iru

THE

GOSPEL OF BARNABAS
EDITED AND TRANSLATED FROM
THE ITALIAN MS. IN THE IMPERIAL
LIBRARY AT VIENNA

LONSDALE

AND

LAURA RAGG

WITH A FACSIMILE

OXFORD
AT THE CLARENDON PRESS
1907

1307
EMMANUEL

HENRY FEOWDE,

M.A.

PUBLISHER TO THE UNIVERSITY OF OXFORD

LONDON, EDINBURGH

NEW YORK AND TORONTO

/t,

19/f 90

PREFACE
Two

articles in the

may be

Journal of Theological Studies

said to have paved the

The

publication.

first

of these,

in April, 1902

Axon, appeared

way
;

for the present

by Dr. William

the second, by one

of the present editors, exactly three years later.

The

translation of the Arabic glosses

was begun by

Major Marriott, D.S.O., and has been completed by

Professor Margoliouth (to whose valuable Note on
p. xlviii

we

desire here to call attention)

that of the

Italian text, together with the general editing of

the work of Lonsdale and Laura Ragg.

The translators have endeavoured to preserve the

the MS.,

is

archaic form

and something even of the crudeness

of the original.

Where

the text follows that of

the Bible exactly, they have adopted the language

of the Revised Version, from which also has been
the form into
adapted, with slight modifications,
which the Scripture references are cast. The more
obvious important parallels from the Qoran will be
found either cited or referred to in the footnotes,

which, for the

rest,

have been reduced perforce to

the smallest possible dimensions.

will be found the
Appended to the Introduction

most important passages bearing on the

a 2

Barnabas

PREFACE

iv

controversy from the eighteenth-century writers,

while the text itself is followed by a full (and, it

hoped, accurate) index of Scripture references,

with such subject-index as was practicable.
The translators have encountered many unfore
is

seen difficulties during the four years in which the

work has been in their hands much of the trans
;

lation has been

hotel rooms,

hewn out on

and

far

pilgrimage, or in small

from books of reference.

But the hindrances have been more than matched

by the generous and ungrudging help that they
have

received,

whose courtesy
Europe.

from

especially
is,

Among

indeed,

those to

Italian

savants,

proverbial throughout
they desire to ac

whom

knowledge their debt are Padre Minocchi of Florence,

Professors Guidi and Monaci of Rome, Professors
Nallino and Cesareo of Palermo, Professor Crescini
of

Padua,

and

Commendatore Malagola of the

Venetian Archivio.
Outside Italy their acknowledgements are due
first and foremost to Prof. J. Hitter von Karabacek,
Director of the Imperial Library at Vienna, and
to his learned and amiable colleague Dr. Rudolph
Beer, whose kindness has not limited itself to a
laborious collation of the entire
of

Geneva thanks are due

subject which he has

made

for

MS.

To M. Briquet

an opinion on the

his own.

English friends they would recognize

with gratitude the services rendered by Dr. Paget

Among

Toynbee, whose friendly criticism of their earlier

PREFACE

chapters was of no small value by the Rev. H. G.

Grey, of whose learning they would fain have made
;

a fuller use

and by

Prof. F. C. Burkitt, to

whom

they owe several valuable suggestions. The authori

ties of the Clarendon Press have shown no small

and to Dr. Sanday the editors

are particularly grateful, since to him they owe their
connexion with a task which, whatever the character
kindness and patience

of

its

results,

has been to them one of remark

The long period over which the work

has been spread and the difficulties under which
it has been carried out must be held responsible

able interest.

for

some of the anomalies and

disfigure
o

of

many

it

inequalities

but the editors are

which

too conscious

all

blemishes and shortcomings in a task which

none but an expert

in

two

or three different lines

could hope to achieve to perfection.

f*

J
VENICE,
All Saints Day, 1906.

**

"JL.

CONTENTS
PAGES
ix-lxxvi

INTRODUCTION
I.

II.

III.

Codices of Barnabas

xvii

Subject-matter of Barnabas

The Question of the lost Gnostic Gospel

Note by Professor Margoliouth

xlv
xlviii

IV. Extracts from Documents relative to Bar

nabas

1
.

CLASSIFICATION OF SCRIPTURE REFERENCES

DEDICATORY PREFACE, BY

J. F.

CRAMER

Ixxvii

Ixxix

THE GOSPEL OF BARNABAS PARALLEL

:

TEXTS

2-489

GENERAL INDEX.

490

INDEX OF SCRIPTURE REFERENCES

497

INDEX

OF

QOR!N

REFERENCES TO THE VULGATE AND

500

ADDENDA ET CORKIGENDA
CONSEQUENT ON A COLLATION OF THE TEXT BY
Oct. 3, 1906.

P. 46 (aa a )

expunge note : translate looketh towards Tyre.

P. 56 (27") note reading transf. to text note expunged.
P. 80 (s6 b ) expunge note.
P. 82 (38*) reading transf. to text ; notes expunged.
:

P. 96 (43 )
P. 176 ( 79 a ) [note 2]
P. 264 (123-)
P. 268 (125*)

P. 286 (134*) for quetta in text read

quelle.

L. R.

INTRODUCTION
I.

The Italian and Spanish MSS.

i.

Spanish

Barnabas in the eighteenth

MS.
Story
Story of the
Relation of Spanish to Italian
Descrip
of

century

the Italian

MS.

tion of the
ii.

CODICES OF BARNABAS.

Vienna MS.

Supposed Arabic original

An

hypothesis based on hypo

theses.

SUBJECT-MATTER OF BARNABAS.

II.

i.

Use of the Canonical

Dependence on the Christian Bible
Books in Barnabas
Dependence betrayed especially in
the writer s Harmony of the
No first-hand
Gospels
:

knowledge of Palestine
the Vernacular versions

in first
Barnabas and
century
Use of the Vulgate
Bearino

on question of authorship.
ii.

Jewish

and Mohammedan material:

Qoran

Use

Barnabas and the

of apocryphal Gospels

Use of Rabbinic
Barnabas systematizes and develops hints in
Mohammed and the
Specific points of contact

legends

Qoran

Traces of later con

Religious practices
Predestination
Universalism
Mysticism

Messiahship
troversy

Asceticism of mediaeval type.

iii.

Mediaeval Colouring
Italian

touches

of Barnabas

MS.

Question of an earlier

Characteristically Italian
Points of contact with Dante

and mediaeval
The hundred

Conclusions as to date and authorshipyears Jubilee

Arabic
Scribe apparently Venetian
Conflicting data
original improbable.

INTRODUCTION

THE LOST GNOSTIC GOSPEL.

III.

Historical notices of the lost

i.

St.

The

Barnabas

Possibility of its use here

ii.

from
IV.

bas

Bama-

the

century

Spanish

(i)

of

Suggested items possibly drawn

it.

EXTRACTS FROM DOCUMENTS REI^TIVE

TO BARNABAS.

I.

(i)

The Legend

Gospel
Gelasian Decree.

CODICES OF BARNABAS.

Towards the beginning of the eighteenth century the

Q OSp e i

Oj?

Barnabas aroused

the learned in England, to

considerable

whom two

document were known and,

Qne ofthese was the Italian

interest

among

different copies of the

to a certain extent, accessible.

text,

which we now publishjor^

the firsttime in the ensuing pages

the other, a Spanish

version, professedly translated frorrT the Italian, which has

since unfortunately disappeared from view.
Story of
the Italian

Our

Italian

Q ramerj an(j

MS. was
en ^ j^

Amsterdam by J. F.
John Toland in 1709*. Four

acquired in

fam

to

2
years later, in 1713 (as the dedicatory preface observes ),
Cramer presented his prize to the illustrious connoisseur Prince

Eugene of Savoy and eventually

company with the rest of that
:

in

it

found

prince

its

way, in 1738,

s library,

into the

Hofbibliothek at Vienna, where it now reposes.

Further back than the beginning of the eighteenth century
we have no certain traces of the Codex, though an ambiguous
reference in the preface to the (now lost) copy of the Spanish
1
The learned gentleman, says Toland, who has been so kind as to
communicate it to me (viz. Mr. Cramer, Counsellor to the King of Prussia,
but residing at Amsterdam), had it out of the library of a person of great
name and authority in the said city who during his life was often heard
to put a high value on this piece. Whether as a rarity, or as the model
;

of his religion, I
a

know not.

(Nazarenus, chap. v.

Cf.

below, p. Ixvii.)

See below, p. Ixxix. Denis (see p. Ixxvi) says that Cramer, being in
reduced circumstances at this time, was glad to sell it to the prince.

INTRODUCTION

xi

version, seen and described by Sale in 1734, may possibly

indicate that our Italian MS. was once in the
library of

Pope Sixtus

(1585-9).

The Spanish MS. was

lent to Sale

by Dr. Holme, Rector

Story of

of Hedley, in Hampshire.
It passed subsequently into the
Spanish
hands of Dr. Thomas Monkhouse, Fellow of Queen s College, MS.
Oxford, by whom both the text and a translation were com

municated to Dr. White, Bampton Lecturer in

^784^)
Dr. White refers to this

MS.

in the eighth of Kis lectures,

and appends several extracts from the English translation

these, and the four short passages of the original cited by
:

Sale, together with

Sale

notice

in

the Preface

Reader

of his edition of the Qoran, represent the

our present knowledge of the Spanish version J

To the
sum of

It

worth while to quote in

will be

full

what Sale says

about the Spanish Preface, especially since it has a bearing

on the history of the Italian also.
The book/ he says, 2 ( is a moderate quarto
written in
.

a very legible hand, but a little damaged towards the latter

end.
It contains two hundred and twenty-two chapters of

unequal length, and four hundred and twenty pages; and

is said, in the
front, to be translated from the Italian, by an

Arragonian Moslem, named Mostafa de Aranda. There is

a preface prefixed to it, wherein the discoverer of the original
3
tells
MS., who was a Christian monk, called Fra Marino
that
us,
having accidentally met with a writing of Irenaeus
,

(among

others),

wherein he speaks against St. Paul, alleging,

1
The will of Dr. Monkhouse, dated July 23, 1792, contains no mention
of this codex, which he is thought to have presented to his college
All attempts to discover it in Queen s College Library have,
library.

however, been so far unsuccessful

and equally

fruitless

have been our

inquiries addressed to the authorities of the principal libraries in England

and on the Continent.

2

Preface To the Reader, sub fin.

Sale, Koran
The name Marino, Marini, figures very frequently in Venetian annals
:

but the only contemporary friar of that name whom we have noted is
a certain Maestro Marino dell ordine di S. Francesco, who was responsible for
an Index of prohibited books published in 1549. It were tempting, did
chronology permit, to identify our Marino with the notorious Fra Vincenzo
Marini, who after a series of adventurous frauds was claimed, when
already condemned to the galleys, by the Inquisitor in Venice, on a
charge of apostasy. But he was not born until 1573.

^X^

INTRODUCTION

xii

for his authority, the Gospel of St. Barnabas, he became

exceeding desirous to find this Gospel ; and that GOD, of His

mercy, having made him very intimate with Pope Sixtus V,

one day, as they were together in that Pope s library, his
Holiness

fell

and

asleep,

down a book

he, to

employ himself, reaching

hand on proved

to read, the first he laid his

to be the very gospel he wanted.

Overjoyed at the discovery,
he scrupled not to hide his prize in his sleeve ; and, on the
Pope s awaking, took leave of him, carrying with him that

by reading of which he became a convert

celestial treasure,

Mohammedanism/
The little we can gather from this descriptive notice is not
without interest. The Spanish copy clearly did not correspond
to

Testimony
Spanish
to the

MS.

page for page and chapter for chapter, with our

Vienna MS., though the differences are very slight indeed
Moreover, it was clearly believed by whoever wrote the

exactly,

Preface

or rather the Title-page

was a translation of

his version

it will

Further,

an

to the

an

Spanish copy, that

earlier

Italian

MS. 2

be observed that he has nothing to say about

and that he places a copy whether

original Arabic

Italian or Spanish is not clear, but probably Italian

in the
(prior, therefore, to 1590).
library of Sixtus
*$& Q {

Until the Spanish Codex be found again we cannot form

a judgement as to its date; Sale s account of its script

a very legible hand

described

it

is

particularly.

vague, and White has not

remains to consider whether

too
It

our Italian Codex might conceivably be the book so piously

filched
Fra Marino. The critics of the
j^or fabricated) by
eighteenth century dated

it

about 1470-80, or a

little earlier

3
;

The Spanish version is described by Sale as a moderate quarto

the
is an octavo.
The Spanish numbers 222 chapters, the Italian the
same the Spanisli has 420 pages, the Italian apart from the Dedication
;

Italian
;

i. e. 458 pages.
pp. 1-lxv will be found the extant fragments of the Spanish
version and of Dr. White s translation placed side by side with the corre

229 leaves,
2

At

The evidence of these scanty

sponding passages of our Italian text.
specimens would seem not inconsistent with the theory of the Spanish
title-page the Spanish often corresponds word for word with the Italian,
:

and where

(chiefly in the translated passages) tends to be

it differs

more

diffuse.
3
t.

L 6criture est

iv, p.

321.

d environ 1 an 1470 ou 1480, La Monnoye, Menagiana,

Translated into Italian (in all likelihood from the Arabic)
.

INTRODUCTION
a

xiii

modern expert would, however, relegate

it

without hesita

tion to the following century, on the simple testimony of the

script and of the paper on which it is written.

Let us examine the document somewhat minutely. The Descripf

MS. (Cod. 2662 Eug. 1 in the Vienna Library) is a
n na
2
small and thick quarto of 255 leaves , bound in thin but stiff MS.
boards covered with a leathern surface of a dark bronze-green

Italian

ornamented with a double

colour, simply

gilt line close to the

edge (the inner line avoiding the corners so as to form a sort

of triangle), with a floreated centre-piece embossed without
gilding or colour, but fringed by a double gilded border-line

somewhat arabesque
oriental.

appearance,
Parisian binders

(as

This binding is, to all

be the work of the Prince s

in character.

If

it

no doubt the outer case

is),

then

it is

an

As a matter
astonishingly faithful copy of oriental models.
of fact it has an almost precise counterpart in the binding of
a Turkish document of 1575

now

in the Archivio of Venice 4

about the middle of the fifteenth century, and copy d a little while after.
The orthography as
(White, ap. Toland, Nazarenus, Appendix II, p. 9.)
well as the character plainly shew it to be at least three hundred
years old, writes Toland, 1718: this would mean the first half of the
fifteenth century (Nazarenus, ch. v). Cramer, whose role was to emphasize
the importance of the wares he had to dispose of, dated it many centuries
earlier

(see

a
,

p. Ixxix).

The book itself is

Formerly (as in Denis s Catalogue) No. 1000.
enclosed in an elaborate case ornamented on the sides with the arms of
Prince Eugene, and lettered on the back L EVANGELJO DI GIESV CHRISTO
DA S. BARNABA.
2
There are two blank leaves at the beginning, and three at the end
all the rest have a ruled red margin enclosing a space about 4? x 3 ins.
Of the ruled pages, the first two are occupied with Cramer s Dedicatory
Preface then follow seventeen leaves not written upon, then the Gospel
1

the

first folio

of

which

is

in the original (Arabic) numera

librarian Denis, whose numbering we

numbered

3 in that of the Vienna

have followed in the printed text, noting, however, the mistaken dupli

tion,

Fol. 138 bis = our fol. 139.

are profusely bound in Turkey leather, and two of the
most famous bookbinders of Paris were expressly sent for to do this

cation of
3

fol.

138.

The books
1

work, writes Lady Mary Wortley-Montngue in 1717.

The
et Venesia confirmati nel 1571 [Arch. Ven. 265].
but the decoration corresponds very closely. This
document was bound in Constantinople, as is shown by the Turkish
writing of the period which a rent in the flap of the binding displays.
It is apparently the official Italian version of the treaty mentioned in an
Senate III (Secreta),
extant dispatch of Sept. 4, 1571 [Arch. Ven.
4

Capitoli

size is

fra Turchi

much

larger,

No.

8].

thl>

INTRODUCTION

xiv

There
1

in.

is

no lettering on the back, the width of which

is

1
the measurement of the pages is 6| X4 in.
paper is described by Toland as Turkish, and Denis
.

The

him 2

but a careful examination scarcely bears out

There are, in fact, two leaves (ff. 107 and
this judgement.
{
jo 8) that might be described as
delicately gumm d and

follows

but these are entirely different in character from

All the remaining pages
yellow, thin and smooth.
are of a somewhat coarse and stout cotton-paper/ and a close
such as no oriental paper ever
inspection reveals a water-mark
polish

the rest

says M. Briquet, is dis

form which that sign assumes in
tinctively Italian ; and the
the present case belongs, according to the same distinguished
bore.

The anchor within a

circle,

3
expert, to the second half of the sixteenth century
The handwriting cannot, of course, be of greater antiquity
on which it is written, and probability is in
than the
.

paper
favour of its being not very

much

later.

The specimen

page, together with

photograph which we give of the
one from the middle of the book, will offer fairly adequate
material for a positive judgement as to the date of the script.
first

Its general style will be seen to be that of the latter half of

the fifteenth century.
fairly close resemblance to it can be

MSS.

and 1564 in
and
Stato, and
1550, 1562,
1567 in the
Mark s. The most exact parallel that we

found in certain Venetian

the Archivio di
Archives of St.

have seen

of 1543, 1563,

of

remarkable for the reproduction of the charac

p and h of our codex is, however, a document in

Franc
the latter collection, which bears the signature
teristic

1
Toland (Nazarenus, App.
6 x 4 in. respectively.

II, p. 9) gives

the measurements as

in.

and

8
Toland, Nazarenus, chap, v ; Denis, Codex in turc. charta (quoted
below, App. D).
s
dessinee de plusieurs fa9ons le
ancre, writes M. Briquet, a
r6cente et ne remonte
style de votre filigrane appartient a une 6poque
6t<

<L

certainement pas au dela de 1563 des yarietes que je possede et qui

Cf. M. Briquet s
ressemblent le plus aux votres sont de 1588 a 1595.
et Filigranes, &c. (Geneve, 1888), where the design
Papiers
work,
printed
that comes nearest to ours is one of 1572. There are two specimens
bearing a resemblance somewhat closer in LikhatschiefFs work, (a)
No. 624, vol. i, p. 56, dated 1578 (6) No. 1858, vol. i, p. 175, dated 1563.
Urbani (Segni di cartiere antiche Venezia, 1870) has nothing very near
;

the closest are of 1475 and 1482

(p. 32,

and

tav. viii, nos, 10,

n).

We

INTRODUCTION

xv

J
Vianello, Segretario Ducale, and the date April 15,
1584
there
remain
certain
Still,
puzzling peculiarities in the script
of Barnabas which
to a
.

might conceivably point

fraud

literary

2
.

This leads us to wonder

and authority

in

who was the person of great name

Amsterdam from whose library Cramer,

according to Toland, obtained the book, sometime before

4
J 709
Possibly the peculiarities may have some other ex
.

planation
but, even
prove the true one, it
:

if

the theory sketched above should

implies a sixteenth-century proto

~
type for our codex.
THUS, the Spanish Title-page vouches for an earlier Italian
original, and the Spanish Preface throws that original back
still

at least

1 20
years beyond the date
our codex at Amsterdam.
That

when Toland came

is

across

as far as the external

evidence will strictly take us.

As regards internal evidence,
the handwriting of our MS. and the
paper on which it is
written carry us back a little further,
to
though
scarcely

the middle of the sixteenth

century, while its
as
we
shall
see
later
diction,
on, would seem

style

and

(unless they

are

marks

earlier

of

an elaborate literary
hoax) to presuppose a

still

prototype.

(ii) Behind the Italian, the eighteenth-century writers held (ii) Supose *
that there lurked an Arabic original.
?
Arabic
<

ine Arabic original, writes Dr. White in

1784,
exists in the East.
But White s statement is

still original.

confessedly

based on the authority of Sale

s
Preliminary Discourse, pub
lished fifty years earlier.
The Mohammedans/ says Sale, 5
have also a Gospel in Arabic, attributed to St.
Barnabas,

have examined, by kind permission of the

Director, Comm. Malagola,
the Archives of the Venetian Senate and Council of Ten for the
years
1540-1600, but the exact counterpart is not to be found there.
The
examples most closely resembling ours are of 1543, 1563, and 1564 in
the Archivio di Stato, and
1550, 1562, and 1567 in the Archiv. Fabbr.
Marco.

S.
1

2
3
4

Fasc. I del Processo, No. 185, p. 40.

Especially the variation in the form of
See below, Extracts, iv. p. Ixvii.

See below,

Extracts,

Koran, Preliminary

i.

p. Ixv.

Discourse,

iv.

and

n.

INTRODUCTION

xvi

wherein the history of Jesus Christ

is

related in a

manner

from what we find in the true Gospels, and

correspondent to those traditions which Mohammed has
followed in his Koran.
very different

But when we turn

own Preface we

to Sale s

*
I had not seen
confessing
when the little I have said of
:

Toland, were printed

Arabic original, as of

To

Preface

the Reader,

off.

all
is,

him thus
"

and the extract I had borrowed from M. de

M.

find

the Gospel of St. Barnabas

it in the Preliminary Discourse,

"

Sale

la

Monnoye and

knowledge, then, of the

save what appears in his
after all, secondhand, and based
s

else

La Monnoye in 17 16*, and Toland in

And neither La Monnoye nor Toland had seen an Arabic

on the publications of
1

718

2
.

copy, though the latter initiated that series of challenges to

3
the Moslems to produce one which has been carried on ever
a circumstance which tends
since, and always without effect
:

to confirm the general suspicion that the Moslems themselves

who boast, under the title of Barnabas, the possession of the

only true and authentic Gospel, derive their knowledge of

the existence of the Gospel of Barnabas solely from Sale s
Preface and Preliminary Discourse, of which they are
to possess a translation.

