant

rays of the sun,

some others

Further, among the people who write on heaven alone some speak of its immense height and some others of the swiftness of its movement, and among those who speak of the sun alone, some write on the high and dazzling resplendence of its light, some others on

other topics.

its

heat,

some others on the roundness

clearness,

of

its its

sphere,

some others on

its

purity and
effects.

and some others on

multitudinous powers and

Let your Majesty order some men to write on the topic of the resplendent glory of your Majesty, and some others on the great
quantity of your gold and silver,
pearls

"

and some others on the

lustre of

your

and precious

stones,

features of the face of

might and strength of

and some others on the beauty and fine your Majesty, and some others on the power, your Kingdom, and some others on the wisdom

and
ness,

intelligence of
virtue,

and

your Majesty, and yet some others on your gentleIn what they will write there might be piety.
in

differences of

words

their statements of facts, but there will

in a single item.

not be
will

any contradiction between them, not even all be right in all that they will write, although some
omit some items, because there
is

They

of

them might

no one

who

is

able to speak with

accuracy of everything dealing with the works of

greatness of the glory of your

Majesty.

God nor with the The above applies to what

the evangelists wrote concerning the words, deeds, and natures of Jesus
Christ.

There are here and there

differences in their statements, but

as to contradictions there are

in the

none whatever.

The

four of

them write

topics

same way and without discrepancies and differences on the main of His conception, birth, baptism, teaching, passion on the cross,

death, burial, resurrection,

and ascension

to heaven."
' :

And

our powerful King said to

Catholics, that as

God

gave the

You should know, law through the prophet Moses and

me

TIMOTHY'S APOLOGY
the Gospel through the Christ,

49

Muhammad"
that

And

so "

He
my
the

gave the

furkan

through

replied

victorious King, the changes

were

to take

place in the law given through Moses, previously through

clearly

predicted

prophets

God had whom we have

and showed

mentioned.
'

God

said thus through the prophet Jeremiah

the dissolution of the law of

Moses and

the setting up of the Gospel,

Behold the days come, saith the Lord, that I will make a covenant with the house of Israel and with the house of Judah
according to the covenant that
that
I
I

new
:

not

made with
I

their fathers in the

day
the

took them

by

the

hand

to bring

them out

of the land of

Egypt,

which covenant they nullified, and Lord but this shall be the covenant
:

also despised them,

I

saith

that

will
I

make with
will put

the house

of

Israel

After those days,

it

saith

the Lord,

my

law

in

their

minds and write

in

their hearts,

and

will

be their God, and

they shall be
his

And they shall teach no more every man people. " his nor Know the Lord," for they brother, neighbour saying.
my
know me from
the least of

shall all

them unto the

greatest of them.'

In the of

above words

God

demonstrated both the dissolution of the law

setting up of the Gospel. another Through prophet, called Joel, God disclosed the signs which would occur at the time of the dissolution of the Torah and the
'

Moses and the

up of the Gospel, and the signs concerning the Spirit- Paraclete which the Apostles, the commanders of the army of the Gospel, were
setting

to receive,

because
spirit

He
upon

said through
all

'

him,

And

afterwards

will

pour out
shall

my

flesh,

prophesy, and your old

visions.

men

and your sons and your daughters shall dream dreams, and your
on

young men shall see maidens I will pour

Spirit- Paraclete

And
in

my

servants
3

and on
is

my

hand-

my

spirit

those days.'

This

said of the

who descended on
'

the Apostles after the ascension of

Jesus to heaven,
given.
1

according to the promise that

He
the

had previously
in

And
the

the prophet adds,

Kur'an.

And

will
is

show wonders
Syriac

the

I.e.

"

This

Kur'anic word

furkana,

salvation."
-

This prophecy is with much ingenuity ascribed to by the Muslim apologist, 'AH b. Rabban Tabari, who concludes his statement as follows " These meanings cannot be ascribed to any other besides the Muslims." Kitab ad Dm, p. 125 of my
Jer. xxxi.

32-34.

Muhammad and

to Islam

translation.
3

Joel

ii.

28-29.

50

WOODBROOK

STUDIES
The
All

heavens and the earth, blood and fire, and pillars of smoke. sun shall be turned into darkness, and the moon into blood.' l
this
'

took place at the Passion of Jesus Christ on the Cross. And he * further adds, Before the great and the terrible day of the Lord ;

he
the

calls

the

great
will

and

terrible
in

day

of the Lord,

Word- God

appear

angels, and the day on which the 3 Himself said in the Gospel.'
'

our flesh with great stars will fall from heaven, as Jesus And the prophet further adds,
shall

day on which power and glory of

the

Whosoever
to say

shall call

on the name of the Lord

be saved,' that
shall
live

is

whosoever
life.

shall receive

the Gospel of

God

an

everlasting

"
to

God,

therefore, pointed clearly to the transition

from the

Law
signs,

the

Gospel when

He

showed

us

new

covenant, and

witnessed by men, that appeared in heaven and earth, in sun, moon,

and

stars,

and when

He

showed us
:

the

gifts of

the

Holy

Spirit

which

He

imparted to the Apostles

to something else.

wonders,

signs,

and

miracles.

God

nowhere showed such

Gospel
the symbol
of

irrefragable signs

for

the transition

from the

The Law
is

that

was given by Moses was

is

the Gospel,

and the Gospel

the symbol of the

Kingdom
of

of

Heaven, and there

nothing higher than the

Kingdom
clearly

Heaven."

And

our powerful King said to

'

me

"
:

Did not God say

to the children of Israel,

I 4

will raise

you up a prophet from

is

among
Moses 'The

your brethren like unto me.'

of Israel besides the Arabs,
5

Who
I

are the brethren of the children

and who

the prophet like unto

his

besides
Israelites

Muhammad?"
First of all

And

answered

Majesty:
Arabs,

have many other brethren besides

the six sons of
Israelites,

the

our
are

Sovereign.

Abraham by Keturah

nearer to the
of three

Arabs than the

hundred clans are

also nearer to the Israelites than the

Israelites,

then the Edomites composed Arabs.

Jacob from

whom
the

descended the

and Esau from

of Isaac,

whom
Isaac

sprang the Edomites are indeed brothers

and sons

and

from

whom

spring, together with Zimran and Jokshan

Jews descend and Ishmael from 6 and

whom

the

Arabs
the

their brothers,

sons of Keturah, are children of

1

Abraham.
The Cod.
Deut.

If

the sentence of the

3 5

Joel ii. 30. Cf. Matt. xxv. etc.

Lit. Ishmaelites.

"

repeats inadvertently.
1

4 6

xviii.

8.

Cod. Joktan ex errore see Gen.

xxv. 2.

TIMOTHY'S APOLOGY
to their to

51

not prophet Moses refers to the brethren of the children of Israel and own twelve tribes, it would be more appropriate to apply it
the

Edomites, because

it

has been
It is

shown
also

the Israelites than the Arabs.

the

that they are nearer to not only the Arabs who are

brethren

of

the

Israelites

but

the

Ammonites and

the

Moabites. "
Further,

Moses

said to the children of Israel that

God

will raise

up from among their brethren a prophet to themselves and not to the Arabs, because he says that the prophet whom the Lord your God will raise up will be from among yourselves and not from outside
yourselves, from your brethren

and not from

strangers,

and then

that

This prophet will be similar and not dissimilar to him in doctrine. Biblical passage resembles that other passage in which God said to

them concerning a
brethren.'
1

'

king,

will

raise

up

for thee a long

As

in the subject

of a king
'

God

from thy does not refer to the

so
also
in

children

of

Ishmael by the

word

their brethren,'

the

subject of a

prophet

He

does not refer to them through the same

word. "
to his

Further, you assert that

Muhammad

has been sent as a prophet

this respect

own

people."
It
is

We must examine in
said
:

the construction

of the words.

your brethren, and

like

a prophet from yourselves, from among unto me. If Muhammad be a prophet like
;

and Muhammad, who Moses, Moses wrought miracles and prodigies would in this case be a prophet like Moses, should have wrought

many
was

miracles
like

and

prodigies.

And

then,

if

prophet

Moses, since Moses practised and

Muhammad be a taught the Law that

and observed the

given to

him on Mount

Sinai,

Muhammad

should similarly have

taught the

Torah and

practised the circumcision,

Jewish Sabbath and

festivals.

Muhammad

did not teach the Torah,

and Moses taught the Torah, the prophet Muhammad is not, therefore, like unto Moses, because the one who was to be a prophet like
unto Moses, would not have changed anything from Moses, and the one who is different in one from Moses is not a prophet like thing unto Moses. The prophet Moses spoke the above words concerning the prophets who from time to time rose after him from this or that

Jewish
l

tribe,

such as Joshua son of Nun, David, Samuel, and others

Ct.

Kings

xiv.

14; Jer. xxx. 10.

-Arab.

Kaum.

52
after

WOODBROOKE
them,
]

STUDIES
generation

who from

generation

to

were

sent to the

Israelites."

And
of the

our victorious King said to

"
kills his

me

"
:

What

is

the punishment
:

man who
what
of
is

mother

And

"

replied to his Majesty

And

the punishment of the

man who

does not respect the

honour
fetters,

his

mother?"
I

And

our King said to

:

me:

"Strokes,

And said to his Majesty " The decision of your Majesty is just. And the man who kills his mother is also liable to the same punishment." And our King said to me " Jesus Christ
and death."
:

is,

therefore,

liable

to

the

same punishment, because

He
"
:

let

His
is

mother die and so

answered
Majesty
better
:

killed her."

And

asked the King

Which
to

the highest, this world or the world to

"
:

come
I

"

And

our King
his

The world
Jesus Christ

to come."
let

And
die,

then

"
If

replied

His mother
which

and through death

He

transferred her to the next world,

as

than

this

one,

He

therefore invested
;

your Majesty asserts is His mother with a

since the

higher dignity and more sublime honour

and

one

honours

his

transferred

worthy His mother from the mortal

mother

is

of

all

blessings,
life

Jesus

Christ

who who

to the immortal
is,

one and
therefore,

from the land of troubles to the Kingdom of Heaven,

worthy
'

of all blessings.

While He takes up should Jesus Christ have done ? everybody from earth to heaven, and while, as God said, He causes them to be immortal after having been mortal, should He only have

What

Great ingenuity is shown by the Muslim apologist, 'AH b. Rabban will quote him here Tabari, to ascribe this prophecy to Muhammad. " in full And God has not raised up a prophet from among the brethren

We

of the children of Israel except Muhammad. The phrase, from the midst of them acts as a corroboration and limitation, viz. that he will be from the
'
'

As children of their father, and not from an avuncular relationship of his. to Christ and the rest of the prophets, they were from the Israelites themand he who believes that the Most High God has not put a between the man who is from the Jews themselves and the man who is from their brethren, believes wrongly. The one who might claim that this prophecy is about the Christ, would overlook two peculiarities and show ignorance in two aspects the first is that the Christ is from the children of David, and David is from themselves and not from their the second is that he who says once that the Christ is Creator brethren and not created, and then pretends that the Christ is like Moses, his speech Kitab ad-D~Di, pp. 85-86 is contradictory and his saying is inconsistent."
selves
;

distinction

of

my

translation.

TIMOTHY'S APOLOGY
left

53

His own mother

;

in

this

mortal

life ?

This would have been

like that of

a great disgrace

but her death which took place

every

other human being, was only natural and did not bring the smallest As it was not a dishonour to her to have been born disgrace to her. so also it was not a dishonour to her to have been born from a womb, If Mary had not died, again to eternal life from death and earth. not if she had and risen have not would she risen, she would have
1
;

been

far

from the Kingdom of Heaven, and

Jesus Christ through

it is

fair

that
of

Mary, the

mother

of

whom

the

Kingdom

Heaven was

revealed, should have been raised

up first to heaven. It was, thereHe who demolishes a have died. she should that fore, imperative house in order to renew it and ornament it, is not blameworthy but
praiseworthy." And our King said to

me
:

"Is Jesus Christ good or not

If

? "-

And
and

"

replied to his Majesty

is

Jesus Christ

is

the

Word

of

God,

He is one nature good, Jesus Christ is, therefore, good. And our King said : with God, like light is one with the sun." " then did Jesus say, There is none good but one, that is one " "
God

How
?

'

God

" not
?
I

And And our

:

replied to
said

him
"

Was

the Prophet

David
'

just or

King
"

He was just

and head

of the just."-

And

said then
is

How

no one that

just,

then did the prophet David say, There is " And our King said " This no, not one,'
:
'

It has been said of the wicked ones." saying does not include David. And I said "So also the sentence, There is none good but one
:

'

cannot possibly include the Christ.

'

As
'

the sentence,

'

There

is

no

one that

is

just

also the sentence,

embraces many others to the exclusion of David, so There is none good embraces many others to
'

the exclusion of Jesus Christ, and as

David did not include himself

'

when he

just man, no, not even one,' so also the Christ did not include Himself when he said, There is none good
said,
is

'

There

no

but one, and that

'

is

one God.'
said about Himself,
'

The

very same Jesus Christ who

4
'

I
'

am

the
is

good

shepherd,'

could not have said the above sentence,

There

none good about Himself. Indeed, He said this sentence about the one whom He was addressing. The latter was thinking this in his
1

The

following pronoun and verb are probably to be used in feminine

1

la h for Ian, tithiledh for nithiledh.

2

Matt. xix.

7.

Peshitta Version.

John

x.

54
heart
:

WOODBROOKE
how
is

STUDIES
is

difficult

are the laws that Jesus Christ

establishing

There
found

none good but one

the land of

in

God who gave us all the good things As to Jesus Christ, He disclosed to promise.
his

him

hidden thoughts and showed to him that flagrant contradiction with his thoughts, in calling * good master while in his thoughts he was saying
his
'

words were
in his

in

Him
'

words

This one was no

him his thoughts with Why thy tongue while " in thy thoughts thou sayest about me, This one is no good, because
good,'
disclosed to

and wishing

to rebuke

him

He

and

'

said to him,

callest

thou

me good
;

He
that

orders
is

me
"
1
'

to
?

God

a good

tree.

none good but one Jesus Christ makes mention both of a good man and How is it possible that there is a good man and a
squander

my

fortune

there

is

good

tree,

"

and Jesus Christ alone

is

not good

How

can

this

be

possible ?

And And
Christ
I

our King said to

me

"
:

If

prophet your words would be

replied to his

beautiful

you accepted Muhammad as a and your meanings fine "find

Majesty:
to the

"We
world

that there

is

only one

prophet

who would come

to

after the ascension of Jesus

2

heaven and

His descent from heaven.

This

we know

from the prophet Malachi and from the angel Gabriel when he announced the birth of John to Zechariah."

And
"
plied
:

our King said

"
:

And who
'

is

that prophet

?"

And

re-

The prophet
I

Elijah.

the prophets of the

servant,
statutes

which

Law, said, commanded unto him

The prophet Malachi who is the last of Remember ye the law of Moses, my
in

Horeb

for all Israel,

with the

Behold I will send you Elijah the prophet, and judgments. before the coming of the great and dreadful day of the Lord. And he shall turn the heart of the fathers to the children, and the heart of
the children to their fathers,
3

curse.'

And
vi.

the angel

come and smite the earth with a Gabriel when announcing to Zechariah the
lest
I

Luke

43, etc.

That the line of defence of the Christians against the Muslims of the effect that no prophet will rise after eighth and ninth centuries was to the Christ is borne out by the Muslim apologist, 'Ali b. Rabban Tabari, who in
his

the

Apology (Kitab Christians, Acts

ad-D'tn, pp. 15, 17-18 of

xi.

my

24

xiii.

xxi. 9, in
is

which

edition) quotes against St. Luke speaks of

prophets.

On

the Christian side

p. 78.

it

well emphasised by the apologist

Kindi in his Risalah, 3 Mai. iv. 4-6.

TIMOTHY'S APOLOGY
birth of
*

55

him,

thy prayer is heard, and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John.
for

John reminded him Fear not, Zechariah,

of

these very words, because he said to

And
birth.
filled

thou

have joy and gladness, and many shall rejoice at his For he shall be great in the sight of the Lord, and shall be And with the Holy Ghost even from his mother's womb.
shalt

many

of the children of Israel shall

he turn

to

the

Lord

their

God.

And

he

shall

go before
l

him
the

in the spirit

and power

of the

prophet

Elijah, to turn

the hearts of the fathers to the children and the dis-

obedient to the

wisdom

of

just,

and

to

make ready

a people pre-

pared
'

for the Lord."

our victorious Sovereign, how the angel called Jesus "Think, It is this prophet Elijah who, as we have the Lord their God.' world after the ascension of Jesus to into the come will learned, He will come to rebuke the Antichrist, and to teach and heaven.

preach to everybody concerning the second apparition of Jesus from As John, son of Zechariah, came before His apparition in heaven.
the
flesh,

and announced

Him

'

to

everybody
'

in saying,
'

Behold the
'

Lamb

of

shall baptise

God, which taketh away the sin 4 with Holy Ghost and fire,'
I

of the

world

'

He

is

that

He
'

is

the one the latchet of

so also the prophet

whose shoes
Elijah
is

am

not worthy to unloosen

going to

come before

the divine apparition of Jesus Christ

all

from heaven in order to announce beforehand to

parition,

His

glorious ap-

and

to

make them ready

for

His presence.

Both messsengers, John and Elijah, are from one power of the Spirit, with the difference that one already came before Christ and the other is going to come before Him, and their coming is similar and to
the

"

same

effect.

In the second

coming

He

will

appear from heaven

the children

in a great glory of angels, to effect the resurrection of all of

from the graves. As the Word of God, He created everyfrom the and He is going to renew everything at the thing beginning
end.

Adam

He
And

is

the

end and no

limit to

King of Kings and Lord His Kingdom."

of

Lords, and there

is

no

our highly intelligent Sovereign said "If you had not corrupted the Torah and the Gospel, you would have found in them
:

Muhammad
1

also

with the other prophets."

And
2

to set his

mind

at

Read d-naphne with a Dalath. 3 4 Matt iii. John i. 29.

Luke Luke

i.

13-17
1

iii.

6.

56
rest

WOODBROOKE
on
this subject
I

STUDIES

To the mind of your Majesty, Sovereign you to whom God has granted that intelligence and broad-mindedness which are so useful for the administration
replied to

him

"

my

illustrious

of public in a

and
that

private affairs of the people,

is

way

and you who speak and act with the it is due congruous dignity of your Majesty
for

to inquire

why and

what purpose we might have corrupted the

Books.
of

Both the Torah and the prophets proclaim as with the voice thunder and teach us collectively the divinity and humanity of Christ,
birth

His wonderful
no man
'

from His Father before the times, a birth which

It is

will ever

be able to describe and to comprehend.

l
'

written,
in

Who

shall declare his generation,'

and,
'

His coming out

'

is

the

beginning, from the days of the worlds

the morning-star
3

and,
' '

From

the

womb before
is

have begotten Thee

and,

His name

before the

sun.'

"

So

far as

virgin shall

His temporal birth is concerned it is written, Behold a 4 conceive and bear a son and shall call his name Emmanuel.'
Isaiah

'

David and

and

all

the other prophets reveal to us clearly and

that

distinctly the signs

and miracles

He

was going

to

appearance
the earth

in the flesh,

and the accurate knowledge

of

God

perform in His with which

was going to be filled through this appearance. They tell us about His passion, His crucifixion, and His death in the flesh, as we have demonstrated above. They tell us about His resurrection from
the dwelling of the dead
enlighten us concerning

and His ascension

to heaven.

Finally they

cerning the resurrection

the judgment which

His second appearance from heaven and conof the dead which He is going to effect, and
is

He

going to hold for

all,

as
all

one

who
like

is

God

and the

Word

of

God.
is

our Sovereign, while

in the

the corpus of the

Christian doctrine

embodied
for

Torah and the Gospel

a clear

symbol and mirror,

our truth,

what reason could we have dared

to corrupt

these living witnesses of our faith ?

They

are indeed the witnesses of

O our Sovereign, and

of

from them shines on us the resplendent

of the natures of the divinity light of the duality

and humanity
to heaven.

of Christ,
It

and that
1

His death,
8.
ii.

resurrection,
2

and ascension
9
2,
;

could

Is.
3

liii.

Cf.
Is.

Is.

li.

Prov.
24.

Cf. Ps.

Ixxii.

17;

xliv.

"

His name

"
is

viii. 23-24. This prophecy

of
'

David,

is

before the sun

referred by the
himself.

Muslim

apologist,

AH
1

b.
1

Rabban
of

Tabari, to
yii.

Muhammud

Kitab-ad-Din, pp. 90 and

my

translation.

Ms.

14.

TIMOTHY'S APOLOGY

57

never have been possible for us to stir ourselves against ourselves, and tamper with the testimony of the Torah and the gospel to our Saviour.

we were able to corrupt the Books of the Torah and the Gospel that we have with us, how could we have tampered with those If one says here that we have corrupted those that are with the Jews ?
Even
if

"

that are in our

are in theirs,

how is

hands while the Jews themselves corrupted those that it that the Jews have not corrupted those passages

The Christians through which the Christian religion is established ? never have had and will never have such deadly enemies as the Jews
;

if the Jews had, therefore, tampered with their Book, how could we Christians induce ourselves to accept a text which had been cor-

rupted and changed, a text which would have shaken the very foundaNo the truth is that neither we tions of the truth of our religion ?
;

nor the Jews have ever tampered with the Books.

tility is

Our mutual

hos-

the best guarantee to our statement.

the Christians

"
If

possibility that

and the Jews are enemies, and if there is no enemies should have a common agreement on the line
it

that divides them,

was

therefore impossible for the Christians

and

on the corruption of the Books. Indeed the Jews with us on the of some verbs and nouns, tenses and meaning disagree persons, but concerning the words themselves they have never had any
the

Jews

to agree

The very same words are found with us and disagreement with us. with them without any changes. Since the Torah and the Prophets teach the truth of Christianity, we would have never allowed ourselves
to corrupt

we

our victorious Sovereign, them, and that is the reason why, could have never tampered with the Torah and the Prophets. The very same reason holds good with regard to the Gospel,
'

which

we

stances.

could not and would not have corrupted under any circumWhat the ancient prophets prophesied about the Christ is

written in the Gospel about the Christ.

The

ray of light that shines

on the eyes of our souls is the same from the Torah, from the prophets, and from the Gospel. The only difference is that in the first two Books
the light
is

in
in

words uttered

in

advance

of the facts, while in the last

the prophets had taught us about the divinity and humanity of Christ, and about all the Economy
it is

Book

the facts themselves.

What

That the Jews and Christians are enemies and that

guarantee of the genuineness of Kindi in his Risalah, p. 1 50.
the Biblical text
is

this

enmity

is

also emphasised

by

58
of the

WOODBROOKE
Word-God
in the flesh, the

STUDIES
to

Gospel proclaimed

us without

corruption in a glorious manner.

Further,

Torah and the Gospel is one, and if way, we would have changed those
people are

God, the giver of both the we had changed them in any

which according
to

things

some

somewhat

undignified in our faith."

our victorious King asked me And what are those things " which you call undignified in our faith ? And I replied to his benev" olence Things such as the growth of Christ in stature and wisdom
: : ;

And

"

His

food, drink,

and

fatigue

His

ire

and lack

of omniscience

His

prayer, passion, crucifixion,

and

burial,

and

all

such things which are

by some people to be mean and debasing. changed these and similar things held by some people
believed
undignified
;

might have to be mean and

We

might have also changed things that are believed by some other people to be contradictory, such as the questions dealing
to

we

with the times, days, verbs, pronouns, and facts, questions which appear some people to furnish a handle for objections that tend to some extent to

weaken our

statement.

submit that

tempted
them,

to alter these, but since

we

we might have been did not induce ourselves to alter

vealed by

them,

how could we have dared to tamper with whole passages reGod ? Not only could we not dream of tampering with but we are proud of them and consider them as higher and
others.
is

more sublime than

sages

From

such higher and more sublime pas-

we

learn that Jesus

consubstantial with the Father,

an eternal God, and believe that He is and from the passages that are believed

by some
true

to

be mean and undignified

having the same

we

learn that this

same Jesus

is

man and
"

human
if

nature as ourselves.

No,

our victorious Sovereign,

we have
name

not changed, not even

one

iota, in the

Divine Book, and

the

of

Muhammad

were

in

the Book,
as

expected his coming and longed for it, with an to meet those about whom the desire expected eager prophets wrote, when they actually came or they were about to come.

how we would have

we

Further,

what

closer relationship

have

we with

the Jews than with the

Arabs

that

we

should have accepted the Christ

who

appeared from

the Jews while rejecting the Prophet that appeared from the Arabs ? Our natural relationship with the Jews and with the Arabs is on the

same

footing.

Truth

to

tell,

the Jews, before the appearance of

all

Christ, were honoured more than

other nations by

men, but

after the sublime

appearance of the

God and by Word-God from them,

TIMOTHY'S APOLOGY
since they shut their eyes in order not to rejoice in the light that
to

59
came

enlighten the world, they have been despised and dejected, and

they thought of

God
kept

as other people did.

in

"

shell

is

the royal

treasuries as long

as
it,

it

contains

a pearl, but

when

the pearl has been extracted from

feet of everyone.

it

is

thrown

outside
are the

and trodden under the

:

In this

same way

had not appeared from them, is hidden in a shell, they were respected by all men, and God showed them to others, as a glorious and enlightened people, by means of the numerous signs and wonders but after the appearance from them that He performed among them
but
as long as Jews was hidden in them

the Christ

as a pearl

of the

Christ-God
turning

in the

flesh,

and

their rejection of

His revelation

and

their
all

away from Him,

they were delivered to slavery

among

other peoples.
are, therefore, despised
is

"The Jews
but the contrary
great

the case with the Arabs,

to-day and rejected by all, who are to-day held in

God and men, because they forsook and and idolatry worshipped and honoured one God polytheism, in this they deserve the love and the praise of all if, therefore, there
honour and esteem by
;
;

was an

allusion to their

Prophet
in

in the

Books, not only

we would

not

have introduced any changes it, but we would have accepted him with great joy and pleasure, in the same way as we are expecting the
one of

whom we

the world.

We
of

going to appear at the end of are not the correctors but the observers of the comis

spoke, and

who

mandments

God."
"
:

And

our Sovereign said with a jocular smile

We

shall

hear

you about these at some other time,

when business

affairs give

us a better

opportunity for such an intimate exchange of words."

And

praised

God, King

of

Kings and Lord of Lords,

who

grants to earthly
that through

And
him

Kings such a wisdom and understanding in order them they may administer their Empire without hindrance. blessed also his Majesty and prayed that God may preserve

the world for many years and establish his throne in piety and righteousness for ever and ever. And in this way I left him on
to
first

the

day.

HERE END THE QUESTIONS AND ANSWERS OF THE FIRST DAY.

60

WOODBROOKE
The
next day
l

STUDIES

THE QUESTIONS AND ANSWERS OF THE SECOND DAY.

I

had an audience of

his

Majesty.

Such audiences

had contantly taken place previously, sometimes for the affairs of the State, and some other times for the love of wisdom and learning which

was burning
loves also

in the

soul

of his

Majesty.
it

He

is

a lovable man, and

learning

when he

finds

in other

people,

and on

this

account he directed against

necessary.

me

the weight of his objections, whenever

After

began

to

had paid to him my usual respects as King of Kings, he address me and converse with me not in a harsh and haughty
I

tone, since harshness

and haughtiness are remote from

his soul, but in

a sweet and benevolent way. And our King of Kings said to

me

"
:

O
*'

Catholicos, did

you

bring a Gospel with you, as I had asked you "I have brought one, his exalted Majesty
:

And

replied to

our victorious and

said to
It

God-loving
'

King."
this

And
Book

our
?

victorious
I

Sovereign
to

me
is

Who

gave you

"And

replied

him

"
:

the

Word of God that gave us the Gospel, O our God-loving King."" And our King said " Was it not written by four Apostles ? "It was written by four Apostles, as our And replied to him
:

King has

said, but not out of their

own

heads, but out of what they

If

heard and learned from the Word-God.

then the Gospel was

written by the Apostles, and if the Apostles simply wrote what they heard and learned from the Word-God, the Gospel has, therefore,

been given
written
angel,

in

reality

by the Word-God.

Similarly, the

Torah was
it

by Moses, but since

Moses heard and learned

from an

the

and the angel heard and learned it from God, we assert that Torah was given by God and not by Moses. " In the same way also the Muslims say that they have received

the Kur'an from

Muhammad,

but since
angel,

Muhammad
therefore,

received
affirm

knowthe

ledge

and writing from an

that

they,

that

was divulged through him was not Muhammad's or the So also we Christians believe that although the angel's but God's. was to us by the Apostles, it was not given as from them Gospel given

Book

but as from God, His

1

Word
:

and His

Spirit.

Further, the letters

Or

Here

another occasion. possibly also the Kur'anic Arabic word

On

kawariyun.

TIMOTHY'S APOLOGY
and
official

61

documents

of your

Majesty are written by the hands of

scribes and clerks, but they are not said to be those of scribes, but

those of your Majesty,

and

of the

And our gracious and wise And about Muhammad ?"

I

Commander of King said to me

:

replied to his

What do you say " Muhammad Majesty

:

the Faithful." "

is

He

worthy walked

of

all

praise,

by

all

reasonable people,

my

Sovereign.

in the

path of the prophets, and trod

in

the track of the

All the prophets taught the doctrine of one God, and since Muhammad taught the doctrine of the unity of God, he
lovers of

God.

walked,

therefore,

in

the path

of

the prophets.

Further,

all

the

prophets drove
to

men away from bad works, and brought them

nearer

good works, and since Muhammad drove his people away from bad works and brought them nearer to the good ones, he walked, therefore,
in the

Again, all the prophets separated men from idolatry and polytheism, and attached them to God and to His cult, and since Muhammad separated his people from idolatry and
path of the prophets.
polytheism, and attached them to the cult and the knowledge of one

God, beside
in the

whom

there

is

no other God,
Finally

it is

obvious that he walked

taught about

path of the prophets.

Muhammad

His

Word

and His

Spirit,

and

since all the prophets

Spirit,

God, had prophesied

about God, His

in the "

Word

and His

Muhammad

walked, therefore,

path of all the prophets.

Who
?

will not praise,

honour and exalt the one

who

not only
in

fought for

sword

God in words, but showed also his As Moses did with the Children of
had fashioned
of

zeal for
Israel

Him

the

when he saw

that they
killed
all

a golden calf

which they worshipped, and

it,

those

who were
soul, his

worshipping

so

also

evinced an ardent zeal towards God, and loved and honoured

Muhammad Him

more than

his

own

people and his

relatives.

He

praised,

honoured and exalted those

who worshipped God

with him, and

promised them kingdom, praise and honour from God, both in this world and in the world to come in the Garden.' But those who

worshipped idols and not God he fought and opposed, and showed to them the torments of hell and of the fire which is never quenched and
in

which
"

all

evildoers burn eternally.

And
:

what Abraham,

that friend

and beloved

of

God, did

in

Arab, tumar.

The

Paradise of the Kur'an.

62

WOODBROOKE
and from

STUDIES
his kinsmen,

turning his face from idols

and looking only

towards one

God and becoming

the preacher of one

God

to other

peoples, this also

Muhammad

did.

He turned

his face

from idols and

their worshippers,

whether those

idols

were those

of his

own kinsmen

or of

strangers,
this

Because of
fore his feet
lion

and he honoured and worshipped only one God. God honoured him exceedingly and brought low l bein the

two powerful kingdoms which roared

like

world

like a
is

and made the voice

of their authority heard in all the earth that

:

below heaven
of the

thunder, viz

the

Kingdom
is

of the Persians
to say the

and

that

Romans.
that

The

former kingdom, that

of the

Kingdom

of

the Persians, worshipped the creatures instead of the Creator,

latter,
is

and the

to say the

Kingdom
one
2

Romans,
suffer

attributed suffering

and death

in the flesh to the

who

cannot

and die

in

any way
of
his

and through any

east to west,

process.

He

further extended the

of the Faithful

power

authority through the

Commander
one

and

his children

from
our

and from north

to south.

Who

will not praise,

has praised, and will not weave a crown of glory and majesty to the one whom God has glorified and exalted ? These and similar things I and all God-lovers utter about
victorious King, the

whom God

Muhammad,

my

sovereign."

And
words
'

our King said to

me

'

'

You

should, therefore, accept the

:

of the

Which words

And I replied to his gracious Majesty Prophet." " of his our victorious King believes that I must accept ?
me
"
:

And
my

our King said to

That God
I

is

one and that there

This
belief in

is

no

other one besides

Sovereign,
I

Him."

And

"
replied
:

one God,

have learned from the Torah, from the Prophets I stand and from the Gospel. by it and shall die in it." And our
victorious

King
one

said to

me
1

"
:

You

believe in one
his sentence

but one in three."

1

And

answered

"
:

God, as you said, I do not deny that

not in three
dif-

believe in

God

in three,

and three

in one, but

ferent
Spirit.

Godheads, however, but

I

in the persons of

God's

Word

and His

believe that these three constitute one

nature.
I

person but in their

have

God, not in their shown how in my previous

words."

And

our King asked

"
:

How

is it

you mention do
1

not constitute three

Gods

that these three persons "

?

whom
his

And

answered

Put a

waw

before the verb.

Allusion

to the Jacobites

and Melchites.

TIMOTHY'S APOLOGY
"

63
one God,

Majesty

Because the three

of

them

constitute

O
:

our

victorious King,

and the

fact that

He

is

hypothesis that there are three

Gods."

And

only one God precludes the " our King retorted The

statement that there is only one can they be one ?" And I replied " our Sovereign, not in Godhead, believe that they are three, but in persons, and that they are one not in persons but in Godhead." And our King retorted "The fact that they are three precludes
fact that there are three precludes the

God.

If

there are three,

how

We

the statement that they are one,

and the

fact that they are

one pre-

cludes

the

statement
1

that

admit."
one,

And

said to

him

they are "

:

three.

This

everybody will
are the cause of

The

three in

Him

and the one that

of one,

of three,

O our
one

King.

Those

three have always

been the cause

and

that

of three."

And
of

our King said to

me

"
:

How can one be

And
I

the cause of

three and three

one

What

is

"
this ?

answered
this

"
his question
is
:

One is

the cause of three,

our King, because

number one

the cause of the

three.

number two, and

how, one is the hand the number

the number two that of the

number
King.

This

is,

cause of three, as
three
is is

said,

On

the other

also the cause of the

number one because

this

since the

number

three

caused by

the

number two and

is

the

number

three

therefore the
:

number two by the number cause of number one."

this

one,

our King said to me also be the cause of number

And

"In

process the

number

four

would

five

and

Godhead would
is

resolve

itself

into

and the question of one many Godheads, which, as you say,

so on,

the doctrine not of the Christians but of the Magians."

And

replied to

our King
stop,

"In every comparison

it

there

is

a time at which

one must

because

does not resemble

reality in everything.
in

We
In-

should remember that

all
is

numbers are included

number
J

three.
all

deed the number three

both complete and perfect

and

numbers
three

are included in a complete

all

and

perfect number.

In this

number three

other numbers are included,

our victorious King.

Above

all

other numbers are simply numbers

added

to themselves,

by means

of that

It follows from all complete and perfect number, as it is said. this that one is the cause of three and three of one, as we suggested." And our King said to me " Neither three nor two can possibly be " said of
:

God."
1

And

replied to his Majesty

Neither, therefore,

Cf the medieval Latin adage

.

Omne trinum perfectum.

64
one."

WOODBROOKE
And
:

STUDIES
:

" " our King asked ? And I answered cause of three is two, the cause of two would be one, and in

How

"If the
this

case

the cause of three would also be one.

If

then

God

cannot he said to
one,

be three, and the cause of three

is

two and

that of

two

God

can-

Indeed this number one being the not, therefore be called one either. cause and the beginning of all numbers, and there being no number in God, we should not have applied it to Him. As, however, we do

apply this number to God without any reference to the beginning of an arithmetical number, we apply to Him also the number three without any implication of multiplication or division of Gods, but with
a particular reference to the Word and the Spirit of God, through which heaven and earth have been created, as we have demonstrated 1 If the number three cannot be in our previous colloquy. applied to
caused by the number one, the latter could not by inGod either, but if the number one can be applied to God, since this number one is the cause of the number three, the last

God,

since

it

is

ference be applied to

number can

therefore be applied also to

God."

And
plurality,

our victorious

King said:
Godhead."

'The number

three
this

denotes

and

since there cannot be plurality in

at all in
is

Godhead,

number
:

three has no

room

And

replied to his Majesty

of all

"

The number one

also the cause

and the beginning

number,

Since there cannot King, and number is the cause of plurality. be any kind of plurality in God, even the number one would have no " the number one as applied to room in Him." And our King said
:

O our

God

is

attested in the

Book."

And

said

"So

also

is

the case,

find often such our King, with a number implying plurality. a number in the Torah, in the Prophets and in the Gospel, and as I hear, in your Book also, not, however, in connection with Godhead

We

but in relation to humanity." " So far as the Torah is concerned

'

it

is

written in
'

'

it,

Let us make

man
1

in

our image, after our likeness

and

The man

is

become

as

The

Christian apologist Kindi (Rtsalak, p. 35) develops this same idea

to
:

of

"In number (also God is one because) He embraces all sorts of numbers, and number in itself is not numbered. Number, however, is divided into an even number and an odd number, and both even and odd numbers are finally included in the number three."
Risalah,
-

number one and number three Hashimi and concludes as follows

his

adversary 'Abdallah

b. Isma'il al-

p. 36.
i.

Gen.

26.

TIMOTHY'S APOLOGY
'

65
2

one of us

'

and,
'

Let us go down, and there confound

'

their language.'
is

As
of
*

to the Prophets,
3
;

it is

witten in them,

Holy, holy, holy,

his Spirit

the
'
;

Lord
4

Hosts
the

and

'

The Lord God and

hath sent

me

and

By
*

Word

of the

Lord were the heavens made, and

all

His hosts
it,

by the

Spirit of

His mouth.'

As

to the Gospel,

it

is

written in

ye and teach all and of the Son and

'

Go

nations, baptising
of the

them

in the
"

name
to
'

of the Father,
it is

Holy Ghost'
'

As
and

your Book,
'

written in

it,

And we sent
s

to her our Spirit,'

'

her from our

all

Spirit,'

and

We
to

fashioned,'

We

We breathed We did,' said,'

If

into

and
the

such expressions which are said of

refer these

God

in a plural form.

Holy Books

words

God

in a plural form,

what

the

Books

Since we had to presay concerning God we have to say and admit. serve without change the number one as applied to God, we had also

by inference

to preserve without modification the

to say plurality, as applied to

and Godhead, and the

Spirit,

number three, that is Him. The number one refers to nature number three to God, His Word and His
is

because

God
*

has never been,

not,

and

will never be, without

Word and Spirit." And our wise

with God,
etc.,

'

Sovereign said
'

The
'

plural form in connection

in the expressions
in the

We

sent,'

We

'

breathed,'

We

said,'

has been used

Books not

as a sign of persons or of Trinity,

but as a mark of Divine majesty and power. It is even the habit of the kings and governors of the earth to use such a mode of speech." And I replied to the wealth of his intelligence " What your glorious
:

Majesty has said

countries

is

true.

To you God

standing along with

power and
is

gave knowledge and undergreatness, more than to all other

and

kings.

The community

of freemen or of subjected races

1

mankind, whether composed personified in the kings, and the

of all

"

Gen. Gen.

iii.

22
7.

xi.

The
is

to prove the Trinity

"Is. vi. 3.
I
'

very same argument taken from the plural of majesty used by Kindi in his Apology for Christianity (Risalah,
effect.

pp. 40-44), where the same Biblical verses are quoted to the same

Ms.

xlviii.

16.
1

Ps. xxx.

(Peshitta).
1

Kur'an,
'

xix.

*ICur'an, xxi.

Matt, xxviii. 7 (read luathah in fern.). 91 (read bah in fern.).

f>

9.

The

idea that there

life

was no time

in

which
p. 39.

God

of

mind and

or otherwise of
Christianity,

word and

spirit is

could have been devoid developed also by Kindi

in his

Apology

for

Risalah,

66
community
'

WOODBROOKE
of

STUDIES
of

mankind being composed

'

innumerable persons, the

'

kings rightly

make
the

use of the plural form in expressions such

as,

We

ordered,'

We

said,'

We

did,' etc.

Indeed the kings represent colindividually.

If all

lectively all

community

of

mankind

men

are one

with the king, and the king orders, says and does, all men order, say and do in the king, and he says and does in the name of all. "
Further, the kings are
soul,

human

beings,

and human beings are com-

posed of body and

power

of the four elements.

and the body is in its turn composed of the Because a human being is composed of

many

elements, the kings

*

make
'

use not unjustly of the plural form of

1

speech, such as

We

did,'

We

ordered,' etc.

As

to

God who

is

simple in His nature and one in His essence and remote from
division

all

and bodily composition, what greatness and honour can possibly come to Him when He, who is one and undivided against Himself,
says in the plural form,
'

We ordered,' and, We did ?

'

'

The

greatest

honour that can be offered

all

to

God

is is

that

as

He

is.

In

His essence
Spirit.

He
This

He should be believed in by one, but He is three because of

and
this

His

Word

and His
of

Word

Spirit are living

spirit of

beings and are

torious
spirit,

His

nature, as the

word and

the

our vic-

King are of his nature, and he is one King with his word and which are constantly with him without cessation, without division
'

and without displacement.

'

When,
'

therefore, expressions such as,

'

We

'

spoke,'

We

said,'

We

did,'

and

Our image
Spirit,

and

likeness,* are said

to refer to

God,

His

Word

and His

King

of Kings.

Who

they are referred in the way just described, is more closely united to God than His
all,

Word through which He created Or who is nearer to Him than His

sanctifies

governs
'

all

land directs

all ?

Spirit

through which
:

He

vivifies,

David spoke thus By the Word of the Lord were the heavens made, and all His hosts by the Spirit of His " mouth and, He sent His Word and healed them, and delivered
and renews
'

all ?

'

them from
one

destruction

and

'

Thou

sendest forth

Thy
'

Spirit
4

and

they are created, and "

If

Thou

renewest the face of the earth.'

'

asserts that the expressions,

Our
is

image' and

Our

like-

Put a

waw
6

before d-akh.
p.

Apology (Risalah
2 4

This idea 42) on the same lines.

3

developed by Kindi
cvii.

in his

Ps. xxxiii.

(Peshitta).

Ps.

20.

Ps. civ. 30.

TIMOTHY'S APOLOGY
' '

67

We made,* and We by Moses and the expressions, 1 breathed,* used by Muhammad, do not refer to God but to the angels, how disgraceful it would be to believe that the image and the likeness
ness' used
of

God and
!

those of the angels, that

is

of the creator

and the created,

are one

How
the

dishonourable

it

would be

to affirm that
!

God
a

says,

orders and does with the angels

and His creatures

God
in

orders and

does

like

Lord and the

all

creator,
;

and orders and does

way

that

transcends that of

others

but the angels being creatures and

servants, do not order with God, but are under the order of they do not create with God, but are very much created by God.

God The
;

angels are
spirits

what David

said about them,

~

'

Who

and His

ministers a flaming

fire.'

In this

maketh His angels he shows that they

are

made and

created.

"As

to the

Word

and

Spirit of

God

the prophet

David says
3
' :

that

they are not created

'

and made, but creators and makers By the Word of the Lord were the heavens made,' and not His Word alone and the heavenly hosts were created by His Spirit and not His
;
'
' ;

Spirit alone

and,
' '

Because

He
'

said
*

commanded and
'
'

they were

created.'

and they were made, and He It is obvious that one who

that the

says,'

says

and

commands

by word, and

word precedes

the action, and the thought precedes the deed.

Since

God

is

one
since

without any other before

all

Him, with Him and

which denote

after

Him, and

the above expressions

angels,
tions

and
to

since the nature of

God

is

plurality cannot be ascribed to absolutely free from all composiall

whom
it

could

we

ascribe then

such expressions
'

believe,

our victorious King, that they refer to the

God.

If

is

right that the expression

' '

Word One God

and the
'

Spirit of
it is

is
'

true,

also

right that the expression

'

We ordered,' We said,' and We breathed

and not
false.
It is

from our Spirit

sible that the
1

are without doubt true

also pos-

three letters placed before some Surahs in the Kur'an, as

have learned, such as

1

A.L.R

and T.S.M. and Y.S.M. and

others,

This Kur'anic use

as an

argument Risalah, p. 42.

-

of the plural ive in connection with is also taken in favour of the Trinity by the Christian apologist Kindi.

God

Ps. civ. 4.
It

would perhaps be

better to put the verbs

and pronouns

of this sen-

tence in plural.
4

Ps. cxlviii. 5.

68
which are three
in

WOODBROOKE
number,
refer also in
1

STUDIES
your Book to God, His

Word

and His

Spirit.
:

" our victorious King said And what did impede the Prophet from saying that this was so, that is that these letters clearly

And

referred to

God, His
"

Word and His

"

Spirit ?

And

replied to his

Majesty
people

The obstacle might have come from who would be listening to such a thing.
:

the weakness of those

People whose ears

false

were accustomed
have

to the multiplicity of idols

and

gods could not

listened to the doctrine of Father, Son,

that of

one God, His Word, and His

Spirit.

and Holy Spirit, or to They would have bethe reason

lieved that this also

why your Prophet proclaimed openly the doctrine of one God, but that of the Trinity he only showed it in a somewhat veiled and mysterious way,
is

was polytheism.

This

that

is

to

say through his mention of God, and of His Spirit and

'

sent our Spirit and fashioned a through the expressions 2 not it in man.' He did teach order that his hearers complete openly

We
it

'

'

We

may
hide

not be scandalised by
it

and think

of polytheism,

and he did not

completely followed by Moses, Isaiah,

symbolically by means
"

in

order that he

may

not deviate from the path

it

and other prophets, but he showed

of the three letters that precede the Surahs.

of

The ancient prophets had also spoken of the unity of the nature God and used words referring to this unity in an open and clear

way, but the words which referred to His three persons they used them in a somewhat veiled and symbolical way. They did so not for any other reason than that of the weakness of men whose mind was

bound

up

in

idolatry

and polytheism.

When, however,
'

Christ

appeared

to us in the flesh,

He

proclaimed openly and clearly what

the prophets
1

had

said in a veiled

and symbolical way,

the

Go

ye,' said

The

Patriarch
of

refers

here

to

mysterious letters
It is

placed

at

the

beginning

some Surahs

of the Kur'an.

highly interesting to learn that

the Christians at the very beginning of the 'Abbasid dynasty understood them In the Kur'an of our day the letters A.L.R. to refer to the Holy Trinity.

are found before Surahs 10, 11, 12, 14 and 5, and the letters T.S.M. before Surahs xxvi. and xxviii., but the three letters Y.S.M. are not found before
1

Why this any Surah at all, but Surah xxxvi has only the two letters Y.S. There is no question of a copyist's last change in our modern Kur'an ? error in the Syriac text, because the letters are named in words and not
written in figures only.
-

Kur'anic expressions.

TIMOTHY'S APOLOGY
He
the
to

69
name Moses also
the
'

His and

Disciples,
of

Father,

and baptise all nations l the Son and of the Holy Ghost.'
'

'

in

of the

uttered

same

thing in

Israel,'
'

said he,

way The Lord

that

means both one and

three,
"

Hear,

O
He

your

God
'

is

one Lord.'

In saying

is

one,'

he

refers to the
'

one nature

of

Godhead, and
he

in saying the

three words,
of that
Spirit

Lord, God, and Lord

refers to the three persons

Godhead, as if one was saying were one eternal God. Job also
;

that
said,

God, His Word and His The Lord gave, and the
'

Lord hath taken

three."

blessed be the

name
it

of the Lord.'

In blessing the

single name of the Lord, Job used

in

three times, in reference to one

if

And our King said to me " If He is one, He is not three and " And He is three, He is not one what is this contradiction ?
:
;

answered
globe,
its

"
:

The

sun
its

is

also one,

O our victorious King, in

its

spheric

light

and

heat,

sun

in

three powers.

reason and intelligence,

three in another thing.
denarii,
is

and the very same sun is also three, one In the same way the soul has the powers of and the very same soul is one in one thing and
In the

same way
one
is

also a piece of three gold

called one
in
its

and

three,

in

its

gold that

is

to say in

its

nature,

and three

persons that

to say in the

number

of denarii.

The

fact that the

the other fact

that they

above objects are one does not contradict and annul are also three, and the fact that they are

three does not contradict

and annul the

fact that they are also one.

"

In the very

same way the

fact that

God

is

one does not annul

fact
is

the other fact that

He

is

in three persons,

and the

that

He

is

in

three persons does not annul the other fact that

is

He

one God.
is

Man
three,

a being
in

which

is

living, rational

and mortal, and he

one and

one

being one

man and

three in being living, rational

and mortal,
one, he

and

this

idea gives rise to three notions not contradictory but rather

confirmatory to one another.

necessity living, rational
rational

God
that

in

by and mortal, and by the fact that he is living, and mortal, he is by necessity one man. This applies also to whom the fact of His being three does not annul the other fact
is is
is

By

the fact that

man

He

one and vice versa, but these two

facts confirm

and

cor-

roborate each other.

and the Holy

1

Spirit

He is one God, He He is the Father, and

If
if
-

is

the Father, the Son,

the Son, and the

8

Holy

Matt,

xxviii.

9.

Deut.

vi. 4.

Job.

121.

70
Spirit,

WOODBROOKE
He
is

STUDIES
in
is

one God, because the eternal nature of God consists Fatherhood, Filiation, and Procession, and in the three of them He one God, and in being one God He is the three of them."

And
is

our King said to

of the

me

"Do

you say

that the nature of

is

God
of
its

composed

above

three, as the

human

nature
is

composed

being living, rational, and mortal, and as the sun heat, and sphericity, and as the soul is composed
gence,

of reason

composed of light, and intelli"

and as gold is composed of height, depth, and width ? " denied this and said No, this is not so." And our King
:

And

said to

then do you wish to demonstrate with bodily demonstra" And I answered tions One who has no body and is not composed ? " is there no other Because God like his Majesty Him, from whom
:

me

"

Why

might draw a demonstration as to what is a being that has no beAnd our King said to me " It is never allowed ginning and no end."
I
:

to

draw a demonstration from

the creatures concerning the Creator."

will then

And
God,
that

said to

Him
said
:

"
:

We

be

in

complete ignorance of
"
:

King

of

Kings."

And our
we
with us
Lords,
;

"
is

King

Why ? "-And
:

answered

Because

all

say about

God

deducted from natural things that

we

have

as such are the adjectives

King

of all

We
us,
If

Mighty, Powerful, Omnipotent, Light, call God by these and similar adjectives from things that are with and it is from them that we take our demonstration concerning God.

Kings, Lord of all Wisdom, and Judge.

from such demonstrations and do not speak of Him through them, with what and through what could we figure in our " mind Him who is higher than all image and likeness ? " call God by these And our victorious King said to me Him to resemble we understand not because names, things that we

we remove Him

We

have with

us,

but in order to
In this

show

that

He

is

far

above them, without

things that are comparison. that are with us, we rather ascribe to ourselves things His, with great mercy from Him and great imperfection from us. Words such as
:

way, we do

not attribute to

God

kingdom,

life,

power, greatness, honour, wisdom,

belong truly, naturally

sight,

knowledge,

and

justice, etc.,

and

eternally to

God, and they

and temporal way. With only belong to us in an unnatural, imperfect, God they have not begun and they will not end, but with us children
of

men

And

they began and they will end." "

I

replied to his Majesty

All that your Majesty said on

TIMOTHY'S APOLOGY
this subject,

71

O
It

our victorious King, has been said with perfect

;

wisdom
just

and great knowledge

this

is

especially true of

what you have

now

said.

was not indeed with the intention of lowering

God

to

comparison with His creatures, that from the latter I drew a comparison concerning Him who, in reality, has no comparison with the
created beings at
of uplifting
that
all.
I

made

use of such similes solely for the purpose

things to

my

mind from the created

God.

All the things

with us compare very imperfectly with the things of Even in saying of God that He is one, we introduce in our mind division concerning Him, because when we say for instance one man,

we have

God.

one angel, one denarius, one pearl, we immediately think that singles out and separates one denarius from many

of a division denarii,

one

pearl from many pearls, one angel from many angels, and one man from many men. " man would not be counting rightly but promiscuously if He

were

to say

one

man and two

angels,

one horse and two

asses,

one

denarius and

two pence, one

entities of

counted with the

three

pearl and two emeralds. Every entity is its own species, and we say one, two, or
: ;

men

one, two, or three angels

one, two, or three denarii

be.

one,

two, or three pearls, as the case

in saying

may
said,

With

all

these calculations

one

speaking of

we introduce, as God we cannot do

in the

the element of division, but in

the same thing, because there are no

other entities of the same species as Himself which

division in

would introduce
one angel or one
Likewise

Him
is

same sense as

in

our saying

man.

He

one, single and unique in

His

nature.

when
say
:

we

say three

we do

not think of bodies or numbers, and

Spirit,

when we

Father, Son,

and Holy

we do
but

not say

it

in

a
it

way

that implies

division, separation, or promiscuity,

we

think of

as something high

above us
"

in a divine, incomprehensible,

Our

fathers

intercourse,

and indescribable way. and our children were born from marital union and and their fatherhood and filiation have a beginning and an

end.

Further, a father

was a son

before becoming a father, and

all

relationships are liable to natural dissolution

and

cessation.

As

to

Fatherhood, Filiation, and Procession in

similar to those of our

God

they are not in a

way

comprehend.

They

humanity, but in a divine way that mind cannot do not arise from any intercourse between them,

nor are they from time or in the time but eternally without beginning and without end. Since the above three attributes are of the nature

72
of

WOODBROOKE
God, and the nature
of

STUDIES

has no beginning and no end, they also are without a beginning and without an end. And since He who is without a beginning and without an end is also unchangeable, that

God

Fatherhood, therefore, that Filiation and that Procession are immutable

and will remain without any modification. The things that are with us give but an imperfect comparison with the things that are above,
because things that are God's are above comparison and likeness, as we have already demonstrated." And our victorious King said " The mind of rational beings will not agree to speak of God who is eternally one in Himself in terms of "
:

Trinity."
is

And

answered

Since the mind of the rational beings

created,

rightly

and no created being can comprehend God, you have affirmed, King of Kings, that the mind of the rational beings

will not agree to speak of

one

God

in

terms of Trinity.

The

mind,

however, and even then

of the rational beings can only extend to the acts of

in

God,

an imperfect and partial manner

it

as to the nature of
rational

God we
mind

learn things that belong to

not so
i.e.

much from our

as from the

Books

of

Revelation,

from what

has revealed and taught about

Spirit
:

Himself through

God Himself His Word and

"

The Word

of

God

'

said,

No

one knoweth the Father but the

l
'

Son, and no one knoweth the Son but the Father,' and, The Spirit 2 No one knows searcheth all things even the deep things of God.' that is in man's own man what there is in him, so also no spirit except

The Word and except the Spirit of God. as heat and own nature His from God, being eternally 3 mind from the soul alone see light from the sun, and as reason and and know the Divine nature, and it is they who have revealed and
one knows what
the Spirit of
is

in

God

taught us in the sacred Books that

God

is

one and

three, as

have

my above words from the Torah, the Prophets, the Gospel, and the Kur'an according to what I have learned from those who are versed in the knowledge of your Book.
already shown
in

"

Were

it

not for the fact that His

Word

and His
'

Spirit

were

eternally from
self in

His own nature

*

God would
and
-

not have spoken of

4

Him-

the Torah,

as,

Our image

Our
1

likeness

and

'

Behold

John passim.

Here
Gen.

also the
i.

" " " same Syriac word milltha means word and reason."

Cor.

ii.

0.

26.

TIMOTHY'S APOLOGY
'

73

the

man

is

become
their

as

one of us
'

confound
'

"

language

Let us go down and there and the Kur'an would not have said,
;

and

'

And we
Spirit

sent to her
'

our
'

'

Spirit
did,*

and

'

We breathed
and
so

into her

from
such

our

and

We

'

We
to

said,*

on.

By

expressions
Spirit

(The Kur'an)
our victorious
its

refers

God and His Word and His

not the
to

as

we have
own

said above.

Has

mind

of the rational

beings,

Sovereign,

follow the words of

God

rather than
surely right,

fanciful conceptions ?

and

since

we
and

find in

them

that

inspired Books are one and the same prophet

The

speaks of

God

as one

as three,

we

are compelled

by the nature
does the nature
"
:

of the subject to believe it."

And
my

our powerful Sovereign said to "

me
full

"How
I

of the subject

compel us to believe it ? Sovereign and my King granted

And

answered

Because

freedom

to his obedient

servant to speak before him,

willing that
I

may
I

further implore your

"

ask more questions

And
:

And anything you want." uncircumscribed Spirit?" " Does asked his Majesty
:

then said

Majesty to be " our King said Ask "Is not God a simple and
:

And our King said 'Yes." And He perceive in an uncircumscribed way with all His being, or does He perceive like us with one part only " and not with another ? And our King answered " He perceives with all its nature without any circumscription." And asked " Was there any other thing with Him from eternity, or not ? And our King answered " Surely not." And asked " Does " not a perceiver perceive a perceived object ? And our King
I
:

answered

"

Yes."
:

And

then asked

"If

God

is

a perceiver and knower from the

beginning and from eternity, a perceiver and a knower perceives and knows a perceived and known object, and because there was no
created thing that

was

eternally with

God

since

He

created after-

wards when

He

wished

in case there

was no other being with Him,

whom He

called a perceiver

might perceive and know eternally, how could He be and a knower in a Divine and eternal sense, and
"
?

before the creation of the world

And

our victorious King answered

'

"
:

What
-

you have said

is

true.

3
1

Gen. w. 22. Kur'an xix. 7. Kur'an xxi. 91

1

(Here (Here

also read
also

Gen. xi. 7. Iwathah in fern.) read bah in fern.)

74
It
is

WOODBROOKE

STUDIES

indeed necessary that a perceiver should perceive a perceived

object,

and the knower a known one, but it is possible to say that He And I asked "If He is all perceived and knew His own self."
:

a perceiver without any circumscription, so that He does not perceive and know with one part and is perceived and known with another
part,

of

how man is

can a perceiver of this kind perceive Himself ? The eye the perceiver and it perceives the other objects, but it can

never perceive its own self except with another eye like itself, because the sight of the eye is unable to perceive itself. If the sight of the

composed eye cannot be divided into parts so perceives itself, and the other part is perceived by
think of

that
itself,

a part of it how can we

God who
parts "
?

is

a Spirit without body, without division, and

without

that

He

perceives

Himself
"
:

and

is

perceived

by

Himself

And
Yes
;

our intelligent Sovereign asked

Which

of the
I

two do you
answered:
no
:

admit: does "

God

perceive

Himself or not?"

And

He

perceives and

knows Himself with a

sight that has

limits

and a knowledge that has no bounds." " How is it that your argumentation and

And

our King asked

"

reasoning

concerning

divisions, separations,

and
"
:

partitions

do not rebound

against you ?

And
His

replied to

him

God

perceives

Word and

the Spirit that proceeds from

and knows Himself through Him. The Word and

the Spirit are a clear mirror of the Father, a mirror that is not foreign to Him but of the same essence and nature as Himself, without any
limits

and bounds.
creatures,

He was

perceiving His

Word, His

Spirit,

and

His

divinely,

difference,

however, that

eternally, and before the worlds, with this He was perceiving and knowing His Word

and His

His nature, His very nature, and He was eternally as His nature but as His perceiving and knowing His creatures not He was perceiving and knowing His Word and His creatures. and eternally, and His creatures not as Spirit as existing divinely
Spirit as

existing then but as going to exist in the future.

Through His

Word

and His and the

Spirit

He

infiniteness

perceives and knows the beauty, the splendour, of His own nature, and through His creatures the

beauty of His wisdom, of His power, and of His goodness, now, before now, and before all times, movements, and beginnings." " Are they parts of one And our King asked philosophically
:

another, and placed at a distance from one another, so that one part

TIMOTHY'S APOLOGY
"
perceives
:

75
I

and
"

the

other

is

perceived

And

replied

to

his

No, not so, King of Kings. They are not parts of Majesty one another, because a simple being has no parts and no composition nor are they placed at a distance one from the other, because the
;

His Word, and of His Spirit is one. The Father is in the Son, and the Son in the Spirit, without any break, distance, and confusion of any kind, as the soul is in the reason and
infiniteness of

God,

of

the reason in the mind, without break and confusion

spheric globe of the sun
is

and
heat

as the
;

in

its

light,

and

this light in its

and

as the colour, scent, and taste are in the apple, without any break,

confusion,
far

and promiscuity. All figures, comparisons, and images, are below that adorable and ineffable nature of God, so there is fear

that

we may

be falsely held to believe

said

in the plurality of
:

Godhead."
such a fear

And
indeed."

our powerful and wise King said "

"There

is

And

King

of

Kings, this would arise in case

we
it

diminished something from Godhead, just as well as if we added As it is a blasphemy to add something to Godhead, something to it.
is

also a

as

it is

something from it in our belief, and not allowed to add anything to the sun or to the pearl, so it is

blasphemy

to diminish

not allowed to diminish anything from them.

of

He who
its

divests

God

His

Word
its

and His and

its

Spirit,

resembles the one

who would
its

divest

the sun of

light

its

heat,

and the

soul of

reason and

mind,

As it is impossible to beauty and its lustre. conceive a pearl without lustre, or a sun without light, or a soul withand the pearl
out reason
of

without

by
of

God should be Word and therefore, If, Spirit are God's nature, and God is eternal, it follows that the Word and the Spirit God are also eternal. They are not added to Him from outside

Word

and mind, so and Spirit

it

is

never possible that

that

one might think

of the

plurality of

Godhead, but
Spirit."

it

is

of the

essence of

God

to

possess both

Word and
"
:

And

our victorious King said

In your previous
is

said that the perceiver perceives the one that that is perceived perceives also the one that

words you and the one perceived, and that if they perceives
;

be near a thing they are all there at the same time, because the Word and the Spirit of God are the object that is perceived by God and
are eternal like the perceiver
;

and

if

there

is

no perceiver there

is

no

perceived object either, and

perceiver.

if

there

is

Did you say these

things,

no perceived object there is no or not ?" And I answered

:

76
"
I

WOODBROOKE
did say them,

STUDIES
And
the

said

"
:

our victorious King."

But

it

is

possible that

King of Kings God was perceiving His creatures

I

before

He

created them."

And

said

"

our victorious King,

we cannot
His

think or say otherwise.

God

perceived and
into being."

knew

eternally

creatures, before

He
:

brought them
"

And
should

our King said

The
if

us, therefore,

to believe that

nature of the subject will not compel the perceiver is eternal, the perceived

also

be

eternal, because the fact that

it

God

is

an eternal

perceiver of the creature does not carry with

the necessity that the

creature which

is

perceived by

Him
it.

is

also eternal,
it

and the

fact that

the creature
also
is

is

perceived does not carry with

the necessity that

He

such a necessity as that you were mentioning in the case of the creature has been vitiated, so also is the case with regard to the Word and the Spirit." And I said " our King, it is not the same kind of perception that affects the creature on the one hand, and the Word and the
the perceived object like
:

As

Spirit

on the
:

other.

This

may be known and demonstrated

and

as

follows

it is

true that
is

God was

perceiving the creature eternally, but

the creature
limited

not

infinite,

God

is infinite,

the creature has a

perceptibility,

Further, the nature of

and the perception of God has no limits. God having no limits, His knowledge also has
David
'

no

His understanding is infinite.' 1 If God, therefore, has any perception, and if He is infinite and unlimited, that perception must by necessity be infinite and unlimited,
limits,

as the divine

says,

and

if

His perception
;

is infinite, it

perceives a perceived object that

is

likewise infinite

but the perceived object that is infinite being only the nature of God, it follows that His Word and His Spirit are from

His

nature, in the

same way as the word and the

It is,

spirit of
if

man

are

from human nature.

perceiver, the
infinite.

therefore, obvious that

God

is

an

infinite

Word and

the Spirit

that

are from

Him

are also

"

God knows His Word and His

perception are
in the

Spirit in
infinite,

an
but

infinite

way

as

His

Knowledge and His knows His creature not

He

perceives

and

same

infinite

way

as are

His perception

and His Knowledge, but in a finite way according to the limits of the He perceived His creature only creature and of the human nature.
1

Ps. cxlvii. 5.

TIMOTHY'S APOLOGY

77

through His prescience, and not as a substance that is of the same nature as Himself, and, on the contrary, He perceived the Word and
the Spirit not through

same nature
'

as Himself.

His prescience but as a substance that is of the This is the reason why the prophet David

said,

For

ever, art thou

O Lord, and Thy Word

'

is

settled in

heaven
~

and likewise the prophet

fadeth, but the

Isaiah,

The

grass withereth

and

the flower In this

Word
all

of

our Lord shall stand forever,'

passage Isaiah counts

the world as grass

as

and

flower,

and the

Word
and

and the
eternal
.

Spirit

of

God
God

something

imperishable, immortal,

"
If,

therefore,

is

an

infinite

perceiver,

the

object

that

is

perceived by

Him

has also to be

infinite, in

order that His perception

of the perceived
this

should not be incomplete in places.

except the Word and the indeed was not without perception and a perceived object of the same nature as Himself till He brought His creature into being, but
infinite- perceived

And who is Spirit of God ?

God

He possessed
eternal.
It

along with His eternal perception and eternal knowledge

a perceived object that

is

was

eternal

and a known object

that

was

also

not permissible to say of

till

God

that

He

was not

a
if

perceiver

and a knower,

the time in

which

He
if

created.

And

God
and

is

eternally a perceiver and a knower, and

a perceiver of the

perceived and a knower of the

if

known is

truly a perceiver

and

a knower,

His
it

Word
As

and His His

of

eternally,

follows that
to

Spirit were perceived by Him divinely and these same Word and Spirit were eternally

with Him.

creatures,

He

created them afterwards,

Spirit."
if

when

He
and

wished, by means

His

Word
:

and His

And

our King said to

me
I

"O

Catholicos,

this is

your

religion

that of the Christians,

will say this, that the

is

Spirit are also creatures of

God, and there

replied
:

no one

Word and the who is uncreated

except one God."

also creatures of

And
God

"If the

like the rest,

by

Word and the Spirit are means of whom did God create
The Books
His
this

the heaven

and the earth and

all

that they contain ?

teach us that
Spirit

He

created the world by means of His

of

by means
If

whom

did

He
also

then create this

Word and Word and

:

Spirit ?
spirit,

He

created them by means of another

word and another

will they

the

same conclusion would

1

be applied to them
-

Ps. cxix.

89

(Peskitta).

Is. ad.

8.

78

WOODBROOKE
?
If

STUDIES
by means
of

be created or uncreated

uncreated, the religion of the Catholicos

;

and
did

of the Christians

is

vindicated

and

if

created,

whom

gibberish argumentation go on indefinitely until we stop at that Word and that Spirit hidden eternally in God, by means of whom we assert that the worlds
will

God

create

them

And

this process of

were created."

And
King.
the
all
I

the King said

"
:

You

Catholicos."

And

said

"
:

appear to believe in three heads, This is certainly not so, our victorious

believe in one head, the eternal

God

the Father, from

whom

Word

shone and the Spirit radiated

eternally, together,

and before

times, the former

by way

of

filiation

and the

latter

procession, not in a bodily but in a divine

is

way

that befits

by way of God. This

the reason

why

they are not three separate Gods.

the Spirit are eternally from the single nature of

The Word and God, who is not one

person divested of word and spirit as the weakness of the Jewish He shines and emits rays eternally with the light of belief has it.

Word and the radiation of His Spirit, and He is one head with do not believe in God as stripped of His Word and His Spirit. His Word and Spirit, in the case of the former without mind and
His
I
l

reason,

and

in the case of the latter

without

spirit

and

life.

It is

only

the idolators

who

believe in

false

gods or idols

who have

neither

reason nor

life."
:

"It seems to me that you believe our victorious King said 2 a child." in a vacuous God, since you believe that He has And I " I do not believe that God is either vacuous or answered King, If solid, because both these adjectives denote bodies. vacuity and
:

And

belong to bodies, and God is a Spirit without a body, neither And the King qualifications can be ascribed to Him." " What then do you believe that God is if He is neither said " And I replied to His Majesty " God is a vacuous nor solid ?
solidity

of the
:

two

Spirit and an incorporeal light, from whom shine and radiate eternally and divinely His Word and His Spirit. The soul begets the mind and causes reason to proceed from it, and the fire begets the light and

The
Cod.

author
is ;

is

constantly playing on the Syriac

word

inilltJia

which

means both "word" and "reason."

ithauh.
the reading ith laih seems, however, to be better than Caliph's objection bears on the fact that since God begets, something goes out of Him and He is consequently vacuous.
2

The

TIMOTHY'S APOLOGY
causes heat to proceed from
the soul or
fire
its

79
that either

nature,

and we do not say

also
is
is

are hollow or solid.

So

the case with regard to

God, about Whom we never say that He He makes His Word shine and His Spirit
eternally."

vacuous or

solid

when

radiate from

His essence

And

our victorious King said

"

"
:

What

is

the difference in

God

And I replied There is the between shining and radiating ? same difference between shining and radiating in God as that found in the fire begets the the illustration furnished by the fire and the apple
: :

"

light

and causes heat

and causes the

to

scent

taste

proceed from it, and the apple begets the and savour to proceed from it. Al-

though both the fire and the apple give rise, the former to light and heat, and the latter to scent and savour, yet they do not do it in the same manner and with an identical effect on the one and the same
sense of our body.
of feeling, the light

We

receive the heat of the

fire

with the sense

sense of smell, and the sweetness of

this
it

with the eyes, the scent of the apple with the From its savour with the palate.
that the

becomes clear
This
is

mode

of

filiation is different

from that of

procession.

as far as

similes to the realities

and
:

to

one can go from bodily comparisons and God."

And
because
I

the King said

"

You
made

will

not go very far with

God

in

your bodily comparisons and

similes."

And

said

"
:

King,

am

a bodily

man

use of bodily metaphors, and not

of those that are without

any body and any composition.

spiritual being,
I

Because

am

a bodily man,
in

and not a
as

make
with

use of bodily

comparisons

speaking of God.

How

could

or any other
lips

human
This
is

being speak of
of
far

God

He

is

with a tongue of

flesh,

fashioned

mud, and with a

soul

and mind

closely united to a

body

beyond the power of men and angels to do. God Himself speaks with the prophets about Himself not as He is, because they cannot know and hear about Him as He is, but simply in the way that fits
in

with their

own

nature, a

way

they are able to understand.

In

His
in

revelations to the ancient prophets sometimes

He

revealed Himself as

man, sometimes as fire, sometimes as wind, and some other times some other ways and similitudes.
'

The
'

divine

David

'

said,

He

then spoke in visions to His holy

said

ones

and the Prophet Hosea

:

on behalf of God,

'

have

Ps. Ixxxix. 19 (Peshitta).

80
multiplied
'

WOODBROOKE
my
l

STUDIES
by
the ministry
'

visions

and used

similitudes

of

the

prophets
times

and one

of the Apostles of Christ said,

in time past

and

in divers
2

manners spake

God at sundry unto our fathers by the

in

prophets.'
similitudes

If

God

appeared and spake to the ancient

bodily

and symbols,

we

with

stronger
to

reason

find

ourselves

completely unable to speak of

concerning
shall here

Him
make

understand anything I except through bodily similitudes and metaphors. bold and assert that I hope I shall not deserve any
if I

God and

blame from your Majesty

representative of

say that you are in the earth the

;

God
evil
3

for the earthly people

now God maketh His

rain

sun to
just

rise

on the

and on the good, and sendeth His

on the

and the

unjust.

Your Majesty
of forgiveness
in

also in the similitude of

in

God
way

will

make us worthy

if

the fact of being earthly

in

beings

we

speak of

God

an earthly

way and not

'

a spiritual

like spiritual beings."

And

our victorious King said

You

are right in what you

said before

and say now on the

subject that

God

is

above

all

the

thoughts and minds of created beings, and that all the thoughts and minds of created beings are lower not only than God Himself but also

however, that you put the servant and the Lord on the same footing you make the creator equal with the created, and

His work.

The

fact,

in this

you

fall

into error

and falsehood."

And
of

God

I my Sovereign, that the Word and the Spirit replied should be called servants and created I considered and consider
:

"

not far from unbelief.

If is

the

Word and
by

the Spirit are believed to be

from God, and

God

conceived to be a Lord and not a servant,

inference, lords

His
It is

Word
Spirit,

and

Spirit are also,

and not

servants.

one and the same freedom

that belongs to

and

and they are

true,
is

called

unreal, but in a

sense.

God and to His Word Word and Spirit of God not in an The kingdom which my victorious
as

Sovereign possesses
spirit,

the

same

that held

his no one separates his of with the diadem kingdom together kingdom, and he shines in his word and his spirit in a way that they are not three Kings, and in a way that he does not shine in the diadem of kingdom apart

so that

by his word and word and his spirit from

his

from

his

word and
Hos.
xii.
1

his spirit.

0.

Heb.

s
i.
1
.

Matt.

v.

45.

TIMOTHY'S APOLOGY
"
If
it
:

81

say this

my powerful Sovereign, I will also please your Majesty, and the the splendour glory of the kingdom shine in one
x

and the same way in the Commander of the Faithful and in his sons Musa and Harun,' and in spite of the fact that kingdom and For this lordship in them are one, their personalities are different.
reason no one would venture to consider, without the splendour of

kingdom,
of

not only

the

Commander

of

the

Faithful but

also the

beautiful flowers

him

and

this

and majestic blossoms that budded and blossomed out indeed the three of them blossom in an identical kingdom, one and the same kingdom shines and radiates in each one

of them, so that

no one dares

to ascribe servitude to

any

of them.

In

a small and partial

divinity shines

way

the same light

of

kingdom, lordship,

and

and
if

radiates eternally in the Father, the

prefers to put
it,

Son and the

Holy
Spirit,

Spirit, or

one
is

in

and no one
If

allowed to give to

God, His Word, and His any of them the name of God, while they be drawn I leave to a

servant.

the

Word and

the Spirit are servants of

are from

God
the

Himself, the logical conclusion to

tongue other than mine to utter."

And

King

said

"
:

It

is

very easy for your tongue,

Catholicos, to prove the existence of that

existence also of that consubstantial

Lord and God, and the servant, and to draw conclusions

sometimes or to abstain from them some other times, but the minds

and the

will of rational beings are

visible in

which

is

induced to follow not your mind your conclusions, but the law of nature and the
"

inspired Books."