And

so

we

find that the external authority for

original melts

away

known

an Arabic

into the conjecture of Cramer, expressed

on his dedication-page

Sive Arabice, sive alia lingua, et si

a Sergio Monacho Nestoriano,
locus
coniecturae
est,
quis
in
uno e tribus illis Alcorani architectis, compositum . .
:

Italicum sermonem

With

conversum.

the internal evidence

4
,

such as

it is,

we

deal below

as also with the negative argument to be drawn from Arabic

Suffice it here to suggest that that document itself
writers.

no independent corroboration to the very natural and

obvious a priori conjecture of our eighteenth-century critics.
And we venture to say that if now, at the eleventh hour,
Mohammedan controversialists should produce an Arabic
offers

In Menagiana,

torn, iv (pub. Paris, 1715).

Nazarenus (pub. London, 1718).

3 See his
Queries, printed below, p. Ixix.
*
The Arabic glosses in the MS., according to Prof. Joseph von Karabacek, are indubitably written by a European hand.

INTRODUCTION

xvii

JBarnal)as,ttwo\ild. be necessary to test it thoroughly, by

linguistic and literary as well as by archaeological tests,

Test that should be hastily assumed as original which might

"prove after
aJj_Jo~Hea version madefrom the Italian.

II.

When we
document

>y

SUBJECT-MATTER OF BARNABAS.

turn from the outward form and history of the

we can distinguish
O

to consider its material content,

an obvious and primary dependence upon the

Christian Bible, and especially upon the four Canonical
Gospels ; (ii) frequent and voluminous insertions of Jewish
and (iii) traces of hagiological
and Mohammedan matter

at once

(i)

and other mediaeval material. It will be convenient

a few remarks upon each of these in turn.

to

make

The very obvious dependence of Barnalas upon our

Canonical Scriptures, more especially upon the four Canonical
(i)

Gospels,

once for

disposes

all

of

its

an authentic and independent

stands,

claim

to

as

be,

it

cites

versa.
is

Proverbs as

David

But on the whole

remarkably

full

and Isaiah

as

Ezekiel,

or vice

knowledge of the Old Testament

and accurate, showing none of the vague
his

ness and egregious blundering of the Scripture allusions in

the Qoran l
.

to
His favourite books are David
(i.e. the Psalter),
which he refers more than thirty times, and Isaiah, quoted
Next come Genesis and Exodus
twenty-five times or more.
:

the former as containing the record of the origines mundi ;

the latter congenial in virtue of its miracles of judgement.

The books of the Pentateuch are constantly quoted as Moses

are
The earlier historical books the f Former Prophets
cited with some frequency, Kings being apparently ascribed
.

to Daniel

the later group is practically ignored, being repre

sented by a single reference to Chronicles.
1

RAGQ

See below,

ii,

on Jewish and Mohammedan

De-

^th^
Christian

evangelium.

Of the thirty-nine books commonly enumerated in our

Canon of the Old Testament, no fewer than twenty-two are
quoted or referred to by Barnabas, many of them by name.
In one or two cases our author s memory plays him false, and
he

(i)

Material, p. xxv,

Use of the
~ an ? cf

Barnabas.

INTRODUCTION

xviii

The Apocryphal Books reckoned, no doubt, with the

Canon of the Old Testament by the writer of Barnabas
appear sparingly. Citations from Ecclesiasticus and Wisdom
are attributed to Solomon ; a reminiscence of Tobit is com
1

bined in one place with a quotation from Deuteronomy 2 and

there is a reference to the false judgement passed upon Susanna.
Of the twenty-seven books comprised in our New Testament,
;

may be found to at least nineteen

and these include not only the Gospels which, as we shall
see, form the fundamental substratum of the whole document
but also the Acts and the Apocalypse, the Epistle to the
Hebrews, and the Epistles of St. James, St. Peter, and
St. John.
And, what is in some ways more important still,
references direct or indirect

is a fairly
frequent dependence upon the writings of
that Apostle of the Gentiles whose e erroneous teaching it

there

professed purpose to combat

traces of a majority of the Pauline Epistles
is

Barnabas

We

have found

Perhaps the
most significant instance is that in i8a b , where ( Barnabas,
while ostensibly quoting from the original passage in Exodus,
has really the Epistle to the

Romans

in his

mind 5

The comparatively frequent

the

New

references to the Epistles of

Testament constitute another of the many conclusive

arguments against the Barnaban authorship of this Gospel

It is not merely that the phenomena of Barnabas presuppose
common material the use, e.g., of an oral tradition used also
.

by our Canonical

New

relation to St. Paul s

including 3 St. Peter,

Testament writers ; a more intimate

writings and to the Catholic Epistles,
is

implied by the recurrence of verbal

coincidences.

But the

Barna-

central document for Barnabas is that represented

our
four
And though about one third of the
Gospels.
Harmony by
of the
bulk is derived from other sources, yet the four Canonical
Gospels may -be, shown to form the fundamental substratum
*

1)*1S*

The distinctively
pf the entire document.
Talmudic matter is introduced" as it were
1
2

He

appears to have used the Vulgate version see below, p.

See 30* fin. cp. Deut. xxxii. 39 and Tobit xiii. 2.
See 3* and 33 i b
:

Mohammedan and

Rom., i Cor., Gal., Phil.,

See note on the passage.

Col., i Thess., i

Tim.

xxiii.

mostly into discourses put into the mouth of Christ.

"Gospels supply the framework of the narrative and a

The
larp-e

l
proportion also of the discourses
Thus, the story begins
with a combination of the opening narratives of the first and
third Gospels
the Annunciation, Nativity,
Circumcision,
Visit of the Magi, Flight into
Egypt, Massacre of the
.

2
Its central
Innocents, and the Finding in the Temple
deals
with
the
portion
prophetic ministry initiated when
.

Jesus was thirty years old

3
,

and

is

occupied with journeyings,

miracles, parables, and ethical and eschatological discourses;

in which, though a
very unscientific harmony of the Gospels
is

implied

*,

yet the general outline of the canonical narrative

Finally, the last pages record a Paschal

can be discerned.

5
Supper, a Betrayal, a Trial and a Crucifixion , to which each
of the four Gospels has contributed its
quota, though the
6
and the
perhaps mainly that of the fourth
Gospel concludes with a reappearance of Christ to His
intimate followers and His Ascension into heaven 7

is

sequence

So much

for the general outline.

It may now be worth
while to consider one or two passages in detail, in order to

make

clear

material

the author

manner

of

employing

his Gospel-

premising that he uses each Gospel impartially,

having no animus, e. g., against the fourth as the record par
excellence of Christ s Divinity.
In the res primae, as we have
seen, he follows very closely the accounts of St. Matthew and
:

St. Luke.
In other places, as, e. g., the feeding of the five
thousand and the story of the Passion, he seems to have the
fourth Gospel chiefly in mind, while not a few passages have

St.

Mark

as their immediate basis.

Barnabas
times

we
1

when he

betrays his dependence in various ways. Some

is
ostensibly quoting from the Old Testament,

observe that he really has a Gospel passage in mind, as

Needless to say, both narrative and discourses are garbled in order to
all testimony to the divinity of Christ.
See 3 a -9 a

remove
2

9%

cp.

Luke

iii.

23.

See below, p. xxi.

Though Judas undergoes the

and likeness, yet in other

place

trial

and

crucifixion in his

respects the Gospel narrative

Master

closely followed.
6

See notes on

7
216"

sqq.

b 2

is fairly

a
See 228 b-23i

INTRODUCTION

xx

when a

citation

from

Isaiah

found to include

is

evangelist s commentary on the prophet

a narrative, like that of the Samaritan
s

words

1
.

Woman,

also the

Sometimes
or of the

Man

born blind, while diverging from the Gospel original

in characteristic details, follows its outline almost slavishly,
even to the position of parentheses
of Barnabas on the four Gospels

Again, the dependence

by a series of

is testified

passages in which, quoting from memory, he combines inci

dents which in the Gospel records are distinct, or confuses
together two narratives which have but a superficial resem
blance.

Thus he groups together the language used at the first

Cleansing of the Temple (St. John ii) and that of the
3
He combines features of the
(St. Matt, xxi)
of
the
bowed
woman
in
the synagogue (St. Luke xiii)
story
with others derived from that of the dropsical man at the

second

Luke

Matthew s centurion
5
He
(St. John iv)
viii)
confounds
Peter
with
Simon
the
Simon
apparently
Leper
and Simon the Pharisee, and so combines the narrative of
6
His account
St. Matthew xxvi with that of St. Luke iv

feast (St.

he

identifies St.

with St. John

Matt,

(St.

xiv)

nobleman

of

the demoniac and the

St.

Mark

or St.

but the phrase

Luke

swine

apparently based on
one madman, not two)

is

(for there is

before the time

introduced from the

is

7
corresponding passage in St. Matthew
In short, no candid reader of Barnabas, furnished with even
elementary critical acumen, can fail to recognize that our
document is dependent for the bulk of its matter on the four
.

Canonical Gospels of Christendom 8

Barnabas harmony of the evangelistic narratives
.

one, as

we have

already hinted.

Not only

is a poor
does he combine

b
Cp. the reference in 33 with Isa. xxix. 13 and Mark vii. 6-10. It is
fair to
Barnabas to record that in another passage (46*) he carries
on his quotation of Ps. ex a verse beyond the Gospel quotation.
2
See 86a and i73 b
In the latter passage, clearly, the parenthesis,
though not identical with that of John ix. 33, occupies a corresponding
1

only

s
See 48* tin.
See 49* cp. Luke xiii.
sqq. and xiv. 3-5 (Matt. xii. n).
6
T
8 See
See 212*.
See 20*.
32
8
It is not thought necessary to demonstrate that our four Gospels could
not be derived from Barnabas

place in the narrative.

4

XXI

and identify similar miracles which in his

originals are quite
distinct, but he mixes up } as we might expect, the Galilean
and Judaean ministries,, and further adds

gratuitously apocry
l
and to Mount Sinai 2
phal expeditions to Damascus
And
though, here and there, it pleases him to flaunt before us
.

seemingly exact notes of

timeimplying

3
of three years for the entire
ministry
pression is vague in the extreme, and the

a definite duration

yet the general im

general sequence and

chronological scheme of the Gospels are very largely ignored.
Further, his geographical ignorance matches his chrono- Barna-

logical vagueness.

and11clown
Palestine,

-ji

This

<

Apostle,

-HIT

who had wandered up

l

with his Master through the whole

length of
from Damascus and Caesarea
to
Mount
Philippi
of

is

Sinai,
apparently
opinion that one can sail by boat to
Nazareth 4 , and his narrative suggests such a
voyage even
from Nazareth to Jerusalem 5
Evidently he possesses no
first-hand knowledge of
Palestine, still less of Palestine in
the first century of our era. His
horizon, as would be natural
!

in a mediaeval
writer,

is
largely occupied with kings and
6
He has much to say about
potentates and their courts
Herod and the Pontiff , about Pilate and the Roman Senate
.

but his enlargements upon

Scripture are for the most part
inappropriate, if not actually compromising.
Herod, Pilate,
and Caiaphas are found
7
frequently hobnobbing together
;

Caiaphas begs Pilate to procure a decree from the Roman

Senate making it a capital offence to call Jesus God or Son
of God ; and this decree is
posted up in the Temple, engraved
8
upon copper
Mary, Martha, and Lazarus are proprietors
9
of whole
and we have,
villages, like mediaeval
,
signori
!

2
See i52 b i 5 6 b
g ce 97
b
il secondo hano della sua
profetia
,

49

<

50"

il

terzo liano deJla

profetia di iessu.
b

See

The references

s
b
l6s and I66 b_
numerous, and appear also in parables
and similes.
Barnabas attitude towards kings is well represented by
the capital R with which the MS.
an
always dignifies the word Re
honour not granted even to dio
i

Cp>

to

Herod

are

See e. g. 96*, io2 b sqq., 2i7 b.

8
See 104*. This decree is supplemented by another, forbidding to
b
b
contend for Jesus
i73 cp. 2i7
9
See 204 b, and further below, p. xxxix.
,

* as

"

ignorance
of first-

INTRODUCTION

xxii

jmgeneralj an atmosphere of the Middle Ages rather than of

tlifi-first^ceiffcury.

But

Barna-

and the
vernacular
"

if

Barnabas

is

ignorant of Palestine and of the

first

century, he at any rate possesses, unlike the author of the

Qoran, a^first-hand knowledge of the Christian Scriptures.
.No one can read many pages of his work without being

His occasional inaccuracies are out

impressed with this.
weighed by a very general and intelligent knowledge alike
of the

Old Testament and of the New.

Whence

did he

The
derive this familiarity ? What version had he studied ?
writer of our Italian document (whether it be the original or
no) might naturally have availed himself of any existing
vernacular version.

But a comparison of his text with the

seems to show it independent of them

earliest Italian versions

all.

first

We give two specimens of such comparison below the

from the Magnificat; the second from the Parable of
:

the Prodigal.

MAGNIFICAT.

INTRODUCTION

xxiii

a passage the scribe or translator might be

expected to
take his own line more irresponsibly, writing on from
memory
without constant reference to his original, it will be better
to

subjoin a short narrative passage.

The following

table

version, from M. Berger) shows

(taken, except for Barnabas
the opening of the parable of the Prodigal Son
:

Barnabas,

INTRODUCTION

XXIV

is
particularly obscure, are too frequent and too
room for doubt that it was from the familiar
to
leave
precise
version of St. Jerome that our writer drew his knowledge

where

it

of the

Christian Scriptures.

In the footnotes to the text

we have collected some fifteen instances from

ment and seven from the Gospels, in which

the Old Testa

the coincidences

would seem too striking

to be accidental; and it is perhaps

to
that a more exhaustive comparison
hazardous
infer
scarcely
in
our
than it has been
power to institute would corroborate

The most remarkable instances

and Lamentations

the results so far obtained.

are from the Psalter

Vulgate, Ps.

Barnabas, 76*.

asscendere nello chor suo disspone nella ualle delle lachrime.

lo

Barnabas,

Auanti

lucifero

na
.

b
Barnabas, is6

o chreato.

il

ex

7.

(cix). 3.

ante luciferum genui

Vulgate,

6,

in valle lachrymarum.

Vulgate, Ps.

ti

hochio mio he vmo ladro

q ualle roba la anima mia.
lo

Ixxxiv (Ixxxiii).

ascensiones in corde suo disposuit

Lam.

meus
animam meam.
oculus

Exodus, Job, Ecclesiastes, and Isaiah

iii.

te.

51.

depraedatus

contribute

est

other

striking instances ; but the phenomenon is by no means

confined to the Old Testament.
The praeses of St. Luke ii. 2

rendered by preside (5*), the hydria of St. John iv. 28 by

a
(86 ), the probatica piscina of St. John v. 2 by probaticfia
b
piscina (67 ), and St. Luke s videamus hoc verbum (ii. 15) by
is

iclria

b
parola (6 ) ; and so on.
In fine, the version of ( Barnabas is generally free, and
his quotations are sometimes inexact, through carelessness or
lapsus memoriae, but ever and again he so faithfully repro

nediamo

la

duces the Vulgate word for word that we may be justified

in attributing to him a real and immediate familiarity with
that version.

The bearing of this on the question of authorship is not

It is too soon to dogmatize; yet the results
unimportant.
question
of author- so far obtained seem to point to an author
(or translator) for
our Italian Barnabas nurtured in Latin Christianity of the
Bearing
on the

sc. iwc*.

tvkc.u.yrc.

fv^cca-k (UJL

INTRODUCTION
Middle Ages or the Renaissance, and having- a special fami
that constant use of
liarity with the Psalter, suggestive of

unknown

the breviary offices not

laity,

indeed

among

the devout

but more characteristic of priest or monk.

(ii)

The Qoran

mangled ancThalf- understood Jewish

The generally accepted explanation

of

is full

(ii)Jewish

and Christian_stories.
oT this phenomenon is that Mohammed in the earlier stages dan
of his mission was largely dependent for inspiration on what
he overheard in streets and bazaars from the lips of the Barna1
The theory that he employed docu- ancl t j ie
People of the Book
had access, e. g., to the Bible or Qoran.
that
he
sources
mentary
(

a part of

it

which he

of

is
is

prohibited by the stupendous inaccuracies

guilty in very simple matters, of which

a typical instance is the identification of Moses sister Miriam

*
**^ Vtux,,~.-4 y.V*-*, b*, MO*>V~V
with the Blessed Virgin 2 = P
\\tnne3iessevirn
1

>

Mohammed
with Jews

early intercourse with eastern Christians and Use of

has however left its mark upon his book, alike on f^i^
s

the ascetic and on the doctrinal side

and, though he knows gospels

nothing of the Canonical Scriptures, the Qoran bears

strong impress of Rabbinical lore, as also of heretical

little or

Protevangelium , from
which Mohammed reproduces certain touches in connexion
with the Lord s Mother and His infancy.
Barnabas , on the other hand, is remarkably free from
Christian teaching of the type of the

traces

of

pseudo-evangelistic

influence,

his record of the Saviour s birth

at least as regards

and babyhood.

the Birth without pain (5 ^),

in which, as we shall see, he contradicts the Qoran
may
indeed constitute such a trace 3 ; but on the other hand it_
was a part of the accepted tra^ETon__of_j]alin mediaeval
The Rabbinic element mBarnabas is far more Use

The one

extra-canonical touch

^hrisiiamty^^
In the measurement of the heavens, in which each
obvious.
a
is said to be distant from the next 500 years journey (iu ),

exact reproduction of the tradition given in

In the attribution to Solomon of
the Jerusalem Talmud 4

we have an

1
5

See Margoliouth, Mohammed, p. 60 sq., 107.

6r.
Qoran, Sur. iii and xix cp. Margoliouth, op. cii. p.
xlvi.
Cp. Pseudo-Matthew, chap, xiii, and see below, p.
;

Ber.

ix.

of

INTRODUCTION

XXVI

magical powers (76*), and the ascription to him of the later

Jewish formulae of exorcism (7i b ), Barnabas, like the Qoran,
is

Talmud

following the

and a similar instance is exhibited

somewhat grotesque miracle effected
the formula ADDONAI SABAOT (i67 b ).
:

in the narrative of the

j
o

by the utterance

Some

of

grouped round the Creation

of Satan and of Adam have doubtless a parentage

also of the puerile legends

and the

fall

But that the author of Ban

partly Jewish.
access to Rabbinical literature would perhaps be difficult to
prove..

The

rilferings supplied

by Mohammedan

the Qoran onwards would be, in

to account for the facts.

The

all

probability, sufficient

Barnabas to the Qoran

relation of

tradition f rom

is

a matter of con

siderable interest as regards both similarity and divergence.

1
of contact have been pointed out in the notes

A dozen points

and an exhaustive study would probably furnish at least as many

Some
again. These points of contact yield varying results.
times Barnabas simply repeats with emphasis the characFeris~fic
teaching of the Qoran, putting it into the mouth of the
Nazarene prophet as in the passage which corresponds to
the
Sermon on the Mount, where the doctrine of Surah
:

Sometimes the parallel is of a rather

different kind, consisting, for example, in the important role
played by Gabriel, mentor of Christ in this Gospel as of

cxii is

preached

Mohammed

in the

Qoran 3 ,

or

in

the

similar

found in each book of the way in which the

(

or

Gospel

descends

description

Revelation

4.

Not seldom, Barnabas

gives a more expanded, consistent,

which the Qoran contains but the germs.
A typical instance is the story of Abraham s childhood and
call.
In the Qoran, Abraham, by a slight variation from the

and

definite story, of

Jewish legend 5

represented as mocking his father s idolatry

and indulging in energetic measures of iconoclasm, and as
escaping the summary vengeance of the idolaters by a miracle,

God
1
3
4

is

forbidding the

fire

to

burn

6
.

So

also

here

but in

2
See the relative Index, p. 500.
See 16*, p. 31, note
ia b 47% 72*, 74% 191*: Qoran, Sur. ii, xcvii, &c.
See 9 b p. 15, note 6.
See Sale s note on the passage in Sur. xxi.
Sur. xxi and xxxvii.

Barn. 9 b
,

5.

INTRODUCTION
Barnalas

all this is related

and graphically 1

XXVll

much more amply,

Similarly in the legend of the fall of Satan

Qoran,

is

consecutively,

Eblis, in the
for his refusal to do reverence

condemned

^Barnabas repeats the story more circumstantial

lyfand more
over makes it clear that the call to do
is

homage

object being the massa di terra

be created 3
Again, in the Goran
its

account of the sacrifice

Abraham the name of the intended

The commentators interpret
Ishmael

of

victim

whom

the

Ishmael legend

anticipatory,
man is to

out of which

is

but

Barnabas

Ishmael in the text of his passage 5

In his angelology, again, Barnabas

4
.

in

the fore, has

constantly to

is

not given

more

is

and

definite

In both Barnabas and the Qoran angels are the

developed.
recorders of men s good and evil deeds 6
in both they receive
;

7
departing souls into their keeping ; in both the archangel
Gabriel is a prominent figure.
But, whereas in the Qoran
no angels but Michael (Surah ii. 92) and Gabriel are named,
and it is reserved for the commentators to specify further

Azrael and

Israfil,

Barnabas

has his

list

angels of God, Gabriel, Michael, Rafael,

of whom a definite office is assigned 9

four favourite

of

and Uriel 8

to each

The magic transformation

and

nThis Master

crucifixion

of Judas, and his arrest,

s

place

docetic

Chough
no substitute,

JfassiorT is
e. g.,

as,

trial.

are also, in a sense; a

But

in the Qoran itself,

more than once alluded to H

development of hints in the~ZToran7

a,

10

Simon the Cyrenian,

Titian

or

or

is named.
Here, again, Barnabas performs the part
commentator unless indeed he has been working up a

Judas,
of a

now

separate document

lost to us

12
.

In eschatological matters Barnalas represents partly an

1

Barn. 26* sqq.

ii, vii, &c.

Sur.

Sur. xxxvii.

Sur.

Barn. 36* sqq.,

Barn. 12

76".

Barn. i29 h

in Barn.

193"

two guardian angels

to every

man

mentioned.
7

Sur. Ixxix init.

Barn.

205".

See 56% 22i b (where the Spanish version has Azrael for
9
See 228* and cp. below, p. xlvi.
10
u Sur. iii and iv.
See 222 a sqq.
12
e. g. the Gnostic
See below,
Barnabae.
Evangelium
8

Uriel}.

p.

xlv sqq.

are

INTRODUCTION

xxviii

expansion, partly a purification of the conceptions of the

Qoran. The two are alike, for instance, in the immense stress

upon the Judgement to come one of Mohammed s

favourite themes l
and in the graphic portrayal of its
terrors; but Barnabas is unquestionably more dignified and
more convincing. The dramatic period of forty years in
which nothing is alive but God finds a modified parallel
2
in the accepted Muslim tradition
but Barnabas description
is throughout far more powerful.
As regards Hell and
laid

a considerable divergence.
Barnabas Hell 3
arranged on a scheme of the Seven Capital Sins, the list

Paradise there
is

is

of which had scarcely attained

its

Mohammed s

Paradise,

day

4
;

and

his

form in
though he pleads

final stereotyped

earnestly and sensibly for a place therein for the body, is

a far less sensuous garden of delights than that of the

Qoran 5
The record of the Annunciation and Nativity supplies
another point of comparison between the Qoran and our
Gospel, in which Barnabas triumphs in virtue of his superior
.

knowledge of Scripture. In the confused accounts of Surah

(
iii and xix,
Mary the mother of Jesus is daughter of Imram

(Amram) and

sister of

of her nurture within the

Aaron

and the apocryphal story

and
betrothal by drawing
Temple
through the pages of Jacobus de
;

of rods, which, filtered

Voragine, furnished so fruitful a subject for the painters of

the fourteenth and following centuries, is combined with

the miraculous help of a palm-tree in her hour of need,
that suggests the Latona of classical mythology. ( Barnabas*

adds indeed to his

account

of

Our Lord

annunciation

touches from the story of St. John the Baptist (whose

and

suppress),

the Annunciation of Samson

1

But

his narrative, unlike that

When he talked of the

Margoliouth, Mohammed, p. 87
cp. p. 127,
of Judgement his cheeks blazed, and his voice rose, and his manner
;

Day
was

fierce.

Sale, Prelim. Discourse,

See 6ob sqq. and 1 46 b sqq.

See below, p. xli.
See i84 b sqq. cp. Qoran, Sur.

name

some mysterious reason, he sees fit to

and a few touches also from the similar record of

personality, for

iv.

med.

Barn. 56 b

xiii, xlvii,

See 3b -4 b and references given there.

,

and

esp. Ivi.

INTRODUCTION
of the Qoran,

xx x
i

based entirely on the text of St. Matthew

and St. Luke, from which the only positive
divergence of
any importance is the statement already alluded to, that the
is

Virgin brought forth her Son

l

the Qoran

it is

senza dollore

distinctly affirmed that the

whereas in

pangs of child

came upon her

Here, then, Barnabas diverges at once
from the Qoran and from the Canonical
Gospels (which are
silent on the subject)
and here, if anywhere, we may perhaps
birth

see a vestige of the lost Gnostic

2
Evangelium Barnabe
With this exception, it is worthy of note that our writer,
though indeed he lacks any sense of artistic fitness and
.

3
proportion in the matter of miracles , has steered clear of
4
those childish marvels of the
Profevangelium and its kind
which have left their mark on Surah xix of the Qoran.

more

crucial point of divergence

of the Messiah.

there

^I

is

is

that of the doctrine Mohamand

in the Qoran, it

any Messiah

Sf

SOIL of Mary/ the Word pro3lessiahfrom God.j In Barnabas, on the

contrary, Jesus
feeding
6
is made to
most
all
claim
to
deny
solemnly
Messiahship ,
and to on^fpr npnr) M^ammed that title 7 which he never
5

claims for himself in the Qoran.

*

This phenomenon has been accounted for

by the hypothesis
Gospel must have been prepared for the use of
Islam by an ex-Christian still
instructed in his

that our

imperfectly

new faith 8

But though Barnabas

better than his Qoran, that

here.

divergence
1

carT"

certainly knows his Bible,

hardly be bis reason for

J?he transference of the Messianic

"title

Sur. xix.

See below, p. xlv sqq. The idea occurs in the Pseudo-Matthew apocryphal
gospel (fifth century), chap, xiii, But as there is no defilement of blood
on the child, so there is no pain in the mother (Eng. Tr. by B. H. Cowper,

Williams and Norgate, 1870).

He introduces a repetition of the stupendous miracle ascribed to

a
Joshua, simply to attest the truth of the story of Haggai and Hosea aoo
*
The bright light surrounding the manger of the Nativity (s b ) a
natural extension of Luke ii. 9 is found in many of the apocryphal
gospels in the Protevangel of James, chap, xix, in the Arabic Gospel of the
3

Infancy, chap, iii, and in the Pseudo-Matthew, chap. xiii.

(Cowper, op.
5
6
Sur. iii, sub init.
See 43", 8s b , ioi b

cit.)

7
8

See 43 b
Cp.

82",

Axon

Theological Studies,

208*.

On

the

Mohammedan

Apr. 1902.

p. 445).

Gospel of Barnabas

(Journal of

INTEODUCTION

xxx
not an isolated

is

slip of

how

pen or memory,, but of a piece with

"We have observed

John the Baptist.

his elimination of St.

his account of the Annunciation, obviously taken

Luke

sqq., is

2,6

i.

from

enriched with touches taken from the

story of the Forerunner s birth in the earlier part of that same

In the Qoran we have an echo of those earlier verses ;
chapter.

Mohammed s

characteristically muddled
hearsay
which the angel of the Lord announces to His
l
aged servant Zacharias the birth of a son to be named John
in Barnabas neither Zacharias nor John is once mentioned, in
spite ot the fact that the verses in question seem to have

one of

accounts, in

been used by our author or his sources. Whether the writer

document found a Gospel ready to his hand which,
though it used St. Luke freely, for some reason eliminated

of our

the Forerunner

and, finding this, felt at liberty to assign the

2
or whether, having
place and words to Christ
himself determined to identify Mohammed with the Messiah

Forerunner

of the seed of Ishmael 3 ), he deliberately

assigned the place of forerunner to Jesus, and hence was
constrained to eliminate the Baptist in either casethetwo_

(who

is

for

him always

"""

phenomena would seem

tojbfi_celal

p4 4

Barnabas^certainly makes Mohammed to be the Messiah

does he also, as has been asserted, accord to him the title of

"*"

Paraclete

the Qoran

No

more,

we would

xvi. 7, &c.,

and no

less

than does

Battle Array 5 , Mohammed, having

a reminiscence of John xiv. 26, xv. 26,

the short Surah entitled

possibly in his

reply,

In a celebrated passage in the middle of

itself.

mind

had put into the mouth of

Son

Jesus,

of

Mary

a prediction of himself, in the following terms

Verily I am
the apostle of God sent unto you, confirming the law which
was delivered before me, and bringing good tidings of an
:

apostle
1

who

shall

come

after

me, and whose name

2

shall be
b

See 43 io2
See 45 b ai4 b 2i6b
Barnabas
especially the two last references.
evidently attaches immense importance to this doctrine.
*
It is interesting to observe that Barnabas* never dreams of any relation
between the titles Christ and Messiah though al-Masih is the recog
nized Arabic equivalent of 6 XP ^TOS. The former title he allows (following
the Qoran as well as the Gospels), styling himself (3*) apostolo di iessu
nazareno chiamato chrissto ; the latter he rejects.
Sur. xix. init.
,

Sur. Ixi.

INTRODUCTION
Ahmed.

The Persian paraphrast

directly refers to the

the
supportingtext, and the Muslim
unanimous in a confusion
perhaps in

John

verses in St.

as

commentators are

tentionalof

Ahmed

xxxi

= famous, praised =
(<Periclyte
with the Trapd^ros of our Lord s

TTf P i K \vTbs

Mohammed)

and hence the persistent

prediction
in India which asserts that the

Mohammedan

tradition

Prophet of Islam is the

promised Comforter of the Gospel. In the Italian text of
Barnabas the reference is no clearer than that in the text of
the Qoran

so vague, in fact, as to be
unrecognizable.
to reveal the name
Machometo

place,

when about

High

Priest,,

Jesus

made

is

to say

il

nome

In one
to the

del messia he

admiraUle

but in the passage where the Arabic

;
g-lossator
has seen a reference to the Paraclete 4 the
phrase is uno
splendore .J~The gloss in question is sufficiently confused.

makes

It

equivalent to the Arabic Ahmed

Messiah , the Latin Consolator

splendore

Hebrew

also to the

but

and

the Greek Tra/xkATjros 5

It is presumably to this
passage
and the gloss upon it that Sale is
alluding unless he
.

too,

for once,

G
when he says
quoting from hearsay
instead
of the Paraclete or Comforter
they have in this apocryphal

is

Gospel inserted the word Periclyte, that is famous or illustrious,

by which they pretend their prophet was foretold by name V
The

loc.

6-8

Of

Some

accounts are given.

"praising",

some say
that

word is to be found in Ibn Taimiyyah,

word Paraclete in their language several

fullest discussion of this

citando, iv.

it

some

means

this

say

it

strengthener

jx.*
praise
"

".

The

"

"

->U-i

"

greatly praising

some J^U.

"

(perhaps (Jj-*^\ "consoler"):

last is preferred by some, who aver

proved by the words of Joshua, "whoso does well shall have

i.e.
good praise ".(These words seem to be those
quoted from Aboth by Buxtorf and Levy ins
ib n.ip nn
rmn mnrrr)
it

is

a good Paraclete

"

",

E>:pD

and also by their well-known phrase in accosting

(the following
words are corrupt). Those who say it means "Saviour" urge that it is
Syriac, and derived from parak,
save", with lit a Syriac expletive
.

"to

Those who interpret it

fortifier
I should
say it is Greek.
regard the statement in the Qoran as a deliberate fiction, to which no
importance need be attached. D. S. M.
2
s
*
b
See Sale s note ad loc.
See io8 b
46 fin.
5
See the gloss b on 46 b fin.
6
It is not clear whether Sale is speaking of the Spanish or the Italian,
neither of which (as he confesses in his Preface) he had seen when he
wrote his Preliminary Discourse
7
Prel. Discourse,
iv. sub init.
"

particle.

"

INTRODUCTION

xxxii

striking parallel

been

has

us

to

supplied

from Ibn

Hisham Life of Mohammed, where, giving a somewhat in

accurate paraphrase of John xv. 18-27, he writes as follows
s

EPITHET OF THE APOSTLE OF GOD FOUND IN THE GOSPEL.

I have heard with reference to the revelation made by Jesus

the Son of Mary in the Gospel unto the Christians, about an
epithet given to the Apostle of God, in what St. John wrote
in his Gospel about the testimony of Jesus the Son of Mary
to the Apostle of God, that he said as follows
:

He that hath hated me hath hated the Lord and if

had not done in their presence deeds which none had done
But now they have been
before me, they had had no sin.
petulant and have thought that they were stronger than me
and the Lord also. But the word in the Law must be ful
"

They hated me in vain, i. e. without cause. And if

Manhamanna had come, he that God shall send unto you
from the Lord, and the Spirit of Equity from the Lord had
gone forth, he would be a witness for me, and ye too that
filled,

the

have been with me from of old (would be witnesses).

I have said to you that ye should not doubt."

Now

Manhamanna

the

muhammad
Religious
es

in

and

in Arabic)

in

means

Syriac

Greek

it is

This

"

"

praised

(i.

e.

BaraglUis

Barnabas, like the Qoran, contains much beautiful teaching

on the subject of prayer. The hours of prayer mentioned
and enjoined in our* Gospel seem to correspond with those

But where Mohammed is vague

is made
by commentators to

0f Rurnli xvii.

sion of the sun

Barnabas

is

By

Wiistenfeld

He

explicit.

hours, if not also a sixth

Tradition ascribes to

decleh-

represent two
(2) before sunset
enumerates the five traditional

distinct hours, (i) just after noon,

c

his

and

3
.

Mohammed

a modification of the

the kindness of Mr. F. C. Burkitt, of Trinity College, Cambridge.

s edition (Gottingeii, 1860), pp. 149, 150.
The only
Aramaic dialect, says Mr. Burkitt, in which mSnahrulmana is used for
irapan\r)Tos is the so-called Palestinian Dialect.
3
The following hours of prayer are mentioned in Barnabas
(a) evening
:

(i 4 3

b
,

63")

(6) first star

(io6

a
)

(c)
iao b

night (140*)

(d)

midnight

(87*)

(e)

b
If we take
note (c) and
(97
172*).
,
mezzanote (d) as identical wo arrive at the traditional Muslim sallt
or system of prayer-drill
see Margoliouth, Mohammed, p. 103 ; Sale, Prel.

dawn

(94

(/)

midday

Discourse,

iv,

sub

fin.

INTKODUCTION

xxxiii

Pater Nosier to be used

(as no doubt its prototype was used

s
the
Christian
prophet
by
neighbours) as a sort of charm or
incantation against trouble.
With characteristic Muslim

Our Father

severity this prayer lacks the key- word

expanding the Re nos inducas somewhat

after the manner of the early liturgies
has obscure allusions
later

form

to the errors of certain people who are presumably Jews and

(
Christians.
Barnabas gives a much closer parallel to the

and gives it in its true place after the dis

l
His
ciples request S ignore, insegnaci ha fare horatione
Our Father , though its Lead
version, however, still lacks
us not is not farced, and it concludes with the traditional
original prayer,

doxology
Like prayer, almsgiving and fasting are prominent alike
in the Qoran and in Barnabas, but
though the Christ of this
.

Gospel in his rules on fasting, which are characterized by

a remarkable degree of common sense, elaborates and makes
explicit the

germ-suggestions of Surah

ii,

he

is

not described

as observing, even prophetically, the formal fast of Islam.

The fast of Ramadan, ordained in the Qoran 3 as a memorial

was sent down from

of twenty-eight days it is in no
4
Jesus and his disciples are in
Quadragessima.

of the season in
is

heaven,
sense a

which the Qoran

a lunar

itself

month

fact described as observing the Christian Lent.

On some points Barnabas exhibits quite unmistakable Traces of

marks of Muslim controversy subsequent to the age of trov ers
y
Mohammed, and shows itselfiir~sucH~sense, antagonTstic^pre desti
-

to the letter of the Qoran.

which teaches that every man s fate is

,
bound about his neck , is here replaced by a

of Surah xvii
(

irrevocably

The uncompromising determinism

6
remarkably philosophicaLpladiiiff for the rights of freewill
on which, together with the law of God, Jthe true_doctrmg__^
la predestinatione
_QJLPredestmation is declared to be based

See 39*

Matt.

cp.

Luke

xi. i.

On the Mohammedan Pater Noster

Margoliouth, Mohammed, p. 103, and Abu Dardai, ap. Goldziher,
Hadilh and the New Testament, p. 19.
vi.

13 (R.V. margin).

see
3
6

Sur,

ii.

See 180* sqq.

5
Sub init.
See 96 b 97*.
of predestination to reprobation is stigma
,

The doctrine

tized as lafede di satana (i8i a ).

INTRODUCTION

XXXIV

ha per fondamento la legie di DIG chon il

humano.
Here we may see, if we will,

libero

arbitrio

Kadarian

or

or the influence of mediaeval Christian

Motazilite doctrine
speculation.
Mysticism.

Similar traces of later doctrinal development, combined also,

probably, with Christian sentiment, may be discerned in the
its universalistic and ascetic
The mystical tendency, so contrary to the stern,
hard view of the Almighty prevalent in the Qoran, is
exemplified in the history of Islam by an almost Neoplatonic

mysticism of Barnabas, as in

tendencies.

which appeared

comparatively early in Palestine

whose disciples held__that^ all things were to be sacrificed for
the sake^of union with God, the supreme object of lovST
L
school

And from
a hermit

Barnabas.

followed naturally

the ascetic ^tendency to

life of solitary contemplation, so characteristic of
In Persia and India this mystical tendency took
this

the form of Sufism, and verged in the direction of Pantheism.

In Barnabas, without any observable leanings towards Pan
theism, there is a succession of noble and beautiful thoughts

concerning love of God, union with God, and God as Himself

the final reward of faithful service, which it would be difficult

match in any literature 3

Once more, our ( Gospel exhibits a latitudinarian charity
which gives a place side by side with the faithful to virtuous
to

Univerteaching,

On

this point

be said to give an uncertain sound.

In Surah

who have

Gentiles

the Qoran

may

acted up to their lights

ii and iv,
representing, presumably, more lenient moments in
the prophet s career, it is suggested that there is hope not
only for the faithful, but also for Jews, Christians, and

Sabaeans

for those, that

is,

who

believe

injGod and the

provided they do righi but in Surah iii we are

day
the
faced by
uncompromising statement that whosoever

last

See Sale, Prelim.

Discourse,

viii

cp. Encycl. Brit.,

vol. xvi, p.

592

Margoliouth, Mohammed, pp. 140, 141.

3
See Encyd. Prit., vol. xvi, p. 594.
8

See, for example,

On Mohammed s

58% i59

i85
early relations

25",

b
,

186

ai8 b .

with Christians and Jews see

Margoliouth, loc. cit., pp. 60, 61, 129, &c., and Encycl. Brit., loc. cit., p. 600 eq.
The unity of God and the certainty of coming judgement were his two
great themes and these he had in common with them both.
;

INTRODUCTION
followeth any other

religion

than

xxxv
not be

shall

it

Islam,

accepted of him, and at the last day he shall be of those

that perish. This latter is the doctrine on which Mohammed s

But Barnabas

immediate followers acted.

tingly that

God

is

saving message

declares unhesita

for all

1
;

that

man

as

man

has an impulse to serve God, an impulse which, though

obscured, is not extinguished by sin, and that the virtuous

heathen are objects of God s mercy, and will be enlightened

2
a doctrine illustrated and enforced
if not earlier

at death

by one

of the most beautiful

parables in the

and original of the apocryphal

book

which Mediaeval
Finally, there is the ascetic strain in the Gospel
as
In
in strong contrast with Mohammed s own teaching.
,

is

his early days, and again in the Meccan period, the founder
of Islam deliberately restrained his followers from ascetic
ideals,

resolved to have no

being

monkery

speaks indeed, in one place , of wife

to the religious life, but he has no

in Islam

He

4
.

and children as inimical

more intention of incul

cating compulsory celibacy than had Saint Paul, when he

6
penned the seventh chapter of his first epistle to Corinth
Yet the monastic and eremitic example of the neighbouring
.

Oriental Christians had

with

its

effect

upon Islam, and Sufism,

of mystic contemplation, soon developed a ten

towards
Barnabas idea is much
the hermit life 7
dency
its ideal

more unmitigated.

Ascetic teaching comes out in searching

about penitence and humility, about

8
fasting, almsgiving, and prayer ; an ascetic rule of life is
enunciated in the Libreto di hellia 9 ; but the tendency
severity

of

precepts

bursts forth in joyous exuberance in the stories of the true

hermits of Elijah s day^ and the anchorite,

Pharisees

We

prophets Haggai and Hosea.

atmosphere of mediaeval hagioldgy^
"numerous

pietism

See 45 b

The Parable

of these

scenes,

are here at once in the

The naive and quaintly

with their delightfully

2
See 8i a sqq. Cp. Acts x. 35.
b
of the Fruitful Plant in Barren Soil (8a ).

133*.

Sur. Ixiv.
See Margoliouth, Mohammed, pp. 88, 151, 173.
7
See Encycl. Brit., loc. cit., p. 594.
Cor. vii. 25 sqq.
8
On fasting, almsgiving and prayer, as fruits of penitence, see 107*
b
on almsgiving, 130*, i33 b sq. on prayer
further, on fasting, ii3 sqq.
b
b
88 sq., i27 sqq.
4

See

I58

-i59

b
.