And
that
I

replied

O our

victorious King,

have uttered

in the first

have proved my words day and to-day both from nature and
I

from Book.

arguments from nature are concerned, I argued, confirmed, and corroborated my words sometimes from the soul with
far as
its

So

mind and
;

its

reason

sometimes from the

fire

with

its

light

and
;

its

heat

sometimes from the apple with its scent and its savour and some other times from your Majesty and from the rational and royal flowers that grew from it Musa and Harun, the sons of your
:

Majesty.
'-The

As
^Caliph
is

to

the inspired
himself.

Books,

proved the object under

Mahdi
of

Harun

of course the future

Musa, the other son

pp. 452-458.

the Caliph

and famous Harun ar-Rashld. About Mahdi, see Tabari, Annales, iii. I,

82

WOODBROOKE
I

STUDIES
my

discussion sometimes from

Moses, sometimes from David, and some

state-

other times

appealed to the Kur'an, as a witness to prove

ment. "

God
'

said to the prophet

David and caused him

further

to

prophesy
Spirit,
I

in the following

manner concerning His

*

Word
l

and

His

Before my King on my holy hill of Zion.' this He had called Him His Christ, the Lord and Against against His Christ.' If the Christ of God is a King, it follows that the Christ is not a servant but a King. Afterwards David called Him 3 twice Son, Thou art my Son and this day have begotten Thee,'

have
2

set

up

'

and,
4

Kiss the
If

Son

lest

the

Lord be angry and ye

is

perish from

His

way.' the prophet David, and

the Christ
is

the Christ, therefore,

if

a Son, as

God
it

called

Him

through

no son
'

is

a servant,
'

follows,

King, that

not a servant.
'

In another passage the

same prophet
right hand.'
5

David
he

called the Christ

'

Lord,'

Son,'

and

A priest for ever,' because

Thou
at

said,

The Lord

said unto

my

Lord,
is

Sit

my

And

in order to

show

that Christ

of the

same nature and power as

'

God, he said on behalf of the Father as follows, In the beauties of 6 holiness from the womb I have begotten Thee from the beginning.'
'
'

God,
since

therefore, called Christ

a Lord
it

through the prophet David, and

is

no true Lord
' '

is

a servant,
'

follows that Christ

not a servant.
'

"

Further, Christ has been called through David one

God
fore,

both

from eternity
of

and

'

begotten of In the beauties of holiness from the

womb.'

Since no one begotten of

God

is

a servant, the Christ, therecreated,

King

Kings,
'

is

not a servant and

but

He

is

uncreated and a Lord.

God

said also through the prophet Isaiah to

Ahaz, King of Israel, Behold a virgin shall conceive and bear a Son, and His name shall be called not a servant but Emmanuel, which 8 The same Isaiah said, For unto being interpreted is, God with us.*
*

'Ps.
4 7

ii. ii.

6.

2 5

Ps.

ii.

2.
1

Ps.

ii.

7.

Ps.

12.

Ps. ex.

and

4.

The Muslim
in

apologist,

'AH

b.

Rabban

Ps. ex. 3 (Peshitta). Tabari, argues that the term

"lord"

Syriac

mara

therefore in Deut. xxxiii.

designates
edition.

Bible to

Muhammad. The idea that men is of course

perfectly.

sometimes in the Bible to men, and 23; Is. xl. 10-11 and Ixiii. 14-16 the word 6 of my See Kitab ad-Din, pp. 87, 00, and " the word mara, Lord," refers sometimes in the
is

applied

taken by Tabari from Syrian commentators

23.

whom

he knew
8

Is. vii.

14; Matt.

i.

TIMOTHY'S APOLOGY
us a Child

83 Son
1

and not a servant

is

is

born, and unto us a

not a

servant

and a created being

is

given,

and His name has been called

Wonderful, Counsellor, the Mighty

Christ, therefore,
self

God
this

of the Worlds.'
of
'

If

the

the

Son

of

God,

Son

God,

as

spoke through the prophet Isaiah, is the mighty worlds,' and not a servant in subjection, but a Lord and a Prince.

God HimGod of the

It

follows,

our victorious King, that the Christ

is

surely a

Lord and

a Prince, and not a servant in subjection. " As your Majesty would wax angry if your children were called servants, so also God will be wrathful if anybody called His Word

and

His

Spirit

servants.

As

the

honour and

dishonour

of

the

children of your Majesty redound

degree the honour and dishonour of on Him. It is for this reason that Christ said
'

on you, so also and in a higher God's Word and Spirit redound

in

the Gospel,

'

He
but

that honoureth not the Son, honoureth not the Father

'

who

hath sent
life,

Him,' and, the wrath of

4

He who
is

honoureth not the Son

shall not see

God

shall abide

on him.'
I

The above
servant.

written in the Gospel.

is

heard also that

it

is

written in the Kur'an that Christ

and not a
Kur'an

If is

Christ

testifies,

He

not a

Word and the Spirit of God, 4 is the Word and the Spirit of God, as the servant but a Lord, because the Word
the
It is

and the

Spirit of

God

are Lords.

by

this

method,

our

God-

loving King, based on the law of nature and on divinely inspired words, and not on purely human argumentation, word, and thought,
that
I

both
the
5

in the present

and

in

the

first

conversation have
Christ,

demonDivine

strated

lordship

and the

sonship

of

and

the

Trinity."

Our
aware,
called

victorious

King

said

"Has

several times a servant

by the prophets

not the Christ been called also "

?"

And

said

am

my

Sovereign, of the fact that the Christ has also been

a servant, but that this appellation does not imply a real servitude is borne out by the illustration that may be taken from the status
of

Harun, the blossom and the flower

1

of

your Majesty.

He

is

now

Is. ix.
3

6.

4
J

John iii. 36, where Cf. Kur'an, iv. 169.

"

T. 23. " John " believeth for honoureth."

iii.

40.

Some

of the

apologist Kindi in

above Biblical verses are quoted also by the Christian his Risalah, pp. 46- 48.
1 1

84
called

WOODBROOKE
'

STUDIES
'

by everybody

he

will

military

Heir Presumptive,' but after your long reign, be proclaimed King and Sovereign by all. He served his service through the mission entrusted to him by your Majesty

to repair to Constantinople against the rebellious

and
will

tyrannical

By3

zantines.

Through

this service

and mission he
his princely

not lose

his

royal sonship and

his freedom,

nor

honour and

glory,

and

acquire the simple

individual.

name
is

of servitude

and
the

subjection, like

any other
of

So

also

the case with

Christ,

the
in

Son

the

heavenly King.

He

fulfilled

the will of
in

His Father His

His coming
sin,

on His

military mission to

mankind, and

victory over

death,

and Satan.
not

He

did not by this act lose His royal Sonship, and did

become a

stranger to Divinity, Lordship,

and Kingdom, nor did

like

He

put on the dishonour of servitude and subjection

"

any other

individual.

Further, the prophets called

Him

not by what
'

He

was, but by

what
called

He

was

believed

by

the Jews to be.

In one place the prophets

Him, according

to the belief of the Jews,

A Servant, a Rejected

one, one without form or comeliness, a Stricken one, a Smitten one, a man of many sorrows.' 4 In another place, however, it has been said
of

Him that, He is the fairest of the children of men, the Mighty God of the worlds, the Father of the future world, the Messenger of
'

the Great Counsel of

God, Prince

of Peace, a Son,

and a Child," as
on

we

demonstrated
nature,

in

our former

replies.

The

last

adjectives refer to
first

His

and

He

has been spoken of through the

adjectives

account of the mission that

of
at
all,

and

in

He performed to His father for the salvation with the belief of the Jews who only looked compliance

Him in Him in the

1 *

His humanity, and were totally incapable of considering nature of His divinity that clothed itself completely with

humanity.

Arab, wall al-'ahd.

This expedition of Harun, son of the Caliph Mahdi, against the Byzantines led by Nicetas and governed by the Empress Irene and Leo is told at some length on the Muslim side by Tabari under the year A.H. 165 Cf. also the historians, Ibn (A.D. 781), Annales, iii. i. pp. 503-505.
iii. p. 213, and Mukaddasi, p. 150, etc. appears that this second conversation between Timothy and the Caliph took place in A.D. 781, while Harun, the Caliph's son, had not The sentences returned yet from his expedition against the Byzantines.

Khaldun,
3

It

used in the text do not seem Ms. liii. 2-4.

to yield to another interpretation. 5 "Is. ix. 6. Ps. xlv. 2.

TIMOTHY'S APOLOGY
"

85

Some

ignorant Byzantines

who know

nothing of the kingship and

sonship of your son Harun,

soldier

may

consider him and call him a simple

and not a Prince and a King, but those who know him with certainty will not call him a simple soldier, but will consider him and
call

him King and Prince. In this way the prophets considered the Christ our Lord as God, King, and Son, but the unbelieving Jews He believed Him to be a servant and a mere man under subjection.
has indeed been called not only a servant, on account of His service,
but also a stone, a door, the way, and a lamb.
stone, not because
of
1

He

was

called a

He

was a

stone

by nature, but because of the truth

that

His teaching

into the

and a door, because it is through Him knowledge of God and the way, because it is
;

we

entered

He who in

His

was immolated

person opened to us the for the

way
life

of immortality of the world.

In this

and a lamb, because He same way He was

by nature, but on
our salvation, and on

called also a servant, not because

He

was a

servant
for

account of the service which

He

performed

account of the belief of the Jews. " I heard also that it is written in your Book that the Christ was sent not as a servant, but as a son, I swear by this mountain and by
'

the begetter
latter

and His Child.'

'

child

is

like his father,

'

whether the
Christ doth

be a servant or a freeman, and

if it is

written,
3

The

surely not disdain to be a servant of God,'

it is

also written that

God
'

doth not disdain to be a Father to Christ because

prophet about the Christ,
'

He
4

said through the

'

He will be to Me a Son
the earth.'
earth,
5

and not a servant

and

and, also

will

make Him a first-born

not a servant
If

will raise

Him up above the Kings of God above the Kings of the

be a servant, Christ
is,

He who

therefore,

by above the Kings cannot King, not a servant and one under
is

Christ has been raised

Kitab-ad-D'in,
'

^All these adjectives are known to the Muslim apologist Ibn Rabban. p. 83 of my edition. 2 Kur'an xc. 1-3, is interpreted by late Muslim commentators to mean I do not swear by the Lord of the land nor by the begetter and what He begets.' In the early Islam the first word was evidently read as ' I shall swear la-uksimu, (with an affirmation), instead of la-uksimu, I shall not swear a I believe that the ancient and (with negation).
:
. .
.

'

'

'

reading

interpretation preserved in the present

apology are more

in

harmony with

the Kur'anic text.

Kur'an
in the
4

iv.

70.

The
:

author
5.

is

using the
5

Arabic word istankafa as

Kur'an. 2 Sam. vii.

Heb.

i.

Ps. Ixxxix. 27.

86
subjection, but a

WOODBROOKE
King
of

STUDIES
It is

Kings and a Lord.

not possible that a

servant should be above angels and kings. " God said also about the Christ through the
'

same prophet David,

is

His name

shall

endure

for ever,

and His name

before the sunl

men shall be blessed by Him, and all shall glorify Him.' How can the name of a servant endure for ever, and how can the name of a servant be before the sun and other creatures, and how can all nations be blessed by a servant, and how can all nations glorify a servant ? God said to His Word and His Spirit, Ask of me, and I shall give Thee the nations for Thine inheritance and the uttermost parts of the earth for Thy possession. Thou shalt shepherd them with a rod of Be wise now, O ye Kings, and be instructed, ye judges of the iron.
All
'

earth.

Serve the Lord with

lest

fear,

and hold

to

Him
all

with trembling.

Kiss the Son,

He
If all

be angry, and ye stray from His way, when

little.

His wrath
trust in

is

kindled but a
2

Blessed are

they that put their

of the earth

Him.'

the nations

and the uttermost parts

are the inheritance and the possession of the Christ, and if he who has under his authority all the nations and the uttermost parts of the earth
is

not a servant, the Christ, therefore,

O
;

our victorious Sovereign,

is

not a servant, but a Lord and Master

and

if

the Kings

and the

judges of the earth

fear

have been ordered by

with trembling,
to,
it

God
is

to serve the Christ with

and hold

to

Him

impossible that this same

of

Christ

who

is

served, held

and

kissed

by the Kings and judges

is

the earth should be a servant.

"It follows, O^our victorious Sovereign, that the Christ

of Kings, since

a King

Kings worshipped and worship

judge of judges, since judges served

and serve

Him Him

and a Lord and

fear.
If

with

He

were a

servant,

what kind

of

a wrath and destruction could

of a blessing could

He

bring

on the unbelievers, and what kind

those

He

bestow on

who put their trust in Him ? That He is a Lord over all and a Master over all, He testifies about Himself, and His testimony is Indeed He said to His disciples when He was about to ascend true.
to heaven,

and mount on the Cherubim and

'

fly

on the

spiritual

wings of
3

the Seraphim,
If

All power is given unto me in heaven and in earth.' Christ has been given all the power of heaven and earth, He who
1

Ps.

Ixxii.

7 (Peshitta).

See above

p.
3

56 how Ibn Rabban, the Muslim

Matt
xxriii.

apologist, refers this verse to 2 Ps. ii. 8-12 (Peshitta).

Muhammad.
18.

TIMOTHY'S APOLOGY
is

87

constituted in this
is

Christ, therefore,

way God

in

heaven and
all. If

in earth
is

is

God

over

all,

and

over

He
earth

not a true

God, how can

has power in

have power heaven and in earth,

in

He

heaven and

in

and

if

He
?

how

can

He

not be true

God
God,

Indeed

He

has

power
"

in

heaven and
in

in earth

because
is

He

is

since

any one

who

has power

heaven and

in earth

God.

The Archangel

Gabriel

testified to this
'

when he announced His

conception to the always virgin Mary, And He shall reign over the l If the house of Jacob, and of His Kingdom there shall be no end.'
Christ reigns for ever, and
if

the one

who

reigns for ever there

is

no

end

to his

kingdom,

it

follows,

Lord and God over

'

all.

The

our Sovereign, that Christ is a prophet Daniel testified also to this in

saying,

saw one

like the

son of

men coming on

the clouds of heaven,

and they brought Him near before the Ancient of days, who gave Him dominion and glory and a kingdom, that all nations should serve

Him and
kingdom
over
all,

worship Him.

His dominion

is

an everlasting dominion,
If
is

and His kingdom

shall not

of Christ shall

pass away and be destroyed.'" not pass away and be destroyed, He

the

God

and Christ

is,

therefore,
3

God

over

all,

O our

King

over the

prophets and the angels. " If Christ has been called by the prophets
it

God and

Lord, and
in

if

has been said by some people that

it is

God
in

suffered

and died

the

flesh,

evident that

it is

the

human

nature which the

Word-God

took

from us that suffered and died, because

prophets nor in the Gospel, do
flesh,

no Book,

neither in the
in the

we

find that

God

Himself died

but

in the
is

we do find in all of them that The expression that God flesh.

:

the

Son and Jesus Christ died suffered and died in the flesh

not right."

And
that

God

" our victorious King asked And who are those who say suffered and died in the flesh." And I answered " The
:

Jacobites and Melchites say that God as to us we not only do not assert that
nature, but that

suffered

and died
our

in the flesh, in

God

suffered

and died

our

He

even removed the

passibility of

human

nature

that

He

put on from

Mary by His

impassibility,

and

its

mortality

by

His immortality, and

that a created being
1

He made

it

to resemble divinity, to the extent

is

capable of resembling his Creator.

A created

Luke 33. About two words

i.

-Dan.

vii.

13-14.

are here missing in the

MS.

88

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STUDIES

being cannot make himself resemble his Creator, but the Creator is It is not the able to bring His creature to His own resemblance.
picture that

makes the painter paint a

that

picture in

but
is

it is

the painter that paints the picture to his

its own resemblance, own resemblance it

;

not the
it is

wood

works and fashions a carpenter

in its

resemblance,
In

but
this

the carpenter that fashions the

it

wood

in his

resemblance.

same way
passible

is

God
like

and mortal

not the mortal and passible nature that renders like itself, but it is by necessity God that

renders the passible

Himself.

On

and mortal human nature impassible and immortal the one hand, this is what the Jacobites and
is

Melchites say, and, on the other, this your Majesty to decide who are those

what we

say.

It

behoves

who

believe rightly

and those

who

believe wrongly."

And
that even

our victorious King said

"
:

In this matter

you believe more

dies ?
I

rightly than the others.

Who dares
"

to assert that

God

think

demons do not say such a thing. say concerning one Word and Son of God,

In what, however,
all

of

you you are wrong."-

And
we

replied to his Majesty

all of

O our victorious
in the

are

us as in

a dark house

King, in this world middle of the night. If at

fall in

night and
of people, to pick
lot of

in

a dark house a precious pearl happens to

all

the midst
strive

and

become aware

of

its

existence,

every one would

up the pearl, which will not fall to the lot of all but to the one only, while one will get hold of the pearl itself, another one
one of a stone or
of a bit of earth, but every

of a piece of glass, a third

one will be happy and proud that he is the real possessor of the pearl. When, however, night and darkness disappear, and light and day
arise,

then every one of those

men who had

believed that they had the

the
light,

pearl,

would extend and

stretch his

hand towards

which

He who possesses the alone can show what every one has in hand. pearl will rejoice and be happy and pleased with it, while those who
had
sad,
in

hand

pieces of glass

and
tears.

bits of

stone only will

weep and be

and
"

will sigh

and shed

In this

same way

we children
hand

of

men
one

are in this perishable world

as in darkness.

The

pearl of the true

in the

faith fell in

the midst of

all

of us,

and
that

it

is

undoubtedly

of

of us, while all of us believe

we

possess the precious object.

In the

world

to

come, however,

the darkness of mortality passes, and the fog of ignorance dissolves, since it is the true and the real light to which the fog of ignorance is

TIMOTHY'S APOLOGY
absolutely foreign.
In
it

89

the possessors of the pearl will rejoice, be

of

happy and
weep,
sigh,

pleased,

and the possessors

tears, as

mere pieces
above."

of stone will

and shed

we
:

said

" The possessors of the pearl are our victorious King said Catholicos." And I answered " They not known in this world,

And

are partially

known,

O
:

very wise King said

our victorious King." "

And

our victorious and

What do you mean by

partially
:

known, and

"By good by what are they known as such ?" And I answered and the wonders and victorious our deeds, works, by pious King, and miracles that God performs through those who possess the true

faith.

As
in the

the lustre of a pearl

is

somewhat

visible

even

in the

dark-

ness of the night, so also the

rays of the true faith shine to

some extent

God indeed darkness and the fog of the present world. without faith of the has not left the pure pearl completely testimony
even

and evidence,

first

in the

prophets and then in the Gospel.

He

first

through Moses, once by means of the prodigies and miracles that He wrought in Egypt, and another time when He divided the waters of the Red Sea into two and allowed the
confirmed the true faith in
Israelites to cross
it

Him

safely, but

drowned the Egyptians

in

its

depths.

and divided the Jordan into two through Joshua, son of Nun, and allowed the Israelites to cross it without any harm to themselves, and tied the sun and the moon to their own places until the
also split

He

Jewish people were well avenged upon

their enemies.

He acted in

the
:

same way through the prophets who rose through David, Elijah, and Elisha.
"

in different generations, viz.

Afterwards

He

confirmed the faith through Christ our Lord by

the miracles

and prodigies which

In this

He

wrought

for the help

of the

children of men.

way
name

the Disciples performed miracles greater

Christ.

even than
prodigies

those

wrought by
in the

These

signs,

miracles,

and and

wrought

of Jesus Christ are the bright rays

the shining lustre of the precious pearl of the faith,

and

it

is is

by the
so
full

brightness of such rays that the possessors of this pearl

of lustre

which

and

so precious that

it

outweighs
"

all

the world in the balance,

are

known."

And And
too
I

our victorious King said

"

are the possessors of this pearl,

replied
:

have hope in God that we and that we hold it in our hands.":

We

Amen,

King.
7

But may
in

God

grant us that

we

may

share

it

with you, and rejoice

the shining

and beaming

90
lustre of the pearl

WOODBROOKE
!

STUDIES
faith before all

God

has placed the pearl of His

of us like the shining rays of the sun,

and every one who wishes can

enjoy the
"

light

of the sun.

pray God, who is King of Kings, and Lord of Lords, to preserve the crown of the kingdom and the throne of the Commander of the Faithful for multitudinous days and numerous years May
!

We

He
his

also raise after

him Musa and Harun and 'Ali

and ever
!

to the throne of

kingdom

for ever

May He
all

subjugate before them and

before their descendants after them

all

the barbarous nations, and

may

the kings and governors of the world serve our Sovereign and his
till

sons after him

the

day
"
!

in

which the Kingdom

"
:

of

Heaven

is

revealed

from heaven

to earth

And
:

our victorious King said

Miracles have been and are

And I replied to his sometimes performed even by unbelievers." " our victorious are not miracles but decepThese, King, Majesty

tive similitudes of the

of God and by the reason why

demons, and are performed not by the prophets This is holy men, but by idolaters and wicked men. said that good works and miracles are the lustre of I
Indeed,

the pearl of the faith.

Moses performed

miracles in Egypt,

and the

and Jambres performed them also there, but of God, and the sorcerers through The power of God, however, prethe deceptions of the demons. was defeated. of the demons that and vailed,
sorcerers Jannes

Moses performed them by the power

"

In

Rome

also

Simon Cephas and Simon Magus performed

miracles, but the former performed them by the power of God, and the latter by the power of the demons, and for this reason Simon

Cephas was honoured and Simon Magus was laughed at and despised by every one, and his deception was exposed before the eyes of all
celestial

and
this

terrestrial

beings."

At

chamber,
residence.

our victorious King rose up and entered his audience and I left him and returned in peace to my patriarchal

Here ends
with Mahdi,
be to
1

tke controversy of tke Patriarch the Caliph of the Muslims.

Mar Timothy L May eternal praise

God!

A third

iii.

3, pp. 137,

See Tabari, Annalcs, son of Mahdi, nicknamed ibn Ritah. The Cod. has erroneously 'Alah. 501, 522, 1035.

TIMOTHY'S APOLOGY

91

92

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TIMOTHY'S APOLOGY

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TIMOTHY'S APOLOGY

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19

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TIMOTHY'S APOLOGY

121

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125

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137

10

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139

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141

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5 <I

^1

!l

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'

TIMOTHY'S APOLOGY

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149

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WOODBROOKE

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CHRISTIAN DOCUMENTS IN SYRIAC, ARABIC, AND GARSHtJNI EDITED AND TRANSLATED WITH A CRITICAL APPARATUS.

BY A.

MINGANA.

WITH INTRODUCTIONS.
BY

RENDEL HARRIS.
FASC.
4.

The Lament of the Virgin and the Martyrdom of Pilate.

INTRODUCTION.
the

present issue

of

the

Woodbrooke

Studies Dr.

Mingana

are associated together by the publishes two documents, which fact of a common Egyptian origin, and by their occurring side by side in the popular religious literature which was preserved in the Arabic language, as spoken by unlettered people, and recorded in the Syriac character, which combination of speech and script we call by
the

IN

name

of

Garshuni.

Of

the popularity of this kind of story-telling

;

we

the particular documents to which and writing there can be no doubt Paris Library and the Mingana collection, refer from the though they bear internal evidence of Egyptian origin, have come

from a

much wider
;

as on the Nile

they were found in Mesopotamia as well and although they are not of any great antiquity, as
field
;

far as the actual copies

go from which
is

we

take our texts, the argument

for their

wide popular

diffusion

made

stronger

by the observation

that

they are comparatively

modern products

of the Oriental religious

mind.

They must have moved fast, when they are found to have moved so far. Nor does their modern dress preclude the supposition that they may contain iragments of early tradition embedded in their pages, for
it is

precisely in such popular stories, the Folk- Lore of the Christian

religion, that

we

are accustomed to find survivals of the most primitive

beliefs

and opinions.
163

12

164

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The two documents
Pontius Pilate,

STUDIES
made
over into an accepted
glorified

before us are concerned, the one with the

spiritual history of

who

is

and

glorified saint,

accepted

in the
;

Church on the earth and

in the

Church

in

the heaven

the

other with the sorrows of the

Virgin, not this time at the cross, but rather at the

empty tomb, where

she has, as

we

shall see,

We

may

call

one

of

exchanged personality with the Magdalene. the documents by the title of Pilatus beatus ;

the other, by an adaptation of the conventional form,

may

pass as
less

Stabat Magdalena.
earlier tale

The

author of the Pilahis

;

is

said to

be no

a person than the great Gamaliel the second is a sermon in which an is retold, as the former was also adopted, not without much

eloquence, by the Coptic Bishop of Behnesa, a place more familiar to

modern scholars under

In the second

its

Greek name

of

Oxyrhyncus, and from the

discovery of papyri associated therewith.

Patrologia Orientalis there appeared a collection of Coptic Apocrypha under the editorship of E. Revillout, amongst which stood a number of Coptic fragments, of which Gamaliel
of the

volume

was supposed

to be the author,

and whose contents were

In

similar to

those of the present document.

the same collection there

was

a fragment describing the appearance of Jesus to

Mary

at the sepulchre,

where there

is

the confusion between

Mary
;

the Virgin
Clearly,

and Mary
then, the

Magdalene

to

which

we have

referred

above.

present documents are not entirely novel

they existed, in part, in

carefully

Coptic fragments of a similar type with

which they must be

compared, and in so far as the connection can be made out, it is with the Coptic Church and its literature that we are brought into contact.

Not
to the

altogether novel, nor altogether unexpected.

For,

if

we

turn

Apocryphal

New

Testament

of

M. R.

James,

we

shall find

that, after

making a summary

of the Revillout fragments,

he adds

in

conclusion (p.

152) the following sagacious

and almost prophetical

passage

"
It

may be

as well to register here the statement or

warning

Copts were tireless in producing embroideries upon the Biblical stories, and perhaps in rewriting older documents
that

the

to suit their

own

taste.

Only
is

fresh discoveries of older texts can

if

enable us to decide
later

how much,

any, of the details which these

fragments supply,

really archaic."

LAMENT OF THE
If
1

VIRGIN
'

165
the expansion
of the

we add

to the

words
texts,'

'

discoveries of older texts

and more complete

us.

we

shall

have almost a summary

documents before

They

are fresh discoveries of Coptic embroideries

upon

Biblical texts.

We

will

compare presently the Revillout and

James we may
' '

other fragments (or as, following Dr.

say,

frills

of

Biblical tapestry) with the texts of our documents, but first we must deal with the general question of the canonisation of St. Pilate and his

appearance

in the

Calendar.
studies ancient liturgies to
is

Eveiyone

who

which calendars are

properly prefixed or attached,

to the calendar in
If is
is

importance that belongs determining the local provenience of a document.

of the

aware

we
to

find a Psalter,

Book
;

of

Hours

or Missal, the

first

thing

we do
it

examine the calendar

if it

records the sanctity of St. Theodulf,

;

if the Three Kings, probably probably from the area of Orleans from Cologne if St. Denys, perhaps from Pans, and so on, with
;

greater or less degrees of local definition.

that the saints
for saints.

The

obvious reason being

It is

have a preference for localities, or localities a preference not even necessary that the saint should have had a
St.

real existence.

Lucy

of

against the superior magic of St.

Syracuse was probably invented to set off Agnes of Catania, and both of them
Saints
In this

are probably apocryphal.

personifications of provinces.

ficance as well as local celebrity,

may be the badges of cities, the way they acquire political signithough it may not always be easy to

see

what the
and

political

tracks,

as Jesus

meaning is, for even great Churches cover their once pointed out, the religious world is divided into
they

two

sects,

those

who worship

know

not what, and those the Catholic

who know
names
of

what they worship.

tell

How many members of

Church can

us

why,

in

the invocation of the saints in the Mass, the

the Apostles are followed, amongst other pious supplementary beings,

by the names

of

Cosmas and Damian

All

we

can say

is

that these

are imported from the East

where they were a

pair of twin-brothers

practising medicine without fee, a very thin disguise of the

Twins
this

Heavenly came to who shall That ? Rome, why they they say should become the patron saints of the Medici is more obvious. In
;

but

case
it

we may
there.

fail

to detect

political

significance,

even

if

we

are

sure

was
more

clear illustration may be found to the above generalised statement as to political significance accompanying local provenience

166
in the case -of the

WOODBROOKE
Twins who
it.

STUDIES
devoted
to

presided over Soissons and the area

the

around

Howi'many

churches are

memory

of

Crispin andf^Crispinian whose very names betray brotherhood by assonance. Yet these names have recently been restored to the pro-

posed

new Anglican Calendar, Heaven forfend !) but because

'

not

because they are twins (which

they helped the English to win the

to say

battle of

Agincourt and
"

so led

Henry V.

through Shakespeare

that

From
But

Crispin-Crispian shall ne'er go by this day to the ending of the world,

we

in

it

shall

be remembered."
;

The-liturgical sanction

is,

therefore, political
is

it is

also literary,
if

and

we may

say,

if

we

please, that Shakespeare

in

the calendar,

we

know what <we~ worship.

Now
we
lists

in returning to
first
is,

our theme, which

it

is

the canonisation of Pilate,

is

observe

of all that

is

local.

Pilate

a saint in the Coptic

Church.

He

also, a saint in the Greek Church appearing in their

along with his wife Procula. She is, in reading our document.
for canonisation.

We
fact,

shall find all

about Procula

in

one

of the links in the evidence

She

attained celestial rank herself,

and drew her

husband

after her.

We

must

try

and review the evidence.

The

Copts, indeed, have gone so far in conferring rank upon him that they regard him as a citizen of their own country as well as one of the

high-born kinsmen of heaven.

He

is

even reviled in our story on ac-

count of his nationality, as Pilate the Egyptian. So we may say that Pilate is a saint of the Levant and Egypt, but not, as far as one can
see, of the

Syrian Churches or of the Latins.

However, we have

learnt something, for

will

if this liturgical acceptance is not universal, it be very probable that where he does attain calendar rank, it will be reached gradually, for it is almost impossible to believe that any

people

who were

familiar with the Gospels, or able to

of the historian Josephus, should

supplement

them from the pages

step,
saint.

have, at one

moved from

the conception of a villain to the contemplation of a

The

process must have been gradual,

bit

and the embroidery

of

Dr. James was attached to the story

a wicked and rapacious governor the Christians.

by

bit.

We

must study the

matter more closely in order to find out

how

the Jewish hatred for

into a pious

was changed

memory

of

LAMENT OF THE
Meanwhile we
for

VIRGIN

167

find

we

are in a position of historical advantage,

whether good or bad, rapacious or compassionate, we are sure that Not even Mr. J. M. Robertson can prove his history Pilate existed. There is too much about him in to be capable of reduction to myth.
Tacitus,

and Philo, and Josephus, over and above what we

all

find in

the Gospels, to allow us to regard him, at

of the

events, as the villain

Gospel Tragedy.

We
in
;

whom we

find conjoined about the canonisation itself

our suspicions about Procula, canonicity, as we may have our doubts but Pilate is too firmly set in history to

may have

be capable

of displacement.

In the earliest creed of the Church, so far as

we
of

can detect

it

in the

dark backward and abysm of sons, Jesus, Mary, and Pilate

time, there are only three historical per;

Jesus

was born

Mary and

suffered

under Pontius

Pilate.

When we

think of this historical reference,

we

may be
dered
'

They are commonly renperplexed at the terms employed. under Pontius Pilate' (eVt Ylovriov FletXarov) which probably should have expected means in the days of Pontius Pilate.'
'

We
'

the creed to say,

Ti/3epiov) and if the statement is to have chronological value for those who were taught to recite the creed, Pontius Pilate bulks larger than the Emperor.
In the time of Tiberius
(eTrt
this
;

'

We
as-

should not a priori have expected high

it if

certainly suggests a very

antiquity for the creedal formula,

even

one explains that

of

it

sumes the Gospel record.

vinces

For as

far as the

Roman

governors of pro-

were concerned, they did not make calendars out passed away, and the peoples they pillaged were glad

them

they

to forget

them.
is

Does one make a

a

Sicilian calendar

with Verres in

it

But where

Roman

governor

whom

people over the wide area of

to

the early

Christian propaganda
to forget ?

were glad

remember, and were instructed not

The same

thing occurs in the curious reference to Pontius Pilate in

the Pastoral Epistles.

These

epistles,

whatever
later

may be

the ultimate
;

decision as to their authorship, are of

much

date than the Gospels

they were certainly written long after Pontius Pilate had come to a Yet we find St. Paul advising St. Timothy to regood or bad end.

member

that the confession of faith

which he had himself made

in the

presence of

many

witnesses had a parallel in the good confession of

Jesus Christ before Pontius Pilate.

Here

the

same

expression, eVt
it

FleiXarou

is

used,

and

we

can hardly translate

as 'under

168
Pontius Pilate.'
the date of the

WOODBROOKE
It

STUDIES
;

looks almost creedal

so

we

have again, whatever

document may

be, a historical remembrance of the

Roman governor, who occupies so great a place in the Gospel. The point which we have made may seem to be trivial it is not If we were writing the history of that time as really so. contemporaneous observers, we should have said 'in the days of Tiberius,' or if we were Galileans, in the time of Herod.' Here we pick up our
;
'

clue

and the
it

interpretation of the dignity

at the expense,

which Pilate attained

in the

he

has attained

not of Tiberius, but of Herod.

Why
and
and

has

Herod no

place in the creed,

is

no record

noble confession of

Jesus ?

One bad man

as

good

as another in this connection,

Jesus.

the Gospels

then do they of the such as the Church diverse history occupy positions develops ? Is not Herod just as distinguished a historical character as Pilate ?

make no secret of Herod's contempt for Herod were made friends by the Trial of Christ.

Pilate

How

Acts of the Apostles the two are associated in the proof from the second Psalm that the heathen who raged and the kings and
In the

who gathered together against the Messiah were Herod and Pilate and the Jews. They are all in the same condemnation for their impotent rage. We have to explain how Pilate became detached from Herod and dissociated from the Jews, and how he became a Christian and was revered as a saint. Our document but we are not limited to our will help us to understand the process
rulers of the earth
;

late

Coptic tradition or

its

Greek

correlative.

We

can actually trace

the beginning of the process in the times which immediately followed

the publication of the Gospels.

When

the fragment of the lost

1

Gospel of Peter was recovered

884, the opening sentences
his

from an Egyptian tomb in the year

of the

new document were

"

significant

But

of

the Jews no

man washed
;

hands, neither did

Herod nor any one

Here we have

of his judges

and whereas they would

Pilate from the

not wash, Pilate rose up."

a definite removal of
to

Jews and

Herod

and the writer goes on

make Herod and

not Pilate pro-

nounce the condemnation

of Jesus.

In Dr. James' introduction to the

1

remarks that

fragment, which he does not think of an earlier date than A.D. 50, he " another characteristic of (the Gospel) is its extremely

anti-Judaic attitude.

Blame

is

thrown on the Jews wherever

possible,

LAMENT OF THE
and Pilate
is

VIRGIN

169

whitewashed."

It

was thrown upon Herod. So the second century, the commencement

which, in
It is its

might be equally well said that blame here we have, before the middle of
of the process of canonisation,

preliminary stage,
itself

from the Gospel

properly be called whitewashing. that the process starts, the uncanonical

may

Pilate Gospel merely accentuating the statement of the canonical. and from Herod from dissociates himself washes his hands, and Pilate

the Jews.

That

is

the road to sanctity.

The

action of Pilate to

which

we refer became The Catacombs

great East
its

stereotyped in Christian teaching record

it,

and

in Christian art.

and, to

come down

to

modern

times, the

window

of Kings' College,

Cambridge, represents Pilate as

of his part in the
is

central figure, washing his

hands as the central act

sacred drama.
;

So much

of the tradition

probably continuous from

the beginning for we find when we read the Apocryphal Acts of Pilate that special emphasis is laid on the fact that Pilate took water and washed his hands before the sun. This may have been derived

from the Gospel of Peter, for there must have been a reference to ' none of the Jews nor Herod Pilate's action before we can say that
'

and anyone can verify for himself Pilate the whitewash has been applied in a very
;

washed hands

that in the
liberal

Acts of

manner, and

the anti-Judaic attitude

is

as pronounced,

on

Pilate's part, as possible.

even suspect that he quotes actual Christian Testimonies against the Jews, however unsuitable that may be for a Roman governor. The elongation between them has now gone far beyond what the

We

Gospels
If

assert.

the

point

of

departure for the canonisation of Pilate

his

is

the

evangelical statement that he

own

the verdict

washed which he was about

hands

in public, as

if

to dis-

to pronounce, a similar starting-

point for his wife Procula will be found in the story of her dream, in

consequence of which she sent a message of appeal to her husband not to countenance the attack which the Jews were making on Jesus. Here
also

the canonisation
first

obtains

She a gradual evolution of legendary ideas. she is a name, then a religion, and lastly a conversion
is
:

Procula,
Christian.

the

Jewess

she becomes,

as

in

our

book, Procula

the

There
of

is,

however,

this difference

between her progress and that

Pilate. cannot be as sure of the historicity of the incident which Matthew records, and of the involved personality, as we can be

We

170
sure of
Pilate.