C 2

INTRODUCTION

xxxvi

now

extravagant dialogues, transports us

into the solitude

of the Egyptian desert, where we recognize in St. Anthony

old and young
and St. Paul the first-cousins of Barnabas
1

Pharisee

now again we

Umbria and Central

of

are carried to the hills and valleys

Italy, where we rejoice in the pious

extravagances of the heroes of the Fioretti. The Hosea

of Barnabas has Frate Ginepro s reckless abandon, while his
master, Haggai , bears a still closer resemblance to the more
celebrated Fra Jacopone da Todi. The terrible self-depreciatory2
prayer put into Haggai s mouth breathes the very spirit of
Jacopone s weird rime, in which he first calls down upon

himself every imaginable disease

signer per cortesia

Mandarin

A me

La
La

la

malsania

la freve

quartana
continua e la terzana

doppia cottidiana
Colla grand e idropesia
me venga mal de dente
Mal de capo e mal de ventre
lo stomaco dolor pungente

and

n cannon la squimanzia

finally entreats the

not only

that are owing, both for

in Purgatory,

damned
I suffer.

Lord

all evils in this life/

and

of

His mercy

to

impose on him

but in the next

my own

sins

all

the pains

and those of the souls

also, if possible, for those of

the eternally

and that without the thanks of those for

whom

Similarly, but with even

more simplicity and freedom from

Haggai, the

poverello of Barnabas
tu
uoi
dare
una
infermita ad uno tuo
Pero, Signore, quando
di
me
arechordati
seruo
tuo
Whatever
seruo,
per gloria tua
his date, the author of the Italian Barnabas moves sympatheti
self-consciousness, prays

cally in a mediaeval environment ; in the

thirteenth century.
It may be worth while to consider
somewhat more particularly this mediaeval colouring of the
<

Gospel
1

See 162* sqq.

Gaspary, Early Italian

Literature,

Eng.

tr.,

See

197*.

pp. 147, 148

cf.

Barn. 197

INTRODUCTION
Our MS.

(iii)

about a century

upon

we have seen, from the latter half(iii) Meand La Monnoye (who regards it as

dates, as

the sixteenth century

earlier) expressly

orthographic and

its
1

xxxvii

warns us against looking

other solecisms

as

mark

of

B *r-

of

Our Muslim

friends, on the other hand, would

antiquity
claim for the document, in its primitive form, an apostolic
.

century of our era. The true date lies,

we imagine, nearer to the sixteenth century than to the first^
The external evidence^ for the supposed ( Arabic original
origin in the

first

"*

we have

seen to be of the slenderest order; but before

deal directly with the external evidence on that point

Questioi

we e arnU
it Ita!ia

rnay not be amiss to consider what can be said for the hypo
an earlier Italian document, of which the

thesis of

MS. would
The

be a copv.

alternative before us would

seem

to be simple.

Either

there was such an

Italian archetype, or else our codex is

a deliberate forgery of the latter half oTTFie sixteenth century
r
(say 1^6^-90), possibly by the hand~oF Fra Marino^^Eimselrl
In this case the lost Spanish version will be a~transla,tion

rnade_fromthe actual Vienna MS., or

plabnratp literary hoax.
(fvf_fhp pamp

The hypothesis

else

a twin-sister,

of an earlier original of the fourteenth or

much to be said for it.

fifteenth century has, at first sight,

There is an originality, a naivete, a mediaeval Italian tone

and atmosphere about the document; and there are, besides,
certain definite indications which make for an early date.
Oriental colouring there was bound to be, from the nature
of

the

subject-matter and

the

plan of the

work.

Character

Holy

and
Scripture itself, from one point of view, a collection of
Semitic literature supplies the ground- work of the book touches
and contributes nearly two-thirds of its bulk ; rabbinic and

Arabian legend

occupies most of

again Semitic, Oriental

the remaining space; and, finally, the^whole^jjurpjose and

That in spite
tendency of the Gospel is Mohammedan.
of all this the style of the book

and the atmosphere which

L orthographe de ce
iv, p. 202 (ed. Paris, 1715).
et
corruptions
remarquable par ses irregularitez
sans riombre, qu on doit regarder plutot comme une marque de 1 ignorance et de la mauvaise prononciation du Copiste, qtie de anciennete de
1

Menagiana, torn,

manuscrit

est

e"criture.

INTRODUCTION

xxxviii
it

breathes should have in

them

much

so

of the Occident,

and bespeaks

and

not a purely
of Italy, is the more surprising ;
at
Italian and mediaeval or renaissance origin for Barnabas
least a rare originality and individuality in him who first put
its

if

contents into their present form

His picturesque eulogy of the

bellezza

of the

summer

an experience that is almost world

and familiar parallels from the Old Testament will
wide
But the passage itself, with
at once present themselves 3
season of fruits

voices

chontadino inebriato di allegrezza for the harvest that is

come, making the hills and valleys resound with his singing/

its

somamente ammando

le

might be written

euoi fatiche,

to-day as a realistic description of the vendemmia in Tuscany

or the Veneto.
The scene in which the story is laid, and the
exigencies of his subject, leave the author comparatively few
opportunities for the introduction of local colouring; yet
there are not wanting in Barnabas illustrations of contem

porary manners and customs

introduced by

or metaphor for the most part.

inconclusive as evidence, are at

And
any

these,

of simile

way

though mostly

rate not incompatible

with the conditions of mediaeval or renaissance Italy.

The
*
and the references to solid stone
expert stone-quarriers
of
a nation-- of
~
buildings
O ^fare more suggestive
OO ^^
^M born muratori
^^
ArabsT Then there are frequenttKough
O
i

""^"^""^^^___

..than .detent-loving
O

J.

(it must be owned) not "very technical references to sailors

and shipping 6 soldiers drill and tiro a segno in time of
;

peace

there

in his master

is

the slave laden with bread for the labourers

8

the energetic treading out of the

;
the captive bird on a string 10 ; the heavily laden
n
pack-horse ; the peasant who owes a proportion of the
s

vineyard

grapes

fruits to his
1

padrone

12
.

This originality extends, as

Scripture quotations.

Some

we have

later writer

some

of these are more,

seen, to the diction

less

of the

might be expected to avail himself

largely of Malermi s printed Italian Bible of 1490, or of the

Venetian Bible of 1471.

still

earlier

8
See i85 b
Cp. e. g. Ps. iv. 7 Ixv. 13 Isa. ix. 3 xvii. 10.
5
6
b
6
See n6b
See io7 b 153".
log , 127*.
e.g. 9i
1
See
See
See i 35 b
b
10 See
See is8 b
ao5 .
12
See i3o a the metayer (mezzadria) system (_?). But the same occurs,
of course, in the N.T.

153".

199".

INTRODUCTION

xxxix

suggestive of mediaeval Italy, but all are compatible with it.

Then there are sketches more elaborately drawn, and in some
cases more characteristic.
There are the large wooden winecasks being rolled about to clean them l ; there is the king
giving orders to his stable-boy, while the staliero s humble
friend looks on in

awe

there is a contempt for barley

;
are the ladri well kept down
there
;
4
the
soldiers
and
at
by
hanged
sight if they show themselves ;
there is a distinction between capital punishments
hanging

bread as ascetic fare

for

robbery and

for

decapitation

murder 6

the arrested

prisoner questioned~by a magistrate, while a notary to the

detriment of the prisoner s nerves jots down memoranda of
the evidence

6
;

finally,

there

is

the proprietorship of whole _

__

Mary. Martha, and

more natural in
TJazarus,
fourteenth- or fifteenth-century Italy than in first-century
vested
villages
O

in private
-- persons
f-

^"-~

more mediaeval

than

like
-

levitical t

Other possible data for judgement may be found perhaps

in the mention of the name (Fenerdi*) of the sixth day of
as a prized article of
10
or again

the week, in the reference to sugar

commerce, and

in certain specifications of coinage

in the exegetical, theological,

and philosophical groundwork

n
doctrine of the painless birth , already
mentioned; the identifications of Gospel characters of the
14
Maries 12 , of Salome 13 of the man in the linen cloth
The

of the book.

Aristotelian allusions

psychology

15

Barnabas:

if

the doctrine of the

mean

the tripartite

the form of Ptolemaic astronomy affected by

these do not evince a western origin for the

book (seeing that Aristotle came back to us through the

later.
Arabs), they bespeak it, at any rate, mediaeval or
These last items bring us at once into contact with the author
1

8
4
6

10

See
See
See
See

i67

b
:

in the East skins are used.

See 88

used among the Italian peasantry.

23
barley
5
i68 b
See 169".
9
7
8
See 128*.
See 131*.
i2 9 b
See 2o4 b
The most specific reference is that in 57 b where uno denaro di horo
I have not discovered this absolute use of minuto
sesanta minuti
is still little

in any dialect but Fanfani defines it as

corrispondente a un quattrino
12
u g ee b_
gee 12g ^
5
15
14
See iia b
See 222 a

<un

antica Moneta di

vil

prezzo

is

See 2i6 b

ls

See

a
,

190

INTRODUCTION

xl

the Divina Commedia; and it becomes natural to ask

whether Barnabas bears any^_sign of mdebtednesajba Dante
of

or viceverga.
Points of
contact

with
Dante.

Now

is certainly one strikingthough perhaps not

verbal coincidence, in the recurring phrase dei
falsi e bugiardi , which reproduces a cadence of the first

there

conclusive

canto of the Inferno 1 , not to mention the rabbiosa fame

of the same canto 2 , which is possibly too little distinctive
to count.
So much, however, justifies us in looking more
The
description of the pains and cries j)f the damned
closely.
rpmimappnt.

J^sfrfvnffjy
of the Inferno

olT^nte^acgount

in the^third canto

and the more detailed and classified picture

ofHelTwhich appears later on in the book 4 is extremely
;

Dantesque, with

of

its series

its harpies, its

circles

serpents, its

biting
labours, its burning filth

its

tormenting devils,
Tantalus-pains and Sisyphus
,

and its general principle per

et
haec
quae peccat quis, per
torquetur.
The ( neui he giazi intollerabili of yet another passage bring
.

us back to the thirty-second canto of the Inferno 5

while
the idea of all pollutions of human sin
especially repented
;

sin

streaming back eventually to Satan

which underlies the system of Dante

s rivers

is

the conception

of Hell, including

down from Purgatory 6

the ruscelletto that trickles

The

harrowing of Hell at the coming of God s Messenger, vividly

described by Barnabas , recalls a famous and beautiful passage

Dante 7

of

counsel

Again, in a quite different context, there is the

habandonare il perche which suggests Dante s
.

State contenti,

umana

gente, al quia

8
,

and, more important still, the statement of the impossibility

of absolution to one who is, at the moment, meditating fresh
sin
1

so suggestive of

Guido da Montefeltro

Barn. 23% 8i b , 225* Dante,

Barn. 62 b ; Dante, Inf. i. 47.
;

Inf.

i.

words

72.

il loro padre he madre he il loro

malladirano
Dante, Inf. iii. 103, Bestemmiavano Iddio e lor parenti,
&c. Cp. also Barn. 62 b with Inf. iii. 22 sqq.
5
4
Barn. 113* ; Dante, Inf. xxxii. 22 sqq.
See i46 b sqq.
6
Barn. 43*, cp. Dante Inf. xiv. 85 sqq. xxxiv. 130.
3

Barn.

chreatore

63*,

cp.

Barn. i49 b 150* Dante, Inf. ix. 64 sqq.

Barn.
Dante, Purg. iii. 37.
,

95"

INTRODUCTION
Ch

xH

non

si
puo chi non si pente,
e
volere
insieme puossi l ,
pentere

assolver

N&

and the explanation

as old as Augustine, but characteristi

emphasized by Dante of the possibility of different
grades of glory in Paradise, without envy among the beatified
cally

chontentera perche hiuui non he inuidia

ogniuno
at once recall Piccarda s beautiful lines in the third canto of
does not

si

the Paradiso

Much, but not

to

surely, of the foregoing

all,

And the same may

par materia.

be said of the

be due

may

geography

The Qoran recognizes

speak, of Hell and Heaven.
seven Heavens in all, of which Paradise is the seventh;-*
*^^_
^^
Barnabas has nliie Heavens, \vilh__Riradise like Dante s
so to

^ "Again, just as Dante s Purgatory

to
the
scheme of the seven capital sins,
arranged according
so is the Hell of
Barnabas (whose system has no place for
for the tenth

Empyrean
s

And though

Purgatory)
differs

from Dante

every known

Now

list

it

the order of the sins in Barnabas

arrangement as indeed from that of

comes nearer to that of Aquinas 5
.

and they are the fruits

of a casual examination
fail to prove any direct connexion
between Dante and Barnabas, they, at any rate, make some
if all

these details together

such connexion extremely probable.

of Dante, they are very subtle ones,
if they are not reminiscences, they

common atmosphere

bfl,okJJTfi

And

original

for

Tta,1ja.n

If they are reminiscences

*

avoiding the obvious

would seem to point to

Dante and Barnabas, and to carry

Baniaba.mt,Q the fourteenth century.

by an

this superficially attractive theory is corroborated

which, if it-could be
of
pressed, would give us a definite date for the origin
Barnabas in its present form. Christ, in a prediction of The
incidental

reference to

Mohammed s
hora uiene
1

advent,

cento
oerni
o

is

the

Jubilee,

made

hanni

to speak of a
6

iubileo

che

This cannot be the Hebrew

Barn. s8b Dante, Inf. xxvii. 118.

Barn. 189" Dante, Par. iii. 70 sqq.
;

Augustine on John

xiv. 2.

Barn. igo b
4
There is no purgatory in the Qoran it was introduced, however, into
Islam by Wasil, founder of the Motazilite sect. See Encycl. Brit. vol. xvi,
3

Qoran, Sur.

ii

p. 592.
6

See 85

87*.

See the Table in Dr. Moore

s Studies in Dante, series

ii.

Jubilee.

INTRODUCTION

xlii

which recurred every fiftieth year 1 ; and the Qoran

is innocent of Jubilees.
There remains, then, the Jubilee of
Western Christendom and there was only one period, so far
Jubilee,

we know, when

as

this celebration could

recurring every 100 years

that of Boniface VIII in

of as
s

The

io

have been spoken

first

recorded Jubilee

the

second,

Clement VI in 1350. The first Jubilee had been so brilliant

a financial success that it was decided to shorten the interval
!

This would give us precisely the first half of the fourteenth

century as the period in which the passage in question must
Eave been written, and would make the writer of Barnabas

J/o

l^Lfi.

of the firs^ Ttalian

a,

"Barnabas)

mntfimporary of Dante

Alighieri.

The

internal evidence of the subject-matter would point,

an Italian original of 1300-50 A. D. unless, indeed,
:

author-

the

Jubilee

of

is

another explanation.

passage
capable
the language, style, and orthography to say ?
Their verdict, so far as we are able to understand it, is not

What have

quite conclusive. The scribe of the Vienna MS. was certainly

a Venetian of the sixteenth or early seventeenth century to
3
him, apparently, are due the Venetian spelling , and the
:

4
frequent grammatical deviations from classical Italian usage .
To him also may be due the profusion of initial and other
gratuitous A s after the manner of Catullus Arrius
:

Chommoda

dicebat, si quando commoda vellet

hinsidias Arrius insidias ;
et
Dicere,

but this latter characteristic

is

not distinctive of any dialect

so much as of a period, being found pretty generally, though

not quite so intensely as here, in Italian MSS. of the fifteenth

and sixteenth
1

centuries.

Lev. xxv. ii.

It was, of course,

officially alleged in 1300 that the custom was of

immemorial antiquity, but contemporary evidence seems rather to point

new departure. See Ragg, Dante and his Italy, chap. i.

the frequent forms in z, the use of single consonants for double
and vice versa, the forms filgio, elgie, molgie, &c v the elision of certain
consonants (e.g. uedoa for vedova aoa ), the curtailing of participles (e. g.

to its being a
s

e. g.

monta for montato i9 b ).

4
Especially the use of plural verb-form with singular subject, charac
teristic of a Veneziano toscanizzante .

INTRODUCTION

xliii

These solecisms of orthography and grammar apart, the

general style and language of the book resemble Tuscan
J

and would so far support the evidence

drawn
from
the
subject-matter, making our Vienna
already
MS. a rather careless sixteenth-century copy, made by a
Venetian scribe, of an earlier and apparently Tuscan document.
But the question at once arises, is the toscanita which
underlies the quaint and curious orthography the language
the style affected
of a true Tuscan, or is it literary Tuscan
writers
of
whatever
later
Italian
district, and fostered
by
in
the Cinquecento by the illustrious
most conspicuously
rather than Venetian

Venetian Pietro Bembo

the homage paid by later centuries

Dante and Petrarch ? 2 If the hypothesis
Tuscan original seems warranted, equally possible
:

to the genius of

an early

of

that of a Venetian of the sixteenth century toscanizzante.

In short, some one aboutj[575- possibly the Fra Marino

is

oftheSpanish

Preface

Gospel of Barnabas

7
!

either copiea~out_or invented this

If he invented

it,

the more puzzling

may, after all, be a clumsy attempt at archaism,

and the main interest for us will lie not so much in the style
and orthography of the MS. as in the motives which inspired
it was fabricated.
it, and the materials out of which
Thus much we may say with confidence. The Italian
Barnabas is, to all intentsand jjurposes, anoriginj
solecisms

it

is

the work of one who, whether priest orlayman,

monk

1
There is a general consensus of opinion, among the learned Italian
experts whom we have been privileged to consult, both as to the date of
the word-forms and style (fifteenth or sixteenth centuiy), and also as to
the mingling or stratification of Tuscan and North-Italian characteristics.
Prof. Monaci, of Rome, inclines to a Tuscan original, copied later by a
Prof. Cesareo, of Palermo, ritiene certo
scribe possibly of the Emilia.
cho la lingua originale sia il toscano, e che il MS. di Vienna (o il suo
il qualo
archetipo) sia stato copiato da un amanuente lombardo-veneto
Prof. Crescini, of
introdusse qualche forma propria del suo dialetto.
certain
Padua, narrows down the dialectical area to the Veneto, assigning
other characteristics, such as the ft s, to the period rather than to any

after a careful study of

particular district. His provisional conclusions,
the text, are as follows (i) The language is apparently Tuscan or literary
the text, therefore, may have been
Italian, but the scribe Venetian
:

But (2) it is just possible

originally Tuscan, copied out by a Venetian.
that a text originally Venetian was afterwards modified in a Tuscan
sense (toscanissato)
2

Cp. especially

Bembo

s Prose della volgar lingua.

Conflict*

apparently

INTRODUCTION

xliv

or secular, has a remarkable knowledge of the Latin Bible

as remarkable, perhaps, as Dante s 1
and, like Dante, a
special familiarity with the Psalter, jt is the work of one

whose knowledge of the Christian Scriptures is conTuleralBIy

i
advance of his familiarity with the !5criptufes *orTsTam
presumably, therefore, of a renegade from Christianity "it
an Arabic prototype should eventually be discovered, it could
~ih

serve,

"but

Arabic
original

improb
able.

we may dare

to say, to emphasize the

originality
But as
the first_j.talian translator.

and individualit^of

matter of fact the evidence for an Arabic original is vague

and fugitive. Experts say that the Italian of our MS. by
no means suggests or warrants it 2 ; and the external evidence

It

derived either from the mere conjecture of Christian

3
or from the probably disingenuous assertions of
,

all

is

scholars

Muslim

controversialists,

who, though challenged again and

.again during nearly _two_^turies, bave^never yet^producid

if less discerning than Dante s is equally
Dante, it is true, has references to a few books from which
Barnabas draws nothing, viz.
Esther, Canticles, Zechariah, Judith,
Maccabees, 2 Corinthians, Ephesians, and Jude but against these we
may place in the other scale Barnabas s references to Amos, Haggai,
Malachi, and Susanna, and, apparently, the First Epistle of St. John.
2
On this subject Prof. C. A. Nallino, of the University of Palermo,
writes
Non vi trovo affatto tracce di arabismi. Prof. Ignazio Guidi,
of Rome, is of a similar opinion, and points out the frequency of such
essendo nato
detto quessto
participial phrases as partiti gli angeli
1

His knowledge of Scripture

extensive.

iessu

&c.,

le

non possono

quali

esser tradotte a parola dall

arabo,

linguistic evidence, how

ever, as Prof. Nallino suggests, is not conclusive one way or the other,
because, while mediaeval translators from Arabic into Latin give us
a text full of arabisms, so that their versions divengono d una barbarie

mentre rispondono benissimo

al greco

The

incredibile, e permettono quasi di ricostruire dovunque 1 originale arabo ,

those who translated into * idiomi volgari , adoperando una lingua viva,
non osavano farle violenza e procedevano quindi con molta libertii di
frase nella loro versione

He

instances the treatise of az-Zargah on the

Astrolabe, with its word-for-word Latin version, so different from the

free Spanish translation made from the same Arabic text under the

auspices of Alphonso

X of Castile.

Cramer, who procured the MS. in Amsterdam before 1709 and pre
sented it to Prince Eugene in 1713 (see Dedication p. Ixxix), supposes an
Arabic original sive alia lingua and suggests that it was compiled a
3

Toland, to whom
in the Preface,
Preliminary Discourse, and Notes to his Koran, also take an Arabic proto
type for granted, but their evidence is naturally dependent, and in the
Sergio monacho, uno 6 tribus illis Alcorani architectis
Cramer lent the MS. in 1709, and Sale, who refers to
.

last resort conjectural.

See above,

p. xvi,

and

it

cp. Note, p. xlviii.

INTRODUCTION
a copy of Barnabas in Arabic^, and

knowledge of

the^_* Gxtspelis

THE QUESTION

ansjbejjejyecl

Jx>

owe

their

existence to the writin

George~SaTe^which they certainly

III.

xlv

possess.

OF THE LOST GNOSTIC GOSPEL.

The question

of a possible Arabic original will always (i) Hisretain a certain degree of interest, however remote that Notices of
But there is another problem con- the lost
possibility may seem.
nected with the sources and antecedents of our document
(i)

which is of far deeper and more permanent interest. Does

the Italian Barnabas enshrine within its covers the lost

name?

Gnostic Uospel which Bore tnat

There

aT

is

*
"a^a-7

legendTthat when the

relics of

Barnabas The

St.

were discovered in Cyprus in the fifth century there was

found lying onhis breast a copy of the Gospel_oJ SF. Matthew
written by

his

own hand ^

uses

St.

Barnabas,

Our"

opening section of its narrative

drawn from

is

Matthew preponderatingly

though the
St.

in its earlier

Luke 2

chapters,

and

possibly, also, in those that follow.

The so-called Gelasian Decree mentions

an Ecangelium The
etum
index of 1prohibited and heretical books 3 and
GeZo.su.
it is perhaps important for our purpose to note that if the
Decretum Gelasii is to be dated, as generally supposed, in
Barnabe in

its

the century after Gelasius, we have testimony here to the

survival of such an apocryphal Gospel practically in the age
of Mohammed.
(ii)

It

is

Gospel.

some of the apocryphal (H) Possiindirectly borrowed from this f^uL*

then a Christian student of the Qoran here,

quite conceivable, then, that

stories in the

Qoran 4 may be

If this be so,

would at once be attracted by the Gnostic Gospel of Barnabas

if it

chanced to

hands.

fall into his

Assuming, then, for the sake of argument, that an original

Gnostic Barnabas, or a Latin version of the same,
1

Acta Sanctorum, Bolland: Junii. torn,

ii,

pp. 422 sqq.

The discovery was made, according to the

fourth year of the Emperor Zeno; i. e. 478 A. D.
a
The Annunciation Barn. 3 h Luke i. 26 sqq.
1698).

Decretum

Gelasii, vi. 10.

fell

into

and 450 (Antwerp,

early historians, in the

See above,

p. xxix.

INTRODUCTION

xlvi

the hands of a Christian renegade of the fourteenth or fifteenth

century just as the Spanish translation (?) of our present
fell

Gospel

Fra Marino

into

hands in the

last quarter

would give him at once a title for his

great missionary pamphlet, and a vast amount of material
of the sixteenth

to

it

work upon.
To begin with,

Era Marino s story has any value 1 , the

Gnostic Gospel would contain the substance of the prefatory
and valedictory denunciations of St. Paul. "What else our
if

MS. may be supposed to have preserved of that interesting

document, may well be left to experts to decide, now that
they have the text of Barnabas before them. It may, how
worth while to collect together a few suggestions,
some of which may possibly prove useful in view of a more
searching and scientific investigation than we have found
ever, be

practicable hitherto.
Items

drawn

then,

First,

for

the solitary

Barnabas that remains to

us.

fragment of the original

~Bapva/3as 6 anoa-ToXos ((fry

fv

s Trovujpais aOkitoTepos 6 riK^o-as. Siori aTifp\Ta.i TrXeoy

Barnabas.

a^aprias

2.

quite in the manner of our Italian Barnabas , who

sententious ethical maxims with a spice of epi
grammatic hyperbole and it is in line with his constant

This

is

is

full of

enforcement of the duty of humility, and his strictures on

the sins of the tongue. We have not, however, succeeded
in discovering its exact counterpart in the text.
another will be more fortunate.

Perhaps

For the rest, apart from the matter clearly derived from
the Canonical Gospels, an indefinite amount of which would
inevitably be incorporated in any apocryphal life of Christ,

we may perhaps

see traces of the

already referred to, and in

details, perhaps, of the Angelology and of the Eschatology.
Some of the apocryphal miracles, and of the apocryphal
painless Birth

and

Gnostic Barnabas in the

brilliant light

1
See it cited above, p. xi if we suppose our Barnabas to have originated
with Fra Marino, he may yet have found its nucleus (in Greek or Latin)
in the form of the old Gnostic Gospel, and dressed it up beyond casual
:

recognition by the resources of his fertile imagination.

2
Grabe, Spicilegium i. (ex Cod. Barocc. 39).

INTRODUCTION

xlvii

parables (several of which are of great beauty), may perhaps

be due to the same source; which may be responsible also
for the otherwise inexplicable elimination of St. John the
l
Baptist , and for the prominence throughout the narrative
of Pilate, Herod,

for

and CaiaphasJ The substitution of Barnabas

Thomas

would

2
(or for Simon ^elotes) in the list of the Twelve
be a credible expedient in a comparatively late pseudo-

evangelium, while the non-identification of Judas and Thaddaeus

is paralleled in
The acceptance of
early Syrian tradition.
the Jewish story mentioned by St. Matthew as an explanation
3
empty tomb would come natural to one whose purpose
was to combat the orthodox New Testament teaching
about Christ. But the most striking element of all in this

of the

connexion
tried,

is

and

the

docetic Passion

crucified in his

Master

in

which Judas

s place.

but vague suggestions in the Qoran

Mohammed from some

Of

derived,

snatches of the

is

arrested,

this there are

it

may

be,

by

Gnostic Sarnalas

in our Barnabas the

overheard and scarcely comprehended
is
drawn
out
with
fullness
and remarkable
episode
great
:

dramatic power.

With

these suggestions we prefer to leave the matter in

the hands of those more competent to deal with it confident,
:

4
already observed elsewhere , that Barnalas will
be found to raise problems of considerable importance if not

we have

as

to the student of early Gnostic literature, at

_^ildent_of mediaeval th nn gh t aruj__tL
}

^cademicalty or practically, in
and Christianity.
1

St.

John being eliminated and

forerunner of

Mohammed,

it

any

rate to the

t.lj^sejnjere^j^^hjther^
Between Islam

thg__j:elations

his role apportioned to Jesus as

becomes natural, as we have already sug

gested, to call Mohammed the Messiah.

Moreover, the constant stress
laid on the descent of the Messiah from Ishmael and not from Isaac
shows that the identification of Mohammed and Messiah is not due, as

has been supposed, to mere ignorance of the Qoran.

b
2 See
i3 and the note on that passage (p. 25, note 4).
3
See 227 a b
4
See an article in the Journal of Theological Studies, April,
,

pp. 424-33.

1905,

INTRODUCTION

xlviii

NOTE BY PROFESSOR MARGOLIOUTH

Against the supposition that the Gospel of Barnabas ever
existed in Arabic we must set the argument from silence
about such a Gospel in the polemical literature of the
Moslems. This has been admirably catalogued by Steinschneider in his

monograph on the

sulrject in the

Abhand-

Of the
Morgenlandes, 1877.
works enumerated by him, three, belonging to very different
lungen fur die

Kunde

des

periods, are accessible in printed editions.

all these treatisesthe Gospel of jBarnabas

yerywelcome, but the famejrf

The earliest of them is Ibn

it

Tpthe

hadnot reached

Hazm

(obit.

writers of

would have been

456

their ears.

A. H.),

wtose"

was printed in Cairo a few

He
condemns the four Evan
years ago (part i., 1317 A.H.)
much
and
declares
that the names of
with
vehemence,
gelists
unknown.
the Apostles are quite
The treatise of Ibn Taimiyyah (obit. 728 A. H.) was pub

Fisal fi-l-milal wal-ahwd wal-nihal

lished in Cairo last year

cessor,

and

is

it

He

called Al-Jawdb al Sahik liman

far less virulent than his prede

a
certain
amount of genuineness to our
assigns

baddala din al-Masik.

is

But he has no

suspicion of the existence of a

Gospel favouring the Prophet as does the Gospel of Barnabas.
The treatise of Abu 1-Fadl al-Su udl (composed 942 A. H.,

four Gospels.

and based on the earlier work of Abu 1-Baka Salih al-Ja farl)
was published at Leyden, 1877-92, with the title Disputatio
pro

reliffione

Muhammedana

adversus Christianas.

The author

Four Gospels, ^he, genuineness oj^ which_Jie

assume, though he regara^jhe^Cliiigtia^inter-

deals with the

appears to

pretation as erroneous.
work in which we might certainly have expected to find
some allusion to an Arabic Gospel of Barnabas, if such

the Bibliography of Hajji Khallfah (obit. A. H.

1067, 1656-7 A. D.). Under the heading Injil he gives the
names of the four Evangelists, and asserts, as many others

existed,

is

assert, that the

quite different.

Gospel of Isa Ibn Maryam must have been

But he knows of no Barnabas.

The conjecture that any knowledge which

the

Indian

INTRODUCTION

x]ix

Moslems may possess of the Gospel of Barnabas is due to

Sale s Koran seems to me
highly probable, if not certain.

am unfortunately not acquainted_gith

Persian work which makes
allusion to

any

any Arabic__otit.

The notion of conjecturally restoring- the

Gospel which the
Christians were supposed to have altered must have
occurred
to many a Moslem, since
conjectural restorations exist in
Arabic of the Book of Abraham and the Psalms.
Moslem

who was

well acquainted with his

own

would

religion

not,

however, have reconstructed it in the form of a Gospel of

Barnabas, but in the form of a direct address from the Deity
to lsa.
It is curious that the author of the remarkable
Sufi work called The Perfect Man
(about 1400 A. D.),
whose purpose is to show that the Christians will
through
the intercession of Isa be saved, declares that their
Gospel
begins In the name of the Father, the Mother, and the
Son
From the rest of his discussion he appears to know
the Gospel only from the Qoran.
c

The Arabic

glosses to the Gospel of Barnabas cannot

been composed by any one whose native
language
was a form of Arabic
the mistakes both of
orthography
1
and of grammar being such as
It
betray the foreigner

have

possible that the

is

wrong

order of

the words

is

in

many

due to their being written on the

margin of the MS.,
and not therefore intended by the writer.
In the notes
cases

corrections are suggested where the writer s

meaning has to
be divined, and sometimes elsewhere
but it has not been
:

thought necessary to correct the glosses systematically. The

inch at the end of
many of the glosses implies that the author
quoting from some book, possibly from memory and that
book seems occasionally to be the Qoran, of which the

is

glossator
1

had some, though no very profound, knowledge.

This fact escaped the notice of Toland, whose erudition was more
than exact, as also of La Monnoye, who describes the citations

diffuse

Arabes as

fort bien e crites

(see p. Ixxvi) did

not

fail to

(see below, p. Ixxi)

observe it. [L. R.]

but the learned Denis

INTRODUCTION

IV.

EXTRACTS FROM DOCUMENTS RELATIVE TO BARNABAS.

A.

THE SPANISH FRAGMENTS.

THE ORIGIN OF CIRCUMCISION.

I.

Italian.

Spanish.

Entonces

Jesus

dixo

primer hombre
comido por engano
del demonic la comida pro-

Adam,

el

adamo
primo homo hauendo manallora

disse

iessu,

aviendo

giato per fraude di satana il

cibo proibito da DIO nel para-

hibida por Dios en el parayso,

se le rebel b su carne a su

disso

si

ribelo al spirito la

jurb

charne sua onde giuro dicendo

per DIO chio ti uolgio talgiare

Por Dios que yo te

quiero cortar ; y rompiendo
una piedra tomb su carne para

sua charne per talgiarlla con

il
talgio della pietra onde ne f u

lo

por

espiritu;

qual

diziendo,

cortarla

con

el

piedra

Por

lo

corte

de la

qual fue re-

prehendido del angel Gabriel,

y el le dixo ; Yo he jurado

he roto uno sasso presse

ripresso del angelo gabrielo

non

sero

gelo

Ala hora

talgio

le

enseno

angel
la superfluidad de su carne y

a quella cortb

De manera

que ansi como todo hombre

toma carne de Adam, ansi
esta obligado a cumplir aquello

he lui risspose io ho giurato

per DIO di talgiarlo bugiardo

por Dios que lo he de cortar,

y mentiroso no lo sere jamas
el

la

li

allora langiamai
mosstro la superfluita
.

sua charne

della

he

quella

he pero sichome ogni

homo prende charne

charne di adamo chosi

dalla
elgie

obligate di osseruare quanto

adamo giurando promisse

b
[MS. 22% 22 .]

que con juramento prometib.

[ap. Sale, Prelim. Disc.,

iv.j

ABRAHAM AND THE ANGEL.

2.

Italian.

Spanish.

Dixo Abraham, Que hare

yo para servir

al

Dios de

los

....

disse

abraham che chossa

fare debo per seruire lo DIO di

INTRODUCTION

Li

Italian.

Spanish.

sanctos

y
el

Reprophetas ?
Ve
a
angel,
aquella

angioli he santti proffeti Ris.

spose langello ua in quel f onte

spondib
fuente y lavate, porque Dios
Dixo
quiere hablar contigo.

Como

Abraham,
lavarme
se le

he lauati perche DIG uole parllare techo

de

tengo

Luego el angel
apparecio como uno bello

fuente,

le dixo,

haz com yo

en

lavo

chome uno

la

bello giouine he
lauo nel fonte dicendo fa

si

ham

se

lavo.

[MS.

[ap. Sale, Prelim. Disc.,

te ho abra
abraham ....

chossi hanchora

Abraham,

Abraham

Risspose abraham
lauarmi debo;

allora langelo sell appresento

mancebo, y se

chome

hor

lavatossi
30",

3o

b
.]

iv.]

THE JUDGEMENT ON THE SEEPENT.

Italian.

Spanish.

llamo [Dios] a la sery a Michael, aquel que

tiene la espada de Dios y le

he chiamato

il
serpe DIG
langelo micchaelle
quello che tiene la spada di
DIG [he] disse
questo scel-

piente

chiamo

dixo; Aquesta sierpe es acelerada, echala la primera de

lerato serpe scatia

parayso, y

cortale las piernas

paradisso he

prima del

di fuori talgiali

uora

si quisiere caminar, arrastrara la vida por tierra

le

Ilam6 a Satanas,

qual vino
Porque tu

per la terra chiamo DIG dapoi

satana il quale uene ridendo

reprobo has enganado a aquestos, y los has hecho immun-

he disseli perche tu reprobo

hai inganato chostoro he li hai
fato diuentare inmondi . io

riendo,

y dixole;

el

?
Yo qiiiero que toda
immundicia suya, y de todos

dos

sus hijos, en saliend de sus

cuerpos entre por tu bocha,

gambe

il

chaminare

quale

si

lui

si

strasini

la uita

che ogni
he di tutti

uolgio
loro

innrtnditia
li

loro

fioli

haran

che con uerrita farano penitenzza he mi seruirano nello

penitencia, y tu quedaras harto

de immundicia.

usscire del chorpo loro hentri

la bocha tua he chosi

porque en verdad

[op. Sale

on Koran,

ellos

per

serai satio de inmonditie

ch. vii.]

[MS. 43

-]

INTRODUCTION

Hi

THE DOCTRINE OF THE MESSIAH.

4.

Translation

from

And when

Italian.

Spanish.

prayer the High Priest

cried with a loud voice, Stay,

his

Jesus,

to

know who

art, for the quiet of

thou

He

people.

answered, I

iessu io son iessu fiolo di

maria

della stirpe di dauit

homo

Mary,

of the stock of David,

a mortal man, and fear God,

and seek his honour and

is

written in

It

said,

Priest

the

book of Moses that God

to send the Messias,

who

is

will

come and declare the truth,

and will bring mercy with
him, and therefore we desire
thee to

tell

the Messias

us,

if

thou art

whom we expect?

Jesus said, It is true that

God has so promised, but I
am not he for he was created
:

The High

before me.

Priest

words andjsigns
we know that thou art a pro v
het and a saint ot God; and
said,

By thy

^erefore
his

entreat

name and

for

"thee^

in_

hissake,

ha DIG

B/isspose

gloria
mose
pontifice nel libro di
he scrito che DIG nosstro deue

madarci

messia

il

il

qualle
uenira ha nontiarne quelo che

DIO he portera al monddo la misserichordia di DIO

nolle

dici la uerila sei

ti

prego
pero
tu il messia di DIO che noi
Risspose iessu
asspetiamo
chossi ha proelglie uero che
.

messo

il

nosstro DIO

ma

pero io

no son

quello perche elgie

fato auanti di me he uenira

dapoi di me

il

Risspose

pon

segni

ad ogni

parolle he
modo chre-

diamo

te essere

proffetta

tifice

santo di DIO

the tribes of the earth wait

Viue DIO

nome

issdraelle

il

di

pero
tutta

ti

he

preggo

iudea he

che tu per ammore

dicha chome uenira

messia

sta la

tui

le

per

di DIO ci

il

answered, As^Goa liveth, I

am not that Messias which

is

et cercho che sia dato

honore he

in

God promised by our

Risspose

che he mortale he teme DIG

ffi^ thjru tellus_ how tbe %

Jesus
^Tessias will come.

for, as

mancha

ci

dissapere chi se tu per quiete

della nosstra gente

born of

High

che

iessu

fer-

am

of Nazareth,

The

pon-

ad alta uoce

tifice disse

mati

il

our

Jesus

glory.

Finita la oratione

Jesus had ended

we want

iessu

R/isspose

alia chui pressenza

anima mia che

io

non

In the following extracts matter peculiar to either Italian or Spanish

by italics.

indicated, as far as possible,

INTRODUCTION

liii

Translation from Spanish.

Italian.

Abraham, saying, In

father

thy family I will

bless

God

all

son

messia

il

tutte

il

tribu

le

qualle asspeta
della terra
.

me out of the world

Satan will again promote this

sichome DIO promisse ha il

padre nosstro abraham dicendo
Nel seme tuo benediro

cursed sedition,

making

the

tutte le tribu della terra

wicked

that

am

quando

}ut"when

{nEes^

shall

Take

believe

the Son of God.

My

words

mi

DIO

monddo satana

Ma

leuera

dal

suscitera

di

and doctrine will be corrupted,

insomuch that scarce thirty

nouo quessta seditione malladeta chon fare credere alii

Then

empij che io sia DIO he fiolo

di DIG onde serano contami

Taithful shall be found._

God have mercy on

will

and

people,

whom

mes

will send his

the

into

senger

hath

he

his

^vorldJ

by

created

all

and he will come

things
from the South with power,
:

and

will

destroy

Idolaters,

and take away from Satan

the empire that he has over
men, and will bring the
to

God and

of

mercy

that

those

salvation
believe

shall

Blessed are those that

him.

shall believe

him

nate

mie

le

dotrina

mia

parolle he la

talmente che apena

rimanerano trenta fideli onde
DIO hauera misserichordia del
.

monddo he mandera
suo per
tutto

il
il

nontio

qualle

il

qualle uenira dalla

mezzogiorno chom

di

parte

il

haffato

potessta he disstrugera // iddoli chon li iddolatri

impero-

che

lui leuera lo imperio ha

satana che elgi ha sopra li
homeni
Elgi portera secho
.

la

DIO

misserichordia di

de chi

sallute

in

chrederano

li

he b[e]ato cholui che chredera al suo parlare

.

I,

that

am unworthy

loose his shoes,

favour

to

see

President,

the

and Herod

said,

thyself,

Jesus

to

have had the

him.

The

High

Priest

Disturb not
the

saint

of

Io indegno di sciolgere li
suoi chalziamenti
ho hauto
.

he

gratia

DIO
allora
side

uederllo

di
il

he

Risspose

pontifice con
il

da

misserichordia

Re

il

pre

dicendo non

ti

God, for in our time there

no more sedition : for

turbare ho iessu santo di DIO

we

sera piu quessta seditione

will be

will

write

to

the

holy

perche al nosstro tempo non

.

in

INTRODUCTION

liv

Translation from Spanish.

Italian.

Rome, that by an

modo che scriueremo nel sachro

imperial decree none may call

Jesus said, I am
thee God/

senato romano talmente che

senate of

not comforted with this

for

m^m

per dechreto imperiale niuno ti

chiamerano piu DIG ouero fiolo

9f"

from whence
^ight,

ye

darkness

hope

will

But my

consolation

coming

of the

God, who

and

his

law

corned
in the

Messenger of

will

false opinions

is

for

all

destroy

concerning

run through

shall

the whole world

me

for so

God

promised our father Abraham.

And above all my comfort is
that his faith shall have no
end, but shall be inviolable

and preserved by God.

The
High Priest said, Will any
more prophets appear aftet
tne coming ot

Messias

tfte

Jesus answered,

There will

come no more true prophets

sent by God but there will
come many false prophets, for
which I grieve because they
;

will be stirred

by the just

up by Satan,
judgement of

God, and they will shelter

themselves with my Gospel.