WOODBROOKE
If

STUDIES
should
blur

we

are

asked

why we
his

figure

which Matthew has inserted on

canvas,

the answer must be

without unduly disparaging Matthew and his work, we must admit that Procula is not the only wife who has dreams and

made

that,

uses

them

as intercessory appeals with her

suffering.

husband on behalf
engaged

of the

abject

and the

For instance,

we were

in a recent

study of the
to her

Apocryphal Life of Jeremiah^

to

Here we found

the

statement that the wife of Nebuchadnezzar makes a personal appeal

husband not

engage

in hostile

movement

against the Jews,

on the ground that they are the people of God, and obtain at once whatever they ask from Him. With this we compared the story in 2 the Talmud, where the mother of the Persian King, Shapor II, says " Have nothing to do with those Jews, for whatever they to her son,
ask from their Lord,
is

He

gives

it

them."

The

queen-mother's

name

Iphra-Hormiz, and when we notice

that in the Jeremiah story she

awakened out of sleep in order to intercede for the Jews, the parallel between Iphra-Hormiz and Procula becomes even closer than that So we must reserve the question with the wife of Nebuchadnezzar.
is

of Procula's historicity,

for fear of falling into a cycle of

folk-lore

ask, in

Or, if we set that suspicion on one side, we may at least view of the sympathies which the Jews recognise on the part of Iphra-Hormiz with themselves, whether it is not natural to have relegends.
secretly.

garded Pilate's wife as a Jewess, either actually or

events the Apocryphal writers recognised

At

all

her as such at

a very early

nor was there any improbability in the Roman Governor having have a similar case, and there must have been a Jewess for wife. date
;

We

many
here
"

more, in

Felix

and

Drusilla.

becomes an actual motive

in the narration of the

it

That Procula was a Jewess Acts of Pilate ; for

Jesus
accordingly,
' :

we

find

Pilate using

as

an argument with the Jews, when

hostility to
;

trying to

dissuade them from further

Pilate called unto

him

all

the Jews,

and

said unto

them

Ye know
of the

that

my

wife feareth
*

Jews, with you saith unto them

?
'

God, and favoureth rather the customs Yes, we know it.' They say unto him
'

Pilate

Lo

my

wife hath sent unto me, saying

Have

nothing to do with this just man, for I have suffered many things But the Jews answered and said unto because of him by night.'
1

Woodbrooke Studies, Vol.

2
I.

Taanith,

xxiv., 2.

LAMENT OF THE
'

VIRGIN
is

171
?

Pilate

Said

we

not unto thee that he

a sorcerer
"

Behold, he

hath sent a vision of a dream unto thy wife.'

In this account there
is

no difference

of opinion

between Pilate and

Jews on the question whether Procula is a Jewess. They only If Matthew's differ on the point whether Jesus is a magician or not. account is genuine history, it must at a very early date have had
the

attached to

it

the observation that

Procula was a Jewess.

After

that the Christian story-teller has only to record her conversion to the

Christian faith, such as

us.

we

find her confessing in the

document before

Long

before the

Acts of Pilate were

in circulation, Christian

writers

had taken

steps to explain that Procula belonged to their fold

and not

to the other.
his

Origen could hardly be expected to keep

allegorical

contemplative and

mind

off

the statement in the Gospel that Pilate's wife

of

had

suffered

on account

Christ.

Was

not such suffering a form of

confession, the open door to sanctity ?

He

will not

commit himself

too absolutely to the proposition that Pilate's wife

description, a Christian.

"God
was
is,

is, by the evangelical knows," says he, "whether the only

beginning of her conversion

for

the fact of her suffering

many

things

Jesus

in

a vision.

It

however, so stated

in certain

writings

which are not among the authorised scriptures" (tamen continetur 1 etiam hoc in scripturis quibusdam non publicis). Here the conversion
is

assumed, and a reference

is

made

to

documents of a character similar

have
in this

to the

one that

we

are studying.

We

way

obtained a

rapid vision of

the process by which Pilate's wife passed into the

as St. Procula, and the Greek Church Church Pilate and his wife are comCoptic in the Greek Church their fellowship is not so

calendars of the Coptic

as St. Procla.

Church

In the
;

memorated together
evident
;

indeed

it

is

not clear from the

Procla

is

commemorated.

The Zante Synaxarion

popular Synaxarion why has no historical

introduction,

but only the doggerel Greek verses with which every

is

notice of a saint

summed

up, in this case as follows

"E^ci 77ape<T7CL>crai> ere, FTpd/cXa, AecrTrdr^s, O netXara* irpiv CTOJ Tra/aacrras <rv,vya).
It is

not very easy to

Pilate ?
1

Lord stand by

make out the meaning of this how did the and how does the Lord have Procla standing
:

Origen, Comni. in Matt., 122.

172

WOODBROOKE
?
;

STUDIES
;

by him
soon, in

a Christian

These are very bad verses they assume that Procla is do they make a similar assumption for Pilate ? How
case, did Pilate

"

"

any

strike the trail ?

According

to Tertullian, Pilate

by

his conscience.

Tertullian goes

was always a Christian, if judged " Almost up to him and says,

thou persuadest

me

that thou art a Christian."

The problem

is,

how

to put that Christian conscience

"on

the film," where consciences

are so hard to register, and

where the mere washing of hands seemed an inadequate demonstration of faith. So it occurred to some Christian that the to story-teller right way stage the conversion, and make it

historically incontrovertible,

was

to put

Pilate through the very

same

consequence Let the unjust judge become the criminal, and let him be scourged and spit on and finally crucified after the manner of Jesus. This is the main thread of the story of Pilate as we have it in our
sufferings

which,

in

of his lack of courage,

were

inflicted

on

Jesus.

document.

As we
owes the
in tradition

have seen above,

it

is

to the

greater part of his spiritual dignity

Coptic Church that Pilate and this Coptic element

;

comes out

clearly

enough
in

in our

they should actually be written

Arabic.

documents, even though This does not mean that

the original point of departure of the widespread Pilate literature

was

Egyptian.
belief that

The
Pilate

nucleus of

the mass of

legends

is

the very early

made some

sort of a report to

ever existed and could be recovered,

Pilate of which our existing eta Pilati are a clumsy caricature. Such a belief in such a document is found in the Eastern Church as
well as in the West.

Rome, which, if it would be the official Acts of

which Cureton published under the

For instance, that very early Syriac document title of the Doctrine of Simon
it

Cephas in the City of Rome has

these things the
for

in a

very definite form.

also witness,
things,

'Touching he sent and made them known

these things,

Governor Pilate was

to Caesar,

and these
your
city.

and
on

more than
this

were read before him

an

in

And

account Caesar was angry against Pilate, etc."

It is

clear that the existence of

official

report from Pilate to

Tiberius

limited to

was common belief in the Church everywhere and not That our documents have a Coptic ancestry is Egypt.

M/.,

21.

LAMENT OF THE
bit of

VIRGIN
Here
is

173
a curious

evident from their study both internal and external.

to those

evidence which might easily escape notice, but will be significant who are expert in the study of ancient documents. When
is

Pilate

challenged by the imperial messenger

who

has come from

" What is the use of then say to the imperial envoy " a speaking to him while he insults you in the Coptic language ? but there is somesentence which will be perplexing to most readers

Tiberius, and asked to explain why he killed Jesus without consulting the Emperor, he expresses his willingness to die for the name of Christ
:

The Jews

thing like the

Daniel (Dan.

ii.

same perplexity in the English Bible in the Book of 4), where we are told that the magicians said to the

king in Syriac, etc.

linguistic

What

really

happened was
from

that there

was a

or

change Aramaic, and

in the
this

document

at this point

Hebrew

to Syriac

affected the speech of the magicians.

change has been noted on the margin and has In the same way the words

that there has

in the

in the Coptic language have crept into our text. They only mean been a change of dialect, probably from Arabic to Coptic,
original
if

documents.

There

is

no need

to

make

Pilate talk

Coptic, even

elsewhere called an Egyptian. Other traces of Coptic in the tradition of our Pilate story will easily be detected. are not, however, limited to a study of our MSS. when

he

is

We

we

affirm the existence of

Egyptian elements

in the tradition.

As we

Coptic documents, chiefly preserved in fragments, which are of considerable age and occupy themselves with the very same theme as those here
presented.

have already pointed

out, there are in existence a

number

of

The

principal of these

is

the series which

in

were published

by M. Revillout, and are reproduced

the second volume of the

Patrologia Orientalis. Although only a series of fragments, the major part of them form a part of a lost document, written in the name of Gamaliel, and forming what we may call the Gamaliel book
on Pontius Pilate and the Sorrows of the Virgin. same authorship that is suggested in our MSS.
recurring in

But

this is the
text,

very

Our

although

somewhat

diverse forms,
is

is

a Gamaliel book.
difficult.

The
of the

proof of these statements

not

We have an account

way in which Barabbas, who is here called Barnaban, plotted with the Jews, using his wicked wife as an intermediary, in order to secure the arrest of the Saviour. Then we are told that " after this
company
of

the wicked

the

Jews resolved

to

kill

Pilate

and

his

wife

174
and
his

WOODBROOKE
children

STUDIES
'

and

to

plunder

their

possessions.

When
I

/,

Gamaliel,

learnt the conspiracy of these

wicked people,

did not

neglect the matter, but

Here
then,

it

will

I hastened to Joseph of Arimathea, etc." be noticed that the indirect narration of the historian has

suddenly become

direct,

and Gamaliel

is

the speaker.

The

book,

may

rightly

be described as a Gamaliel book.

an account of the onslaught made by the Jews
for the part

Again,

we have

which they had in the burial of the Lord. The angel Gabriel comes to their aid, and then we are told that " those two blessed ones (i.e. Joseph and Nicodemus)

upon Joseph and Nicodemus

me in secret, me, Gamaliel, and narrated to me what the had The narration has now changed into angel spoken to them." oratio recta and Gamaliel is the speaker. Turn next to the second
sent for
section of our
of the Virgin
story,

that

which

relates

especially
:

to

the sorrows

and read the concluding paragraph Let us here end the discourse on the Virgin and her sweet wailing, and on the death and resurrection of her Son from the dead.
"

These words have been written by Gamaliel and Nicodemus, the venerable chiefs, and they placed them in Jerusalem, the holy
city."

Here we have an
hand
of Gamaliel.
;

external testimony to be joined to the previous

internal evidence that the

whole of our documents

is

profess to be

by the

But Gamaliel

in
I

the text as well as in the

colophon

for in the text

we

"
have,

Gamaliel was following the

crowd
If

to the well that

was

in the garden."

now we

turn to the Revillout fragments either as printed in

in the

Coptic and translated

by Dr.

M.

R. James

in his

Patrologia Orientalis, or as summarised Apocryphal New Testament, we shall

between Pilate

find that the thirteenth fragment begins with a dialogue

and the Centurion, who go to the garden of Joseph, where the Jews The story moves say the body of Jesus lies at the bottom of a well. " into the direct narration, And I, Gamaliel, followed them among
the band."

have the assumed Gamaliel authorship, and an almost exact coincidence with our text.
here, also,
It

So

we

was not

difficult,

even before the discovery of our documents,

to

infer that

single book.

the major part of the Revillout fragments belonged to a Revillout, indeed, was wrong in calling this book by the

name of

the Gospel of the

Twelve Apostles, but he was

corrected by

LAMENT OF THE
Baurastark,

VIRGIN
l

175

who

rightly recognised the

2,

the fragments

numbered
have our

3,

Gamaliel authorship and united 4, 5, 11, 12, 13 under his name.

to
in

Now

that

we

own complete document

from Revillout

work
our

from,

it

is

easy to see fragment after fragment

text.

The
ment
is

easiest

way

to put before the reader the fact that our docu-

substantially

the lost or missing Gamaliel

book

of

which

Revillout and others have brought forward fragments, will be to take a single one of Revillout's published documents, translated below by

Dr. Mingana, for a closer study, and leave the remainder for reference
in

Dr. Mingana's foot-notes at the places where they naturally occur. Suppose, then, we take the thirteenth fragment (of which Dr. James
p.
1

has given an account on

of his

We premise

that this fragment, as

It

Apocryphal New Testament} was pointed out above, is definitely

the

assigned to Gamaliel.

contains an incident in the story of

Centurion who, in the Gospel, has the oversight of the crucifixion of Jesus, and was so overwhelmed by what he saw and heard at that
time as to break out into an ejaculation of supreme faith and wonder.
It

was

natural enough,

and might indeed have been predicted,

It

that

legend should accumulate round the person of this Centurion. so in a manner that has some parallel with that of Procula.
all

does

First of

he must have a name, and then a

new

religion.

This

is

found by

who pierced the side of Jesus, after death, to assure himself of the same, with a
dentifying

him with the

soldier in

the

Fourth Gospel,

spear.

The Greek word

The

for
;

spear being Xoy^T; (Lonche),

it

was
and

easy to christen
his

him Longinus

that preserved his Latin soldiery

exact sense by making

next thing was to christen him in a more him a primitive confessor and believer in Jesus, and this was almost ready to hand in the Gospel itself. It only remains, to use Dr. James' way of describing the manner of production

Greek armature.

of these Coptic

documents, to put the

frill

on the
It

frock.

That

brings

us to the thirteenth fragment of Revillout.

leaf,

was

written on a double

explanation

with an evident discontinuity between them, of which the natural is that another double leaf or more stood between the

folded portions of the fragment.

Let us see what can be done by

way

of divination as to the missing pages and their contents, before Dr. Mingana comes to our aid with his Garshuni text.

Revue Biblique

Internationale, 1906, p. 245.

176

WOODBROOKE
:

STUDIES

"

Dr. James puts the case thus It is a narrative connected with the resurrection.

We find

Pilate

examining four soldiers as to their statement that the

stolen.

body

of Jesus
;

was
the
;

(This

is

the account in Matthew.)

first is

One

(the second
'

testimony of the

gone) says the eleven apostles took the body

;

the third says Joseph and Nicodemus

the fourth,

we were
'

asleep.'

They

are imprisoned, and Pilate goes with the Centurion and the

priests to the

tomb and

finds the grave-clothes.

He

says,

If

the
'

had been

stolen, these

would have been taken

some one
else.'

too.'

They

say,

body These

grave-clothes belong to
'

Pilate

remembers the words

of Jesus,

Great wonders must happen in my tomb,' and goes in and weeps over the shroud. Then he turns to the Centurion, who had but one eye, having lost the other in battle."

The

exact terms of

the

fragment at
:

this

point are as follows,

according to Revillout's translation " II fixa son attention sur le centurion qui se tenait debout a

la

porte du tombeau et vit qu'il n'avait qu'un seul oeil (car on avail creve 1'autre dans le combat) et qu'il la cachait de sa main, tout le

temps, pour ne pas voir la lumiere." Then comes the gap, of which Dr. James not unnaturally says that in the gap no doubt stood the statement that the Centurion's eye

was healed by
let

contact with the grave-clothes of the Redeemer.

Now

us turn to our document.

1
:
'

We
me

first

restore the evidence of soldier

No.

"

Pilate said to him,

'

Tell

the truth
'

who
:

carried
"

away

the

body
"
Jesus

of Jesus ?

and he answered,
visit of

Peter and John.'

Then we

look at the

Pilate to the
is

tomb

Pilate took the wrappings, that

the pieces of linen with which

joy.

was shrouded, wept over them and embraced them with

Then he looked at the Centurion who was standing at the entrance to the tomb, and who was with one eye only, as his other eye had
been put out in a war, and a considerable time had elapsed without Pilate then conceived the idea, his having seen anything with it.
through the greatness of his
to the Centurion's eye, etc."
faith, that

these wrappings will give light

In this

way
lies

the miracle

The motive for Dr. James' conjecture was justified. be to Miracles were further back. expected, says
of Jesus
:

Pilate, at the

tomb

one of them was that the blind should

LAMENT OF THE
there
receive
their
sight.

VIRGIN
Longinus and

177
his

Hence

the one-eyed

recovery.

The

simple incident which

we have been

studying will enable the

reader to see

how

our

new document

helps us to unify and arrange

the Coptic fragments which had been collected by Revillout and others. It is interesting to notice that from another quarter, the literature of
the Ethiopic church, another fragment of the Gamaliel
to light.

book has come

This

may have

also

come from a Coptic

source, or perhaps

from the Arabic.

Magazine
the

for 1892, p.

Dr. James quotes it from the Newbery House In this fragment the "Jews explain to 641.
is

Pilate that the sweet odour of the sepulchre

due

to the spices put

.

on

body by Joseph, and

to the flowers in the garden.

After a

gap
'

is a prayer of Pilate's in which he asks pardon for having put " another body in the place where they put Thy body.'

The reader will easily find out what is the reason of the how the body of the penitent thief came to be put into the
of Jesus in place of

gap, and

sepulchre

His own.

It is

quite

one

of the

most

interesting

episodes in our narration, one of the prettiest

torn robe of the Gospels.

upon the somewhat That there may be some early elements in

frills
;

these traditions should be conceded

an almost irreducible minimum, for

it

but the actual historical gain stands already near zero.

skill

is

All

who

read these accounts will admire the

with which Dr.

doubt

Mingana has reduced to shape for us these difficult documents. if anyone else would even have attempted the task.

We

RENDEL HARRIS.

PREFACES, EDITIONS,

AND TRANSLATIONS.

BY A. MINGANA.
/.

The Lament of the Virgin.

PREFATORY NOTE.

GIVE

in the following
critical

companied by a

pages the text and the translation (acapparatus) of a new document dealing

with the resurrection of our Lord and the lamentations of His

mother over His body on the occasion of His crucifixion. The immediate author of the document is said to be Cyriacus, bishop of
Oxyrhynchus, but the
in the first person.
It

real although naturally

it

apocryphal author of

all
it

the historical events that

contains

is

Gamaliel,

who

often speaks in

seems to constitute another

link in the
It

apocryphal
has also the

chain of the

A eta Pilati or the Gospel of Nicodemus.

advantage
lished

of supplying the deficiencies of the

Coptic fragments pub-

by Revillout under the general but possibly inaccurate title of Evangile des douze Apdtres} In some respect it may also be brought
within the circle of the documents edited by Lacau in his

Fragments

d'Apocryphes Copies? and of the Coptic Gospel of Bartholomew 3 and then edited and translated by Budge. 4 first translated by Crum
I

have edited the work from two

MSS.

of

my own

collection

numbered Mingana Syr. 87 and Mingana Syr. 127 (henceforth M. 87 and M. 127). M. 87 has no date, but on palaeographic
ground may be ascribed to about A.D. 1450, and 1994 of the Greeks (A.D. 1683). I was unable to
containing the

M. 127

is

dated

find a third

MS.

document

in

the catalogues of the public libraries of

Europe.
1

Pat. Orient.

ii.

123-183.

See about

this title

Baumstark

in

Revue

rightly refers the story to a Gamaliel apocryThe present documents bear out his opinion. phon. 2 Mhnoires de I'Institut Fran$ais d" Archfologie Orientale du Caire,

Biblique, 1906, p. 245.

He

1904.
3

Light of Egypt, 1910.

Coptic

Apocrypha

in the dialect of
178

Upper Egypt\ 1913.

LAMENT OF THE
There are
sufficient variants in

VIRGIN

179

the

two MSS.

to justify us in hold-

but we should be infringing that they are independent of each other, criticism were we to assert that and textual ing the rules of philology

The story is they represent two distinct recensions of the same story. the MSS. are exhibited variant the and readings by undoubtedly one to a greater or lesser degree similar to those exhibited by more than
half of all the existing Oriental
I

MSS.
in the

placed the text of

M. 87

body
127.

of the

page and relegated

to the foot-notes the variants of

M.

As

the

number

of these

is not very considerable, I have not found it cumbersome to all of them with the exception of those which are exalmost register I have likewise referred in clusively of the domain of orthography.

variants

the translation to all the important discrepancies of the

I

two

MSS.

have edited the

is

text in

Garshuni (Arabic
in

in

Syriac characters)

as

it

found in the MSS., and

I

order not to swell the foot-notes

to correct the

without appreciable advantage

have neglected

numer-

These are more ous grammatical mistakes committed by the author. or less similar to those to which I often drew the attention of the
reader in the notes found
in

the

first

volume

of

my Woodbrooke

Studies.

To show

the close relationship that exists

between our new docuin

ment and the mutilated Coptic fragments published by E. Revillout

the Pat. Orient,
of the latter.
It
(ii.
1

will

69- 1 74), I shall give here a complete translation be seen at a glance that our new document is

derived from Coptic sources, and that in the case of fragment 1 5 it is a direct translation from such Coptic texts as the following. I indicate
the lacunae in the fragments

by three

dots.

FRAGMENT
"... The
their children,

14.

mothers

who

in these countries

have seen the death of

when

they go to their tomb in order to see the body of

those over
for

them.

whom they As to me

weep, great consolation and great

I

result
.

came out
a robber

hanging on the cross

like

to see it ... ... Lo ...

with

all

these

her eyes, as they were closed in order not to look towards the earth because of its scandals. And she said to Him

"... She opened

'

with joy

Master,

my

Lord,

my God, my
13

Son, you have

risen,

180 you have

'

WOODBROOKE
truly risen.'

STUDIES
and implored
her, sayit

But

He

restrained her

ing
is

the
"

Wait which Father garment my gave me when

my

mother, do not touch me.

for a while, because

He
I

raised
I

me

up.

It

is

impossible that anything carnal should touch

me

until

go

to heaven.'

This body, however,

. .
.

is

the one in which

spent nine months in

your womb.
tomb, and

Know

these things,
It
is

my

mother.

This

flesh

is

the one which

it is

received in you.

the one which rested in

my

before you.

one which rose to-day and which stands now Examine well my hands and my feet, Mary, my
also the

mother, and
doubt,

know

that

it

is
I

my

mother, that

me whom you have am your Son. It is

when
I

nourished.
I

Do

not

into the

hands of John

at the time

"
to

Now,
. .

O
.

my

mother, go in haste

delivered you was hanging on the cross. and tell my brethren and say

who

them

Galilee

where you

according to His words which I uttered to you, go to Hasten because it is not possible for will find me.

me
is

not to go to heaven to "

my

Father.

Those who have

suffered with

me

on the earth

(The

rest

missing.)

FRAGMENT

15.

"... And
'

(Pilate) called the second (soldier)

truthful

and

said to

him

know

that

you are more

than

all

these.

Tell

me (how

many Apostles) took the body of Jesus in the tomb ? And he " Eleven of them came with their disciples, and took it by answered
:

stealth, and separated themselves only from this one' " And he summoned the third and said to him

(i.e.
' :

Judas ?). esteem your

witness
the

more than
'

that of the rest.

Who
him
'
:

took the body of Jesus in

tomb
"

And

he replied

to

Joseph and Nicodemus and

to

their parents' (sic).

And

he summoned the fourth and said

I

him

'
:

You
them.

are the

most important one among them, and

let

them go
'

all of

Tell

me now
Jesus in
asleep.

(what happened) when they took from your hands the body of And he replied to him the tomb ? my lord, we were
'
:

We
it.

who

took

had forgotten ourselves and we were not able to know Then we rose up and looked for it but did not find it. ...
.

We have apprised
"...
people are lying in

.'

Pilate said to the

this

These Jews and to the centurion And are and words their contradictory.' way
:

'

LAMENT OF THE
that

VIRGIN

181

At he gave orders to secure soldiers until he had gone to the tomb. moment he rose up with the heads of the Jews, the Sanhedrin,
priests.

and the high

They found
'

the wrappings placed

on

the

ground without body there. "

And

Pilate said,

men who

hate their

own

souls,

if

they had

And they taken the body they would have also taken the wrappings.' are not his but that not see that Do you said to him they belong they
'

'

to

some

others ?

Pilate

remembered then the words

'

of Jesus

It is

Pilate imperative that great miracles should take place in my tomb.' hastened then to enter into the tomb. He seized the wrappings of Jesus, which he pressed against his breast and over which he wept. He kissed

them with joy as

the centurion
that

if

Jesus

were wrapt

in

them.

Then he looked

at

who was

standing at the

door

of the

tomb and noticed

war
light

he had one eye only because they had put out the other in a which he hid with his hand all the time in order not to see the
"

Then
. .
.

Pilate

The
in this

flame of his wrath has

come on you.
'

And

they

acquiesced

condemnation, saying
'
!

may His blood and His

'

death be on us for ever "

And

Pilate said

to the centurion

my

brother,

do not

exchange
the Jews.
. .

in vain the true life

the quiet (sic) of the Jews.'

. . .

which you have received for the lie and This is what he said in the presence of
to the well of

Pilate

and the centurion went

water of the
in the
. . .

garden, which

was very deep.

looked
in the

And

Gamaliel followed them

'
:

crowd.
Is this

They
'

well and the Jews cried

'

O Pilate

not the body of Jesus

said
:

demus)

O
.

who died ? And (Joseph and Nicoour Lord, the wrappings which you hold are those
.

of Jesus.

As
.

to this

with Jesus

body it belongs to the robber who was crucified . Joseph and Nicodemus placed the wrappings
.

... And
dead
shall
rise in

Pilate

my

tomb.'

remembered what Jesus had said The And thereupon he summoned the
:
'
:

'

heads of the Jews and said to them

'

Do

you believe that

believe.'

this is the

Nazarene
'

And

It is

right then to

they answered place His body

'

We

And
it

he said

in

His tomb, as

is

done

to all

the dead

There

is

no doubt whatever that the present Garshuni document

182

WOODBROOKE
I

STUDIES
a translation, or at least a very
of

which

am

editing

and

translating

is

close imitation, of a Coptic

document
is

which fragments only have

come down
notes that
In

to us.

That Egypt
to

also responsible for

many

other

statements of the author will be

I

made abundantly
to the narrative.

clear in the foot-

have ventured

add

my

Syriac literature or
It

opinion the present document has nothing in common with with the Syrian and Palestinian Church in general.

has been preserved to us by

or in Palestine,

West Syrian

copyists living either in

Egypt
it

and

this constitutes the

only link that connects

with the great Syrian Church.

right to the

two works

This remark applies with equal New Jeremiah Apocrypkon and

Life of John the Baptist which I edited and translated in the first volume of my Woodbrooke Studies and to the Martyrdom of Pilate
which
I I

have also edited and translated below.

give to the

work

the provisional

title

of

The Lament of

the

Virgin.

TRANSLATION.
In the

name
2

of the

Father, of the Son, and of the

1

Holy Ghost,
of the
3

we
of

will write a discourse

composed by Cyriacus, bishop

town

Bahnasa, on the merits of the pure Virgin our Lady Mary, and her affectionate weeping on the day of the crucifixion of our Lord,

when on
risen

the day of His holy resurrection she went to the door of the

sepulchre of her

Son and did

not find His body, because

4

He

had

up from the dead.

said
:

May

his

blessing be with

us.

Amen.
has

He
1

The weeping
This Cyriacus

of Jacob,
to

the

head

of

the

Patriarchs,

been

who

" Cyriacus, bishop of Bahnasa has two Arabic discourses on the history of the flight of Christ to
is

be

identified with

"

They are found in Paris Arab. 155 (pp. 160-188) and analysed in Egypt. He lived in the beginning of the 15th century. xv. 157-161. R.O.C., 2 a rather important town near the Lybian desert, and in our Formerly
In old Egyptian it is called Permezet, in days an insignificant village. It is better known to us by another Coptic Penje and in Greek ITe/ATTT?;. Greek name Oxyrhynchus. It was a bishopric, and constituted one of the it has been said that at one time it conchief centres of Christian Egypt
;

tained as
3 4

many

as

360 churches.

Although much exaggerated the number

i.,

testifies to

The

the importance of the place as a Christian centre. See my note in Woodbrooke Studies, vol. Syr. Mart.

p.

243.

Bishop Cyriacus.

M. 127

has: "his prayer."

LAMENT OF THE
renewed to-day,

VIRGIN

183

my

beloved

why

then should not the Virgin

?

Mary weep

over her Son

x

whom

she conceived in virginity

Why

should not the Virgin

Mary weep
?

over the one for

whom

she suffered

the pangs of parturition

Why

should not the Virgin

Mary weep
whic^
is

over the one into

whose divine mouth she placed her

virginal breast ? in

Why
Son

should
?

not the Virgin

weep over

the manger,

Bethlehem

Why

should not the Virgin

weep

over

her beloved

whom

she carried during nine months of gestation ?

Why

should

not the Virgin

whom she brought forth and suckled ? weep If Rachel weeps over children whom she has never embraced, why should not the Virgin weep over the one whom she carried in her If Rachel weeps over children for whom she arms like all babes ? did not run from place to place, why should not the Virgin weep If over her child with whom she ran from country to country ? Rachel weeps over children whose tombs she has not seen, why
over the one
'

should not the Virgin

The weeping
for

of

door of her only Son's sepulchre ? a venerable old man" has been renewed to-day

weep

at the

a young,

virgin

brothers, but the

woman. Jacob did not Virgin saw her Son nailed

see Joseph to the

bound by

his

wood

of the cross.

into the depths of the well, so that

threw him while hungry he might weep over him but the Virgin saw her Son hanging on the cross in the middle (of two maleJacob did not see Joseph
his brothers
;

when

factors),

before

all

the Jews.
of

Jacob did not see Joseph when

the Virgin

his
in

brothers stripped

him

his clothes, but

saw her Son

a naked state in the middle of Jews devoid of understanding. Jacob did not see Joseph being sold to Egyptian merchants for thirty denarii,
but the Virgin
silver.

saw her Son when Judas

sold

Him

for thirty pieces of

Jacob wept over a foreign blood and over a robe that was not torn by wild beasts, but it is over a divine blood smeared on the rock
of the

Kranion
which

'"

that the Virgin

robe

her

weeping, and over the foreign Son was wearing, since they had divided His
is

garments
1

among

themselves.

The

brothers

of

Joseph

wept and

Evidently the author does not believe in the painless birth of Christ. "
Lit.

like all

men."

The
D

Patriarch Jacob mentioned at the beginning.

tcpaviov (al-akranion).

Read Shabbatin, The author uses the Greek word

'

Which

foreign robe ?

184

WOODBROOKE

STUDIES

repented that they had sold their brother, but the Children of Israel 1 did not weep when they sold their Lord. The sons of Jacob rejoiced

when when

their brother reigned (over Egypt), but the

their

Jews did not

rejoice

Lord

rose

up from the dead.

pure Virgin, your wailing over the tomb of your beloved Son is truly sweet and your voice is melodious in the middle of the angels, when they brought to you the sad news and said " Mary, what
:

are

and

" being judged and insulted by the High Priest of the Jews ? Mary, what are you doing sitting, while your Son is being stripped
is

you doing

sitting,

while your Son

is

standing before the Governor

in the court of

His garment dyed (with His blood) ? daughter of what are while Son is Joiakim, you doing sitting, your carrying alone a cross in the streets of Jerusalem, and no one comes near Him ?

dove

of

Hannah what

are you doing

sitting,

while your Son

is

being

crucified in the place of the

Kranion ?
?

O
2

seed of David,

why have

they

lifted

your Son on the cross

O
in

my

pure and Virgin Lady, your wailing

"
:

is

truly sweet to-day

Oh, how bitter is this saying who came to He is more bitter than the me messenger to-day Israel. Oh, messenger of death who came to Job and to Jacob how cruel is the intelligencer who came to me to-day, O my Child He is more cruel than the one who announced to Lot the burning of his town. Oh, how painful is the news that came to me to-day, O
the

house of John, while

my
the

child

It is

more
of

painful than the

news concerning
cruel
is
!

the death of

valiant

men
this

Israel.

brought

me

me

for thirty years,

bad news, (This child) has comforted and He never furnished me with an occasion to

Oh, how my child

the messenger

who

chide

Him
one

and scold Him.

(What adds
to

bitterness) to the
!

news

is

that the

who
!

brought

it

me

is

Salome

All

my

sorrow has

began again
"

have never been to a Governor, nor have I ever I stood before a judge. have never seen a robber being killed, nor

O
I

my

child,

have

ever gone to the

Kranion, nor do
I

know

the place of the

Golgotha.

O
;

my
I

child,

litigation so that

might

realise the false

I

have never stood before a man engaged in wisdom (that has been applied
ever been present in a law court, so that
is
I

to

your case)

nor have
1

This sentence

missing in
sitting."

M.

127.

M. 127

"while

LAMENT OF THE
might
realise the injustice that

VIRGIN

185

am

has been done to you. my child, I inside the house of John, and you are in the house of the High-

Priest

Annas.

O
me

my

child, this cruel

of

news

that concerns

you has

outweighed the sadness

relating to

my
l

orphanhood, and the painful information

deprived

you
to

has to-day

me

of
I

my

joy.

The

angel

announced
this cruel

your birth in Nazareth,

in Jerusalem.'

and

have been announced

Your Annunciation occurred to me in the house of Joseph, and this bad news was brought to me in O my beloved, I was rejoicing in my heart and the house of John. saying constantly, To-morrow we shall have our passover, accomplish the passover has the ordinance of the feast and return to our home
news about you
' ' ;

come
feast

to

me,

my

beloved Son, with weeping and wailing

has changed into lamentation and

"

My

my

passover into grief

"

The Virgin uttered this affectionate when they brought to her the sad news
to look for

wailing
of her

in the

house of John
she began

Son.

Then

one

of

find any,

because

all

His holy disciples to walk with her, but she did not had fled and forsaken Him from fear of the Jews.
Priest

She asked

for Peter to

his fear of the

High know Him," and that he had gone and hidden

She asked
that
for

accompany her, and she was informed that from " he had denied her Son, saying, I do not
himself from

Him.
seized.

James, the brother of the Lord,

and she was informed

he had
for

fled

and

left

Him

on the mount where

He

was

She asked
with

Him

to

Andrew, and she was informed that he had never come town at all. She asked for Thomas, and she was inTulmas,
4

formed that he had thrown

for the son of

She asked garments and fled. and she was informed that he was the first of
his
for Philip,

down

His brethren

to flee.

She asked

and she was informed

and
fled.

that

when he saw
even looked
that

the torches burning, he

was

terrified

She asked

for James, the brother of John,

at

and she was informed

for

that he never

Him.

She asked

Matthew, and she was informed

he was afraid of the Jews more than all others, as they had a special grudge against him from the time he used to collect taxes from
1
-

M. 87
See on

omits
this

"

Woodbrooke Studies, vol. L, p. 1 53. omits "affectionate wailing." *I.e, Bartholomew. The author is dividing the word into two and

word my

to-day." note in

M. 127

translating the
3

M. 87 adds

Aramaeo-Syriac bar by "son of." " and of the High Priests."

:

186

WOODBROOKE
in the
all

STUDIES

them, and he had, therefore, fled

she asked for

darkness of the night. In short of them, and she did not find a single one of them
to the

except

John who had accompanied Him

Kranion and

the

Golgotha.

Then
was

the Virgin resumed her weeping and wailing, because she not able to find any of the Apostles, the disciples of her Son,
:

except John, and said while weeping

"

Woe is me,

O my Son

and

O my beloved, because your brethren

and disappeared. O my father Peter, I was thinking every day that you would not deny your Master. You have not been given and silver that Him denied so You have not been gold you quickly.
fled

presented with a boat and oars,

Master and your Lord

why then did you deny to-day your You have not had the gift of a son or a

Peter, and you have not had daughter (as the price of your denial), the offer of exchanging Him for a brother or a friend, why then this
spiritless

weakness of yours

You

did not see a second cross,

Peter, that

which you believed might be

for you, that

you were

so terrified

Peter, and you denied Him. He gave you a tongue of iron, it and it without fire or a smith. melted He bestowed spoiled you Peter, more than all men, and you did not bear grace upon you,
1

He bestowed on you, a single slap for your Master. Peter, two eyes the light of which does not fade, and you did not feel ashamed
now
to

deny

their light."

He

confided to you,
suffer

Peter, the keys of the

Kingdom
"

of

Heaven, and you did not

a short time (for

Him)

in

the prison of the

High
you,

Priest.

He made

Peter,

His deputy
3

to all the world,

and you

did not endure a single temptation for your Master. He made you, all and not act a father to the did in a brotherly Peter, world, you He imposed His divine love for a single short hour towards my Son.

hand on your head, O of thorns on your head

4
1

and you did not agree to have a crown before you had denied Him. Even if you say,
Peter,
"
to

Lit.

"

he gave grace

your face

which

is

in

harmony with

the

"
slap

"

that follows.
2 y

The word should be in the dual form. M. 87 " temptation for a short time."
:

Book of the Resurrection of Christ by the Apostle Bartholomew N. T., p. 184) it is said that the Father, with the Son (in James' Apocryphal and the Holy Ghost, laid His hand on the head of Peter. 5 colloquial word is used here.
In the

LAMENT OF THE VIRGIN

Peter, that

187
it

my Son

is

not your Master but only your friend,

did

not behove you to deny

Peter,

Him

in this

way.

If

you had

to endure,
:

all the tribulations undergone with us by my father Joseph, to Herod with If Son.' have been should dragged my you had to you bear like him the pains of the journey to the country of Egypt, you

might not have been able to endure a single one of them. dew of heaven nurture your bones, my father Joseph, the

May

the

and mav the

tree of life nourish

my

tribulations with

your me, and have not denied

before
the

soul because

just man, have endured you

!

my Son

O
have

Peter,

they brought you placed you before the high tribunal that you denied your Master so
quickly."

they have not

Governor,

nor

When
in

the Virgin finished her lamentations over the denial of Peter

the house of John, she sent for John,

who came and found

her

weeping.

Then

both John and

Then John

said to the Virgin

the Virgin "

:

my

wept over the Lord Jesus. mother, do not weep over

Peter for his denial of

my

Master, because he has not the same blame

attached to him as that which attaches to Judas

1
'

who betrayed Him. heard what "my Master said at the evening meal and what Peter said 4 to Him, Be it far from you, Lord, this shall not be unto you,' but I
will

give

my

life

for you.

And

heard
'

rebuking him three times saying to him,

my Lord and my Master Go ye behind me, Satan,

you have become an offence to me, for you think not of the things that be of God, but of those things that be of men.' Now, my Lady and my mother, do not weep over my father Peter, because his denial

will

be (the symbol

of)

repentance to sinners, as he gave the

lie

to his

own words and corroborated the words of his Master." Then the Virgin gave herself to bitter weeping because
not seen her Son,
in the

she had

house of
to

and she reverted again to her painful lamentations " I John and said John, to show me adjure you,
:

the

way

the

Kranion.
I

to the

Golgotha.

John, to accompany me have never seen yet a robber being crucified, nor
I

adjure you,

Father" denotes here

-

in the

Lit.
4

"

Eastern parlance,
3

"a

dear old man."

last

with Him."
xvi.

Read
of

tnkit.

Matt.

22.

The

sentence

was

course not uttered at the

meal.

Matt. xvi. 23.

stated in the text.

Christ rebuked Peter only once and not three times as

188
have
I

WOODBROOKE
stood near a robber

STUDIES
being beheaded.
1

when he was

shall

forsake

my town

and

the place in which

robbers, because

my great freedom, and shall go bare-footed to my beloved Son has been crucified like common
is

He

alone and not one of His brethren

is

standing

Him, and there is not here with you any of your friends who would say anything about you. my child, the sorrow of a mother
near

for her

beloved son

is
;

something, and the sorrow of a friend for his

the pain of the heart of a mother weeping

friend

is

another thing

over her beloved son

his friend
is

is

something, and the weeping of a friend over

another thing.
all

My sorrow, O my child,
and
bitter

is

to-day greater
2

than that of

the world,
is

of

all

the inhabitants of Jerusalem,

all

weeping near me."

and

my

more

than that of

who

shall

gather

When John noticed that she was not able to cease her weeping and wailing and that he on his part was unable to comfort her, because " If I do not see Him I cannot be comforted," he said she was saying
:

to her

"
:

Get

up,

and

will

accompany you

to the

Kranion,

so that

you may see Him." The Virgin, therefore, went out of the house of John and walked in the streets of Jerusalem. People who saw the
Virgin walking said to one another
"
:

From where
"
:

is

this

woman
"

"

wailing

And

the people of the bazaars said

We

have never

seen this

woman
it."

This

is

a foreign

Some others said buying anything from this bazaar." woman and she walks in this street as if she did
Jesus, said

not

know

The
Lord

may perhaps be His mother " This is the Some people said going to see Him on the cross." " The news of His conception wife of Joseph," and some others said 3 " Look at her, how was brought to her." Finally, some people said
disciple of the
:

people, however, "

who

recognised in John the

This

" her face and her weeping," and yet some others said have not seen another one in this town like her, and her face resembles
beautiful
is
:

We

that of her Son."

In short, every

one

in the

market was saying somein the streets

thing about her and

of the town.

how

noticeable

was her appearance

And

Salome was walking behind

veil,

her, while

some other

women

covered her with her

but she

was

not observing anything

but only listening to the sorrow of her heart.

1

The

text uses

Ke<pa\ri.
a

See my " Codd. who are gathered."

" " in feminine under the influence of here ra's head note in Woodbrooke Studies, vol. i., p. 249.
3

Read ma.

LAMENT OF THE
When
the Cross.

VIRGIN

189

she reached the Golgotha, she noticed a great throng of

people in groups of different tribes and clans looking at (her Son) on 1 People of various nationalities, from all districts had

assembled

in

Jerusalem in that holy month for the immolation of the

3

lamb

Amgazites,' Balakites,

Moabites, Kabarites,

and

Ishmaelites.

All these were pressing in groups against one another for the great " and wonderful sight. Some people were saying They condemned
:

one to-day with injustice," and some others were saying Some were saying: have emptied their wrath on Him."
this

"
:

They
'They

were seeking the death of this one for many years," and some others " were saying They have killed a brave man to-day." Some were
:

saying

"If there was

kill

justice

in

this

town, they would never have

:

been able to
is

this

one," and yet some others were saying

the

"This

sent in order to make Him a King Some Herod ordered His death." why " The one who took people cursed Herod because of Him, saying his brother's wife while he was still alive and rendered him a poor and

the one for

all

whom

Emperor
is

over

Judaea, and

that

a wretched man, has also killed this one without pity."

As
Son

to the

Virgin she inclined her face towards the earth on

great multitudes of people.

account of her weeping and humility, and she was not able to see her quickly because of her painful weeping and the thronging of the "

She
see

said, therefore, to

John

Where

is

my beloved Son
1

so that

may

Him

the pressing of these numerous

word lughat

The construction of the sentence with the languages-" here strange and denotes a Greek or a Coptic original. 2 M. 1 27 Magazites. I cannot identify this people without textual emendations. Can it be a copyist's error for A morites ? The graphic difLit

"many
is
:

ference between Avigazites and Amorites is rather slight in ancient and undotted Arabic characters from which the present Garshuni document appears to me to be derived
3 Are they descendants of Balak, King of Moab of Num. xxii.-xxiv. etc. ? The Moabites come immediately after as a separate people. The author

does not seem to be versed in Jewish history. I cannot identify this people without textual emendations.
Orient,
In the Coptic fragments edited by Revillout (Nos. 2 and 4) in Pat. ii., p. 132 sqq., it is said that the Emperor Tiberius ordered twice

that Jesus should be made The first occasion was when Carius sent King. the Apostle John to report to him about Jesus, and the second time was when Jesus was speaking to the Apostles on the mountain. See also Robinson's

Coptic Apocryphal Gospels, p. 176, and James' Apocryphal N.T., Cf. Johnvi. 15.

p.

146.

190

WOODBROOKE
:

STUDIES

And people against one another does not allow me to see Him." " said to her Lift head towards the of western side these John your
people, and you
will see

Him

extended on the cross."

And

the

Virgin looked towards all those multitudes of people, and she saw Him. She did not cease to wade with John through the multitudes
until

she

came and

stood at His right, and looked at

Him

in

His

sufferings.

When God
to

saw His mother

is

him

"
: :

mother

O man, this " O mother,

:

looked towards John and said your mother," and then He said to His
is

He

this

your son."

And
Him,

John held the

as

Virgin's hand

in order to take her to his house, but the Virgin, his

mother, said

"O

John,

let

me weep"

over

He

has no

brother and no

would
that
I

that

sister, and do not deprive me of Him. my Son, had with you a crown of thorns on my head, and would

could
is

make

it

as painful as yours.

If

the penalty of
3

all

the

robbers

crucifixion,

why have

they not stripped you of your garments,

Judas, since look at

my Look at my
His
face to

John, wretchedness to-day in the middle of these multitudes. lowliness and at the pains of my heart. Let me look at

you are a thief and stole from the bag ?

my
I

satisfaction.

Let

me

look at His sufferings to

in such a state before,

my

satisfaction, as

have never seen

over

Him

except

to-day.

Let

me weep
His
let

Him, because my

sufferings are
all

to-day
is

greater than

sufferings.

The

lying-place of

the paupers

the dung-heap,
1

me

then look at

Him

to

my

satisfaction,

because
4

am

an orphan without father, without mother, and without relatives." This is the wailing indulged in by the Virgin while she was at the
Son.

a state of confusion owing to the intensity of her pain, and because of the greatness of her sorrow she She was only did not notice the great multitudes that were present.
in

right side of her

She was

bent on weeping.

Now

there

were present there Joanna, wife

of

Chuza, Mary Magdalene and Salome, and these got hold of the Lady (Mary) and lifted her up. Her wailing was truly sweet while
1

John
-

xix.
:

M. 87
John

26-27. "
6.

Leave His mother

4

alone,
:

O
"

3
6

xii.

M. 87

John, and let her weep." without a man."

1

The author Yawanna which

xix.

writes this
is

more

the

name of Luke viii. 3, and xxiv. 0, as Yona or Greek Iwanna than the Syriac Yohan. John
this

the cross.

25 and Matt, xxvii. 56, do not mention From where did the author derive

Joanna as standing near

this information ?

LAMENT OF THE

VIRGIN

191

she was surrounded by pure women, who were weeping with her Other Jewish women who because of the sweetness of her words. " Our vengeance has come heard her weeping scoffed at her saying is on because it and on through you that our your Son, you to-day
:

wombs have become

childless

from the year

in

which you brought

Him

forth."
of the

The heads
hardened

their hearts to kill (Jesus).

Jews spoke then with the soldiers of Herod and They had informed Herod that
of

Pilate with a great

number

people

loved

Jesus,

and they had

added

"
:

We

fear that in going to crucify

Him,

those people might

raise against us
Pilate.

and snatch

Him

from our hands on the advice of

Give

us, therefore,

order and power to crucify

Him."

And
power
Pilate

they had given him

required and

much money, and he had

This
;

given them the

the reason

sent his soldiers to them. that

is

why

did not go out with him conflict day Indeed Pilate and his wife loved (Jesus) between him and the Jews. like their own soul, and the flogging that he had ordered for Him

he feared an armed

was done

in

order to satisfy the wicked Jews, and so to save

Him

from death. Had he known that they would crucify Him, if he were to die with his wife and his sons, he would not have laid hands on

Him

at all.

The Jews had

and

lied
if

to

Pilate saying
to

"
:

If

you only

chastise this rebel for us,

he ceases
It is

heal

people on the

Sabbath day,
Pilate

we

will release

Him."

under

this false pretext that

had ordered

Him

to

be flagellated.
stood at the
house.

The above conspiracy took place before the Virgin right side of Her Son and John wished to take her to his

She

then rose weeping and lamenting and returned to town, saying : " 4 I leave you in peace, my child, you and the cross upon which

you have been lifted up. I salute your face have insulted and at which they have railed.
King,
1

full of grace,
I

which they

salute

your nudity,

who

is

in the

middle

of robbers.

salute
?

your royal garment,

From where
That
it

did the author get this information

:

belief of the

was Herod and not Pilate who killed the Christ is also the " He (Paul) is a disciple of Jesus Christ Ethiopia Church
the son of

whom Herod

Archelaus slew in the days of Pontius Pilate." Budge's The Contendings of the Apostles, ii., 556. B The Arabic sentence is wrongly constructed as if Pilate himself had
flogged Jesus. 4 I.e., farewell.
5

Lit.

ask.

192

WOODBROOKE
child,

STUDIES

O
my

my

which

is

in the

hands

of

beloved, with the

crown

of thorns

I salute your enemies. you, which is overshadowing you."

The

Virgin was saying

1

all this

while she

was being taken weeping

to

to the house of John.

There she did not cease

give slumber to her eyelids,

(John) had placed her in

weep, nor did she but she kept weeping and wailing. After the house he did not neglect to go to the
the end
all

Kranion and

witness
2

till

the sufferings of his Master.

gave up the ghost. Then great earthquake that occurred in When the Virgin the earth and the signs that took place in heaven. that the earth and noticed that darkness spread over all the quaked
all

When

the

the

body town shook from the

had ceased

to function,

He

a sign that my Son has died." While she came the was saying this, lo, John And weeping. Virgin said to 3 him: "Is it not true that my Son died on the cross?" And he

town, she said

"

This

is

inclined his

head and
4

"

said,

Yes,

He

died."
of the Virgin at

How great were

that hour
!

the weeping

and the lamentations

With

intense pains of the heart she

child,

wept and

said

"

Woe
to

is

me,

O
I

my

because of

this

dreadful death which you

have incurred.

did not find a Governor to inquire into the injustice

me, nor a judge to gauge the pains of my heart. Governor, with to the the Son of the if you had judged law, justice according not have been killed while and would thirsty. High hungry King

done

Priest,

if

you had judged with

5

justice,

Judas would have been worthy

If

of crucifixion
decision,
6

O
If

nudity.

you had pondered over your not have would crucified my Son in His Governor, you you had judged with equity, O High Priest, you would
instead of

my

Son.

not have released a robber from death, and killed the Prince. had judged with equity, Governor, you would not have

If

you
a

killed

valiant

man
to

while war

is

looking you

in the face.

If

you had judged

insulting

with equity,

O
"

High

Priest,

you would not have uttered

words
1

your Master.
2

Ps. oxxii. 4.

M. 87: "the

soul."

M. 127:

Did my Son die ?"

In cap. x. of the Recension B of the Greek text of the Acts of Pilate long quotations are also given from the lamentations of the Virgin when she was informed by John of the crucifixion of Jesus. Cf. James' Apocryphal

N.T.,
6

p. 116.

'M. 127, "death."

M.

27, omits

"

in

His nudity."

Which war ?

LAMENT OF THE
"
I

VIRGIN
if
it

193
happens
that

hear that at a time

when people

are at war,

they capture the son of the King, they take great care of him and not kill him, but send him to his father as an honour, why then,

do

O
to
it.

High

Priest,

when you asked (my Son)

the truth
lie

and

He

told

it

you, you hated

Him

You

asked for truth,

is

standing before you

and put your trust on You do you not know then that the one who " truthful, nay truth and life ?
preferred a

is

holy Mary, you have met with injustice in than many of your generation, because more the town of Jerusalem they attacked the great one who was in it, and delivered Him to the

Truly,

Virgin,

judgment of death. After all this, the Christ was

confessed saying:

still

hanging on the
all

cross,

and many
is

"This man who performed

these deeds

the

Son

of

God."

All the people

Pilate

who

the cross.

Then
to

summoned

Herod

in order to crucify (Jesus),

wept while He was on who was sent by and he ushered him into his house
believed
the centurion

and said
an

him

"
:

Have you

seen,

O
my

my

brother,
killed
?
I

what

the

Jews

and Herod did

to this just
this

Man, and how they

is

Him
tell

with such

injustice that all

happened on the earth

not by
will

you,

my

brother,

that all this evil

I

but on the advice of

Herod.

wished

to

release

Him and

save

Him

from death, but

when

noticed that this

the
for

was

against the wish of

Him to to God
:

Jews His Son

for crucifixion.

whom we

Herod, 1 delivered See now, what ransom shall we give " have killed ? Then the centurion

together with the owner of the spear and Pilate began to weep bitterly " " May His blood be on Herod and on the High Priest saying
!

Then
before

Pilate

summoned
and
said

the
to

High
them
see
:

Priests

Annas and Caiaphas

of

the public

"

haters

bodies

and

drinkers of blood unjustly shed,

now what happened

!

as a con-

sequence of the death of Jesus of Nazareth on the cross. May His " blood be on you and on your children And they struck at their

and at their faces saying man May the blood of this erring " a be on us and on our children for a thousand generations ! And
chests
:

"

1
3

Cf. Matt. xxvi. 63-64.

Cf. Matt, xxvii. 54.

John

xiv.

16.

M.

87,

"

people with long robes on their bodies."

About
I

all

the

incidents in the present story see the Coptic fragments the Prefatory Note.
5

which

translated in

Matt, xxvii. 25.

194
Pilate said,

WOODBROOKE
"

STUDIES
He
showed
in

What

even

now
:

after all the signs that

heaven and earth, you are not awestruck and amazed like all the " And they said " are not afraid because we have people ?

We

fulfilled

the law."
Pilate said

And
why

"
:

O
?

High
office."

Priest,

if

you have
if

fulfilled

the law,

are your clothes rent

The law

says that

High
:

Priest rends

his clothes,
1

he

falls

from

And

he answered
the
:

"
I

rent

my

clothes

because
2

against the law."

He blasphemed against And Pilate said to him

like

Most High God and

to enter

"I order you not

I

the temple

another time

High

Priest but like a rebel.

And

if

anyone
head."

tells

me

that you have gone to the temple

will cut off

your

And

the

High

Priest said to

him
"

"

Which Governor among

High
Priest,

your predecessors has

in the preceding time interdicted a

?

and has enjoyed a long term of office was under the jurisdiction of Herod.

He

said this because

he

And
far

Pilate said to

him

"
:

occurred

sufficient for you, as they are for all the

:

the

High

Priest said to Pilate

not then the signs that have so " And people ? " You are a young shoot in this town,

Are

and you do not know

This month
is

the meaning and the portent of these signs.

4

Barmudah

and

in

it

the revolution of the sun

and the

time the sorcerers give to the moon the moon takes place. At colour of blood and detract the ray of the sun by their spells. They
this

do

it

in order to exact

cate concerning the

work from the husbandman and to prognostiThis is fruits, the crops, the wines and the oils."
and
said.

what the High

Priest lied

Pilate rose from his chair and scourged him with a rough he whip plucked also the hair of his beard, and tormented him and " You wish to bring the wrath (of God) on the earth on said Then the centurion and the account of your hatred for Jesus."

Then
; :

You prefer death to life." After having chastised of Pilate, they sent him to prison on the the recommendation him on advice of the centurion, until such time as they would send him to the
soldier said
:

"

Emperor.
1

Matt. xxvi. 65.

to the "holy city" of Jerusalem. that you should interdict me." sentence to April. Coptic month corresponding with our March " servants." of the for die works ask Lit. They " that the wrath should come." M. 127
Lit.

2
3

M. 127

"to the Holy," which may refer "

has for the
last
:

*
5

LAMENT OF THE
After
this Pilate

VIRGIN
"
:

195
Is

conferred with the centurion and said

His
:

"

body
"

going to
"

hang on the cross

is

And

the centurion said to Pilate

Governor." in your hands, should take Him down from the cross that we wish you for man three days, in order that perto a reliable and confide Him chance He may rise as He Himself raised many people from the " When Pilate uttered these words the heads of the Jews dead ? " It is against the law to deliver a dead shouted suddenly and said the resting-place of the dead." The is to one. man grave any
Pilate said to

The power
:

And

him

Do

After this Joseph, who is from Arimathea, came to Pilate and asked permission to take down the body of Jesus Christ from the cross. And Pilate was pleased and he ordered it to be given to him and
;

the Jews walked behind

him with the guards.

Joseph, then, took

it

down from the cross and buried it in conjunction with Nicodemus. The Jews, however, had an argument with him because they did not wish to bring down His body from the cross, but to leave it on the wood like that of all other robbers, because Jesus had made mention
:

of

His

resurrection.

After they had shrouded

Him

well in perfume,
for

myrrh, and new

linen wrappings,

which had not been used

another

man

at all,

ever been

laid,

they laid Him in a new tomb in which no other body had because it was newly made for Joseph himself, the

owner
went

of the garden.

They
"
:

then fastened

Him well
in
it is

"

till

the third day.

"

When
to

the

Pilate

body and said

of Jesus

was placed

the sepulchre the Jews

the Sabbath
;

You know

that

and

they asked for four witnesses for His tomb, two from the soldiers of Herod, and two from the soldiers of the centurion. They confided
the

tomb

to

them and ordered them

and he

to

guard
till

it

till

the third day.

And

the centurion remained in Jerusalem

;

the third

day

in order to
I

see the miracle

said

"If Jesus
of

rises

from the dead,

shall

have no further need

After
all this
'

of the

power

Herod."
:

in haste to the Virgin and said to her have laid in a good new tomb, and have shrouded They Him with new wrappings, good perfume, and myrrh of a high quality. And the Virgin enquired " Who was the one who did this good
:

John went my Master

thing to

my
"
if

beloved

Son

"

And

he informed her
chiefs.

that

it

was

Joseph and Nicodemus, the venerable

1

Lit

M.

127

he had not made." " Placed guards over Him." 14

:

Read fa a Yamaha.

196

WOODBROOKE
they have placed

STUDIES
and
wailing,

And
"
If

the Virgin did not cease her weeping

and
I

said

my
I

beloved Son under the tree of

see

life,

shall

not be comforted unless

Him.

If

Solomon over the body of my Son, I see His tomb. If they have poured the perfume

they have placed the robe of shall not be comforted unless I

of

Aaron over

the

His burial-place. If they have laid my Son in the graves of the prophets, I shall not be comforted unless I see Him. If the grave in which my Son is lying is

body

of

my

Son,

cannot be comforted unless

see

that of Elisha,

shall not

be comforted unless

see

Him.

If

the place

in

which they have placed my son is Paradise itself, I shall not be comforted unless I see Him. May the dew of Heaven nurture you,

my
'

father Joseph,

mus,

for the little

and may the firmament nourish you, 1 Nicodework did to Son on the cross good you my
!

that I had been weeping under your cross, my Son could not find your body, I would have beloved, my grasped your blood, because although Jacob did not find the blood of Woe is me, my beJoseph, he wept over the blood of another.
!

Would
if
I

Even

have not seen your body and your blood. If I had found your blood, I would have Child, my purified my garment with it, and if I had found your garment, it would have been as a
loved Son, because
I

garment of Joseph
foreign

to me.

The

blood, and
If

that over

which

blood over which Jacob wept was a I weep is flowing from the side of

my

Son.

they have not broken your bones,

my

Son, as

it

is

written in their law, so that (the malefactors)

their pain, they

might be delivered from

have pushed the spear-head into your divine side. deed was left, my beloved, which they did not do to my beloved, you before they crucified you, and no injustice was left, beloved which they did not do to you. Woe is me, Son, my my
"

No

evil

reins are bursting inside

like you,

You

I never saw a me. physician healing people 4 that they struck of beloved and in Son, you. my spite have been a physician to their diseases which you cured, and in

spite of that they nailed

you
5

to the

a physician,
1

O
i.,

my

Child,

to their

wood of the cross. You have been men born blind, and you gave them
in

About

this sentence, cf.

An Apocryphal Jeremiah,

my Woodbrooke

Studies, vol.
"

p. 159.
all this

M. 127

omits

sentence.

3 4
5

Presumably not her husband but the Patriarch. There is a slight difference in the meaning of the texts of the two

MSS.

M. 127:

"O

my

Son."

LAMENT OF THE
1

VIRGIN
Jews did not

197
feel

their

sight,

and

in spite

of

that the unbelieving

ashamed

to insult you.

you drove out their not honour you but

have been a physician, my Son, and of that demons from them, and in spite they did
'

You

said,

You

have been a physician, rhage, and in spite of that

pierced you in your side,

You them out by Beel-Zebul.' from haemorthem and cured you my Son, not feel ashamed of you, but they did they
drive
I

"

adjure my beloved, with a spear-head. to of Son. me the tomb to come with O you, my implore John, you, O John, to accompany me to my only Son so that may pay a visit to am putting you to much trouble His cross. know, O John, that but have of with the sorrow patience with me and you will my heart,
I I
3

receive

much blessing from my beloved Son." The Virgin uttered these and similar words
5

in

her lamentations

see His tomb I shall not be comforted " Cease your used to comfort her saying John my weeping because they have buried Him with perfume, incense, and new wrappings, near a garden." The Virgin, however, wept, saying

and

said

"

O John,

if

do not

in

sorrow."

And

"
If

the ark of

Noah were
I

the place of the burial of

my

Son,

shall

not

be comforted unless
:

see

Him and weep

over
"

Him."

And
the

John

said to her
of

"How

can you go while four soldiers from the soldiers

Governor are lying on the sepulchre ? remained in this weeping and wailing over her Son
the

And
in the

Virgin
of

day

His

crucifixion, the Sabbath day, to the morning of Sunday.

As

to the soldiers

whom

the Governor had detailed to guard the

tomb, the heads of the

unknown

to

Jews had entered with them into a conspiracy the Governor and the Centurion, to the effect that if the
rise

erring one were perchance to before the Governor. For

they should inform them of the fact

this

and

for

their not

disclosing
silver.

this

conspiracy to Pilate they

were promised much money and

The

Jews held

this

conspiracy with the soldiers before the latter went to

guard the tomb.

When, however
1

(Jesus) rose

and many

signs took place at

His

'

M. 127 omits this sentence. The author does not use the
Lit.

Syriac form Beel-Zebub with a b at the

visit

end.
"

"

So

that

may pay Him a

on the cross."

M. 127

omits

all

this

sentence.

"M. 87 omits "from my beloved Son." M. 127 omits all this sentence.
'

198
resurrection,

WOODBROOKE
the soldiers

STUDIES

were frightened and terrified, and became like dead men. They entered the town early in the morning and the deceitful words of the Jews they went to them while remembering it was still dark before they went to the Governor and apprised them
of the fact that Jesus of

Nazareth

had

risen

from the dead as

related to the

He

had predicted. The Jews went then Priest the words of the soldiers to the
the dead
lives,

in haste

and

High

effect that

and they shouted saying because this day has more evil
; :

"

Woe
it

to

Jesus had risen from the Jews and to their

in

which

He

was
But

crucified.

What
rose
first

shall

them than the day in we do if the Governor and

for

the centurion hear that

his hands.
let

He
it

from the dead.

We shall

all fall

into

us see

what

went

to the

tomb while

was
it.

still

And they really took place." in the and did not early morning,
they tore their garments, gave "
:

find the
silver

body
to

of Jesus in

Then

to the four soldiers apart

He

"

appear

everybody
2

from His garments and said In short every one of them

Will

(in

their

confusion) said something.

As

to the Virgin she did not neglect to

go to the tomb early on

the sepulchre
it.

Sunday morning. Mary Magdalene had, however, preceded her to 3 and noticed that the stone had been rolled away from

of

And the Virgin said "This is a sign that occurred in the case Who rolled away this stone from perplexes me my Son, and "
:

it

the door of the sepulchre ?

directions of the tomb,

The

Virgin looked then in the four

it

and did not

find in

the

body
it

of her Son,

and
:

she sat

down and
is

reverted to her wailing and lamentation and said

"

Woe

me,

my

beloved Son,

who

is

that carried your

body and added to the sorrow of my heart ? I have not been at all when my father to the tomb of my father nor to that of my mother
;

died

was a young
of

girl

in the temple.
4

Nor have
so
5

ever been to the

grave

my

father Joseph

who endured
I

many

troubles with you,

my
1

Son.

This day that

"

to inform myself

your tomb, my Son, in order another sorrow has been concerning your body,
to
of

came

M. 127
This
is

omits

Nazareth."

Lit.

"

A word."

Pilate which against the following document or Martyrdom of who went first to the sepulchre. that it was the asserts Virgin Mary wrongly

See below,
4

I.e.,

p. 245. Joseph her husband.

day

of the crucifixion.
1

On

In the following page Joseph dies on the " " in this connection father the use of the word

see above, p.
5

87.
these."

Lit.

"

all

LAMENT OF THE
added
Child,
to
I

VIRGIN
came
I

199

my

sorrow.

This day that

to

your tomb,

my

did not find your body 1 not did the On Son. in it, Golgotha they permit me to satisfy my my desire for looking at you to my satisfaction, and to-day they did

met with a

bitter disappointment, as

not allow
to

me

to satisfy

my

desire for looking at your

body

in the

grave

my

heart's desire.

On

the

day

of

your

birth, in

Bethlehem,

my

beloved Son,

when your
your
'

star shone,

Herod

did not glorify you, and

on the day
eclipse, the

of

crucifixion,

my
in

Son,

when

the sun suffered

Jews

did not believe in you.

I

my Son, your on order to and the in surrounded glorify you, day of your you angels forsook On the brethren resurrection, you. my beloved Son, your
the day

"

On

brought you forth

Bethlehem,

day

brought you forth

at

in

Bethlehem,

my

beloved Son, the

shepherds came

your death,
your body

O
in

my
it.

day-break and worshipped you, and on the day of beloved Son, I came to your tomb and did not find
brought you forth in Bethlehem, came to you with their offerings, and on the day of 4 my Son, a wicked robber insulted you. The day

On

the

day

my
of

Son, the

Magi

your crucifixion, your birth

of
in

and on my Son, the animals praised with met my beloved, pain and day your crucifixion, On the day of your birth in Bethlehem, O my beloved Son, sorrow. served you, and on the day of your crucifixion, O my beloved, Joseph the same Joseph, my father, died. " Woe is me, O my beloved, there is no sorrow like my sorrow,
Bethlehem,
it,

the

nor
the

is

there any pain like the pain of a mother looking at her son on
of

wood

the cross.

O
my

my

Son,

went
'

to the

not see your body on the

of

wood

of the cross

Golgotha and did and I came to the door

your tomb asking

for you,

and you did not answer me.

is

Woe

is

me,

my
I

beloved Son,

sorrow

not see your

because
the four
1

body on the wood so that did not find it in the tomb so that
soldiers

twofold to-day, because I did I might weep over it,' and

I

might worship
"

it.

adjure
to

who
"

keep watch over your tomb and your body

Son."
-

M. 127
:

omits
:

4 M. 87 adds " with anxiety." M. 87 " O light of my eyes." " M. 87 with pain of the heart." "The author evidently believes that Joseph died on the day of the
:

O my

M.

127 omits

the Jews."

crucifixion of Jesus.
b

The author refers here to a second M. 87 omits this sentence.

visit

by the Virgin

to the

Golgotha.

200
deliver your
I

WOODBROOKE

STUDIES

1 body if perchance they have removed it through bribery. implore Joseph and weep before Nicodemus to reassure me concern-

ing your

body
it

since they took

this

it

on

their

own

responsibility

from Pilate
I

and

laid

in

tomb.

have never seen Joseph nor do

know
heart

Nicodemus, but on account

go
to them."

of the intensity of

my

pain

let

my

This

is

what the Virgin

said over the

tomb

of her Son.

She was

from her fear of the Jews and from the fact that she perplexed did not find the body of her Son in the tomb. While she was thinkin her soul
2

ing deeply

a sudden light shone and an exquisite perfume

side of the tomb, as
if

was perceived
3

from the

right

wafted from an incense

tree.

Virgin looked towards the direction of the scent and saw the good God standing, clad in a heavenly robe and His face greatly suffused with And He said to her " woman, what makes you burst into this joy. " affectionate wailing at this empty tomb which contains no body ? And she replied "It is my sorrow ; and this sorrow, my Lord,
:

The

arises

from the

fact that
it

might weep " If you were not her

:

over

I did not find the body of and be somewhat comforted."

my Son, so that I And Jesus said to

all

satisfied in

weeping and wailing throughout

of

this length of

time,

had you found the body

your Son

in the

tomb
:

you would have never ceased your lamentation." And she replied " my lord, if I had found it I would have been somewhat comforted

by

it."'

And

he said

to her

"
:

woman,

if

you would have had no comfort spear, at His hands and feet wounded by the driving of nails in them, and at His body smeared with blood. Now, woman, comfort yourself, because it was more advantageous for you not to have seen
in looking at

you had seen your Son dead, His side pierced with a

dead and wept derive when you saw

round

Him

all

the

Him

comfort did you alive on the cross, and dead with wrappings

more over Him.

What

Him

Truly,

woman, you have had much courage

place, while
it is still

in
all

your soul in coming to

this

dark and while

The guards went from this great disturbance reigns in the town. here and are now conspiring with the Jews in lying terms concerning
your Son.
L

Does
Lit.

the tomb, in

which the body

2

of

your Son was

laid

"by

silver."
3

M. 127

omits this sentence.

M. 27
1

omits the

last

sentence.

LAMENT OF THE
l

VIRGIN
the

201
called Joseph,

belong to the Jews

No,

woman,
"
:

know

man

and
that
in

this

garden

belongs to

him."

And
laying
2

the Virgin said to

to

him

my

lord,

you know everything

happened

my
I

Him

in this

Son, and the love which they showed to Him I could not bear to tomb. stay in the house of

John any longer, but

since

came

to enquire after of the

Him.

Now,

O my lord,

dresses

and the beauty of your garden you are the owner 3 and the sweet words with which you have answered me
if

testify to this

there

is

pity in your heart for

child.

because

have no other

they did with His body since I the Jews carried it away because of their hatred for the Governor
concerning
it

me show it to me now, Disclose to me His secret and what Have did not find it in His tomb.
if
it

And
may

also,
it

O my lord,
there,
it.

is

hidden

in

your garden
its

and you know who took

place so that
I

have pity on

me and show me

just see

By your
"

life,

my

brother,

have

never seen

this

place except to-day."

:

And
The
crucified

Jesus said to her

O
is
;

Mary, you have wept

speaking to you
;

sufficiently.

who was now standing near you the one whom you are seeking is the one who is comforting you the one for whom you are asking is the one who is clad in this heavenly robe the one whose tomb you 5 are wishing to see is the one who smashed the doors of brass. O of lo I am with the words Mary, recognise my glory comforting you
living
is

one

is

the one

who
;

the one

life,

be not ashamed therefore, nor

afraid.
It

Look
I

at

my

face,

O
I

my
in

mother, and you will recognise me.

is

who
and

raised
life.

Lazarus
It is

Bethany.

It

is

Jesus

who

is

resurrection
in

Jesus

whose blood flowed on the rock

is

the
It is

Kranion.
I

It is I

Jesus

who

comforting you in your sorrow.

Jesus over

whom
His
I

you are
resurrec-

weeping,
tion.

who

is

now

comforting you

at the beginning of

my body, O my mother, but rose according You came to-day to the tomb, O my my and I took up out of Hades all those who were fettered in mother, and saved those who had fallen into sin."

No

one took away

to the will of

Father.

it,

M. 87 omits this sentence. M. 127, " with your glory."

al-hayy seems
/.* of Hades.
to

Lit.

"

If."

be used here as a

title.

It

is

one

of the old titles

of Christ.
5

202

WOODBROOKE
When

STUDIES

the Virgin heard this she received strength and comfort 1 and ceased her weeping and anxiety. She lifted up her eyes from the ground, filled her sight from Him, saw Him in the grace of His
divinity

and

said

"

You have
"
! :

truly risen,

O O

You
Him.
I

have

truly risen

And
"

she bent over

my Son and my Lord Him and embraced

!

And He

said to her

Enough,

mother, of the joy which

at the spoliation
its

granted you through

my

resurrection.

Look now

of

Hades,
I

my

mother, and see

''

how

glad and joyful

inmates
I

are.

shall

present them

as an offering to

my

Father before

take

them

to Paradise."

And

the Virgin looked round

Him
:

and saw the multitudes which

He
at

had taken up from Hades, clad in white robes. She was amazed " Go in haste and announce my them, and Jesus said to her
from
this

resurrection

the dead to

my

brethren.

Go

in

haste,

mother, leave

place and do not stand

4 if
1

at the right

side of

my my

tomb, because a company of the Jews will come with Pilate to find
out what took place, and see
sight to the blind

would

raise the dead,

and give

and motion

to the lame."

After the Lord Jesus said this to His mother He disappeared from her sight. She then left the tomb with haste and went and told the

Apostles and the

the

women

that the

Lord had

risen

from the dead, and

spread then
in

they also came to see what had happened.

all

The news

town

that Jesus of

Nazareth rose from the dead as

:

He

had

said,

and

that

He told
High

His mother
I

"I

will precede
'

you

to Jerusalem,

you

will all see

me and

will bless

As
"

to the

Priests
if

Pilate, the

Governor, as

you and the Jews, they went in the morning to they had heard nothing, and said to him

there."

O our lord Governor, error has increased and scandals have multiplied
1

M. 127 omits M. 1270 only

"
:

and comfort."
"

You have

truly risen,

O my father."

On
M.

the descent of Christ into

James'
Fathers.
4
5

Apocryphal N.T., pp.

see Gospel of Nicodemus in and 123-140, many other works of the

Hades

There

127 omits this sentence. is no doubt that present document attributes

thing
is

to the

Virgin

Mary

the incidents attributed

The same

by done
.

John the Evangelist (xx. 1-19) to Mary Magdalene. See by the author of the Martyrdom of Pilate.
.

below, p. 245. r 'M. 127 has: ".

as
of

He

had said
in

to

His mother.

will

precede

you

to Galilee."

This

is

course more

harmony with Matt,

xxviii. 7.

LAMENT OF THE
to-day at the sepulchre.
they

VIRGIN

203

Summon

the soldiers, one by one, so that

may
I

relate

His

story to us, before

any

of us goes

there."
I

And
believe

Pilate said to

them

"
I

heard that

He
of

rose from the dead.

what
life

saw

in

a vision that Jesus rose this day from the dead.

of the
I

Emperor and by the law

Moses

do not
bed,

that

saw

Him

last
I

night while
laid

was

lying in

my

By the when I say and was grieved

lie

at the fact that

had

He may

be the Son

of

hands on Him, and thought that perchance God on account of the signs that appeared in
I

heaven when

He

died on the cross.

saw

Him

standing and shining

All the town, except the gathering-place of the And He Jews, shone with His light more than the light of the sun.
said to
'

more than the sun.

me
?
1

Pilate,

flogged

me, and
Jesus

why are you weeping because you ordered Jesus to be What is written about Him has been fulfilled. Return to am Jesus who died on the cross. will forgive you. am
I I

who
joy.

rose to-day

from the dead.

This

light

which you

see to-

day
with

is

the glory of

my
is
I

resurrection

Look

well,

Pilate,

which has enlightened all the world and see that this sign which shines on
the light of the sun

the inhabited earth

more luminous than

and

is

to

my tomb and you will see the wrappings lying in it guarded by angels. Kiss them and them. for resurrection and will witness many worship Fight my you
convince you that
rose from the dead.

Hasten

to

miracles to-day at the sepulchre

see,

the lame shall walk, the blind shall

and the dead

shall rise

by

my

power."

Pilate,

you
"

will shine

in the light of

my
:

resurrection,

which the Jews

will deny.'

When
voices
all this
'

Pilate uttered these

words

in his
3

and said

"

house the Jews raised their

it

our lord, the emir,

it

is

not necessary to relate

to the people, as

is

nothing but a dream.