Herod

said,

How

is

it

the

judgement of God that

such wicked
men should
come?
Jesus said,
It is
just

just that he who believes not

the truth to his salvation

should believe a

demnation

lie

to his con

for the world de-

spiseth the good

and believeth

di DIG

allora disse iessu del

non mi ehon-

uostro parllare
solo perche

doue sperate luce

uenirano tenebre

ma

he

chonssolatione

mia

la

sopra

la

uenuta dello nontio di DIO

il

qualle

disstrugera

ogni

opinione di me he la
sua fede disscorera he prendera tutto il monddo perche
falssa

ha promesso DIO ha
abraham padre nostro
he
chossi

quello che mi da chonssolatione

he che
fine

la fede

ma

da DIO

sua non hauera

sera inuiolata seruata

.

la

Risspose

il

pontifice

uenuta de

il nontio
dapoi
di DIO ueniraui altri
proffeti
Risspose iessu non uenira
.

dapoi

di

lui

ueri

mandati da DIO

profeti

ma

uenira

quantita di falssi prof

grande
feti de il che mi
dolgio perche
.

susciterra satana per iussto

iuditio di DIO he si choprirano
li

sotto pretessto dello euangelio

mio

Risposse herode chome

he iussto iuditio di DIO che
.

uengino chotali empij

spose
cholui

iessu

elgie

non

il

iussto

Ris
che
uolle

qualle
chredere alia uerrita per sua
sallute chredi alia bugia per
sua danatione onde ui dicho
.

INTKODUCTION

Iv

Translation from Spanish.

the bad, as
of

is

Micheas and Jeremias

every one loveth

The High
and how

his

Priest said,

Messias

the

will

Italian.

seen in the time

for

like.
<

What

be called,

coming and

shall his

known ?
Jesus answered, The name of
the Messenger of God is
Admirable; for God himself
manner

it

gave

of life be

him

after

he

had

created his soul and placed

it

God
Mohammed,

in celestial brightness.

Observe,

said,

che

monddo sempre ha

il

ueri

li

prezato

ammato

he

proffeti

chome

falssi

li

diss-

si

pol

uedere al tempo di michea he

hieremia Perche ogni simille
.

am ma

suo simille

il

allora

il

pontifice

chiamato

il

iessu
il
Risspose
del messia he admira-

nome

perche DIG propio

bile

sara

messia he quale
dimosstrera
la
sua

segno
uenuta

nome quando

il

Disse

chome

chreato

posse

hebe

elgi

anima

la

li

sua

he

for I will for thy sake create

chollochata intuno splendore

paradise and the world with

cellesste

a great number of creatures,

of which I make thee a pre

Machometo che per ammore

sent

so that

thee

bless

whosoever shall
be blessed,
curse

shall

and

whosoever

thee

shall

shall

And

tuo

DIG

disse

asspeta

uolgio chreare

io

disso he

il

monddo

tudine grande
delle

il

para-

he moltichreature

di

ne fazo uno

te

qualli

I shall send thee into

chi
pressente talmente che
beneddeto
he
sara
benedira
te

the world I will send thee for

chi te malladira sarra malla-

when

be

cursed.

messenger of

my

salvation,

and thy words shall be true ;

so that heaven and earth
but

shall

fail,

never

fail in

hammed
Then

is

come

said,

quando
io

io ti

ti

maridero

nontio di sallute he

Send
;

O Moham

il

cielo

mai
he

il

tua fede
suo

gia-

Machometo

nome beuedeto

Allora il uolgo leuo le uocj

dicendo ho DIG mandazi il tuo

ho

machometo uieni
monddo

nontio

world.

del
pressto in sallute

White, Bampt. Led., 1784,

pp. xxxiii-xxxvii.]

tua

he la

ma non manchera

la

med, for the salvation of the

\_ap.

la

che manchera
terra

al

mandero mio

Mo

God, thy messenger

presently,

parolla sara uera talmente

thy law.
his blessed name.

and

deto

monddo

shall

the multitudes lifted up

their voices
us,

they

b
b
[MS. ioi -io3 .]

INTRODUCTION

Ivi

5.

Translation

from

came

Judas

THE TRANSFORM ATION OF JUDAS.

Italian.

Spanish.

near to the

people with whom Jesus was ;

and when he heard the noise

he

entered

where

into

the

Auicinandossi

the

disciples

house
slept.

And

God, seeing the fear and

danger of his servant, ordered
and Michael and
Gabriel
Rafael and Azrael

to carry

him out of the world. And

they came in all haste, and
bare him out of the window

soldati

li

chon

iuda al locho doue hera iessu

iessu

sentite

uenuta

la

molta gente

onde

se ritiro in chassa

dormiua
il

temendo

he

li

undeci

uedendo

allora DIG

perichollo de

di

seruo suo

il

uchomanddo ha gabrielo michaelle

iessu

he

Rafaele

ministri

che

suoi

da

monddo

il

uriello

leuassero
.

Venero

he presono
angioli
iessu fuori per la fenestra che
santi

li

which looks towards the south,

and they placed him in the guarda ha mezo giorno il porthird heaven, where he wil]^ torno he il chollochorno nel
.

remain blessing God, in

company

the.

of angeTsTtill near

Judas the

traitor en

tered before the rest into the

place

from which Jesus had

just been taken up. And the

And
disciples were sleeping.

the wonderful

God

acted

won

changing Judas into

the same figure and speech
with Jesus.
We, believing

derfully,

that

it

was

angioli

di

chompagnia

DIG in

benedicendo

etterno.

the end of the world.

And

terzo cielo in

he, said to him,

Entro chon empito iuda

hauanti di ogniuno nella stantia doue iessu fu leuato he

dormiuano

li

undeci

onde

il

mirabile DIG hopero mirabilmente per modo che iuda fu

talmente trassmutato nel parllare he nella facia simille ha

iessu che

noi credeuamo lui

essere iessu

he

lui

hauendoci

Master, whom seekest thou?

And he said to them, smiling,

desstati ricerchaua doue hera

Ye have forgotten yourselves

since ye do not know Judas
Iscariot.
At this time the

rati risspodessimo

soldiery entered ; and seeing

Judas so like in every respect

il

sei

maesstro

il

onde noi admi-

tu signore
maesstro nostro hora sei

smetichato
soridendo
stolti

di
disse

noi

hora

he

lui

sette

che non chonossete

me

INTRODUCTION

Ivii

Translation from Spanish.

to Jesus laid

Italian.

hands upon him

essere iuda scariot

dicendo hentro
detero di

he quessto
he

la millicia

mano ha

iuda per-

che elgi era in tutto simille

ha

The

soldiers afterwards

Judas and bound him, not

withstanding- he said with
truth

to

them that he was

And

not Jesus.

the soldiers

mocked him saying ,

do

not

be afraid

come

to

Israel

make

Judas

we know thou
Kingdom.

Ye have

said,

your senses.

show

are

thee King- of

hast refused the

lost

we

and we have bound

thee because

And

Sir,

for

you

Jesus,

came
that

to

ye

and ye
might take him
have bound me, who am your
;

The

guide.

patience,

ligorno

and buffeting him,

non

White, Bampt.

essere iessu he

scernendollo

dice.

Re

de issdrahelle he

ti

ha-

biamo ligato perche sapiamo

te richussare il
Risreggno
.

sposse iuda hora hauete persso

il
ceruello, uoi sete uenuti ha

prendere iessu nazareno cho

arme he lanterne chome uno

ladro

he ligato hauete

me

che qui uia guidati per farmi

.

allora

scampo

la

pazienza

chom pugni

he

soldati

he chalzi inchominciorno ha

chambiare
he

moneta ha iuda

la

chondussero chon furia

il

in ierusalem
[op.

derissione

chon uerita ne-

uano ho signore no temere

perche siamo uenuti per farti

and

this,

di

soldati

li

Re

hearing

soldati iuda he

li

non senza

perche elgi

gando

alii

they reached Jerusalem

till

il

soldiers lost their

they began to go with him,

striking

iessu

Pressero

took

b
b
[MS. 22I -222 .]

Led., 1784,

p. Iviii sq.]

THE CRUCIFIXION

6.

SUBSEQUENT APPEARANCE

OF JESUS.
Translation from Spanish.

him

Italian.

Mount

.... onde

Calvary, where they executed

criminals, and crucified him,

pendeuano

They

carried

to

him naked for the

Then he
greater ignominy.
stripping

il

chondussero

monte chaluario doue

hiuui

per

lo

li

sos-

si

malfatori

scerno

he

nudo

chrucifissero

maggiore

allo

iuda

INTRODUCTION

Iviii

Translation

from

Italian.

Spanish.

did nothing but cry out,

God, why hast thou for

m.y

saken me, that I should die

unjustly, when the real male
I say
factor hath escaped ?

non faceua

ueramente

altro

che chridare DIO perche mi

hai habandonato essendo che
il

elgie fuggito

malfatore he

son ha torto

io

morto

was so like
in person, figure, and gesture
to Jesus, that as many as knew
him believed firmly that it was
for which
he, except Peter

uerita dicho che tanto

reason

lui essere iessu

in truth that he

many

left his doctrine,

believing- that

it

had

been

had said that he

should not die till the end of

false

as he

the world.

But those who

stood firm were oppressed with

grief,

seeing him

die

whom

they understood to be Jesus

simille

chon

uoce he

la

la

facia

la perssona di iuda

iessu che

chredenti

in

hera

ha

dissepoli suoi he

li

in tutto chredeuano

onde parte

si

partirno dalla dotrina di iessu

chredendo loro che iessu fussi

profeta he che chon arte

magicha hauessi fato li mirafalsso

che

choli

haueua

fece perche iessu

deto che lui non

moriria insino hapresso la fine

not recollecting what he had

And in company
told them.

del

with his Mother they were

modo

present at his death, weeping

stabilli nella dotrina di iessu

And by means
continually.
of Joseph of Arimatheas they

da dollore uedendo

monddo

perche ha quel
stato leuato dot

tempo saria

ma

quelli che restorno

loro herano

tanto circordati
loro morire

obtained from the President

the body of Judas. And they

cholui che in tutto hera simille

him down from the

him with
cross,
burying
much lamentation in the new

dauano quanto deto haueua

della

sepulchre of Joseph

al monte chaluario he stetero

took

wrapped him up

having
and

in linen

precious ointments.

ha

iessu

iessu

non
di

ma

che non

pero in

madre

si

harechor-

chompagnia

di iessu andorno

sollo pressenti alia

morte

iuda sempre piangendo

per uia de nichodemo he
.

iosefo di abarimatia impetror-

no da il presside il chorpo di
iuda per sepellirlo
onde il
leuorno di chroce cho tatte
.

pianto che certamente niuno

il

INTRODUCTION

lix

Italian.

Translation from Spanish.

chrederia he lo sepellirno nello

monumento nouo di iosef
.

returned each

all

They

man
who

and he
James and
writeth,
the Mother
with
went
John,

to

house

his

with

And

of Jesus to Nazareth.

the disciples who did not fear

God with truth went by night

and stole the body of Judas

and hid it spreading a report
that he had risen again, from
;

whence sprang great confu

And
sion among the people.
the High Priest commanded,
under pain of Anathema, that
no one should talk of him
;

and on

this account raised

great persecution,

banishing

some, tormenting others, and

even stoning some to death ;

because

it

was not

in

power of anyone to be

the

lire di preciosso

And
Jesus had risen again.
he that writeth desired the
of Jesus to leave off

And Mary

her lamentation.
(

said,

Let us go

to

Jerusa

onguento.

uno

che scriue cho

chplui

ioane he iachobo suo fratello

chon

andorno

madre

la

iessu in nazaret

di

quelli disse-

che non temauano

polli

DIG

andorno he di note roborno

il

chorpo di iuda he
hera

iessu

de

on-

rissuscitato

molta chonfussione

pero

naque

nas-

lo

spargendo fama che

scosero

il

pero

pontiffice

chomando sotto pena di hanatema che ueruno parllassi di

iessu nazareno che pero

naque
una perssechutione grande he
furno

molti

dalla patria

uano tacere
peruene

chome

molti

lapidati

perche non potedi talle chossa

.

noua in nazaret

la

iessu loro citadino morto

hera rissuscitato

chroce

in

he molti scaziati

basstonati

cholui che scriue prego

onde
la

Mother

cento

Ritornossi ha chassa ogni-

silent

on this subject.
And then
came news to Nazareth that

cho

inuolto

auedollo

madre

di iessu che

si

ehon-

tentassi di lassiare

il
pianto
//era risuscisuo
Jiollo
perche
scnfedo la uertato
quessto
.

lem, to see

if it

is

truth.

If

I see him, I shall die content.

gine

maria

andiamo

in

piangendo disse
ha
ierussalem

trouare mio Jiollo eke

riro

uollentieri

mo-

io

quando

lo

hauero ueduto.

The Virgin

returned

to

Ritorno

la

uergine

chon

INTRODUCTION

Ix

Italian.

Translation from Spanish.

him

with

Jerusalem

that

writeth and James and John,

the same day that the decree

came

of the

High

And as

she feared God, though

the command was

she

Priest

out.

knew

unjust, she entreated those

who talked with her not to

Who

speak of her Son.

how

say

affected?

we

can
then

were

God, who knows

the heart of man, knows that

between the grief for the
of Judas, whom we
understood to be Jesus, and
the pleasure of seeing him

death

risen

we almost

ex

the angels

who

again,

And

pired.

were the guardians of Mary

went up to heaven the third
day, and told Jesus what was
passing.

And

he,

moved with

compassion for his

entreated

of

God

Mother,
he

that

cholui che scriue he iachobo

he ioane in ierusalem

tifice iniussto

ha cholloro
chon lei che
suo

fiollo

il

che

him within

his

him

own

house, and to guard

three days

and they

who

that they,
see

him

only, might
believed in his doctrine.

habitauano

che

smentichassero

si

hora chome ressto

morte diuda

noi

chredeuamo

maesstro nosstro essere

il

iessu

he fra

dessiderio di uederllo rissu-

scitato ci

sconssumauano chon

madre di

iessu pero li andi maria uer

chusstodi
giolli
gine asscesero al terzo ciello
la

done iessu staua in chompagnia

di angiolli he li rinontiorno il
tutto onde iessu prego DIG che
li
dessi potere di uedere la

madre sua cho

osso DIG

angels to place

essa chornando

dollore della

polli

favourite

il

la

ogniuno DIG che chonossce il

chore di homeni sa che fra

ordered

four

quel

uergine che temeua DIG sebene

chonosseua il dechreto del pon

might be seen by his disciples.

And the compassionate God
his

giorno nel qualle uscite

dechreto del pontifice pero

allora

suoi dissce-

li

il

misserichordi-

chomando ha quatro

fauoriti angiolli suoi che sono

Gabriello, michaele, Rafaelle he

Vriello

iessu

che

loro

in chassa

sua he hiuui

il

portassero

della

madre

chustodissero

Jesus descended, surrounded

with light, into the house of

per tre giorni chontinui lassandollo solamente uedere ha

Mother where were the

sisters, Martha and Mary,
Lazarus, and he that
writeth, and John, and James,

cholloro che chredeuano alia

his

two
and

sua dotrina
peruene iessu
circhondato da ssplendore nella
.

stantia

doue maria uergine

INTKODUCTION

Ixi

Translation from Spanish.

Italian.

and Peter.
And when they
saw him, they fell with their
faces on the earth, as if dead.
And Jesus lifted them up,
saying, Fear not, for I am
Lament not
your Master.

from

am

for

henceforth,

They were astonished

at seeing- Jesus, because
they
alive.

him

thought

And

dead.

Mary weeping

L3M1

said,

Son, why, if God

gave thee r>ower to raise up_

me,

me

my

didhe

dead,

co nsenFthaF

ThuTshouIdesl; die
much reproach- and shame

pietro

dimorauano

onde per timore

chasscorno chome morto
pero
iessu

f.p

tny_relations and_friends, and

much hurt to thy doctrine,
all in desolation ?
i~h

leuo la madre

altri di

terra

chon

dicendo

temete perche

li

non

son iessu he

io

non piangete perche son uiuo

he non morto

grande
di

sse

iessu
loro

so

leaving
o us

chon dui sui sorelle he marta

chon maria magdallena
he
lazaro chon cholui che scriue
he ioane chon iachobo et

stete

ogniuno

chome

tepo

fuori

per la pressenzza di

perche ad ogni
chredeuano che

modo

Quando

la uer-

fussi morto.

iessu

gine piangendo disse hora di

a me filgiolo perche hauendoti
dato DIG potessta di rissuscitare

morti

li

lasso chossi

ti

morire chon uergogna di tuoi

parenti he hamici he chon
della

uergogna
che

pero

amma he
Jesus

embracing
his Mother, Believe me, for
I tell thee the truth, I have
not been dead: for
reserved

me

for

God

has

the end of

the world.

In saying this he desired

the Angels to manifest
selves,

and

to

tell

them

how

he

had passed through everything.

At the instant they appeared,
like four suns

and

all

pre
sent prostrated themselves on
:

la

dotrina
che

ti

stato chome morto

iessu

Risspose

replied,

tua

ogniuno

madre

abrazando

chredetimi madre

perche in uerita ui dicho che

10 non sono giamai morto
.

DIG

mia

risseruato

perche
hapresso la fine del monddo
he deto questo
elgi prego
11
quatro anggioli che si sco.

prissero

he

dessero

tessti-

monio chome hera passata

chossa

angioli

onde

si

chome

risplendenti per

scoprirno

quatro

modo che

In
li

solli

per

INTRODUCTION

Ixii

Translation from Spanish.

Italian.

the ground, overcome by the

presence of the Angels.

And

timore di nouo ogniuno chassco

chome morto allora iessu dete

Jesus

them,

lincioli alii angioli azio-

to

all

of
gave
something to cover themselves
with; that they might be
hear the Angels
to
able

And

speak.

Mother,

secrets

with
will

Jesus said to his

These are the Minis

God.

ters of

his

his
cite

Michael fights

enemies;
all

to

Asrafiel

judgement

and Azrael receives the

And

souls.

the holy Angels told

how

command of
taken
God,
up Jesus, and
transformed Judas, that he
they had, by the

might suffer the punishment

_which he wished to bring on
And he that wnteth
.Jesus.

me to
same man

quatro

che

choprissero perche li
potessero uedere he sentire

ha

si

parllare

he

chompagni

che anontia

tra li innimici di DIG

che riceue

che

le

Jesus answered,
Speak, Barnabas, what thou
wishest.
And he said, I

wish that thou wouldest

me how

God, being so com

passionate, could

much,

tell

afflict

us so

in giving us to under

anime

moreno

he

chiamera ogniuno

DTO

lo

allora

Rafaello
di cholloro
.

Vriello

che

al iuditio di

ultimo giorno

li

Narorno

quatro angioli alia uer-

gine chome Diohaueua mandato

per iessuhe chome haueua tras*"f

ormato iuda azioche

.

uenduto ha

world

sachreti di DIG

li

Michalle che chonbate chon-

ask of thee, in the

ner as when thou wast in the

And

ogniuno
.

uessi quella

leuato

li

quessti
chonfforto dicendo
sono li ministri di DIG gabriello

Is it lawful for

said,

madre chon

la

li

knows

Gabriel

elgi rice-

pena che haueua

altri

Disse allora

ho maeshemi licito dimandarti

hora chome mi hera licito
quando habitaui chon noi
Bissposse iessu dimanda quello
che

cholui

scriue

stro

che

ti

piaze ho barnaba che io

disse allora
risspondero
cholui che scriue ho maesstro
ti

stand that thou wast he that

essendo DIG misserichordiosso

we have been

perche chossi cia tormentati

facendoci chredere te essere

suffered,

for

very near dying.

being a prophet,

And thou
why did he

suffer thee to fall

under

dis

morto

he

la

tua madre chossi

che e sstata uicina

tia pianto

grace by [apparently] placing

thee on a cross and between

ha morire he tu che

two

scare quessta infamia che tu

robbers

Jesus

an-

sei

santo

di DIG tia DIG lassiato chas-

INTRODUCTION

Ixiii

Italian.

Translation from Spanish.

Believe me, Barna

swered,

bas, let the fault be ever so

small,

God

chastiseth

And

much punishment.

my

Mother and

ciples loved

me

as

faithful dis

with a

God

little

chastised

earthly love,
that love by this grief
he might not chastise

that

in

it

And though

the other world.

I

with

it

was innocent, yet, as they

me God, andhisSon,

sij

ammazato f ra
monte chaluario

stato

sul

ladroni

Uis-

sposse iessu ho barnaba chre-

dimi

che ogni pechato per

pichollo che sia DIG il punisse

chon pena grande

essendo
che DIG he offesso nel pechato
.

ammandomi

onde

madre he

mia

la

dissepoli [chon]

cho mei
uno pocho di

ammore

li

fidelli

terreno

il

iussto DIG

ha uolluto punire quessto am

that the devils might not v more chon il pressente dollore
mock me on the djy of_ azioche non sia punito nelle
called

he

judgement,
TTiaj^J^

stmnlrl

ing

chosen

He_jnocked in
this moclE^

And

this world.
shall

has

last

till

the holy

messenger of

whoshall
lievers/.

undeceive^_all

And

be

then he said,

SJust art thou,

O God

and

only belongeth the

honour and glory, with wor

to

thee

ship for ever.

fiami

infernalli

he

me

innocente son stato nel

che

mon-

do hauendomi

li homeni chiamato DIG he fiollo di DIG

DIG per non farmi scernire
.

dalli

demonij

sia

il

giorno de

ha uolluto che
scernito dali homeni

iuditio

il

io

monddo chon

la

nel

morte

di

iuda facendo chredere ad ogniuno che io sia morto sula

onde quessto scerno

durera inssino alia uenuta di

chroce

machometo nontio
quale uenendo

al

di DIG

il

modo

sganera ogniuno che chrederano

alia legie di DIG di quessto

ingano

auendo deto quessto

iessu disse iussto sei signore

DIG nosstro perche ha te sollo

si apartiene honore he gloria
senzza fine

And then he

said,

Barnabas, that thou by

He

See,
all

lui

uoltatossi iessu

ha cho-

disse

guarda

che scriue

INTRODUCTION

Ixiv

Translation from Spanish.

means write

Italian.

my

Gospel, re
lating everything which has
happened in the world con

me

cerning

and

done exactly
the faithful

let

be

in order that

may

unde

be

knowing the

ceived,

it

He that writeth

I will do as thou

truth.