The law
is

says,
'

At

the

mouth

of

two

or three witnesses every

word

established
the tomb.

4
;

instead of three witnesses, lo there are four

these
so,
tell

who guarded

If

we

He rose, their words are true, and if they do not do you have nothing to do with dreams." Then Pilate summoned the four soldiers and said to them " What
that
shall
:

"

M. 127 omits "to-day." M. 87 " and the dead lo shall raise by my death." The word emir is here the translation of the Coptic word meaning
:

prases.
ut. xvii.

See Pat. Orient,

6;
xix.

ii.,

171.
16.

15; Matt,

xviii.

204

WOODBROOKE
"

STUDIES

And they divided curse among happened to-day at the sepulchre ? themselves and lied and said that He did not rise but was carried away.

And
him
him
:

Pilate ordered that they should be separated from one another in

different places.

The
"
:

first

one was then ushered

in,

and

Pilate said to

"

Tell

me

the truth

who

"
carried

away

And

Peter and John." And be removed to a place by himself. Then he summoned the second one and said to him "I know that you do not speak but

he answered

body of Jesus ? the Governor ordered

the

to

the truth,

tell

me which
"
?
z

of the apostles carried

from the tomb

And

he answered

"
:

away

the

body

of Jesus

The

eleven apostles

came

with His disciples and carried Him away by stealth." And Pilate ordered that this one also should be removed to a place by himself.

He
the

then

summoned

the third one and said to

tell

him

"I value your

carried

testimony more than

body

that of all the others, " of Jesus from the sepulchre ?

2

me who

And

he answered

"
:

away

Joseph
are the

and Nicodemus."
head of these
all

Pilate then called the fourth

soldiers

one and said

to

him

"
:

You

and

confided them to you.

Disclose to

me now

place, and how they removed the body of Jesus from " tomb while you were guarding it." And he answered O our Lord the emir, we were asleep and we do not know who carried it away. When we woke up we looked for it and found it below the

what took

the

water which
fear."

is

in the garden,

and

we

said that they did this, out of

Then
words

Pilate said to the

Jews and

to the centurion

"
:

Are

these

he by ordered that the soldiers should be kept under guard until he had Then he arose with the high priests and gone himself to the tomb.
consistent ?

Are

"

they not sustained

lies ?

And

the heads of the soldiers

and went
4

to the

tomb.

They found

the
:

wrappings
"

lying in the

O men

who
:

5 And Pilate said without the body. hate their own life, if they had taken away the body

tomb

"

would they not have taken the wrappings with it ? " answered See, these wrappings do not belong
some one
else."

And
to

(the Jews)
to

Him, but
him

And

Pilate recalled the

words

of Jesus to

that

*M. 127 omits: "with His disciples." 2 M. 87 adds " And the rest of their relations."
:

3 4

M.

"
87,

and the heads and the

"
in the

soldiers."
5

M. 127

omits

tomb."

Lit.

"

without any man."

LAMENT OF THE
entered into
linen

VIRGIN

205

great miracles will take place in the sepulchre,

and he hastened and

that is to say the pieces of it, and took the wrappings, with which Jesus was shrouded, wept over them and embraced
joy.

them with

Then he
of the tomb,

looked at the centurion

who was

standing at the entrance

and who was with one eye only as his other eye had been put out in a war, and a considerable time had elapsed without him having seen anything with it Pilate then conceived the idea,
through the greatness of
to the centurion's to
his faith, that these
this

eye and with

"
:

wrappings will give light he thought presented the wrappings

him and

said

my

ness of the odour of these

do you not perceive the exquisitewrappings and see as if they were sprinkled
brother,

"

with perfume and incense

:

And the Jews said " O Pilate, you know that Joseph placed on Him much perfume and incense, and that they shrouded Him with
myrrh and sweet
spices of aloe,

and

this

sweet scent comes from them."

And
only,

Pilate said to

them

"
:

If

they placed perfumes on the wrappings

"
spices of

why

is

all

this

tomb perfumed with musk and sweet

?

high value and exquisite odour

that

And

they answered

"
:

The

scent

you are smelling

is

the odour of the flowers of the gardens, wafted

:

And Pilate replied to them "You have trodden by the winds."' on the path of perdition for yourselves, have walked in it and fallen in And they a place from which you will have no deliverance for ever."
said to
to

him

"
:

Nothing

is

due
man.

to

you from

us,

and you had no

right
3

come

to the of this

tomb
tomb.

of this

You

are the Governor of the City

and not

are cognisant of the

for the sake of a

Lo, the High Priests and the heads of the Jews affair, and it does not behove you to fight the Jews
"
:

dead man."

And

Pilate said to the centurion

brother,

the bitterness of the hatred that the Jews have for

do you not notice the Lord Jesus ?

We

have acted according to their desires and have crucified Him, and all the world was on the brink of ruin and destruction on account
of their injustice.

They want

us

now

to

stumble on their

sin

and

aver that
1

He

has not risen from the dead, in order that His wrath

M. 87 omits " and incense." M. 127 omits the last sentence. 3 M. 87, " to those who are in need
the

in

it

and they have not made you

Governor

of this

tomb."

206

WOODBROOKE
back on us
1

STUDIES

may come

another time and destroy us completely.'

Pilate uttered these words to the centurion while holding the wrap" I believe Then he said pings with his hands and embracing them.
:

that the

And

body which has been wrapped in you rose from the dead." the centurion also had faith like Pilate, and seizing the wrappings

he embraced them, and when they touched his face he immediately saw with the blind eye as before, as if Jesus had laid His hand on it
as

He

had done with the man who was born

great
!

blind.

How
to the

was

the spectacle of the multitudes

who had

also

gone

They were from all countries, and they had come to Jerusalem for the Passover, and seen (Jesus) on the cross on the day of the crucifixion. When they had heard that Pilate had gone to the
sepulchre to see whether Jesus

tomb

had

risen,

they also had come with the

expectation

that

He

might

rise

This

is

the reason

why

great

and appear to them like Lazarus. multitudes had come to the tomb of
they beheld the great miracles and
at

Jesus in order to see

Him.

And

how

the centurion saw,

and were amazed

"
:

what

(Jesus)

had done.

And
at

Pilate said to the centurion

my

brother, observe the

that took place

miracles of Jesus in

His tomb apart from the miracles

cross."

His death on the

to
:

And
his

the centurion tore up his clothes in

2

order the better

received, and

show
"
of

joy and the favour

of Jesus has
I

which he had

said

The power

been made manifest.

in

He
faith

is

truly

God and Son

God, and

have believed

Him.

My
:

has increased from the fact that

I

dead.

shall not serve a king

being but more, solely any

He

God

rose from the

Jesus."
4

my God

and gave up his military career. While the wrappings were twisted round his hands he ran to this And Pilate was greatly place and that place and embraced them. amazed and glorified God.
he
threw away
his

And

sword

And
1

the

Jews
"

said to the centurion

"
:

You

are a stranger, and

6

you do not know the deeds done by Jesus through Beel-Zebul.

-

M. M. 4 M.
5

us." that may send His wrath against " 3 M. 127 adds, Christ." the grace." 87, "and the shield of his military career." " And the See my note above and compare the following

127,

So

He

87,

"

all

is a sorcerer said (to Pilate) prince of the demons, that he drives

:
.

"

Jews

He

and
1

it

is

in the

name

of Beelzebub,

away demons," Gosfel of Nicodemus

1

in

p. 96.

Migne's This

Diet, des Apocryphes,

is

of

103 and 106; James' Apocr. N.T., course inspired from Matt. xii. 24, Luke xi. 15.
i.,

LAMENT OF THE
What He
they added
his

VIRGIN

207

did in His
:

life

He

is

now

"When

a sorcerer

dies,

And doing at His death." 1 the Genii do other deeds in

These deeds grave and they deceive many people through them. And Pilate said to are indeed those of sorcerers and conjurers."
them
have never heard that sorcerers and conjurers performed 2 lies out of your own mind on Since you are heaping such miracles.
:

"

We

the "

life

We O

And they said : Lord, His wrath will come on you." 3 us and deliver our souls to judgment, may His blood be on
of the

And Pilate said to the centurion : our children for ever and ever." " my brother, do not exchange cheaply the great gift which you
have received
for the lie of the

hatred of the Jews."

Then
the dead

Pilate turned to the

Jews and

said to
?
It

them
is

"
:

Where

is

man who, you

said,

was

Jesus

perchance He."

Jews preceded Pilate and the centurion to the well which was in the garden, and it was a deep well. And I Gamaliel was And they went down to the bottom of following with the crowd.
the

And

the well, and found in

place.

it

the

dead man shrouded and

"
:

laid in a separate

And

the

Jews shouted
trouble "
!

Here

is

the

Nazarene sorcerer
rose,

who

gave us so

much

You

say that

He

and
to

He
"
:

is

at

the bottom of the well

And

Pilate ordered

them

draw him

Are up, and summoned Joseph and Nicodemus and said to them " these the wrappings with which you shrouded the body of Jesus ? And they answered " The wrappings which you are holding in
:

As to this corpse it is that of the your hands are those of Jesus. And the company of the robber who was crucified with Jesus." 4 Jews threw themselves on Joseph and Nicodemus wishing to cast
depth of the well because they had spoken the truth. They would have done it were it not for the fact that Pilate and his soldiers shielded them.

them

into the

This word seems at first sight to denote a post-Islamic author. It must, however, be remembered that the word Jinn is found in Ethiopia in " " the sense of evil spirit." Further, the word in the mind of the demon," author may have been "demon, evil spirit" and the translator in case the

document

is

a translation

by Cyriacus

may have used an Arabic word

that

was

better understood by his readers.

prophesying." "But they delivered their souls to judgment saying: " His blood and His death be on them.' " 4 M. 127, All the Jews."
a

Cod.

"

M.

87,

'May

208

WOODBROOKE
When
Pilate noticed their confusion
to be quiet.

STUDIES
and
their cry

he beckoned

to

them

He

had

full

confidence in the words spoken to

him by the Lord Jesus to the effect that dead men would rise from He summoned, therefore, the heads of the Jews and said His tomb. " We do not believe at all that this is Jesus of Nazareth." to them
:

And

they replied to him

it."

"If you believe

to

it

or

do not
is

believe

it,

do believe
should "

And
him
in

he said
his

them
like

"It

right then that

we we
he
:

leave

tomb

other dead

men."

And

summoned Joseph and Nicodemus another

:

time and said to them

Shroud him with these wrappings as before." And the Jews " 2 shouted do not accept Joseph, and Nicodemus has no portion

We

with

us,

because

his
'

portion

is

with Jesus."

And

Pilate said

"I

have greater

right."

they took the wrappings that belonged to the Lord Jesus 5 and shrouded the body of that dead man with them. And Pilate

Then

and

it and placed it in the tomb in which Jesus lay. he ordered the people to place the stone at the entrance of the tomb as they had done in the case of Jesus. Then Pilate stretched

his soldiers lifted

And
his

hands and prayed at the door of the sepulchre and said thus Lord Jesus. You are the resurrection "I implore you to-day,
:

and the

life,

the giver of

life

to all

and
to

to the dead.

believe that

you rose again as you appeared

Lord, because
Jews, nor to
I

me.

Do

not judge me,

it I

my
in

am

doing

this.

have not done

from fear of the

test

your resurrection.
in the miracles

my

Lord,

have confidence

your words and

living

not be angry with

because you raised me because

I

which you have wrought. You are many dead men. Now, >O my Lord, do
I

which lay your body.

placed a foreign corpse in the place in did this to put to shame and confusion those

them belong shame and confusion for ever and ever, and to you are due glory and honour from the mouth of your servant Pilate for ever and for ever and ever."
your resurrection.
l

who deny

To

*M. 127
-

omits

M. 127:

"We

"or do not believe it." do not accept Joseph and Nicodemus because they
4

have no portion with us." 3 M. 127: "their."

5

Under

noun Arabic language. M. 127 adds: "Amen."

t!

M. 1 27 adds: "than they." the influence of Syriac the text places the pronoun before the immediately after the verb, which is contrary to the genius of the

LAMENT OF THE
When
open
to

VIRGIN
"
I

209

Pilate recited this prayer with outstretched hands at the

:

tomb, a voice

came from the dead man saying me the door of the tomb in order that
to

my

lord Pilate,
out.
I

may come
of

was
lord

the

first

open the door

I

of

Paradise.

Lift the stone,

my

Pilate, so that

may come

out

by

the

power

my Lord
of

Jesus

Christ

who

rose from the dead."

And

Pilate shouted with jubilation

filled

on account

the joy

and

happiness which the rocks echoed

his heart

and

his soul, to such

an extent that

his voice.
lift

And

he then ordered the people that

were standing

to

the stone from the door of the tomb, and im-

mediately the dead man came out walking, and he bowed before As to the Jews who were present, they were Pilate, the Governor.
seized

with

panic,

shame, and confusion, and

ran

away

wailing

secretly from their fear of the Governor. And Pilate ordered all the soldiers to pursue the Jews and strike them with the swords which they were holding, and they wounded many of them. Then Pilate turned to the dead man and said to him
:

"

my

son,

who

raised
that

you

in

this short

time

It is

only

in case

Jesus

was with you

He

would have been able

"

to raise

you so

quickly."

And

the dead

great light that shone ?

praying,

and spoke
3

to

man said to him Did you not see the The Lord Jesus raised me while you were me saying, Tell my beloved Pilate to fight for
:
'

"

my

resurrection because

have decided to appoint him

It
is

his portion in

Paradise
'

as

appointed to you.
as they have

imperative that they should

off his

condemn him
head.'

condemned me, before they take

"
:

And
you
in

Pilate said to

him

From where

"
this

are you,

and who threw

"
:

well ?

And

the robber replied, saying

right.
I

am

the

robber

who

has been crucified at His

have been deemed

of

worthy of all favours and gifts before my Lord Jesus Christ because the few comforting words that I uttered while He was on the wood
the cross.
lord Pilate,
I

of

was

the

first

one

to rise

from the tomb

of

Jesus,

my

and as you opened to me the door of His sepulchre, so He opened to me the door of Paradise. I recognise this high perfume as it is from the tree of life which my soul is enjoying."
1

M. 27 omits " door." M. 87, " and he." M. 87, " to appoint him his portion from the tree of life." " 4 M. 127, " From which tribe are you ?
1

210

WOODBROOKE
At
that

STUDIES
my
fathers

moment

Gamaliel followed the crowd and

Joseph and Nicodemus, because fear did not allow the Apostles to come to the sepulchre and witness what happened to Him. They

were hiding in every place from with the crowds and witnessed

fear of the Jews.

all

I,

Gamaliel, walked

what happened

in the

tomb

of

my

Lord

Jesus,
2

and the

great fight that Pilate undertook against the

High

Priests,

who
of

returned to town with haste, pressing against one another

on account
those

His

resurrection from the dead, while Pilate

was hold-

ing the wrappings on his arms.

And

the multitudes wished to see

of the feast of the

men who had come

to

town on the occasion

tribe.

Passover from every

district

and from every

it
:

Then

Pilate repaired to the house of the

crowd, and they demolished

and plundered
"

High Priest along with the 3 all what he had. And

4

Pilate said to the centurion

own who

you saw with your own the heard and ears) great number of people (with your eyes believed in Jesus Christ on account of the resplendent miracles

my

brother,

witnessed also by the wicked and accursed Jews, who did not believe." Let us here end the discourse on the Virgin and her sweet wailing, and on the death and resurrection of her Son from the dead. These

(words) have been written by Gamaliel and Nicodemus, the venerable

chiefs,

and they placed them

surround
it,

in Jerusalem, the

holy
5

city,

and

in all the

districts that

by the grace and love

of our

Lord and God

for ever

Jesus Christ to
ever.

whom

are due glory, power, and honour

and

Amen. Here ends

this great discourse.

May God
and
all

have mercy upon the

!

scribe, the reader, the attentive hearers,

the believers

Amen.

Amen.
1

Amen.
M. 127 omits "of my Lord Jesus." -M. 127 adds "the accursed." " 4 3 M. 87 omits O my M. 27, " they." " M. 87, and the love of men which belongs to." " M. 87 omits " power and honour."
1

brother."

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//.

Martyrdom of

Pilate.

PREFATORY NOTE.
I

give in the following pages the text

critical

and the

translation (ac-

companied by a

apparatus) of

Martyrdom of

Pilate.

an apocryphal document entitled Like the previous document it is attributed

its

to Cyriacus, bishop of
historical narrative
is,

Oxyrhynchus, but the real author of all as we learn from the beginning and the end
in the
it

of

the story
himself.

and from some passages found

middle
a

of

it,

Gamaliel

We

may,

therefore,

consider

as

second Gamaliel

apocryphon.
I

have edited the

text

from three independent

MSS.

Two

of

them belong to my own collection of MSS. and are numbered Mingana Syr. 127 and Mingana Syr. 355 (hereafter M. 127 and M. 355), The third MS. is Paris Arab. 152 1 (hereafter P.). M. 127 and

M. 355
in

are written in Garshuni (Arabic in Syriac characters)

characters.'

and P.

is

Arabic

From notes
it

that

have ventured
I

to write at the

foot of the following pages,

is

will be seen that

in

believe that

transcribed

from a

MS. which was

to

Arabic characters.

M. 355 The

same conclusion may

some extent be reached with regard to

M.

127.
I

have placed the text of M. 127 in the body of the page and the variants of M. 355 and P. in the footnotes. I have transcribed each

MS.
in

in the characters in

which

it

was found,
I

viz.

M.

127 and
all

M. 355

Garshuni, and P. in Arabic.

have given almost

the variants

of
[

355, but in order not to render the text of the notes very bulky have noted only the most important variants of P. In the final

M.

section,
to

however, which deals with the Apostle John and

a section which
all
is

his
I

voyage
to

Rome
nearly

completely

missing in
there

M. 27
1

registered

also

the variants of P.

As

were only two

MSS.

be dealt with, the footnotes did not appear to the of such a method. bulky by adoption
P. 35 in Baron
"

me

to be abnormally

ancient fonds" the

number

de Slane's Catalogue dcs wamiscrits arabes. of the MS. was 160.

241

In the

-About Cod:

Vat. Syr. 199, see below.

242
I

WOODBROOKE
have also read Cod,
I

STUDIES
is

Vat. Syr. 199 which

it

in

Garshuni

like

my own MSS.
M.
I

noticed that

follows generally either

1

M.

27 or

355, and that only occasionally

agrees with P. adopted also the above method for another and a more cogent
it

reason.

The

variant readings exhibited

by the three

MSS.

are so

numerous, so varied in character and so important that I have come to the conclusion that they represent three more or less different recensions of the story, and that P. was executed with an eye on the interest of

Egyptian Christians.

Now

to

of three different recensions of a story

condense in a single narrative the text is almost an impossibility. The

if I

problem could have been

text of all

better solved

had edited
I

separately the

M.

127,

all

M.

355, and

all

P. as

did in the case of the

Apocryphal Jeremiah*
such importance as to

but the story did not appear to

me

to

be of

justify this course.

1

M.

27

is

dated

994

of the

Greeks (A.D.

683), and

it is

the

same MS.

which contains the above documents dealing with the Virgin Mary and the death and resurrection of Christ or the Lament of the Virgin as I have called it. M. 355 has no date,
as that

but

may be

ascribed to about A.D.

1

800.

P.

is is
it

assigned by Baron

de Slane
sole

to the

6th Christian century, which

that
I

probable, with the

reservation

am

tempted to place
1

towards the end

rather than the beginning or the middle of the

In the translation
I

6th century.

only registered in the footnotes the most

to
I

important variants

which seemed
Further,

me

likely to

throw

light

on the

sources of the author.

did not attempt to correct the

in the text

numerous lexicographical and grammatical mistakes found

of the three

MSS.

for reasons

given in the preface of the previous

document.

The document
1

appears to

me to

be, like

its

predecessors, exclusively

The

photographs of the pages of the

to

by Mr. Crum, but they came

me

MS. were kindly communicated too late to be utilised for the text. To

give the reader a fairly accurate idea of the peculiarities of the MS. I placed at the end of the edition the important variants of the first half of the story,

have done this only in cases in which V. 99 as we may call the MS. from the other three MSS. which I have utilised for my edition. It will be useful here to remark that V. 199 contains (against M. 127) the final part of the story which deals with the Apostle John and his voyage to
but
I
1

differs

Rome.
2

In

my Woodbrooke

Studies, vol.

i.,

pp.

48-233.

MARTYRDOM OF PILATE
Coptic
in origin.

243
it is

Among the

Christian Churches of the East

only

the Coptic
his

Church

that considers Pilate as a saint

and holds a

feast in

honour.

The

the Western Churches, do not certainly go so far as to

of him, in spite of the fact that

Syrian Churches while not so hostile to Pilate as make a saint

West

Syrian Patriarch bore the

name Pilate?
That the document
the
falls

within the circle of the

2

Ada

Pilati and

The Anaphora seems 'Avafopd UL\O.TOV goes without saying. to presuppose the Ada, itself later than the TrapaSocris HtXarov
which
relates, like the present

document, that the Emperor summoned

Pilate to

Rome
to

to

answer

for the crucifixion of Jesus,

and there con-

demned him
emanate
also

death.

In

my

opinion

all

these

Greek documents

from Egypt, and Egypt alone. do with Syria and Palestine, and have very

little

They have nothing to in common with the

foot-notes that
I

Churches of the West.

The

reader will doubtless notice from

my

have

compared the present document with the Syriac, Coptic, and Ethiopic apocrypha so ably edited and translated by Budge, and also with

some other

parallel

documents.

TRANSLATION.
In the

name

of the

Father, of the Son,

and

of the

Holy Ghost,
to
4

we

will
3

begin with the help and assistance of

of Pilate, the

God

write the

history

Governor

of the City of Jerusalem.

May

his

prayers be with the children of baptism.

1

Amen.
tradition of the Ethiopic

Assemani, Bibl. Orient.^

ii.

325.

The

Church

is

to the effect that Pilate reported Longinus (one of the soldiers who had crucified Jesus) to Tiberius, who had him brought and tortured. See Book
1

of the Saints of the Ethiopian Church (edit. Budge), iv. 146. 2 The two redactions of these two documents are edited by Tischenodorf in his Evang, Afocr., p. 433 sqq. (2nd edit). All these Greek documents are either analysed or translated in M. R. James* useful and handy work
:

The Apocryphal
3

New

Testament.

P.

calls

the

story:

"Martyrdom

of

Pilate" immediately Rafter the

doxology. 4 P. and

M. 1 27 often write the word Jerusalem with a yodh at the beginning in the Hebrew way instead of an Alapk according to the Arabic and Syriac mode of writing. This tends to prove their Egyptian origin. See my note in Woodbrooke Studies, TO!, i., p. 153.

244

WOODBROOKE
treatise
2

STUDIES
1

composed by the holy Cyriacus, bishop of the town of Bahnasa, on the resurrection of our Lord from the dead, and on the
undergone by Pontius Pilate in the holy city, at the time of the crucifixion. In it he makes mention also of Joseph of Arimathaea
tribulations
3

and Nicodemus, the venerable chiefs, and of the persecution suffered by Pilate at the hand of the Jews for the name of Christ to whom
be glory and worship and before he was sent by the
of the torments inflicted
latter to
off

on him by Herod

the Metropolis, the great city of

Rome, where

his

head was cut

found
in the

and

his

martyrdom completed.*
5

The
God.

story

is

told as

copy written by Gamaliel and Horus,

all

the good, pious, and respectable teachers in

things dealing with

They wrote
life,

it,

because they were present with Joseph and

ordeals of

Nicodemus and witnessed the

source of our

Christ which

became the
related that

and His
6

glorious resurrection.
after the prodigies

They

they wrote

this

martyrdom
our

and miracles that took

place in the tomb of

Saviour, Jesus

Christ, consequent

upon
with

His
and
us.

resurrection from the dead,

intrigues of the

and

at the

end

of the machinations

wicked Jews.

May

the peace of

God be

Amen.

When
Kranion?
1

our Lord Jesus Christ was crucified in the place called which being interpreted means a row of stones and it is

about him
'

P. has Hyriacus or Horiacus and so also M. 355 prima manu. See in my note above, p. 182, About the child Horus or Harpokrates

see Budge's Coptic Apocrypha, p. 184. 2 See the previous document, p. 1 82.

An unusually bad error has been committed by Baron de Slane in his Catalogue des Manuscrits Arabes (de la Bibliotheque Nationale), p. 35. Having read the word Bitnti as Nabati (in Arabic characters the simple
3

transposition of the dot of nun and " " le Nabateen instead of Pontius
4
'"

ba\

he translated the sentence as Pilate"

Pilate."

"

Pilate

M. 127

has

"

where Andrew

P. gives the be the man called

'{James* of praetorian rank, learned in the

name as Anaius (Anayos). This Anaius appears to me to Aeneas in the Coptic fragments of the Gospel of Nicodemus " Apocryphal N. T., p. 95), where he states that he was the Protector
law
"
into

and avers that he translated from Greek, in the time of the Emperor Theodosius, the memorials See Aeneas' concerning Jesus, which were deposited with Pontius Pilate. own preface to the Coptic Acta Pilati in Pat. Orient., ix., p. 65 sqq.

Hebrew

Or

"this confession."
in the

is

Al-akranlon (Calvary). Here as the Greek transliterating tcpaviov.

preceding

treatise, the

author

MARTYRDOM OF
1

PILATE

245

the venerable chiefs Joseph and Nicoderaus got His body and placed it in a new tomb. The Virgin possession of Mary began then to weep and to show a keen desire to go to the tomb of her Son, but she could not do so from fear of the Jews,
the Golgotha

because

it

was

the Sabbath

Day, which follows Friday, and

in

it

no

one was allowed

to proceed

When
women
which

the morning of
'

who

carried

anywhere Sunday arrived Mary took with her other with them sweet spices and perfumes with
of the

or to undertake any work.

to anoint the

tomb

Saviour.

And Mary

preceded

the other

women who
she
it,

followed her to the sepulchre early in the

morning.

When
away from
place in

reached the sepulchre she found the stone rolled and while in a state of amazement, she looked into the
lay the

which

body

of Jesus, but did not find

it

she found,

however, the linen clothes lying there, and the napkin that was over the head separated from the linen clothes and wrapped together in a
place by
itself.

She saw

also

two
3

angels in white

sitting,

the one at

the head and the other at the

feet.

While she was weeping she turned

Saviour standing, and
"
?

herself
'

back and saw the

are you

He

said

to

her

Woman, why

She, supposing Him to be the gardener answered Him weeping " Sir, if you have borne Him hence tell me where you have saying will go and take Him away. laid Him, and And the Saviour said "O Mary." And she answered and said " Rabboni " to her 'You rose, O my Son and my God, -which is to say My Master.
:

and your
salvation
1

resurrection
to

is

magnificent,
kind, but

because you rose and granted

the

human

my Son

and

my God,

am

The author has used the Greek and the Semitic form of the Calvary. " can find no probable support for his interpretation Row of Stones." 2 M. 355 and M. 127 mention here their names which are Mary Magdalene and Salome. " 3 M. 355 adds here Magdalene" which seems to contradict the trend

of the narrative of the story. There is no doubt that the document, against it was the xxi. that believes 18, John Virgin Mary and not Mary Magdalene
that

went
4
5

first

of the so-called

M.
Cf.

This error is also committed by the author Gospel of the Twelve Apostles (Pat. Orient., ii., p. 130). 127 uses here the plural form They reached, they found.
to the sepulchre.
:

John

xx. 7.
'

said to her, angels "

M. 127 and partly M. 355 add here: "And What ails thee and why seekest thou the living among

the
the

dead?

(Luke

xxiv. 5).

246
amazed
all

WOODBROOKE
at

STUDIES
inflict

your having allowed

these wicked people to

these sufferings."

And
it

the Saviour said to her,

"

on you have already

ascertained

told

you
it

all

this before

happened."

And when
that

His mother heard what

He said to her and

was He, she rejoiced and wished ardently to go near Him and She was indeed so overjoyed that she thought she was worship Him. " But He said to her Do not come near Me, because I dreaming.
:

corporeal being is able to approach you rather to brethren and announce to them this joy which you have witnessed, and 2 tell them to go to Galilee where they shall see Me. Lo, I have told

have not gone yet to

My

Father.

This

is

the reason

why no

Me

and touch Me.

Go

My

you."

Then

the Virgin

Mary began
when

to ask the Saviour, her Son, con-

cerning the events that took place at the hands of the wicked Jews on the day of the Crucifixion,

Cross and she was standing near

to her all the events that she

He was hanging on the wood of the Him and weeping, and He explained

had witnessed, one by one.

beloved Son,

She
Master
'

said to
of

Him

"
:

O my
why
also

Life of

my
'

spirit

and

my
'

soul

and body, why did you cry and say on the wood
hast thou forsaken
'

of the Cross,

Eloi, Eloi,

me ?
"
:

And
I

also,

Scripture

is fulfilled,'

and

Father, into

"

Thy hands

commend
to

my

spirit.'
I

And He
Him

answered and said

to allow

to her

O my beloved
Son
His
the

mother,

cried to the Father with a sigh, like an only

Father, and asked

Me

to die,
sin

in order to

redeem with

My

death the death of

Adam whom
Him
to look

had

killed

and

whom
I

sentence of death had cast into Hades.

the Father
pity on
his

Yes,

O mother,
I

cried to

and implored
thirst
I

upon
6

My humiliation
And when

and have

Adam and

grant him another

grace.

remembered
his

hunger and

said, 'I thirst,'

and asked the Father on

When behalf to quench his thirst from the water of the eternal life. 7 8 all I the which with a and drank spear, cup my side was pierced
men
was
1

are

bound

to drink,
I

rising

from the dead

asked the Father that on the day of my might raise Adam from the death of sin, since I
I

pierced in
1

my

side because of him.

follow here P.

There are

in these sentences

profound discrepancies

between the three

2

MSS.
4

3
6

Cf. Matt, xxviii. 7 ; Mark xvi. 7. Matt, xxvii. 46 ; Mark xv. 33.
1

Luke
John

xxiii.

46.

follow P. and
xix.

M.

27.

e
'

xix.

28.

John

34.

Cf. Matt. xxvi. 39.

MARTYRDOM OF
"

PILATE
scoffed at

247

my

mother, the hierarchies of

Heaven
'

Adam

and
to

complained about him to the Father saying, your only Son because of an earthly man on
breath of
is
life.'

All

this

happened
'

whom

you breathed the

said

The

Father, however, rebuked

I

them and

This

the creation of
l

my hand and

love

Him
'

more than you.'

Hades
into the

complained bottom of the

about him to
pit,'

Me
seize

and
it

said,

Let
'

me

cast

him

but
rise

rebuked

and

said
cast

Shut up your mouth,

you

will

no more

and

Adam

and

him

into the depths.

I came you single hour. now to break up and smash your doors and throw you to the lowest depths, and to raise Adam to the heights.' The tormenting angels of Hell whose habit is to turn towards the

He

does not deserve

now

to be with

for

one

'

west began then to vociferate, and they kindled fires which they inflamed with pitch and sulphur and shouted concerning the sin of Adam and
'

said

the

fire

Let us destroy him and throw him to the great sufferings of of Hell.' Further, when they heard my conversation with
I

him
to

at the time
' :

was
it

lifted
is

on the wood

of the

Cross and

my

saying

him
'

Adam,

for
'

your sake that

all this

has happened to
sir,

me

they cried and said,

Deliver him into our hands,

and we him as
if

will

do

to

him what he
existed.'

rightly deserves,
I

and

we

will destroy

he had never
them, and
I

rebuked them, however, and sternly reproved disclosed to them the fact that I have shed My precious
I

blood for him so that

might save him and give him a share in

My
that

Kingdom.
"
fell

my

mother,

remembered the sadness and sorrowfulness

I

to the lot of Paradise.

recalled,
it

O my mother, the

mournfulness

of

Paradise and the fact that

driven out of
to restore

Adam was
fixion
I

meant

was empty from the time in which it. Through My Passion and My CruciAdam to Paradise. Did you not know,
remained nine months
of
in

then,

my

mother,

why

my coming you not know that the events about which the ancient prophets have Did you not realise that all this had prophesied had to take place ? to happen and that I had to deliver the rest of the captives from the
into this

do you not understand the cause

your womb, and world ? Did

hands

of the

enemy, and bring them out

of the prison of

Hades

and

The future tense is generally used in the following M. 355. For some of the above details cf. the
in

sentences in

M. 127

Resurrection by the Apostle Bartholomew

Coptic Book of the Budge's Coptic Apocrypha, p.

197 v*& passim. 18

248
"
I

WOODBROOKE
suffered all

STUDIES

what
I

did suffer in order to elevate the elect to the

heights of
1

Heaven.

interceded with the Father on their behalf, not

of

only by words but by the shedding you, in order to deliver them and

My
I

blood on the Cross before

their father

Adam

from the

evil

consequences

of

his

transgression.

do not hold him,

therefore,

responsible for the blasphemies uttered against

Me

for his sins, nor

answerable

for

My

thirst, for

the

crown

of thorns

which was placed

of the Cross,
I

on

my

head, for the hanging of

my body

on the wood

and

for the

death which

accepted
all

for him.

On

the contrary

asked

the Father to forgive

him

his sins.

Have

patience,

O my mother,
the
utility

and

will ask the

Father to tear up the written document of

slavery of

Adam.
of

my

mother, what would be the

if
I

of this

shedding

My

blood on the earth

did not raise

this

body

to

Heaven

In this

terrestrial ones.

the dead.
I

day the heavenly beings will be reconciled with the now, in joy, my mother, because I rose from 2 have demolished the wall of partitions of Hades, and

Go

have opened the door of Paradise for the thief at My right. I have 3 also opened the door of Heaven before the angels and they flapped their wings, the archangels girded their loins with their shining and
majestic girdles, the heavenly

the

Cherubim

desired to

powers danced with hymns and canticles, and Seraphim began their glorifications, the Dominions contemplate intensely the glory of My divinity, and the
4
{

Thrones stood before the Throne."

This
is

what the Saviour

of consolation.

told

His mother near the door

to her

of the

tomb by way

He further said
I

"
:

No corporeal

man

can touch

Me
till

because

am

clad in an imperishable garment and

I

immortal robe,

the time in which

shall

ascend to

My

Father."

When He

uttered these
to
tell

words
His
the

He

disappeared from her sight and

recommended her would see Him.

disciples the

disciples to

go to Galilee where they

When

women

returned and narrated to the

words which they had heard from the Saviour, they did not believe them, but fear did not allow them to show themselves to
anyone
1

until

they repaired to Galilee.

2

3 4

follow P. in this sentence. Cf. Ephes. ii. 1 4. " The doors of heaven are to-day open before me." P., See my remark in P. writes the word with a shin instead of a Kaf.
1

the

Woodbrooke Studies, vol. i., p. 188. 5 There are some discrepancies here between the

MSS. and some

verbs

are in the aorist tense.

MARTYRDOM OF
When
Pilate noticed all the miracles

PILATE
and
prodigies that
his

249
emanated

from the tomb of the Saviour, he went to

great banquet
for the

house and prepared a

of the joy that
this

poor and the needy on account

;

he experienced at the resurrection of the Saviour

was even more

so in the case of Procula/ his wife, because she loved the Saviour

dream concerning Him. She had already made preparations to go and see the tomb in which the Saviour was placed in order to worship Him and know the precise spot in which His body was laid. company of Jews,
intensely

on account

of

what she had seen

in her

however, became cognisant of her plan and went and apprised their chiefs and told them that the wife of Pilate was in that very night
proceeding to the tomb.

These wicked people

kill

circulated the
lie

news

among

themselves,

and

after

a conference, decided to
Pilate.

in wait for her

in order to seize her

and

They,

therefore,

summoned Barnaban, 2
to

the robber, and said to the benefactions which

him

"
:

We

do not need

remind you of

all

we

set you free and delivered you from have showered on you. the wish of the Governor, and we crucified Jesus of prison against

We

Nazareth
to the

in

your place.
of Jesus

We want you now to accompany us

to

to-night

tomb

and

do your

best for us.

It

has come to our

knowledge that that wicked foreigner, called his wife and his children to the tomb of Jesus

Pilate, wishes to
in

go with

order to worship

Him.

We

will

lie

in wait for

them and you

will help us to kill

them, destroy

Pilate

and plunder
affair

their possessions."

The

He desired

to possess

appealed to Barnaban and pleased him exceedingly. something as he had come out of prison a pauper

When he heard, therefore, of possessions to plunder he was glad because he loved gold and silver. He was the brother 3 of the w*ife of Judas who is from the wicked and perverse stock. The
and a mendicant.
1

Procula or Procla

(in the text

Abrukald)

is

also the

name

of the wife

Gospel of Nicodemus in Migne's Diet, des Apocryphes, i., 1105. See James* Apocr. New Testament, p. 155. That she became a Christian is a tradition confirmed by an author as early as Origen (Horn. on Mt., 35). She is considered a saint in the Greek Church where she has a feast on October 27th. Some writers have even identified her with Claudia of 2 Tim. iv. 21. This, however, is a pure fiction. ' There seems to be no doubt that this Barnaban is the robber Barabbas of Matt. xvii. 7-26, etc., who has been preferred to Christ. 3 Does he mean the stock of Herod or that of the Jews ?
of Pilate in the
1

250

WOODBROOKE
sister of
1

STUDIES

wife of Barnaban, the

his

Judas, used to urge her husband to ask

Master

to intervene

and

deliver her brother from prison.

Judas

asked

this several times of the Saviour,

heed to
the

his

saying

and neglected

it,

who, however, did not pay any because He was aware of what

When the sister noticed that He did not going to be. on of her This behalf she forsook Him completely. brother, speak 2 was also on account of what her husband used to steal from the bag.
man was
She began then
After
to

pay

visits to

the wives of the priests

and

incite

them

to crucify the Saviour.

this the

wicked company

of the

Jews resolved

to

kill

Pilate

with his wife and his children and to plunder his possessions. When I Gamaliel learned the of these wicked not I did conspiracy people
neglect the matter, but
I

hastened to Joseph of Arimathaea,

I

who had

shrouded the body of the Saviour, and

of the

disclosed to

him the conspiracy

court

Jews and their evil plot. When he heard it he hastened to the and informed Pilate, the Governor, of what the Jews had plotted and were about to do to him. Whereupon Pilate summoned a comand pany of his troops and revealed to them what had taken place he informed also the sentinels of the town and told them to be on their
;

guard.

Then

the God-loving Procula, wife of Pilate, arose in the night,

took with her her maid- servants, her ladies-in-waiting and a number 3 of private attendants and proceeded to the tomb of the Saviour.

She worshipped
scent.

in the

of the holy Cross perfumes of high value

tomb and spread on it and and sweet

also

on the wood

spices of exquisite

incense therein.

lit up many lamps in the tomb and burned much While they were standing near the tomb the servants 4 of the Jewish priests and a band of men and officers with attendants, and a great company from the party of the elders arose and proceeded with the robber Barnaban to the tomb of the Saviour and to the spot where the womenfolk of Pilate were praying. Then the soldiers of Pilate sprang on them with swords, spears and stones, put them to

She then

the sword,

seized the robber Barnaban,

bound him with

fetters

and

brought him to Pilate.

1

I.e.

the Christ.

Cf.

John
to

xiii.

29.

P. and
thefts of

M. 355

"
:

On

account of the revenue

that

accrued
8

her from the

says only
xviii.
:

her husband."
maid-servants."
6

M. 355
Cf.

"
3.

Her

John

P. omits this sentence.

MARTYRDOM OF
When
Barnaban
Pilate

PILATE
"
:

251
the robber

whom

saw him he asked him released from prison, and

blood
fail

Are you

instead of

whose blood

we

shed innocent

That innocent blood which we have

wreak vengeance on the one who acted To-day will redound on you all the evil, theft, robbery by violence, and homicide which you have perpetrated in this town, the inhabitants of which chose to release you
unjustly shed will not
in

to

towards him

an iniquitous way.

and ransom you with the blood of miserable one, God will show His

Jesus.
justice

Now,

wretched and

towards you to-day.

which they ransomed Then your own blood will not be slow in avenging itself on you." to the place where the Pilate ordered that they should take Barnaban
robber, the shedding of the blood of Jesus with

Saviour was crucified, that they should crucify him there head downwards, that they should pierce him with a spear before he expired,
that they should break the bones of his legs in order that

he might die

quickly,

on

account of all the untruthfulness told

'

by

his people.

The

soldiers of Pilate

took him, did with him what Pilate had ordered,

and

killed him,

five

days

after the resurrection of the Saviour.

When
Pilate

this

took place the Jewish people became incensed against

:

" 3 and began to say to one another Comrades, Barnaban has Come, let us write a report about gone from us and Pilate is left. Pilate from King Herod to the Emperor Tiberius Caesar, and ask

him
in

to kill

him

for us

we

will give three talents

of gold to

Herod

order that he

may
tore

help us to murder him."

Many

Jews, then,
their heads,

men and women,

up

their clothings,

threw ashes on

and repaired to King Herod in Galilee. They began to vociferate, and their clamour reached such a pitch that the town was in a state
of

commotion.

They shouted and

said

"
:

How
is

is

it

that

we have

no king to-day except Pilate the foreigner, 5 And they clamoured and said Egypt ?
1

who
"
:

from the land of

has thwarted and
evil

He

127 adds here And he went to hell, and an This last sentence is from Kur, ii., 120, etc. 2 M. 355 " five months." 3 P. has "Jesus," which seems to be a better text.

M.

"

journey

it

is."

'

A Kintar in

terms of gold generally weighs a hundred rails and

is

worth one thousand dinars (denarii). 1 have not come across a good authority
Coptic fragments referred to
in

for this statement apart from the note Crum adds in Journal below, my p. 254. of Egyptian Archeology (1927, p. 23), that the Ethiopic translation has

252

WOODBROOKE

STUDIES

despised the injunctions of the King, changed our habits and customs, and destroyed the laws of our fathers in conjunction with Joseph and

Nicodemus.

How

is it

that all

power has gone from Herod

1

We
has
in his

ask your Majesty as our King, to deliver us from him.

killed

He

Barnaban

account of his

you had ordered courage and valour in his

whom

to

be released from prison on

fight for the

King and
all

endeavour

to defeat

the King's enemies.

of

He

did

this

without

consulting the

King and on the advice

Joseph and Nicodemus.

Now

you are competent to judge between us

of his affair

and him and

of all that

to write

and inform the Emperor Caesar

and

he did to

us for the sake of Jesus of Nazareth."

Herod became

then incensed against Pilate and wrote about him

to Tiberius Caesar,

many
with
his

lying things

which he sent

and despatched
order to render

his report

men

of high standing
It

among

the
that

Jews

in

report

more

effective.

happened

the letters of

Herod

preceded those of Pilate

Emperor with
contained,

all

the slanders

by one day. The Jews read them to the and iniquitous testimonies which they
to kill

and asked him

Pilate

and

his confederates.
2

In

the

morning the letters of Pilate reached the Emperor, and in them was an account of all the deeds of Jesus, His crucifixion, His death, His
resurrection from the dead, the quaking of the earth, the eclipse of the
sun,

and the destruction

of the idols

and

their falling

from

their thrones

on the day of His

crucifixion.

When
done
to the

the

sorrow that

Emperor Tiberius read and heard what the Jews had Saviour at His crucifixion, he wept on account of the deep he felt and when he reached the place in which were
;

the names of the heads of the Jews

fixion

who were

the cause of the cruci-

Jesus, he found that some of them were among those who had come to him in order to vent their grievances about Pilate. He,
of

Pilatos

Masari (B.M. 690, fol. 99*), "Pilate the Magician," which would " the Egyptian." The simply be a mistranscription of the Arabic masri

Melchite Eutychius (in C.S.C.O., i., 91) contends that Pilate was of Italian Pontah and situated near Rome. origin, from an island named 1 This sentence is found in P. only. 2 That Pilate wrote a report to Tiberius concerning Jesus is suggested by Justin (I Ap. 35), Tertullian (Ap. 21), and Eusebius (H.E. ii. 2). I
cannot decide with certainty if there is any historical value in this suggestion, but the report cannot be the one implied in the present document nor those reports preserved in Greek and Syriac and printed by Tischendorf and

Rahmani

respectively.

MARTYRDOM OF PILATE
therefore,

253
"
:

summoned them
is

before

him and

said
is

to

them

O chiefs
you

of iniquity, here

the letter of Pilate,

crucified

and he

testifying against
1

that that

it

was you who

of

Jesus of

Nazareth.

will order

now

none

you be

left alive in

the world on account of your cruel

He ordered, therefore, that they should be killed and deeds to Jesus. their bodies be hung on the heights that surmounted the gates of the Then he sent a messenger after Pilate and summoned him city.
before

him

in order that

he might
the

tell

him the

truth concerning the

miracles that

emanated from the tomb

of the Saviour.

When
of the

the messenger of

Emperor reached Jerusalem, the

chiefs of the

Jews assembled and went to Herod, and apprised him

the messenger of the

Emperor for the purpose of Nicodemus. and They spoke to him out summoning Pilate, Joseph of their spite and jealousy and told him that they would bribe the
arrival of

messenger if he would kill Pilate, but he said to them that he was In the morning unable to do so without the sanction of the Emperor. Herod came to Jerusalem to have a word with Pilate on the affair. When Pilate heard this he went to his wife and said to her " my
:

a place on account of what Herod is Procula, The mob, the heads of the Jewish people and the going to do to me. of the messenger Emperor have come. I do not know if they have
sister

arise

and hide

in

come

to take off

my

head or to torment

me

for the

sake of the Saviour.

Arise you, take your children and go out of this town. Watch, howGive ever, over my body if they are bent on taking off my head. silver to the soldiers and redeem my body from them, shroud it, and
place
it

near the

tomb

of

my Lord
if

Jesus in order that

to give all

His grace may

possessions for

overtake me.
the purpose."

Do

this

even

you have

my

wife heard these words she tore up her garments, and " What are these words began to pluck the hair of her head, saying,
his

When

Have I not sufficient pain you are uttering to me, my lord Pilate. in my heart on account of what you did with Jesus in crucifying Him ?

To

tell

you the

truth,

brother,

you have comforted

If

my

heart to-day

in apprising

me

of

your possible death.

God
I

did not spare His

flee

only Son but delivered

1

Him

up

for us,
1

neither

nor you will

from

This sentence
differently

is

somewhat
~

worded
32.

27 and the previous sentences are missing in M. in the three MSS.

Cf.

Rom.

viii.

254
death for Him.

WOODBROOKE

STUDIES
l

What utility shall we have from our nation ? O brother, if you love me more than you love Him, it is blameworthy. God knows that we are both of us one body, and as we did not separate from each other in this world, neither we nor our children
should be separated
the one from the other in

the

Kingdom

of

Heaven."

While Procula, the wife of Pilate, was saying this, the troops came and surrounded him and took him to the court of Herod, in
the presence of the messenger of the Emperor,
Pilate

who
2

said

"
:

Are you
did you

who

'

said

There

is

no hand over

my

hand
"
?
:

How

kill this

Jesus without consulting the

Emperor

Pilate did not give

" him any answer to this question but only said My lord, if these have had so little fear of God as to crucify His beloved Son, I am

prepared to die for His holy name,

have

faith that

if

die for

His

name
His

shall possess the eternal

life,

and you

will not

impede me from

glory."

The

"

Emperor
you

What

Jewish people said then to the messenger of the is the utility of speaking to him while he insults
"
?

in the

Coptic language

and the Jewish people said Pilate all the sufferings you inflicted on Barnaban have now come back on You prided yourself and said that you were the your own head.
incited
to flog
well,
:

Immediately after (the envoy of the Emperor) gave orders that he should be stripped of his clothes, that a napkin should be tied round his loins, and that he should be flagellated with a rough whip. Herod "

them

him

Governor, and the Emperor.

Now

no power

of

any kind remains

to

you

in the city of Jerusalem."

Pilate bore with patience this taunt

while he was being flogged with the whip, and his innocent blood flowed profusely on the ground before them like flowing water. Then his wife Procula hastened and came to him and began to " urge and encourage him, saying, martyr, my brother Pilate,

how

wish to die with the death with which you will die The seized her her her with hair and threw before her immediately Jews
I
!

"

Found only
That
Pilate

in P.

I.e.,

more powerful than

is

am.

was

of

Egyptian origin

also the statement of the Coptic

fragments edited by Revillout (No. 4) in Pat. Orient., ii., p. 151, seqq. and Robinson, Copt. Apocryphal Gospels, p. 176. Cf. James, Apocr. N.T., See also my note abore p. 251 and Crum in J.E.A., 1927, p. 148.

P 23.
.

MARTYRDOM OF
husband
in

PILATE
1

255

The holy order to intensify his affront and indignity. " to and heart in her was say Procula, however, began jubilant
:

O
1

my

brother Pilate, the beginning of this

first
:

honour that came

to

me

offer to Christ

and

to

His holy name."

to
is

The Jews
which
is

then said

Pilate

"
:

Know

that this punishment

to

inflicted

on you

not for

what you have done

Jesus of

them

And he replied to Nazareth, but for your murdering of Barnaban." " Would that I could be found worthy to be crucified with
:

my

wife and children for the

name

of Jesus,
I

and

that

He
all

could be

left alive to

me

but

believe, rather
life,

am

sure of the fact, that

He is

alive
in
is

and

that

He

has eternal

which

He
said

Him."
like

The Jews answered Him and

life

imparts to "
:

believers

Pilate,

His

and your
life is
:

lot

is

similar to

His

lot."

And

your life he said

:

"

Amen.

My

and your children." them slapped him, some others struck him on the
others insulted
until

with Him, and His judgment will be on you The Jews then sprang upon him, and some of
face,

and

some

him and

reviled
like

him saying
your

"
:

We will

not release you

you

die on the

wood

God

Jesus."

When
'

the messenger of the

hatred against

Emperor noticed the intensity of their him he took him from their hands and said to them
:

The Emperor has not permitted me to do this, nor has he ordered me to torture him and to kill him, until I have brought him before The Jews, however, satisfied him with much money and said him."
to

him

"
:

Kill

him and

his affair will not reach

the ears

of

the

Emperor."
in the streets

And
;

of the

they asked him to give them permission to drag him town bound with fetters and accompanied by his

bare-headed wife

was granted to them. How bitter was the weeping in Jerusalem, when people saw Pilate and his wife with their hands bound with fetters behind their back and dragged in the
and
this
streets,

while the Jews were applauding and saying

"

"
:

This

is

like

the

crucifixion of Jesus of

Nazareth

When

the hirelings were tired of

Sic P., but M. 1 27 "in order to insult her" and M. 355 : " in order to burn her." slight graphic error arising in Arabic characters between YaJikiruha and Yahrukuha.
1
:

'

Sz'c P.,

but

M. 127 and M. 355 M.

1

"
:

the beginning of your honour offer

it

to
3

..."
Sic
P., but

27 and M. 355
19

"
:

My

judgment

is

on the Jews and

their children."

256
the

WOODBROOKE
of dragging they

STUDIES
while
still

work

threw them

in prison

bound with

iron fetters, but

beaming with joy. Then the false witnesses and teachers

"
:

of error sat

lies

about Pilate, saying

This

is

Pilate

who
me.'

'

said,

and wrote many There is no hand

is

over

my

hand and no other king beside

This
is

This

Pilate

who

ab-

rogated our prescriptions.

gogues, in
is

the one

who

which people read the law and the commandments.

demolished our synaThis

the one

who

killed the

indomitable Barnaban."
l

When

they wrote

this they

began

to bring accusations against

they brought them bound with fetters He ordered them to be flogged and their possessions with Pilate.
plundered, like Pilate's, and they were so much weakened by scourging and so impoverished that they resembled Job at the time of his
poverty.

Joseph and Nicodemus, and before Herod, as they had done

and conspired together to burn the tomb of the Saviour on account of the prodigies and miracles that they saw emanating from it, and they asked for the wood of the cross to be burnt likewise. Joseph, however, had taken it and placed it in a
the iniquitous

Then

Jews

sat

hidden place in the sepulchre. The Jews, which they kindled round the sepulchre, but
kind to
it,

therefore,
it

brought

fire

did no

harm

of
'

any
the

nor did

it

reach

it

and

to hide their shame, they hid

it

entrance of the sepulchre

and placed a stone over

in order that

no

one might penetrate into it. The Jews did all this. When Pilate and his wife, and Joseph and Nicodemus, were
prison,

in

Herod asked

the messenger of the

to their

Emperor

to

empower him
to
kill

to send Joseph
therein, but the
so.

and Nicodemus

own town and

them

Then

the

messenger of the Emperor did not allow him to do Jews asked Herod to secure for them from the mes-

senger of the

Pilate like his Master,

he delivered
kill

Emperor a permit which would allow them to crucify and when they bribed him with much money Pilate to them in order that they might crucify him and
thus to
kill

him.

While they had conspired

children,
lo,

Pilate with his wife

and

his

the keepers of the prison

came

to Pilate shaking

and

trembling.

They began

"
saying
:

to implore the messenger of the Emperor, our lord the Vizier, either do with Pilate what you have
1

"

Bound with

"
fetters
is

only found in P.

Or "they

sealed."

MARTYRDOM OF
intended to do with him, or take him

PILATE
1

257

away from
is

us.

From

the time

you have ordered him been left alone, but a

is

to

be imprisoned with

his wife,

they have not

spiritual

man

constantly with them,

whose

more dazzling even than that of the sun. We saw him comlight ing down from Heaven and embracing them, after which the fetters
and shackles with which they were bound were torn up, and their iron melted like water from their feet further, the column to which they
;

were
even

tied

bent

down and worshipped

:

that spiritual being,

'

and

it

is

now in that bent state, inclining to the ground." What is the description of Then they asked them and said that man ?" And they answered " He is a Galilean by appear:

ance,

and

his

hair

is

beautiful

and flowing

in curls

round him."
to him,
like

He
'

spoke
Pilate,

at a great length

with Pilate and

his wife,

and said
Cross

you

shall

be crucified on the

wood

of the

me, and

place a crown of thorns on your head like me, but they will not be able to kill you here they will take you to the Emperor

they shall

Tiberius, before

whom

you

will stand

and

who

will order

you

to

be

crucified a second time.'

They were

also having

much

intimate con-

versation with each other."

When
seized

the Jews heard these words from the gaolers an intense fear them and their hearts palpitated. They began to say to one
"
:

another

Even

if

they

kill

us

and

kill

our children

we

will kill

and

crucify Pilate."

Then Herod

enjoined the gaolers not to repeat these

killed.

words before anybody else until Pilate was these words he was greatly pleased.

When

Pilate heard

Meanwhile
Emperor
and

the
it

Jews advanced much silver to the messenger of the amounted to such a quantity that it carried conviction,
to crucify him.

and he allowed them

Then

they rushed

like

mad

dogs

to the gaol in order to take

him out and crucify him.3 When they entered the gaol they found him smiling and joyful, while the fetters were loosed from him and from his wife, and the column was leaning
towards the ground

The
open

a tree bent by the force of the wind. Jews took then Pilate and his wife and brought them to the
like

court.

They
1
'

stripped

him

of his garments, tied a napkin

round
all

his waist to

cover his nudity, and began to march them through

P.,
2

the

Do not take him from us." " He is Jesus of Nazareth." 127, All these sentences are only found in P.
M.

"

258
city
until

WOODBROOKE
and they
crucified

STUDIES

they reached the spot where they had crucified the two

malefactors,

him

there.

God, however, who is the mind of the Jews so

towards the wife of Pilate.

mercy, inculcated forgetfulness into that none of them stretched an evil hand
Indeed, she
:

full of

and encouraging him, saying " One who comforted you and came

was standing near him urging my brother Pilate, remember the to you in this very night. Endure

and bear your tribulations for His name." And when they were intending to lift him on the cross, they remembered the Cross of the Saviour, and
for this

they immediately opened the sepulchre and took the

wood
on

of the cross
it

and

crucified Pilate

on

it.

They

fastened

him

tightly

nails, placed on his head a crown of thorns, arrayed him in 1 a purple garment, and began to pierce his side with a spear while

with

shouting and saying

'*
:

O Pilate, disciple of Jesus of

down from

Nazareth,

if

your

Master has

risen

from the dead come

the cross, and

we
and

will believe in

Him." 2

The
said

my Lord, have polluted your holy cross by the hanging of my body on it, because it is a pure wood and my body is an impure 3 body your blood is an innocent blood, and my blood is carnal. I do not weep now, my Lord, because I have been crucified for your
:

"

blessed Pilate began to pray while hanging on the cross,

name, but
I

weep

because

have defiled and polluted your holy

I

cross.

do not
all

sigh,

O my

Lord, for help, but

4

shed tears because you have

I

borne

these sufferings for us sinners.

because they have crucified me. servant, who has been lifted up on your holy cross, as I am not worthy of all these benefits. I do not sigh because of my nudity, but I Weep
for

do not weep, my Lord, Have pity on me, your sinning

your deep humility andi self-effacement.

Now
rest
"

ask you,

my
lot

Lord Jesus Christ, not in my own name, but Majesty and the honour of your Cross, to grant
1

for the glory of

your

and a happy

where
? 3

Note how the author is at some pains here and elseCf. John xix. 2-5. to reproduce in the case of Pilate all the incidents of the Passion of
Cf. Matt, xxvii. 43. The three other follow V. 199.

Christ.

MSS.

have

"

"

body

for

"

blood."

sentences are only found in P. 5 In the above sentences I have taken the best wording represented by the three MSS.
6

The preceding

Syr. niyaha.

MARTYRDOM OF PILATE
to

259

Grant rest to me, your servant Pilate, to your poor soul. maidservant Procula, and to my children, in the day in which you will

my

come

to judge the world."

is

This

what
and

Pilate

said,

approached
of the cross,

him, kissed his legs while

said

"
:

Why

God-loving wife Procula he was hanging on the wood are you weeping on the wood of the
his

and

Cross

You

are ahead of us in sitting before the throne of the Judge.

You

are ahead of us in lighting your

Christ.

lamp

at the

wedding

of

your

Lord Jesus

You

are ahead of us,

my

brother Pilate, in

lying in the banquet of a thousand years."

You
lifted

are ahead of us in
of

wearing the diadem of the king

Blessed are you,
the cross, and

in the dignified

law court

Judgment.
of
in

O
this

Pilate, for
lifting

having been

up on the wood
of
sitting

will

make you worthy

said
:

the

Kingdom
This

of

Heaven."
under the
"
cross,

is

what the blessed Procula She

throne of judgment.

while

all

eyes were gazing at her.

further said

You

have preceded us
lit

and

sat before the

Now you

have

your lamps

in the
scoff

wedding of your Master." And the Jews began to rail and at her and at Pilate. Then two crowns came down from

Heaven, equal to each other in glory and majesty, and a voice from " Heaven was heard saying Pilate and Procula, that you Know,
:

will

be crowned with these two crowns that came

of the sufferings

Heaven, because
your great

faith in

Him."

down to you from have for your God and borne you Then the two crowns disappeared and
this

went up
brought

to

Heaven.
the multitudes

When

noticed

miracle,

they hastened

and

down

Pilate from the cross alive, then they heated water for
his

him and washed

body with it, after which they put on him his garments, and brought him and his wife Procula to the messenger of the Emperor and said "If the Emperor has sent you to destroy this 3 You do not know his great cunning city, listen to the cruel Herod.
:

P.
to

"

Give her (my wife)

rest

and comfort

in the

day

in

which she

shall

come
is

you." The author seems to hare a tendancy to a millenium. only found in P.

;

The

sentence

The

was
3), 2).

the son of

author apparently identifies this Herod with Herod Antipas, who Herod the Great by Malthace (Josephus, Ant. Jud., xvii. i.
of

and who ordered the death

John the Baptist (Josephus, Ant.,

xviii. v.

In another passage below, p. 265, the author appears to identify this

260
and machinations.

WOODBROOKE
He
became
killed

STUDIES
thirst, through the not see what he did in you

jealous of his brother, took his wife

Herodia from him and

him with hunger and

hatred and cruelty that are in him.

Do

He killed a just man because of his own the city in these days ? with the and God wishes to destroy us all because of Jews sympathy
him.
Pilate,

What
its

advantage will ever come to Jerusalem if you allowed Truth to tell it is Herod Governor, to be murdered in it.
If

that deserves death instead of Pilate.

the deeds of
this city

Herod he would
Pilate

not have
his wife.

Emperor was aware of empowered him to rule over

the

and torment

and

After

all

the affairs of the

neither a

city are in the hands of the Emperor,

and Herod has

word

to say in the matter,

us.

nor power and jurisdiction of any kind over

When

the Vizier heard these

words from the multitude he was

until

pleased with them, and he released Pilate

case before the Emperor.

Now

he had brought his the Emperor had an only son whom

It happened that the he loved tenderly more than all his kingdom. 2 boy went into a bath to wash, and an evil spirit entered there into

His father him, strangled him and threw him to the ground dead. and mother came then to him with intense grief, in order to take him

and bury him, and they buried him near them and wailed and wept One day when over him night and day for three complete months. the Emperor was sitting wailing and weeping over the loss of his son, " his wife came down to him, bowed before him and said to him
:

my

lord,

we have had much

our brain."

And

brain been affected ?

lord,
I

sorrow and our bereavement has affected " And how has our the Emperor said to her " "
:

And

she replied to him and said

3

my

recalled that

some time ago the inhabitants

of Jerusalem sent to

you a letter concerning a certain Jesus of Nazareth whom the Jews had crucified, and they reported that He had raised dead men while He was alive. And Pilate also, the Governor of the town, wrote to you a
letter

in

which he registered the miracles and prodigies which

i.

Herod
which
1

with
I

Herod Agrippa

In the
i.

"

New

"

Life of John the Baptist

(p.

edited and translated in vol.

of the

Woodbrooke Studies
stroke.

25

),

Herod Antipas is said to have died of a sudden M. 127 has no reference to the wife.
2

M.
P.

"

127, "to swim."

the

prophet"

MARTYRDOM OF
He
had wrought.
:

PILATE
had
raised

261

He

told

us that
sick,

He

healed the cripples

the ears
prodigies
of

and the

the

deaf.

He

further

opened the eyes of added that many miracles and

up the dead, the blind and

This
the

were taking
I

place even

now

at

His tomb.

is

been stupid, that we have been struck why with forgetfulness and our brain has been affected. Indeed, if we had sent our son, when he died, to His tomb, he would have been
reason
said that

we have

alive

now."
the

When
ness

Emperor heard
his

these

words he rose from

his forgetful-

and remained
~

for a long time in a state of confusion, meditating

immediately summoned his faithful servants and enjoined them to fill vessels with gifts to be sent to Jerusalem. He also despatched brave and courageous men to the
over the words of
wife.

Then he

tomb

of his son,

which they opened and from which they took the

it

coffin that

contained the body and brought

all

to the father.

When
and

he saw

that

the flesh of his limbs

had

suffered
his

putrefaction

disappeared and that nothing was left from he and his wife wept bitterly for a long time. 3 and papyrus, and wrote as follows
:

body but the bones,

took ink, pen

Then he

'

Tiberius the Emperor of the earth and the servant of the King
asks you and implores your love, do not know at all, whom I did not

of

Heaven
I

my Lord
perceive,

Jesus Christ,
to

whom
I

and

whom

have never had the honour and the worth

to speak.

A man named
;

which you wrought, and reported that you rose from the dead, and I believed his words he told me that you gave sight to the blind, and I believed this about you he mentioned to me that you made wine out of water, and I did not
Pilate bore witness to the miracles
;

from you he wrote also to me that you raised from the dead a man called Lazarus four days after he had died, and I became convinced in my mind that you had done it. He also testified and

doubt

it

said that the miracles

which you wrought, the tomb

I

in

which your

body

is

laid

was

also

working them.

believed in you and

was con-

vinced that you are the

Son

of

God.
tomb.

As
;

you are

in

heaven so also

you on the weakness

are on the earth

of

and

in the

Now,

your servant Tiberius

my Lord, have pity remember him with your

*M. 2 M.
3

127, "those possessed by demons." 127, "his agent," P. "the agents of his property."
also

Kirtas means

"

parchment."

262
grace,

WOODBROOKE
whom
God.
I

STUDIES
of Caesar,

and have mercy on the wretchedness

have sent
I
1

my

son and

your servant,

Lord and
"

life

to your tomb. Grant him life, my that heard were the resurrection and the my you to all the dead from Adam till now. I believed that you have

suffered pains in order to deliver the sons of

the enemy.

If you will, let your grace After the Emperor had written this

men from the hands Amen." overtake me.

3

of

letter

he sealed and sent

it

to
4
:

his

"

He also said to messenger in Jerusalem. Inform yourselves about the tomb of Jesus

his faithful servants

whom

the

Jews have

crucified, in

third day,

son
to

whom

which they placed His body and from which He rose the I and lay the body of my son in it. have faith that my I am sending dead in a coffin to Jerusalem will come back

me

alive."

And

they departed and reached Jerusalem with the

the dead

letter of the

Emperor and
to the

body

of his son,

accompanied by
;

thousands of attendants, female servants and male servants

and they

went

to

Herod and

messenger of the Emperor.

his wife

At

that time Pilate

and

were

in prison.

In the night the

:

Lord Jesus Christ appeared to them a second time and said to Pilate " Peace be with you, you whose name Pilate Peace be with you,

It is be pronounced by the Father's mouth of life. inevitable that you should be judged in the court of the Emperor 6 Tiberius. Now is the word of the Father fulfilled, because I stood

was the

first

to

before you and you sat and judged me.

Be

not grieved,

Pilate,

because they have crucified you for me, since this has saved you from You have been your sin and from the act of your scoffing at me. be redeemed of the sin in that order Pilate, you might flagellated,

of

my

flagellation,

which you ordered.

that

Your blood has been

shed,

Pilate, in order
of

shedding
1

my

blood.
P. add
:

you might be purified from the sin of the You have been lifted up on the wood of the
"

M. 355 and
Cf. John
xi.

And

raise

him up from the dead

in

order that

may

believe in you
2 3

and
25.

in

your miracles."

you is glory due with your good Father and the Holy " Have pity on me with your and M. 127 is here : and forever ever," Spirit This last expression is from the most merciful of the merciful." grace,
P. adds
:

"

To

Kur'an (Surah
4
5

vii.,

verse

50).

Here

as above

M.

27

"

his agent,"

P. however

"
;

his soldiers."

Or "by

the

mouth
:

of

life,

the Father."

127 omits these sentences

altogether.

M. 355 and P

"of a man called Pilate."

MARTYRDOM OF
cross,

PILATE

263

you might be saved from the sin of your 1 They have saying to (the Jews) Take ye Him and crucify Him.' that in order of Pilate, you might be your garments, stripped you absolved from the sin of the stripping of my garments. They have
Pilate, in order that
'

Pilate, in order that you placed a crown of thorns on your head, of the crown of thorns that your might be saved from the punishment
soldiers placed

on

my

head.

You

the town,

Pilate, in order that

have been dragged in the streets of you might be saved from the sin of
in

my
that

carrying of

the cross

which you ordered while

the seat of

judgment.

Everything that has

happened
sin of

to

you

is

for the sole reason

you may be saved from the

my

death.
tell

"As

to

your God-loving wife Procula,

took her bare-headed, as
in

her not to grieve at the

fact that they

my own

mother

Mary was

rendered bare-headed
death.
fices
tell

Jerusalem on the day of my All the inhabitants of 'the earth with their offerings and sacrithe
of

town

are not worth to

me

a single hair of

my

mother's head.

Pilate,

your wife Procula not to grieve at the

fact

that they took her out

of her palace

and the inhabitants

of the

Mary, my mother, took me also town to town and experienced the pains
"

town saw her bare-headed, as from country to country and from

of expatriation."

O
to

Pilate, as

at the time of

your wife Procula comforted you with her words your crucifixion, so my beloved mother comforted me
I

with her words while

said

was hanging on

the

wood

of the cross

and
of

me
3

'I

convey you peace,

my

beloved Son, and

it is

light

my

eyes.'

Now,

Pilate,

do not be

afraid because

inevitable

John xix. 6. " P. adds and

:

of the desert of the

mountain of Kuskam."

This Kus-

the place in which the holy family took refuge at the time of the flight of Christ from Herod, according to the Syriac vision of Theophilus, Patriarch of Alexandria. See Mingana, Syr. 5 ff 1 - 1 8^ and Mingana, Syr.
is
.

kam

39 ff. 56^-70^, and cf. my note in \Voodbrooke Studies, vol. i., p. 255. See also R.O.C., xv., 128-132. The place was afterwards called Muharrak, and in due course a church was built in it to commemorate the event. See Pat. Orient, iii., 255. The place is also referred to in Ethiopic litera" ture Joseph rose up and took our holy Lady, the Virgin Mary, and came unto the country of Egypt and went to Mount Kues Kuam." Budge's One
:

Hundred and Ten Miracles of Our Lady Mary, p. 145. modern Kus about sixteen miles north of Luxor, but some it near the Red Sea. The last clause is found in P. only.

Kuskam

is

the

authorities place

264
that

WOODBROOKE
you should enter
is

STUDIES
near Tiberius Caesar, Caesar, the son of the Emperor,
of his great faith.

into another fight for

:

me

and here

a sign for you to this effect

has arrived here.

His

father sent

him here dead, out

deliver

They
the

will soon
in

summon you and

you from

prison, take
life

him

to

tomb

which

and
this

to the son of

my body was laid, and as I gave the widow in the town of Nain, so I
faith.

to

Lazarus
life

will give

to

boy because of his father's

Grow

cheerful,

Pilate,

and

fight for

my

resurrection."

Saviour spoke these words to Pilate and disappeared from his sight. When they brought the son of the Emperor, and the
vizier

The

saw

that he

was dead and

of
soldiers,

that he
all

considerable

army

he and

was accompanied by a the town of Jerusalem

were

frightened, because they believed that he had died on the way. They were terrified lest the Emperor should order the town to be
its

burnt and
of the

inhabitants destroyed, but

struck

when

they perused the letter

of his humility

Emperor they were

by the depth

and

the greatness of his faith and were

much

astonished.
this

When Herod

feared that the son of the

and the Jewish community heard Emperor should rise and

live

news they again, and

they conspired with the guards

of the son of

who were

keeping watch over the

body Emperor, and gave them much gold and silver in order that they might allow them to take his body stealthily and hide it and the wicked community accomplished what they
the
;

had conceived.

When
body
of

Pilate

was

freed from prison for the sake of placing the

the son of

the

Emperor

in

the

tomb

of

the Saviour, in

company with Joseph and Nicodemus, a Jew came by stealth in the darkness of the night and stole the body of the son of the Emperor In the from the coffin, at the command of Herod and of the priests. of the son of the when the Emperor and morning they sought body did not find it, all the city was thrown into confusion, and the heads
Jews assembled and went to the messenger of the Emperor and told him that no one could have done this but Pilate, Joseph
of the

and Nicodemus.

When

the

vizier

heard

these

words

he

took

Joseph

and

Nicodemus and scourged them, but no one laid harmful hands on Pilate, because, the people who had witnessed his crucifixion had
1

This

last

clause

is

only found in P.

MARTYRDOM OF
noticed the crowns that had

PILATE

265

come down from heaven for him and his were bound with fetters and in and Nicodemus While Joseph wife. the power of Herod, Gabriel the head of the angels, came down from
wings over them, and all the place shone " I am the with light, and he began to speak to them saying angel Gabriel who took the head of John away from the wicked Herod,
heaven and extended
his
:

the father of the present iniquitous king,

and proclaimed

his sin in all

the world
of

wicked Herod, and he will die destroy the pains and hunger which he will experience, and vermin will
]
;

will

now

this

2 As to you, O Joseph and body like his father. Your sufferings resemble Nicodemus, here is what the Lord says It is I and became I, too, was a martyr.' martyrs, my sufferings you

breed

in

his

'

who
and
from

delivered
it is I

you from destruction

It

at the

hands

of the

wicked ones,

who

enjoined the cloud to remove you,

is,

and delivered you

their

hands.

before the Emperor.

As

however, imperative, that you should stand to the body of the son of the Emperor
in

which the heads

place and bring

of the

Jews have concealed

order that the glory of

disclose
its

the Christ might not be

it

made

manifest,

shall

hiding-

before the people."

what the angel Gabriel told the venerable chiefs Joseph and Nicodemus. And these two blessed ones sent for me, in secret, me Gamaliel, and narrated to me what the angel had spoken to them,
This
is

because,

the
left

weak Gamaliel, was

them
I

the disciple of these blessed ones.

When

noticed a great commotion in the

town where

people were saying to one another that the

of the son of the

and that

coffin containing the body had been discovered in a Jewish house, Emperor the reason for stealing the body was to inculpate Pilate and

discredit the resurrection of our

Lord.

The news

town

that

Herod and
body

the

High

Priests of the

spread in all the Jews had connived and

stolen the
1

of the son of the

Emperor.

See
of
Cf.,

vol.

i.

my edition and translation of A Woodbooke Studies, p. 245 sqq.

Acts.
xii.

New
this

Life of John the Baptist

in

23.

It

appears from

that the author identifies this

Herod with Herod Agrippa who died in A.D. 44 (Josephus, Ant. Jud. xix. viii. 2) and who was the son of Aristobulus, son of Herod the Great by Mariamme, granddaughter of Hyrcanus. There is some confusion in the
author's
identified

mind concerning the dynasty of the Herods. He had apparently him with Herod Antipas. M. 127 has instead: "And I comforted them and strengthened them."

266
In the

WOODBROOKE

STUDIES

son of the
it

meantime the archangel Gabriel removed the body of the Emperor from the place in which it was hidden, and brought
it

and placed

before the vizier, and disappeared.

At

that very

was incensed against Herod, and he threw an arrow at him, which caused him much pain. His body bred worms, and 1 he died from the intensity of his pain. As to the Jews who had
the vizier

moment

hidden the body of the son of the Emperor, their houses were burnt together with their sons and daughters, and in this way they died an ignominious death, more ignominious than that of all men.

The
handed

vizier took then

Joseph and

Nicodemus from

prison
;

and

them the body of the son of the Emperor and his coffin he 2 handed also to them the letter of the Emperor, and they read it and
to at his
lifted

were amazed
they

their

wisdom, his deep humility and great faith. Then " Lord our God, eyes to heaven and said
:

resurrection of the living

and the dead, make manifest your power in the son of the Emperor Tiberius and accept the supplications of his father and have pity on him as you had pity on the son of the widow
in

the

town

of Nain.

With your

great

power

raise his son alive in

order that he

may

glorify your holy name.