Master,

said,

commandest

me, God willing: but I did

not see all that happened
with Judas.

Jesus answered,

Here stand Peter and John

who saw it, and who will
relate

told

And

to thee.

it

James and John

who were

the seven Apostles

absent,

Joseph

some

he

to call

and Nicodemus, and

Abarimatheas, and

of the seventy-two dis

When

ciples.

they were come

they did eat with him; and

on the third day he com

manded them
go
the Mount of Olives with
because he was
his Mother
all

to

to

to return to heaven.

apostles and

except

All the

disciples

twenty-five

of

seventy-two, who had

Damascus, with fear.

wept,
the

fled to

And

exactly at midday, while they

all in prayer, Jesus came

were
with

many Angels (blessing

so much brightness

barnaba

modo

che ad pgni

euangelio mio in
tutto quello che he successo
per la mia habitatione nel

tu scriua

modo

lo

he scriui similmente

quello che he hochorsso ha

iuda azioche li fidelli si sgani-

no

ogniuno credi alia uerita

Risspose cholui che scriue il
e

piazendo ha DIO

faro

tutto

ma chome

ho maesstro

ha

sucesso

no

iuda

perche non ho ueduto

sia

lo

so

tutto

il

Rissposse iessu quiui sono

ioane he pietro che il tutto
han ueduto e loro ti dirano

chome he passato il tutto he

chomado che
dapoi iessu
douessimo chiamare
suoi dissepoli

li

fideli

azioche lo ue-

dessero che pero chongregorno

iachobo he ioane li sete disse

cho nichodemo he iosef

poli

he molti

altri

he

tadui
iessu

setan-

delli

chon

mangiorno
terzo

il

giorno iessu

monte olliueto
madre che hiuui
nouo al ciello ue-

disse andate al

chon

mia

saliro

di

dendo
al

uoi

ciello

chi

me

ogniuno eceeto

setatadui

deli

timor herano

li

quali
fugiti in

dissepoli uinticinque

per

portera

andorno adonque

God) with

damassco

that they all bent their faces

And Jesus
to the ground.

oratione allora di mezogiorno

uene iessu chon grande molti-

raised

them up, saying,

Fear

stando ogniuno in

tudine di angioli che

bene-

INTRODUCTION
Translation

from

Ixv

Spanish.

not your Master who comes

to take leave of you and to

diceuano DTO

recommend you to God our

Lord, by the mercies received

spauetorno ogniuno he chasscorno chon la fazia in terra

from His bounty and be He

with you
And upon this
he
with
the
disappeared

onde

iessu

forto

dicedo

splendore

della

onde

da

il

facia

sua

si

leuatili

no

li

cbo-

uolgiate
il uos-

temere perche io sono

stro maesstro ....

Angels ; all of us remaining

amazed at the great bright

[Here follow some 120

words not represented in

ness in which he left us.

[ap.

the Spanish.]

White, Bampt. Led., ut supra.]

.... la gratia he misserichordia di DIG resti chon uoi onde

deto questo li quatro angiolli
uissibilmente lo solleuorno al
.

ciello

[Here follows concluding

chapter, not represented
in the
Spanish.]
a
b
[MS. 226 -23I .]

B.

EXTRACTS RELATIVE TO THE

OF BARNABAS

<

GOSPEL

FROM

JOHN TOLAND

<

NAZARENUS

(Published in London, 1718); and from his MISCELLANEOUS

WORKS
(i)

(published posthumously in London, 1747).

FROM THE PREFACE TO NAZARENUS

1
place you ll find the succinct history of a NEW
GOSPEL which I discovered at Amsterdam in the year 1709.

In the

It

is

first

Mahometan Gospel never

3

before publicly

See Extract iv below (Nas., ch.

e

v).

made known

P.

INTRODUCTION

Ixvi

among Christians, tho they have much

Mahometan s acknowledging the Gospel.

about the

talked

I strait sent an

account of this discovery to his most Serene Highness the

ever-victorious PRINCE EUGENE or SAVOY, to whom I had
the honour of writing sometimes by way of his AdjutantGeneral, the Baron de Hohendmf, who comes behind very

few

in the

tis really

how

knowledge of

surprizeing

minutely,

how

and useful books, and

curious

all

how much

the Prince himself has read,

and in how many languages

critically,

considering his perpetual series of action as well in the

as in the

camp

He

now master

of this book, as

Court

may

be

seen in the Appendix.

fn)
P. xi.

an account of the TURKISH GOSPEL by Mon

sieur DE LA MONNOYE (to whom the Baron DE HOHENDORF
showed it, after the owner had parted with it to PRINCE

Next

follows

EUGENE) and which I have added as a further illustration of

the book and withall as a confirmation of my own descrip
tion of it, which I am persuaded the Baron did not show to
;

that ingenious Academician.

(iii)

CATALOGUE OF BOOKS MENTIONED BY THE

FATHERS AND OTHER ANCIENT WRITERS, AS TRULY OR

FROM

FALSELY

ASCRIBED

JESUS

TO

CHRIST,

HIS

APOSTLES,

CHAPTER XV.

AND OTHER EMINENT PERSONS/

BAR

NABAS.
Misc.Wks.

THE

080 sq

Gospel of

BARNABAS.

Scripturar.

apud

Apostolic.

In Catal.

Gelasius in Decreto Indiculus

in Annotat.

Coteler.

libror.

Apocryph.

i.

ad

Constitut.

Baroccian. post

Damascenum de mensibus Macedonum.

This Gospel of

by

BARNABAS

the Mahometans.

There

is still

extant, but interpolated

but one copy of

it

in Christen

dom, accidentally discovered by me at Amsterdam in the

year 1 709, and now in the library of his most Serene HighThe reference is to a translation of the passage of La Monnoye given
by us in the original at p. Ixxi. It formed the second Appendix to
1

Nasarenus.

INTRODUCTION

EUGENE

ness Prince

had

to be

in a

of Savoy.

But a

full

volume I have written on

NAZARENUS,

entituPd

Ixvii

or Jewish,

Christianity, &c. } printed twice at

account of

Gentile,

London

it is

this very subject,

&

Mahometan

in the year 1718.

(iv)

NAZARENUS.
CHAPTER V.
But

at length (Sir) after wholly despairing of ever haveing Na/ar.

a better account, it was
good fortune instead of other

my

and translated
information, to light on the Gospel it self
for it is
into Italian, by or for the use of some renegades
;

most certainly the performance of a Mahometan scribe. Yet

knowing a more particular account will not be ungrateful,

The learned gentleman,

be pleased to receive it as follows.
who has been so kind as to commun cate it to me (viz.
Mr. Cramer, Counsellor to the King of Prussia, but residing
Amsterdam l ), had it out of the library of a person of great
name and authority in the said city who during his life was

at

Whether as a
often heard to put a high value on this piece.
It is in
I
know
not.
of
his
religion,
rarity, or as the model
the very first page attributed to Barnabas, and the title of it
runs in these words The true Gospel of Jesus called Christ,
:

new prophet

new

tans.

God

to the world, according to the

Here you have not only

a
true
if
but
also
one
Gospel,
you believe the Mahome
But how honest soever they may be represented, this
where none are to be credited without the utmost

relation of

sent by

Barnabas

his apostle.

a topic

is

caution

more

are
every Gospel forbids lying, yet never
of
it
told than about the Gospel. The first Chapter

since, tho

lies

begins thus

Barnabas an apostle of Jesus of Nazareth

and consolation.

called

who

dwell upon the earth, wisheth peace

Whatever may become of the truth, this is

Christ, to all those

The book is written on Turkish

bound after
and
polish d, and also
paper delicately gumnrM
and the
fine
The ink is incomparably
the Turkish manner.
the Scripture-stile to a hair.

Ho

dead since the writing of this LETTER.

e a

[Toland

original note.]

INTRODUCTION

Ixviii

orthography, as well as the character, plainly show it to be at

I ever chuse to speak rather
least three hundred years old.
under than- over in such cases. Any proper name of God,

and the appellative word Dio it self, are constantly writ

red letters out of respect, and so are the Arabic Notes

in
in

The contents of the chapters

transverse lines on the margin.
are likewise written in red letters, and reach about the twen
tieth

a void space being left for the rest before each chapter,
fill d
The author of these summaries was
up.

but no where

a zealous Musulman,

who

charges the Christians

all

along

But
this his only authentic Gospel.
falsification,
his
whenever
ll be
hand
with
behind
him,
Gospel
they
nothing
from

with

Much

and ornament was

bestowed upon the whole, and the Arabic word Allah is in
comes to be better known.

care

red letters superstitiously interlined over Dio, for the first

three times it occurs.
The Story of Jesus is very differently

many things from the received Gospels, but much

more fully and particularly; this Gospel, if my eye has not,,
deceived me, being near as long again as any of ours.
Some
in
wou d make this circumstance a prejudice
favor of it,
told in

because as

all

things are best

known

just after tney

so every thing diminishes, the further it precedes

But

original.

till

apply d,
Barnabas.

happen ;
from its

in this case the rule will be found not rightly

is prov d to be a genuin issue of

the book

Mahomet is therin expresly nam d for the Para

we have been told that he s so esteem d, by all the
historians of the Mahometan Religion
the Musulmans

clete, as

accusing our Gospels of corruption (as I noted before) in the

1 6th and
26th verses of the I4th Chapter of John
and
;

pretending further that Mahomet s name was struck out of

the Pentateuch and the Psalms.
Mahomet is nam d again or
foretold in

some other places

designed accomplisher of

book of Barnabas, as the

economy towards man. Tis,

of this

God

Nazaren system, as to the

mere man (tho not with them the Son
of Joseph, but divinely conceived by the Virgin Mary) and
agrees in everything almost with the scheme of our modern
Unitarians excepting the history of his death and resurrec
in short, the ancient Ebionite or

making

of Jesus a

tion,

about which a very different account

is

given from that

INTRODUCTION

Ixix

in our Gospels ; but perfectly conformable to the tradition of

the Mahometans, who maintain that another was crucify d in
his stead ; and that Jesus, slipping- thro the hands of the

Jews, preach d afterwards to his disciples, and then was taken

up into heaven.
(v)

QUERIES TO BE SENT TO CHRISTIANS RESIDING IN

MAHOMETAN COUNTRIES.
1.

Since

we

Mahometans, that
from Heaven to Moses,

find in all the books of the

they believe the Law was delivered

the Psalms to David, and the Gospel to Jesus, as well as the
Alcoran to Mahomet you are to enquire and take due infor
;

mation, whether at this time the Musulmans have a Penta

teuch, Psalms, or Gospel of their own, and
or disagreeing
O with those of the Jews
O

Whether they
Service, or read
2.

Since

we

sing-

any
find,

any of David

how
and

farr agreeing

Christians?

Psalms in their public

portions of the Pentateuch

moreover, that they charge our Gospels

many things, and particu

s name was raz d out of em, as likewise
that
Mahomet
larly
out of the Pentateuch, and the Psalms, you are to enquire of
the most learned, judicious, and candid among em, how they
with corruptions and alteration in

can prove such Expunctions or Interpolations, if they have no

authentic Copies to confront with ours ? or, in case they pre
tend to have such Copies, you are further to enquire, what
use they make of em ? whether any part of their Gospel be
ever read in their Moschs ? or whether it is to be perus d
only by the Clergy and the Learned

are particularly desired to enquire after the Gospel

for such a book is in the possession of his
Barnabas

3.

of

You

most serene Highness Prince Eugene of Savoy, and was un

a pro
doubtedly written (I don t mean wholly compil d) by
as the Summaries of the Chapters, and the
test Mahometan
;

Arabic Notes on the margin of the Italian Translation, are

And if you
the work of a zealous adversary to Christianity.
shou d happen to meet with this book, you are diligently to

Na/ar.
p<

jjj
PP-

i-

INTRODUCTION

Ixx

enquire, whether they acknowledge it as divine, whether

the onely Gospel they admit ? or, in case they have any

it

be

more

of this kind, whicli are Apocryphal, and which authentic, in

their account ?

we

find the Mohametans, in all their writings,

other
books, besides the four already mentioned,
asserting that
were divinely inspired, or sent from heaven to their reputed
4.

Since

Authors; namely, Adam, Seth, Enoch, Abraham, and more

You are to enquire if now
such Patriarchs and Prophets
to
or
either
have, any such books among
have,
pretend
they
:

em ?

or, in case

they have not

(as I

then by what arguments they would

think they fairly own)

prove, that ever

any
For I suppose, they lay no stress on the
numerous books of this sort, that have been forg d by
the Jews and Christians tho, if the Mahometans have any
of their own, I take em to be some of the Apocryphal
Jewish or Christian books interpolated, and accommodated
such existed?

to the

System

of the Alcoran

Secundum Artem.

Lastly, not only the Gospel of Barnabas, or any other

Gospel (which in their language they call Al-Angil or
5.

call Al Taurat,
Inghil] but also their Pentateuch (which they
Psalms
their
and
(which they call Zebour)
vulgarly Tevrat)

with the books ascrib d to those other Prophets (if any such
they have) are to be procur d or purchas d, according to the

But in this whole inquiry

ll be
pleas d to send.
beware of being impos d upon by Christian Arabic books,

account you

such as the Gospel of the Infancy of Jesus, with diverse

others of the same stamp.
6.

As

for the

Mahometans themselves^ who

are the proper,

sjibject of our curiosity, take care to distinguish written^ from

oral Tradition
as well ^.s the^persuasion of a particular SecT"*
;

from that of the whole body, or even the notion of a private

man from that of his peculiar Sect. And on these Enquiries
be sure to ground your answers so accurately, yea so minutely,
expresly to use such forms, as in answer to the first,
as"

any part or particular

neither be ever tempted to affirm
seem to favor the real or fancy d belief

second, third or fourth Queries, or to

of each, distinctly

mark d

any thing, that may

INTEODUCTION

Ixxi

or byass of the Enquirer

since Truth ought to be the sole
of
our
and
not the service of any particular
Research,
object
Cause or Person whatsoever.
;

C.

BERNARD DE LA MONNOIE S DESCRIPTION

OF THE VIENNA MS.

M.

Menagiana, torn,

iv,

pp. 202-14 (Paris, 1715).

M. le Baron de Hohendorff, Seigneur Aleman qui joint a

une noblesse du premier ordre une literature exquise, une
politesse fine, & une connoissance de livres fort e*tendue, m a
fait voir

PEvangile suppose par

apparemment de

traduit en Italien

quinzieme

siecle,

&

copie

un peu

les
1

Turcs a S. Barnabe,
le milieu du
un manuscrit

Arabe, vers

apres.

est

1
aujourd hui unique , au moins tres rare, qui appartient au
Prince Eugene dont les recherches pour toutes sortes de livres

curieux n ont point de bornes.

Le volume est un in 8 long
de six pouces, large de quatres, epais d un & demi, contenant
229 feuillets, dont les pages complettes sont de dix-huit a
dix-neuf lignes enfermees dans un quarre trace en rouge.

Les marges a cote de certains endroits, soulignez dans le

texte, sont bordees de citations Arabes, fort bien ecrites, rela
tives

quelques

versets

de

Le Copiste avoit
des chapitres, qui sont

FAlcoran.

dessein d ecrire en rouge les

argumens
au nombre de 221, mais il en est demeure au vingt-septieme,
qu il a mal marque 26, & s est contente de laisser des espaces
vuides pour les autres.

du

corps.

Au

SERENISSIMO &c.
L ovthographe
irregularitez.

ou

elles

self

Le

devant du
de

papier est d un colon lisse qui a

en Latin ce qui suit

livre est ecrit

[Dedicatory Preface, see below, p. Ixxix].

ce manuscrit est remarquable par ses

Les consonnes

doivent etre simples,

&

y trouvent souvent doubles

souvent au contraire simples

He must mean the onely one in Christendom, or he contradicts him

& so must Monsieur Cramer have meant, who knew nothing of the

age or value of this book but what I told him/ (Toland

translation of this passage in Nazarenus, App. ii, p. 9.)

note on his

own

INTEODUCTION

Ixxii

ou

&
&

Un mot y

doivent etre doubles.

elles

deux y sont confondus en un.

vicieuses, pareilles a celles

y sont semees par

Une

qu

est partage en deux,

Les aspirations superflues,

FArrius de Catulle,

affectoit

Nulle observation de Capitales.

ne consiste qu en certains gros

tout.

ponctuation ridicule qui

du

points rouges, placez la plupart

pour

molgie, filgio, pilgiare,

&

egli,

au hazard.

terns

moglie, ffflio, pigliare.

Elgi,

Scatiar

& schema, plaze

nombre, qu on doit
regarder plutot com me une marque de 1 ignorance, & de la
mauvaise prononciation du Copiste, que de 1 anciennete de
Fecriture.
Les chiffres qui marquent les feuillets sont les
pour Scacciar, scernir

pour place

&

autres

scerno pour sckernir

chiffres

Arabes ainsi formez

cinq,

combine

comme

je

auquel

les

les

i,

un.

deux,

r trois.

f quatre.

Apres quoi Fon

du reste. L ecriture est,
Fai remarque, d environ Tan 1470 ou 1480 terns
Copistes commencerent a mettre les points sur

six.
1

sans

corruptions

sept.

onze.

huit.

douze

neuf.

&

dix.

ainsi

ce qui a ete fort exactement observe dans le manuscrit

Le mot Dio par honneur y est toujours ecrit

Les Turcs opposent ce pretendu Evangile a nos
Barnabe qui se dit charge
quatre, comme le seul veritable.
dont

il

s agit.

en rouge.

de

y passe pour un Apotre familier avec Jesus Chrit,

mieux instruit que Paul du merite de la

ecrire,

et avec la Vierge,

Circoncision,

aux

fideles.

& de Fusage des viandes accordees, ou defendues

On y voit que les peines infernales des Mahome

tans ne seront pas eternelles.

simplement que Prophete.

les
il

II

Jesus Chrit n y est appele

est dit

qu au moment que

Juifs se preparoient a 1 aller prendre au jardin des

Olives,
fut enleve au troisieme Ciel,
par le ministere de quatre

Anges, Gabriel, Michel, Raphael, et Uriel, qu il ne mourra

qu a la fin du monde, & que ce fut Judas qui fut crucifie en
sa place, Dieu ayant permis que ce traitre
parut aux yeux
des Juifs

& comme

si

ressemblant a Jesus-Chrit, qu ils le prirent pour lui,

a Pilate.
Que cette ressemblance

tel le livrerent

qu il n y cut pas jusqu a la Vierge Marie &

aux Apotres qui n y fussent trompez ; mais que Jesus-Chrit
avoit depuis obtenu de Dieu la
permission de les venir con
soler.
Que Barnabe lui ayant alors demande comment la
etoit si grande,

bonte Divine avoit souffert que la

Mere &

les Disciples

d un

INTRODUCTION
saint crussent

si

Prophete

d ignominie

tant

avee

Dieu etant
;

la purete

un

seul

Ixxiii

moment qu

mort

Jesus-Chrit, que

repondit

est,

meme, ne peut

etoit

il

voir dans ses serviteurs

moindre defaut qu il ne le chatie severement; et comme,

Fattachement pour moi un peu trop liumain de
ma Mere, & de mes Disciples est une faute devant lui, il
le

ajouta-t-il,

a voulu les en punir par cette douleur, pour lour sauver celle
du feu d enfer.
mon eg-ard, tout innocent que je suis, sa

neanmoins offensee de ce que

justice

DieUj

&

Fils de Dieu, a ordonne,

jouet des
le

jouet

pour

le

m appelloit

peuple

m empocher

etre le

Demons au terrible jour du Jugement, que je serois

des hommes en cette vie_, lesquels, sur ce que Judas

mort en croix sous ma ressemblance exterieure, croiront

fermement que c est moi qui ai ete crucifie, & demeureront
est

tous dans cette

erreur, jusqu a ce que Penvoye de Dieu,

vienne
les en tirer.
Mahomet,
Les termes du manuscrit sont trop curieux pour ne les pas

reprendre d un peu plus loin, & les produire ici tout au long
Ce que je ferai en les rapportant premierement avec toutes les
1

fautes du Copiste, lesquelles

moins mal que

essaierai ensuite de corrig-er le

je pourrai.

llitorno la vergine choncholui chescrive I/ejacholo

venendo

[Cp.

al mondo sganera ogninno che chrederano alia legie dio di digues- 227 a
sl.o

higano.

Get echantillon fera juger de

orthographe,

les

memes

fautes

Tout defigure neanmoins qu

que de

le retablir

RUornb

La meme

la piece entiere.

reg-nent

d un bout a

est ce texte, rien

autre.

est plus facile

en lisant ainsi:

quale
Vergine con colui eke scrive, e Jacobo,
venendo alinondo sgaunera ogniuno, eke credera alia lege dt Dio,
la

di questo inganno.