Accept,

Lord, the

strong faith of his father as

Martha and
him,

raised for

you accepted the strong faith of Mary and them their brother Lazarus. Have pity on
and comfort the heart
life,

O
live

Lord Jesus

Christ,
;

of the father

by the

resurrection of the son

him
the

rest,

your holy sepulchre make again, in order that his faith in you may be strengthened like and in order that he may ascertain your resurrection from the
give him

and

let

dead."

The

blessed ones spoke these

;

words over the

coffin of the son of the

of the Saviour,

Emperor while dead then they took him and placed him in the tomb and adjusted the stone to the door of the tomb. And the son of the Emperor remained four days in the tomb with a closed door, and they experienced deep sorrow at his long stay in the tomb and at his not having risen quickly. On the fourth day, however, he rose from the dead, the stone that was at the door of the tomb rolled

away backwards, and

Pilate
1

and

the guards, terrified at the sight, went in haste to " Come, our lord Pilate, and began shouting and saying
:

M. 127 adds
last

here

"
:

And he went
1

"
to hell,
etc.

and an

evil

journey

is it

This

sentence

is

*M. 127 adds

also:

from Kur'an, ii. 20, "to Pilate,"

MARTYRDOM OF
see

PILATE
in the

267
of

how

the son of the Emperor,

the stone rolled

who was
away

tomb

Jesus, has

risen,

and how

without the help of a

human
and

hand."
Pilate then

bowed

himself to the ground, together with Joseph

;

the vizier of the

then they all of them with Nicodemus, and worshipped in great joy all the and army repaired to the tomb of Emperor

the Saviour, and they observed that Caesar, the son of the Emperor,

had

risen

and was

sitting

over

the coffin in which his body lay.

He

appeared bewildered with eyes fixed on the royal garment which he " was wearing. They cried to him, saying Caesar, come out with
:

the

power

of the

One who
in

raised you.

Let our joy be perfect

rose from the dead."

in this

that day very moment he jumped and came out of the tomb and sat on the Then the vizier of his father approached him, bowed down stone. " and worshipped before him and said to him my lord, what

day

as in the

which our Saviour

At

"

happened he answered saying

"
I

to

you and why are you

:

in

a state of stupefaction

And

kingdom and power of my Lord Jesus who raised me from the dead, and I do not see the like of Him in any one of the men that are standing here,' nor
bewildered
at

am

the greatness of the glory,

do

see in

them anything
this
is

like

His Majesty.
is

His

glory

and His
comof

Majesty are indeed great.

parison with
?

What
This
of
?

the honour of

my

father in

Lords.
glory

What

the

King diadem

is

the King of Kings, and

Lord

and the
3

light of

His Cross

my What

father in comparison with

His

are the sweet scents of

my

father in comparison with the sublime

perfume

that exhales from this

Jesus ?
this

All the rulers

of

the earth cannot live after their death, but

No one fears any powerful ruler, Jesus, has the power to do it. but this of after he all dies, Jesus, King king Kings, angels, human His and demons fear and the of doors hell tremble from name, beings
All the tormenting spirits who take the souls of the wicked ones, and who are more wicked than the beasts of prey,
their

dread

of

Him.

dragons and

vipers,

saw
' :

that

they were

terrified

when

a voice

came

to them,

saying

Jesus orders you to take up this soul from

amongst you, because He wants it.' They did not see only heard the one who pronounced His name.
1

Him, but

M. 355

"
:

in."

P.

"

In all the
in the

world."

There are here some discrepancies

MSS.

268
"
I

WOODBROOKE
was then taken forthwith
and

STUDIES
I

out of the torments in which

was
;

lying,
I

He

called
to

me by my name
fight for

"
saying
:

O
my

Caesar, rise

have given you

cross

your parents on account of

their faith in

up Me, and

in order that they

might

My resurrection."
I

Then

His
to

on the

coffin in

which

was

lying,
its

and

He placed bones adhered

soul

one another, and

my
I

soul recognised

body.

When my

was

united to

my
is

after that lest

body experienced a great joy, but fear overtook He should deliver me again to them."
of the

me

This

what the son

stone that

was placed on
"
?

the

Emperor tomb of the

:

said while sitting

on the

those
this

who were

standing near him, saying

Saviour. "

town
alive

And

they answered him

"
:

Then he asked the name of Then he Jerusalem."

What

is

inquired about his father and mother, and they informed

him

that they

were

and

that they

were

in the Capital of the

:

Empire.

After

Honour and glory Joseph and Nicodemus cried and said Lord You our who to have be revived dead Jesus Christ, you, " bones and given life to those who love You
this Pilate,

When

the vizier noticed

to

what had taken

place,
his

he went

to a

dung-

heap and began

throw earth and ashes on

head

in sign of the

deep sorrow that he felt at his treatment of Pilate and his wife. Then he kissed the head of Pilate and asked forgiveness from him and his companions, and wept bitterly on the tomb of the Saviour on account
of the

magnitude of the miracle that had taken place

in the

person of

the dead

man who was now standing

began

to write a report to the

who was dead was now

Immediately Emperor, and informed him that his son speaking to him, and announced to him the

alive.

after the vizier

great joy of the resuscitation of his son Caesar, and his resurrection 2 Then the vizier handed also papyrus to his master, from the dead.

the son of the Emperor,

in his

and asked him

to write himself to his father,

:

own
I

handwriting.

And

he wrote as follows
Tiberius,

"

Caesar, son of the

Emperor

was dead

like

the rest of

mankind, and my body was decomposed and became earth in the The greatness of your faith grave, in which it lay for three months.
sent

me

to

Jerusalem hoping that

will rise

power

of the

Lord Jesus
"
3

Christ.

have

now
2

from the dead by the 3 risen from the dead.

My

eyes saw the Lord Jesus

1

in the flesh

which

He

took from the

P. adds

the

Holy City."
is

This sentence

missing in

Or parchment. M. 27.
1

MARTYRDOM OF
Virgin Mary, and
called
alive,

PILATE
now and

269

He

is

in

an ineffable and indescribable glory.

'

He
!

stand up of the the resurrection of the and become dead.' beginning

ray name, saying,
Caesar, arise

me by

He
my

then took

me

out of the

hand

of death,

and His voice gave

life

to

my life, body. because of your great confidence and faith in Him, and He has raised me in order that you might increase in the glorification of His Majesty.
this great gift of
2

He bestowed

on you

O my father,

greet you,

Emperor,

my

father.

My
l

hand which had

suffered
into

putrefaction in the grave

earth,
is

and the

fingers of

which had dissolved

preceded Caesar to

writing to
letter

The
father,

you this was handed

greeting."
to a courier

who

his

reached the

and announced the great joy to him. When the missive Emperor he read it, and when he reached in it the
your son who was dead is writing this and the Omnipotent Lord raised me from hand, Jerusalem," he was immediately bewildered and confused,
it

passage in which
to

was

"

said,

you with his

own

the
like

dead

in

Jacob when he received the intelligence that his son was alive and he began to say to himself, "Is it possible that my son is alive ?
;

"

Is

this

news

true ?

Then he went
in

to his wife

and read

to her the

letter of

her son Caesar

which

it

was

written that Jesus raised him

from the dead.

The Queen threw then from kings, when she heard that her
lioness.

her the dignity of the wives of the son was alive, and became like a

They
:

called the courier

who

earned the

letter

and they

said

to

him

"Be

careful to speak the truth,

it

and

to tell us the story of

our son exactly as

happened.
If

Life or death are placed before

you

as the result of your words.

time,

we

see the face of our son another

we

will

much money, but

see the

crown you with the crown of the kingdom and give you if we do not see the face of our son, your only

reward with us will be sword and death.

Go now

to prison until

we

outcome

of

your words."
did not neglect the affair of his son, but despatched

The Emperor

immediately other couriers to ascertain whether what had been said The couriers of the Emperor concerning his son was true or not.
1

Cf, Colos.

i.

18.

Lit.

"
I

P. adds

"

convey you peace."

And
is

the report to your paternity.

Be

in

good

health in the

Lord.
*

Amen,"
This clause
missing in

M.

27.

270
took the

WOODBROOKE
way
to

STUDIES
The
couriers of the

Jerusalem and found out that the son of the Emperor

to the

and

his

army were coming

at

Emperor.

Emperor

delivered then to Caesar the letter of his father Tiberius.

what they saw they proceeded to the Capital which they reached one day before the entry of the son of the Emperor, and
Astonished
early next morning the son of the

Emperor

arrived.
of

Who
that
!

would describe

the great joy

and the sublime spectacle

day Emperor heard of the presence of his son he went out to meet him with so much haste that all the town was in a
the

When

commotion, especially when its inhabitants noticed the Emperor walking on his feet to go to his son, and exultant with joy When he saw his face he began because he was going to meet him.
state

of

to cry,

and weep from

"
joy, saying
:

Glory be

to you,

Jesus of

Nazareth,

God

of earth

had
you Lord and

suffered dissolution.

and heaven, who vivified the bones that Your grace overtook me to-day, because
I

raised
Jesus,
in

my

son from the dead.

I

am

to-day as

if

had seen the day

in

and although

shall confess

and

believe every

your great power,

to-day the belief of

my
in

heart

is

you more

intense.

"The
days

resurrection of Lazarus from the

dead

after his death,

was not
;

so wonderful,

my
is

Bethany, four Lord, because you

were with him on the earth

son, Caesar, three

the great

wonder

that

you
is

raised

my

months

after his death.

This miracle

also greater

than that you wrought for the son of the widow in the town of Nain, because you were before the bier and you raised him before his
descent into the grave.

The

grace that you have granted me,

to

my

which you granted Jacob when he was told that his son Joseph was alive, and he went to him and saw him. My son remained three months in the grave and by your power you
Lord,
is

greater than that

raised

him from the dead."

is

This

what the Emperor

said with a heart

brimming with
"
:

joy,

while embracing his risen son.

Then he
if
I

said to his son

O
I

Caesar,

my

son,

am
and

as joyful to-day as
raising
I

had seen the Saviour

rising

from

the dead

my

son for me."

The

miracles

which

heard
the

He

was working,
1

see

them to-day with

my own

eyes."

Then

This sentence is only found in P. M. 127 has: "This is what the Emperor said concerning the resur-

rection of his son."

MARTYRDOM OF PILATE
father ordered that his son should ride in a
1

271
cried saying
'

litter,

and he

our Lord Jesus Christ dead and raised my son for

"

Who
me
"
!

was

crucified,

Who

rose from the

was the joy of the town when they saw that the one who was dead had risen from the There was also much singing dead after a death of three months and jubilation before and after him while he was riding. Then Caesar began to narrate to his father and mother all what
great
!

How

he had seen and

him.

all

that Jesus

to

Whom
"
:

be glory

had done
in

to
it.

He
"

told

them about Hell and the torments he saw

asked him and said
Tell

Then
him
2
:

his father

me

characteristics,

features

and image
is

of
in

this

man."

about the physical And he said to

this

Father,

what
is

your glory
likeness of

comparison with that of

great King.

There

no

nothing like the resplendence of

His glory in all the world, and the diadem of His Kingdom. His
3

The light of the sun cannot speech is life and His rancour is wrath. reach the brightness of His splendour, and the dignity of His garment is not to be found with any other king of the earth. His throne is
a burning
fire,

and His

cross

is

the light
of

and the brightness

all

of

His

majesty, which transcends the majesty

I,

the terrestrial beings.

to

father, did not see

Him

before

His

crucifixion
Pilate, the

know His
of

portraiture

and His

features, but

summon

Governor

Jerusalem, and he will inform you of

features

His physical

characteristics,

and image."
the

And
who who

presented to him,

Emperor immediately summoned Pilate who was " and he asked him Are you the Governor Pilate
:

"

crucified Jesus ?

stands before you.

God, the Jews did not Annas and Caiaphas who decided

And he replied " Yes, it is your servant As to the crucifixion of Jesus, our living listen to my words on the matter, and it is
:

judicially

on His
all

crucifixion."

And

the

Emperor

Tiberius said

"
:

You saw

the miracles

and

prodigies which He wrought, and I have been informed that time of His crucifixion you were sitting and judging His case.

at the

Now

describe to

me His

and His beauty."

1

image, His portraiture, His picture, His majesty, And Pilate said to him "I bear witness before
:

M.

27 adds

"
:

Preceded by thousands and thousands

the following description.

of

marching

soldiers."
2

M. 127

omits

all

Rather unseemly.

20

272
you,
court,

WOODBROOKE
O
I

STUDIES
has been three times,
1

Emperor,
I

my

lord,

that

He

in

my
:

and

once
like

saw
3

did not ascertain His portraiture and His characteristics 2 that was of the colour of fire, and once 1 saw Him

He

a bird flying to the heights of Heaven and the angels speaking to

;

Him
their

but your maidservant,

my
I

wife,

and

my

children

saw

Him

in

dream, and warned

me

against stretching a harmful

life,

hand towards
Jews
in order

Him.

my

lord,

by your

gave

my two

children to the

on His behalf

in order that they

might not crucify

Him, and

Him until I had brought His case before my but Emperor, they did not listen to my words they released a robber from prison and murder, and they took and crucified Jesus.
that they might release

lord the

Let
of

it

be known, however, to you,

freewill."

O my

lord, that

He

did this out

His own

And

He

is

Emperor Tiberius said to him "Tell me from where and from what place He comes, and how and when He came
the
:
'

down

from Heaven so that the Jews found Him, seized Him, crucified

Him, and murdered Him."

testified to

And
is

Pilate said

to

him

"
:

They

me

that

His mother
the

a virgin, chaste and pure, that

seals,

He

was born of her without breaking her virginal

Mary. announced
is

and

that her

name

The

angel of

Lord came down from heaven and

from the Holy Spirit and
shall

to her that she will conceive

bring forth a

Son whose name

him
"
:

be called Emmanuel."

And

the

Emperor

said to

And how long did He

"

"

remain on the earth

And Pilate answered And the Emperor

you saw

said to

Thirty years." "

him

And

in all this length of

time

this man, noticed the miracles and the prodigies that He was performing, and you did not inform me of His affair." And Pilate replied to him "By your life, O my lord the Emperor, in all this length of time I did not see Him nor did I perceive His face
:

except on the day of the crucifixion, when the Jews brought Him to me and crucified Him." And Tiberius said to him " You have
:

acted high-handedly, and have not informed

me

of

His

affair.

They

to

127 "three days." M. 127 omits this sentence. " And worshipping Him." 4 The answer is given succinctly in M. 27 as follows " And he narrated him His descent from heaven, His dwelling in a virgin, and His thirty years
3

M.

P. adds

stay

on the earth-" M. 355 adds here

"
:

You

ate

and drank with Him."

M.

27 omits

all

this question of the Emperor.

MARTYRDOM OF
delivered

PILATE

273

and you did not remember His miracles and the prodigies, and you did not feel awestruck in His presence, and and now kill I will not did of His you frighten you. divinity glory
to you,

Him

do

to

you what you did

to

Him."
thus and immediately after
in

The Emperor
soldiers seized

Tiberius spoke

the

Pilate and took

him out

order to cut

off

his head,

but the Emperor ordered that he should be crucified another time And they crucified him outside the city, before he was beheaded. struck him on the head with a reed-stick, and nailed him to the wood,
pierced his side with a spear, tormented

him with grievous torments

1

and

after that

proceeded

to cut off his head.

~

And

the blessed Pilate

asked the soldiers to give him

little

respite so that

he might pray.
:

he immediately knelt down and began to pray, saying " my Lord Jesus Christ who took away all the sins of the 3 world, have pity on your servant Pilate and forgive all my stumblings,

And

Guard my poor soul and deliver it from torments. I beseech O you, my Lord and my God, do not separate my soul from that of your maidservant Procula, but make her worthy to be
omissions

and

sins.

with

me

in

the place of
I

rest.

Do
for

not forget

your servants,
I

my

children, because while

was
let

in the

world,

Lord,

delivered them

to death for your sake as a

ransom

your

crucifixion,

but the Jews

I

refused them.

Do

not

the tribulations of Pilate be in vain.

have indeed dared

for
this
sin

to
I

judge you,

O just
I

Judge, but do not rebuke

me

have committed, because you are a merciful and compassionate God, and I am a created being, and I dared to
'

which

say to you

Who

are

You

'
'

implore you,

O
I

my

Lord, not to

put

me

to

shame and not

and said
all

to rebuke
' :

me

because

caused you to bear

crucify
8

your cross

to the
this

judgment my Lord, my God, and my Saviour, I beseech you not to remove me from your glory but to grant me your mercy. To you be glory and honour for ever. Amen."
1

And

they did

Jews while I was

Take ye Him and

in the seat of

Him.'

'

M. 127 omits all the above sentences. M. 355 adds here " to take him down
:

from the cross."

it is

8
* 5

John i. 29. P- and M- 355

Cf.

"
:

Syr. niyaha.
'

from the route which ' " M.

8

following."

John

xix- 6-

M-

From where are you ? 127; 127 omits all the above sentences-

"

274

WOODBROOKE
Pilate uttered these

STUDIES

I,

words while kneeling on the ground. And Gamaliel was not able to restrain my tears when I saw the weeping

of the blessed Pilate

his

when he began

to implore the soldiers to deliver

body to his servants after they had cut off his head. Then he 1 turned and noticed one of his servants, Basil ius with a number of " 2 Do not weep over my friends, all weeping, and he said to them
:

death, because

my
off

Lord has

tasted death for us.

they have cut

bring
Jesus,
it

my

to Jerusalem

head, I want you to and there dig a grave

When you see that shroud my body well, to

for

me

near the tomb of

my Lord

and

my

Saviour, in order that

He may

have pity on
fifteenth of
it

me."

'

After Pilate had said

the

this

they cut

off his

head on the

month
it

of June.

Then we 8

got hold of his body, shrouded

and
c

took

to Jerusalem, as

he had wished.

When we
all

reached the town

we

found that his wife Procula and her two children had died

on

the very

day

of our arrival,

and

we

placed them

in

one grave near

the sepulchre of the Redeemer.

As

to the Jews, the

all killed.

Emperor Tiberius

sent orders to Jerusalem to slay him, but

and had them

He

also sought

Herod
7

he

was informed
After

that

he had died before

Pilate.

this the

and
1

said to
P. "

him
of

wife of the Emperor Tiberius spoke to her husband " 8 my lord Emperor, you knew and saw what

one

his servants

and Phasilius,

his

majordomo."

M.

27

omits this sentence altogether. 2 M. 127, " and this is what Pilate said to his relatives and his friends." 3 There are differences in the MSS. in the wording of this sentence. 1

followed
4

M.

27

in

my

translation.

M. 355 and P. use here the Coptic Syrian month hezlran (old style). month Bawunah. There are many discrepancies here in the wording of the
I followed M. 127 which has the shortest text The Copts three MSS. honour Pilate and his wife on June 25 (new style). Cf. G. A. Miiller, Pontius Pilatus der funfte Prokurator, p. 7. 5 M. 127 and P. use for all these verbs the 3rd pers. plur. 6 M. 355, and P. use here tanayyahu from the Syr. ittnih. 7 M. 127 ends here with the colophon by Gamaliel, which comes later, " and the following colophon This book is finished in 994 of the Greeks, on a Friday, 13th October, in the time of our Fathers: Patriarch 'AbdalMasih, and Mar Basil Maphrian of the East, and Mar Gregory the servant It was of the See of the Holy City. copied by the hand of the weakest of I men, Joseph, a priest by name but a sinner by works." give in the in M. 355 and P. of as found the continuation the story following pages " 9 knew and / saw." P.
: 1

MARTYRDOM OF PILATE
O

275

the Saviour Jesus did in resuscitating to us our son from the dead, and we, my lord Emperor, feel much sorrow because we did not see

Him, and
killed

because

we were unworthy
1

of perceiving

Him.

Him
to
for
kill

unjustly and you killed the Governor

them
send

Him.

If

it

pleases you,

His mother

in

order that
is

O my lord we may see her,

this

The Jews who empowered Emperor, we will

because
it

has

come
the

to our

knowledge

that she

living at

moment

in Jerusalem,

the city of the Jews.

We will

take her before us and crown her with

that

kingdom and send her back to her country in order honour her, and in order that no wicked Jew may stretch may a harmful hand towards her, as they did with her son." When the
crown
all

of the

Emperor heard
despatched

these

words from

his

wife they pleased him, and he

officials

many
in

soldiers,

female attendants, and palace

to

Jerusalem

order to bring the Virgin

Mary

to

them

so that they

might crown her with the crown of the kingdom. Before this, our Saviour, King of Kings, appeared to His mother

and

to

the Apostles,

His

elect,

and

He

disclosed to

them many

secrets,

and informed them

that the

Emperor

Tiberius had sent for the

Virgin Mary.

Then

after

"

Emperor

Tiberius,"

He

having laid upon John to repair to the turned to Mary, His mother, and said to her :
I

my

beloved mother,

shall take

you

to

My

kingdom and show

you a great glory, greater than all the perishable glory and kingdom of this world. I am aware, mother, of the fact that you were for

many days
sake,

in pains for

in travelling
I

Me, and that you endured tribulations for My from country to country and from town to town
;

now

have come to take you

to the

in order that

you
4

might travel with

enough,

Me
with

to the city of the living

God.

You

have

toiled

O mother,
toiled

come
Me,

abode

of joy

and eternal rest

You have

O
'

Crucifixion,

mother, in the sorrow that overtook you on the day of the come now and I will take you to the comfort of

My

kingdom.

You

have

toiled,

O mother,

and your heart has

suffered for

Me,

and accompany Me to the eternal hymn of joy and to a You have toiled, mother, in your weeping repose that has no end. at the door of the sepulchre, come now and see My glory and the

make

haste

This

last
:

sentence

is

not found in

M.

355.

receive good rewards from him." 4 P. omits these sentences. This sentence is not found in P.

P. adds

"

To

276
majesty of

WOODBROOKE
My
1

STUDIES
in the

throne,

sitting as

am

middle of thousands and:

myriads of angels.

You have wept for Me, mother, on the and Golgotha, make haste and come to the eternal heihtgs. mother, your feet were tired in the streets of the earthly Jerusalem, come now and see the beauty of the heavenly Jerusalem. mother,,

Kramon

you were hungry and

you wept
in the

thirsty for

My
for

sake,
in

come now and have your

satisfaction in the pleasures of

heaven

My

kingdom.
3

mother,

house of John

My

sake,

come now and hear the

melodies of the exultations of the Cherubim and Seraphim Father and the Holy Spirit." Me,

who

glorify

My

This

is

what the Saviour

said to

His mother

to comfort her.

Then-

she passed

away and

Cherubim.

worshipped sorrow that you have prepared and in separating her from us
disciples, since the

As to the Him and

Him on the wings of the sorrowed Apostles, they greatly, bowed down, asked Him saying: Lord, what is this
sent her before

He

"O

for
?

us, in taking

away your mother,

comfort
us,

She used

to

your
4

day you

left

us

and ascended to heaven.

To-day

great sorrow has filled our heart,

and

we became
:

bereft of your sight

and the

sight

of

teaching."

And

the Saviour replied saying

your virgin mother, and deprived of her salutary " my beloved and

my

members, do not be sad on account of the passing away of mother from you. She has not died, but she has gone to the dwellings

My

of rest, joy

and

eternal

life.
6

She

toiled

much with

Me in

this

world,

and now

have taken her up to heaven, and you will soon see her and she will see you, because you are bound to face the death imposed on mankind. I shall take her and travel with her in the dwellings of
I

the pious, and she shall see the

great love for her.
7

Kingdom
8

of

Heaven and know

My
Did

"

Did

not send you another time

in

to the third

heaven and you

?

saw the heavenly Jerusalem

1

which your names are inscribed

P.

"
:

I.e.,
3

Calvary.

That you may see in the glory of See the beginning of the

My

Father."
4

story.

P. omits. exhibit slight differences here. She has not gone from the world for pain, but she went in order to P. rest in the dwellings of rest, life and eternal joy." " 8 : You saw her ascending to."
6

The MSS.
"
:

P.
P.

"

In rest

and

eternal

life.

comforted her with

this in

order that

she

may know my
8
:

great love for her." " Several rimes."

MARTYRDOM OF PILATE
not the Father call you children because you
disciples ?

277

became

My
I

beloved
in

How
I

could

not give heaven to

My

virgin

mother

whose

womb
could
1

remained nine months, from whose breasts

sucked
babes ?

milk like other children, and on

whose lap
in this

sat like other

it

How
the

not comfort her heart and remove from

the sadness

and sorrow which she experienced

kings of the earth

world

for

My

sake ?

Lo

wish to

summon
?

her in order to bestow their

is

honours upon her, but which earthly king

honours on earth as she deserves
before her and the twelve doors
l

able to bestow upon her

Lo, the seven doors are open

heavenly Jerusalem are also

of the

thrown open before her. The greeting of the Father has reached her, Mary the habitations of Heaven will submit saying, Be welcome, * The sea of fire to you, and the seven trumpets will sing before you.
'

will serve
feet.

before you, and the sun and the moon will be at your All the choirs of heaven will sing before you, and heaven and earth will dance with canticles on the day of your Assumption.'
'

This
mother.
'

is

what the Lord

have
to

Then He

You

shall

His holy turned to John, His beloved, and said to him stand before Tiberius Caesar, and bear witness to
said to
disciples concerning
:

His

him about what you saw the Jews doing to Me on the wood of the cross." The Saviour said these words to His holy disciples and disappeared from
their sight.
later the troops

Some days

to Jerusalem arrived,

which the Emperor Tiberius had sent accompanied by Palace officials and female at-

tendants from the Queen.

They

carried also with

them the crown

of

the kingdom, royal garments, glorious dresses,

robes.

and precious and princely the land of Judaea in search of the Virgin, but they did not find her because she had left this world and ascended

They
4

scoured

all

to heaven.
1

They

took, however, the blessed

John and brought him

to

About

the twelve doors

pp.

of
of

Blessed

Virgin,

120-121

heayen see the Syriac History of the the text (edit. Budge). Each door

As to the seven doors they are the symbolised an Apostle of Christ. ordinary doors of the traditional seven heavens. " M. 355 " the lions at the gate." The seven trumpets are, however, mentioned in the Mysteries of St. John the Apostle, edited and translated by
:

Budge in the Coptic Apocrypha, p. 247. They are said there to be appointed over the heavenly dew. 3 P., "will be quenched." 4 P : " and did not find her at all because she had gone to heaven."

278
the
"'

WOODBROOKE
Emperor
Tiberius.

STUDIES
:

When
:

the

Are you
am,

John, the beloved of

Emperor saw him he said to him " the Lord and the friend of Jesus ?
the will of

And
I

John answered and said

"By

God and His

by
this

grace,

O
is

my

lord

Emperor, the one

lord,

who

is

called

name.

And

now,

my
of

who

is

worthy

to unloose his shoe's latchet ?

Who
-of

able to grasp the rays of the sun or to embrace lightning ?

The judgments
truth

God

are light and truth,

to

Emperor, and the

light

condescended

come

to us

from the essence of God, and

humbling Himself,

He

called us

His

brothers, friends,

and Apostles.

By

your

life,

my

lord

Emperor,
J

He
"
:

never called us slaves, but

always brothers and friends."

Then
miracles

the

Emperor

and

prodigies,

Having performed all these how could the Jews pierce His heart with a
said to
:

him

spear ?"

"The life of all of us conJohn replied sists of water and blood, and both of them sprang from His holy side. Before His crucifixion His virgin mother nudged Him at His side in
the blessed

And

Cana

of Galilee,
'

Him
ding.'

O my beloved
And
in

because people were in need of wine, and said to Son, they have no wine to drink at the wed'

our Lord turned and said to her

woman, you

have placed
pierce

My

advance your finger on the spot at which they will 4 side. You have asked Me, mother, to make wine

mixed with water

of
it
;

order that the guests of the wedding might drink in this you have placed in advance your hand in the spring of
in
jet forth

water and blood which will

from

my

side,

and from which

shall give the faithful to drink.'

It is not good, Emperor, that you should study too deeply the greatness of His divinity, that is to say of God and His works which the intelligence of men is unable to com-

prehend."

And
replied
:

the

Emperor

said to

him

"
:

Are you
all

standing near
"

Him
I

the disciple "

that the

who was

at the time of

His

Crucifixion ?

Yes,

was present

there

and saw

John Jews did to

the

And

our Lord Jesus Christ on the

"

wood

of the cross."

And

Emperor

tthe

by His will and His love He called me by this name." came down to us, poor people, and called us His brothers, friends of His Father, on account of His love for men." 3 P. adds: "of His Father." 4 M. 355 adds; "in order to give the faithful to drink-" 5 M. 355 omits the last sentence.
1

M. 355

"

He

MARTYRDOM OF
said to

PILATE
to paint

279

His image for me in the figure which He had on the cross, exactly as He was crucified " And the And John replied for us." Yes, I will paint Him."
him
:

"

You

will then

know how

Emperor ordered a

slab of

good
3

stone,

and the blessed John painted

the figure of the Saviour on it according to the order of the Emperor. When it was finished the blessed John bent his head over it in order
to kiss
it

with his mouth, and immediately after the

4

lips of

the Saviour

turned to the

lips

of the blessed John,

and they
all

kissed each other.

The Emperor
of our

Tiberius witnessed

this,

and he was greatly

that

amazed and bewildered.

Lord
cried

Then
"
:

the icon which represented the image

and

said

It is

enough,

O John,
part,

my
day

image and the

figure of
It

my

crucifixion, as
fair

you painted you witnessed it on the

you
3
;

of the crucifixion.

was not

on your

my

beloved,

to crucify

me
if

after

my

resurrection from the

dead

it

would have
image you

been

better
of

you had painted

my

figure according to the

saw
hand

me

of

The Jews crucified me once at the ' Herod, why do you crucify me again at the hand of Tiberius ?
after

my

resurrection.

The soldiers divided my garments among themselves in Jerusalem once, do not allow the inhabitants of Rome also to see my nudity. My side was pierced with a spear on Friday,' do not pierce me, O John, my
beloved, another time after

my resurrection.
;

called Judas

my friend,

and he delivered me
because

John, more than all the world, do not leave me, therefore, in the sufferings of the crucifixion,
to death

but

love you,

rose from the dead.

You know,

John, the joy that you

experienced, you and

since, therefore,
I

my virgin

rose from the dead,

mother, on the day of my resurrection, do not leave me in the passion

of the cross.

Know,
'

John, that

my

resurrection

was

joy

and glad-

ness to

all

the earth."

After the image said

1

this

to

John, the voice was heard no more.

" I take this to be a mistake for hat ah, dignity." This shows "image, figure." clearly that the original from which the MS. was transcribed was written in undotted Arabic characters in which there is

M. 355 has here haibah,

no graphic difference between the two words. I believe that the variant could not have arisen otherwise. " 2 P. omits stone." 1 M. 355 " on this slab of marble." P. omits " marble." " 4 5 P. Adhered to the lips." M. 355 omits this sentence.
;

There are considerable verbal differences here M. 355 adds here "which was passover day."

in the

two

MSS.

M.

355,

"

John."

P. omits

this sentence.

280

WOODBROOKE

STUDIES

When
to

the Emperor heard these wonderful words, his mind came back, him and he rose on his feet, kissed the head of John and said
:

'You
are

are truly the disciple of Jesus Christ

friend."
it

His

And

and yoit the Emperor took the image and embraced it,,
loved,
at that place, like the
1

whom He

then he placed

on a high pedestal
to

image
the

of the

Son

of

God

gave much money

refused to
of light carried

Emperor bestowed benefits on but he and him, John many take anything. Then he went out of the city, and a column
him away and brought him
all

in the country of the Byzantines.

Then

to the

Mount

of Olives.

He

greeted the Apostles, his brethren, and narrated to

them what he

did in
"

Rome, and
this the

what happened

to

After

Apostles desired to see the Virgin

brother John, perchance
2

him with the Emperor Tiberius. Mary and said

:

We have seen our

on

we

shall not

to see our lady,

the Virgin
this, lo

Mary,

before our death."

be unworthy While the

Apostles were saying

glory.

the pure Virgin appeared to them in great

They
first,

fell

their faces before the

majesty of the precious robe

which she was wearing.

She came

to

them

then she raised the

rest of the

James and John and raised Apostles, and began to tell

them about a part only of the heavenly glory found in the abode of rest, and informed them that she saw Pilate, his wife and his children in a great glory while the cross of Her Son was shining on them.
After having told them this she disappeared from their sight. And I Gamaliel had learnt the art of writing, the science of
4 3

Judaism

and that

of the

Apostles our Fathers, and had also stepped

I

in the science of the philosophers until

had acquired the knowledge

of the right answer,

and
the
vizier

learnt the mystery of the resurrection of the

Lord

Christ,

and
the

miracles
of the

which

He

performed, and what

to

happened
1

to

Emperor, and

Galilus and the

Armenians, down to our own day." On the and Cheetham's Dictionary I do not -5 8 and 874-880. of Christian Antiquities, i. 5 precisely know to which image the author refers as found in Asia Minor or Armenia. There seems to be no relation whatever between the picture of our Lord as drawn by John the Apostle and the account of the History of the Likeness of Christ, edited and translated by Budge in 1899, pp. 157-210 (of the text). " There are here verbal differences in the narration.
P.
:

"

In the country of the

different representations of the Christ see Smith's

1

M. 355
P.
"
:

omits this sentence.

the books of our fathers."

4
5

And
"
:

His

the mystery of the Incarnation of our resurrection from the dead."

M. 355

Lord

Jesus Christ and

MARTYRDOM OF PILATE
Emperor
memorial
l

281
it

Tiberius,
of the

and

put

all

to writing

and composed

as a

holy resurrection.
of the story in
:

(The
I

final

words
are)

M. 127 which
weak
will,

should have stood

.above on p.

274

beseech you,

brethren,
forgive

the

Cyriacus, to pray for

me

in order that
Christ

God may

my mistakes

(through) His

Son

Jesus

who

suffered for us

by His

and

release all those

who
with

are bound with the

fetters of sin.

We ask Him
life,

to forgive us our sins

and

all

the bad deeds of our past

which

we have committed

knowledge or without knowledge. As He has rendered us here worthy of His knowledge, may He assemble us all in His heavenly Kingdom, through the grace and mercy of our Saviour Jesus Christ
to

whom

be glory for ever and ever. (The final words of the story in

Amen.
:

And
Hyriacus.

beseech you to pray for

M. 355 are) me and to forgive

me,

me the weak

He who
with the

is

suffered for

Pray the Lord Jesus us by His will.

all

for

me

so that the
Christ,

Lord may forgive me my mistakes, the Son of the living God, who
are

May He release all those who

is

bound
bad

fetters of sin,
!

He who
ask

the Christ of the worlds

and the
the

Saviour of

We

Him

to forgive us our sins

and

all

of our past lives, which we committed with knowledge or which we committed without knowledge. May He forgive them all And as He has assembled us here may in the greatness of His mercy

deeds

He

render us worthy to assemble in His kingdom, in the heavenly

!

Jerusalem

May

the Grace and mercy of our Saviour Jesus Christ

be with

us.

To Him
Spirit,

be glory

in conjunction

with His good Father

and the Holy

Praise be to
of

God

the

now, always and for ever and ever, Amen. 2 Lord of the worlds. It has ended by the help

God.

(The
. . .

cross,

words and the colophon of P. are) Because He, the men-loving God, who saved us by His will also save us and forgive us in His divinity. As He has
final
:

rendered us worthy of the joy of His resurrection may He render us also worthy to assemble in His eternal kingdom, in order that we may
all these to you and placed it as a memorial." As stated 127 places this colophon of Gamaliel after the crucifixion of Pilate Avhere he ends the story.
1
:

"I wrote

-aboYe
2

M.

Kur'anic expression.

282
bless

WOODBROOKE
and
glorify

STUDIES
are due glory, honour,

His holy name.

To Him

and worship in conjunction with His good Father and the Holy Here ends by Spirit, now, always and for ever and ever, Amen.
the help of

God

the

Martyrdom of Pilate,
be with
all

of his wife

and children.

May And

their intercession

the children of baptism.

tne

weak
life,

copyist,

who
those

is

sinner, implores all those

Amen. who come

across this

and

all

forgiveness of his sins.

its

who read it and hear it to ask for the He who says a bad word shall be met with
and
corrects
it,

equal, but he
for

who
this

finds a mistake

the

Lord

will

improve

him

world and the world to come with His peace.

Amen.

MARTYRDOM OF
ffii .

PILATE

283

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.on

5 f

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jo-^mlL
rn . Vnn*
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i

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P
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it

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8

u-i-*^

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an<J writes the

.

name

j-j\i^, and
.

M 355 writes
OT*S ^O^iO

prima manu
-ff>n
.

as

CDQOU>OO1
in

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rn Vn]

ft

^]l

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t

consequently

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pilp*^

writes

s^A

for

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7

writes

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and
8
.

for

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writes

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P omits.
is

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1

10

.m oVn^. Oim]j pCU. P u Omits. jcooViiooiO .

*111

Jj^l

is

u-^ ^ J^ ^ u^^1

^ O J1

oli

J
18

12 le

13

omits.

Omits.

far^CD

Both add loi*2>

21

284
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19

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writes

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after
5

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7

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17

is

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p
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20

proceeds

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OHCL^QiiD

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MARTYRDOM OF

PILATE

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all this

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the same.
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P
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286

WOODBROOKE

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s

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L o/JJ

lil

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MARTYRDOM OF PILATE
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287

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288

WOODBROOKE
13

STUDIES

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MARTYRDOM OF
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289

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22

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290

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STUDIES
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