Mon

n ayant ete que de corrig-er les fautes du

n ai point voulu changer f/omeni en kuomini, moreno

dessein

Copiste, je

en muoiono ou murono,

comme
mieux

lincioli

en lenzuoli que

des idiotismes du Traducteur et

fait de laisser

par cette raison

ai

peutetre

regardez
aurais-je

dessi, jfnssi, ricevessi a la

troisieme personne, legie pour legge,Jiolo pour Jigli uolo, &c.

MS.
~-,

INTRODUCTION

Ixxiv

D.

MICHAEL DENIS
CODICES MANUSCEIPTI THEOLOGICI
:

BiUiothecae Palatinae Vindobonensis (1800), Vol.

ii,

Pars

ii

Codices

Polemic!, DCVIII, 1368-73).

Codex

in turc. charta ital. arab.

Sec.

summum

Folior.

xv.

229. 8. calamo currente, charactere atro perscriptus, globulis

potius quam punctis miniatis interstinctus, paginis omnibus
linea rubra circumdatis, marginibusque passim Notulis ara-

eiusdem

bicis

coloris adspersus

hunc Titulum praefert

Vero

euangelio di essu chiamato chrissto nouo profeta mandate da

Dio (quae vox per totum cod. miniata) al modo secondo la

Barnabae corpus anno

Chr. 478 sub imperio Zenonis inventum fuisse in Cypro cum
MarOaiov
ri orrjflou? TO KOTO
Evangelic supra pectus, fyov

descrilione di barnaba appostolo

suo.

rou /3apva/3a, testatur Theodorus Lector

Euayye\toz> i8ioypa$oy
L. II. inter Historicos eccl. I. III. Cantabrig. 1720. p. 571 f.

Idem Georg. Cedrenus ad quartum Zenonis annum, et Alexander

Monachus Cyprius non diu post inventum corpus in Laudatione
Barnabae apud Bollandistas ad ii htnii p. 450. EuayyeXtoi;
InveniSto^eipoy 6 eeA.a/3oy CLTTO MardaLov etc. adpellans.

fama ansam praebere potuit Impostori cuidam

autore, non exscriptore Barnaba, et re
Evangelium
confingendi
tale
inter
ipsa
Apocrypha relegatum videmus in Decreto Contionis huius

cilii

Rom. sub

Col.

941. et

Gelasio a. Chr. 496. in Concc. Harduini T. II.

memoratum apud

Cotelerium

PP.

Apostolicor.

196. in Indiculo Scripturar. e Cod. Hegio Paris

depromto, cui similis etiam in Bodleiana inter Codd. Barocc.
n. 206. extat. An etiamnum Pseudoevangeliiim istud supersit
Vol.

I.

p.

graece aut latine, dicere non habeo

Oriente innotescere potuit.

At

praecipui

illorum

Scriptores

Mokammedanis
excitati

certe in

Maraccio in

Refut. Alcorani a p. 15. quatuor solum Evangelia nostra

enumerant, solus Ahmedus Ebnedrisits quinti de Infantia
Christi, ut spurii

meminit.

Necesse est igitur, ut Evangelium

nostrum Barbaroitalum recentius Abortivum

sit

nebulonis all-

INTRODUCTION
cuius Apuli vel

Ixxv

Calabri semi MaJnimedani et semi

e reliquiis eoriim, quos constat tempore Friderici II.

numero has regiones

-/.

coluisse &c., ut

All. Fabricium, Codd. Apocr.

mihi videtur, effusum

N.

Imp. magno
in lit. ad

visum Lacrozio

T.

P. III. p. 374, ant, ut

Mauriscorum

ante

Christiani

expulsionem

in

Mo vent me verba Iladr.

Hispania, vel in Africae li Dribus.
Relandi de Relig. Mohammed. L. I. Traiect. 1727. p. 23. in not.
Et Evangelium aliquod apud
et

malis constatum Arabice

Verum

ubi

Succurrit

ipsos

est,

quod ex Scrip/is bonis

Hispanice manuscriptum extat.

Georg. Sale in Praef. Versionis
et

Commodatum
Anglicae Korani Loud. 1734. 4. ubi narrat
sibi fuisse ad suas in Koranum commentation es a D. ILolme
:

Rectore Hedlejensi in Prov. Hatonia Evangelium Barnabae

ex Italico in Hispanicum versum ab Apostata
in eius Praefatione haec leg i
Aranda
de
Aragone
Mustafa
teste Titulo

Fuisse

Marinum Monachum quendam cupidissimum videndi

Barnabae Evangelium eo, quod illud citatum invenisset in

quodam Tractatu Irenaei ex illo S. Paulo contradicentis
;

Marinum

cum

die

theca

hunc familiarem fuisse Sixto V. Pontifici, et,

quadam inter confabulandum Pontifex in Biblio-

sua

obdormivisset,

depromsisse

forulis

temere

Librum aliquem ad fallendum interea tempus^ huncque

Librum forte fortuna fuisse praedictum Evangelism, unde
Marinum laetissimum illud manica conditum abstulisse, et ex
eius lectione ad MoJiammedem conversum etse. Non abstinet
quin narrationem hanc impudentissimum commentum
Quis
most barefaced Forgery} compellat; et merito.
enim hie Fra Marino, aut ubi Irenaeus Paulo ex Evangelio

tialius

(the

Exemplar porro nostrum Italicvm

e loco ab Salio ad C. VII
consentire
Hiftpanico probe
nobis
Korani citato, qui
p. 43. legitur ostendo
Barnabae contradixit?

cum

[Here follows
p.

li),

parallel

no.

Span.-Ital.

Judgement on Serpent

(in

(see

above,

which Denis

is

not perfectly accurate).]

conuerrita pro con verita satis probat, Impostorem Barbaroitalum ne quidem intellexisse, quae scribcret. Totum ig-itur
Fig-mentum ad Africaey ut dixi, litora et Apostatam aliquem

To

ablegandum

videtur, neutrius ling-ue probe

compotem, nam

et

INTRODUCTION

Ixxvi
literae

h gutturalis usus intempestivus, qui totum codicem

pervadit, Italis peregrinus est, et Notae Arabicae marginum

Barnaham cum Korano conciliare studentes, hominem etiam
et in Orthographiam passim
non
erat cur loh. Frid. Cramerus
peccantem produnt. Itaque
ei
hederam
insidiosam
tarn
adpenderet, quam hue transferre
supervacaneum censeo iam vulgatam a Bern, de la Monnole
T. IV Menagianor. Amst. 1716. p. 323. et ab Fabricio Cod.
Apocr. N. T. P. Ill, p. 375. Minus erat ut de eo paratragoeEt quidem
diaret loh. Tolandus in Nazareno suo C. II-1X.
illius

idiomatis

parum peritum,

Cramerus maxime

falsus est e characteris, ut ait, ductu et

vetustae ortho-graph iae ratione magnam ei antiquitatem tribuendo, dein asserendo nemini Christianorum hoc Evangelium

adhuc videre licuisse,

Fuit Vir hie, dum

Hagae

Comit. in

et eo

Muhammedanos

tantopere gloriari.
Sabaud. 1713 venditaret,
rei domesticae difficultate, destitutus

illud Eugenia

magna

Aulae, in qua olim Friderici With. II

dein
curator
institutor,
negotiorum Amstelodami agebat, neque
Adi de eo, eiusque Scriptis Lexicon Univ.
biennio supervixit.
stipendio

lit.

Berolin.

K. Codicem nostrum, ut Tolandi verbis

c. 5.

Nazar.

p. 15-

utar, habuit out of the library of a person of great name

authority in the said city (Amsterdam) who during his life

put a high value on this piece.

Addit Miscell. Vol. I. p. 381. There s but one copy of

often heard

and
was

to

it

in

Christendom, accidentally discovered by me at Amsterdam in the

year 1709, and now in the Library of his most serene Highness

Prince Eugene of Savoy.

Pluribus abstineo;

nam

et

Bern.

Moneta, Tolandusque, et ex utroque Fabricius locc. cilt. tarn de

totius Codicis ratione, quam de impudentibus eius technis,

quantum

satis est, retulere.

CLASSIFICATION OF SCRIPTURE REFERENCES

GIVEN IN THE FOOTNOTES

(a)
simple reference to the passage
as, 2 Kings v. 14
signifies direct citation of a verse or short passage of Scripture.
(6)

The same

that the passage

in
is

heavy type

as,

Mark

i.

40-45

See is prefixed to the reference

(c)
question rather than the actual words.

when

the substance

(d)
Cp. is prefixed when the reference is less exact
a parallel from the
Vulgate, Qorau, &c., is adduced.
(e)

note.

When

signifies

the basis of a longer section in Barnabds.

the reference

is

doubtful a query

(?)

also

is

in

when

appears in the

DEDICATORY PREFACE
By

J.

F.

CRAMER 1

Serenissimo

Sabavdiae Principi

EVGENIO
Heroi

invicto,

Musarmn

Herculi,

Hoc Evangelium Muhammedanum, quod BAKNABAE

Nomen prae sefert. In Italicum sermonem,

Apostoll

compluribus abhinc

uti caracteris

seculis,

osiendit,

conversum

lingua, et si

uno

ductus

et

vetusfae

orthographiae

tribus illis Alcorani architects

compositum,

nemini
inspicere

ratio

quod Evangelium, sive Arabice sive alia

quis conjecturae locus est, a Sergio Monacho Nestoriano,
;

Christianorum

licuit

omni ope niterentur

adkuc videre

quamvis hi illnd perquirere et

at tandem ejusmodi Evangelium 2 a
\

Muhammedani, tantopere gloriantur, ne existere quidem

suspicari coeperint : Hunc, inquam, Codicem, manu satis eleganti
exaratum, et, sicuti constat, Vxicuii: Vt esset Bibliothecae
quo

quam Princeps Incomparubilis, libris rarissimis, seu typis, sen

manu descriptis referfissimam, construendam, regio et animo et
non postremum ornamentum : Et simul suae
sumptu, suscepit,
in immortale MAXIXI HEROIS Nomen
perpeluae
\

observantiae,

pietatis, ac devolissimi pectoris

L.

D.

qualecumque Monumentum
M.
z>.

Q.

D.

IOANNES FREDERICKS CRAMERUS

HAGAE COMITIS a.

d.

xx lunii

cio 10 ccxin.
|

See Introduction, p.

xiii,

note

2,

and

xliv,

note

3.

2 b

THE GOSPEL OF BARNABAS

Vero euangelio di essu chiamato chrissto nouo

secondo la
profeta mandate da DIG al modo

3a

descritione di barnaba appostolo suo

Barnaba apostolo

di iessu nazareno chiamato chrissto

ha

tutti quelli che habitano

pace he consolatione
desidera charisimi il grande he admirabile DIG a quessti giorni

sopra la tera

passati cia uissitati per

il

suo

proffetta iessu

chrissto

in

grande missericordia di dotrina he miracholi per la qualle

chossa molti inganati da satana sotto pretessto di pieta
a
predichano empiissima dotrina chiamando iessu fiolo di DIG
.

repudiando la circoncissione pato di DIG* im sempiterno he

concedendo ogni cibo inmondo fra li quali he paulo he in-

ganato del quale non senzza dollore

io

ne parllo

per la

qual chossa ui scriuo quella uerita la quale ho ueduta he

sentita nella conuersatione chio ho conuerssato con iessu

3b azioche

siate

salui

he non

siate

inganati

da satana he
|

pero guardatiue da ogni uno

che ui predicha noua dotrina contra quello che ui scriuo
il
azioche siate salui im sempiterno
grande DIG* sia con
periate nello iuditio di DIG

uoi he ui guardi da satana he da ogni malle

amem

I b in questoprimo chapitolo si contiene la anontiatione delloangelo

.

gabrielo

ha maria uergine

circJia alia

natiuita de iessu.

Questi hani passati fu uisitato una uergine chiamata maria

della stirpe di dauit della tribu di iuda per langelo gabrielo da
.

DIG

quessta uerggine uiuendo con ogni santita senza ueruno

he stando in horatione cho

scandallo essendo ireprensibile

ieiunij

un giorno essendo

langelo gabrielo
si

spauento

la

he

la saluto

solla

hentro nella chamera sua

dicendo DIG sia con te ho maria

uergine nello aspeto del angelo la quale la

True Gospel of Jesus, called Christ, a new prophet

sent by God to the world
according to the

3a

description of Barnabas his apostle.

Barnabas, apostle of Jesus the Nazarene, called Christ, to

all

them that dwell upon the earth desireth

peace and consolation.
Dearly beloved, the great and wonderful God a hath during these
past days visited us by his prophet Jesus Christ in great mercy
of teaching and miracles,
by reason whereof many, being deceived
of Satan, under
pretence of piety, are preaching most impious
l
2
doctrine, calling Jesus son of God
repudiating the circumcision
,

ordained of

God

among whom

and permitting every unclean meat

Paul hath been deceived, whereof I speak

for ever,

also

not without grief; for which cause I am

writing that truth
which I have seen and heard, in the intercourse that I have
had with Jesus, in order that ye may be saved, and not be
deceived
of Satan and perish in the judgement of God. Therefore 3b
beware of every one that preacheth unto you new doctrine 3
contrary to that which I write, that ye may be saved eternally.
|

The great God a be with you and guard you from Satan and
evil.
Amen.

from every

I b In this first
chapter is contained the annunciation of tJie angel
Gabriel to the Virgin
Mary concerning the birth of Jesus.
.

In

these last years a virgin called Mary, of the lineage of

David, of the tribe of Judah, was visited by the angel Gabriel

from God.

This virgin,

living in all holiness without any

and
offence, being blameless,
abiding in prayer with fastings,
being one day alone, there entered into her chamber the angel
Gabriel c, and he saluted her, saying
God be with thee,
Mary V
The virgin was affrighted 6 at the appearance of the angel;
:

a
c

of
3

God, great.

The coming down

Jesus himself

which
Cp.

is first

Gal.

i.

for account of

Luke

i.

is

The Chapter

made

to

attributed to

6-8.

of the sending

down

of Gabriel.

of Gabriel to Mary.

deny his Divinity

Roman

(see 10*, note), ascription

2
See Gen. xvii. 10.
soldiers, 60*.

See Luke

i.

Annunciation in Qoran

29.

2,

iii

26 sqq.

and

xix,

cf.

Cp. Luke

Introd.

i.

28

See

THE GOSPEL OF BARNABAS

confforto langelo dicendo

grata apresso DIG

il

non temere maria

perche tu

madre

sei

uno proffeta
azioche chaminino

quale tia elleta per

di

quale mandera al popullo de issdraelle

sua legie con uerita di cuore Risspose la uergine hora

il

4a nella

chome

partoriro

fioli

non chonoscendo homo

Risspose langelo

ho maria potente he DIG che fece lomo senzza homo di

generare in te lomo senza homo perche apresso lui niente
b
Risspose maria io so che DIG he omnipotente
pero sia fata la uollonta sua Risspose langelo hora sie in te
concetto il proffetta il quale chiamerai iessu he il chustodirai

he impossibile

dauino he sicera he da ogni cibo inmondo perche elgie santo

di DIG il fanciulo se inclino maria chon humilta dicendo echo
.

tua parola partisi langelo

he la uergine glorificho DIG dicendo chonosci la grandezza di
DIG ho anima mia he exulta spirito mio in DIG saluatore mio c
DIG sia fato secondo

la serua di

la

il

quale ha guardato la humilta della sua serua talmente che

saro chiamata beata da tutte le natione

lui

che he potente che

benedeto

sia

perche mia fato grande

santo nome suo perche

il

la missericordia sua si esstende di stirpe in stirpe

4b

lui

ha fato

nella

mente

mano sua he ha

potente la

del suo cuore

loro sede et elgia exaltato

rempiuto di bene he

memoria
II.

La

le

li

proinese fate

amonitione de

maria

cocetione di

Auendo

stirpe sua

li

perche elgi

superbo

potenti della

li

chie stato affamato lia

mandato

uoti

suo

al

perche

fiolo

lie

in

per sempre

angelo gabrielo fata ha iosef circha alia

la

uollonta di DIG temendo la

scandalizasero

si

fornicharia

per

chome

per essere

nome chiamato
iussto

grauida he la

uno compagno

ellesse

della

iosef di uita ireprensibile

temeua DIG

ll

-k-Jl*

il

uergine.

chome

homo

humili

ha abraham he

lo

dissperso

elgia depossto

richi lia

conosciuto maria

plebe che non

lapidasero

che temono

he

il

^1

lil

seruiua

con

THE ANNUNCIATION

but the angel comforted her, saying: Fear not, Mary, for thou
hast found favour with God 1 who hath chosen thee to be mother
,

of a prophet, whom he will send to the people of Israel in order

that they may walk in his laws
with truth of heart.
The virgin
|

answered
not a

Now how

man 8

man without

shall I bring

man

Mary, God

man without

able to generate in thee

is

with him nothing

a man, because

know
who made

forth sons, seeing I

The angel answered:

4a

impossible
Mary an
I know that God is almighty b therefore his will be done.
swered
The angel answered
Now be conceived in thee the prophet, whom
is

thou shalt name Jesus

and thou shalt keep him from wine

and from strong drink and from every unclean meat 5 because
the child is an holy one of God.
Mary bowed herself with
:

Behold the handmaid of God, be it done

humility, saying
6
The angel departed 7 and the virgin
according to thy word
glorified God, saying
Know,
my soul, the greatness of God,
:

and

my

exult,

God my Saviour c

spirit, in

for

he hath regarded

the lowliness of his handmaiden, insomuch that I shall be called

blessed by all the nations, for he that is mighty hath made me

and blessed be his holy name. For his mercy extendeth

from generation to generation of them that fear him. Mighty
hath he made his hand, and he hath scattered the proud in
great,

He

the imagination of his heart.

from their

seat,

been hungry hath he

hath sent empty away.

made
II.

Abraham and

to

hath put down the mighty

Him who hath

and hath exalted the humble.

filled

with good things, and the rich he

For he keepeth
to his son

in

memory

The warning of the angel Gabriel given

the conception
of the

the promises

for ever.

to

Joseph concerning

Virgin Mary.

Mary having known the will of God, fearing the people, lest
they should take offence at her being great with child, and should
stone her as guilty of fornication 9 chose a companion of her own
,

10
a man by name called Joseph, of blameless life for he
lineage
as a righteous man feared God and served him with fastings
:

all
1

God

is

Luke

i.

powerful.

God

things.
30.

is

Said Mary,

great

Luke

i.

know

that

God

is

able to do

and the keeper.

3

34.

Luke

i.

37.

s
See Judges xiii. 4, 7 and Luke i. 15.
Luke i. 38.
*
b
i.e. Ishmael: cp. ia
4 6 -55
46*, 156*, 201, 216*.
10
xxii. 23, 24.
See Luke ii. 4.
,

Luke i. 3i b
7
Luke i.
.

See Deut.

4*>

THE GOSPEL OF BARNABAS

he oratione uiuendo delle opere delle sui mani perche

hera
maesstro di leggname
cho tale homo la uergine
elgi
chonoscendo lo ellesse in chompagno he li manifessto il con-

ieiunij

silgio

5 a essere

DIG

diuino

iosef essendo

la

grauida
hecho mentre che

ripresso dicendo

tua cosorte

ho

lui

iosef

dormiua fu dal angello di DIG

perche uoi tu abandonare maria

che quanto

sapi

quando chonobbe maria

perche elgi temeua

iussto

uoleua habandonare

tutto per uollonta di DIG

in

lei

he opperato he fato
uno filgiolo

la uergine partorira

nome chiamerai

quale custodirai da
uino he sicera he da ogni cibo inmondo perche elgie santo
di DIG nel uentre materno elgie proffeta di DIG a mandato al
il

quale

per

iessu

il

populo de isdraelle azioche conuerti iuda al chor suo he

chamini issdraele nella legie del signore chome he scrito
nella legie di

dara DIG
si

mose

elgi uera con

grande potenza che

he fara grandi miracholi per

saluerano

la

li

qual chossa molti

he peranni della sua uita con ogni

iosef leuandosi dal sono ringratio DIG

manse con maria

li

tuttj

sincerita DIG seruedo.

III.

Mirdbile natiuita de iessu he aparitione di angioli die

laudauano

dio.

in quel

Regnaua

5b cessare agusto

ana he chaifa

monddo

tempo in iudea herode per dechreto

he preside hera pillato nello

onde per dechreto di agussto

pero ogni uno andaua

di

sacerdotio di
|

si

scriueua

nella patria sua he

si

il

apre-

sentauano alia loro tribu per farsi scriuere si parti adonque

iosef di nazaret citta di galilea con maria sua molgie grauida
.

per essere sua citta essendo della

per andare in betelem
dauit
azioche
da
stirpe
elgi fusi scrito secondo il dechreto
.

de cessare

peruenuto iosef in beteleme per essere la cita

pichola he grande la moltitudine di chollorro che peregrini
iuui herano
elgi non trouaua locho pero prese stantia
.

fuori della citta intuna stantia fata per ridoto de passtori

habitando iuui iosef

si

adempite

li

giorni del partorire

di

THE NATIVITY

and prayers, living by the works of his hands,

he was a

for

carpenter
Such a

and

man

revealed to

the virgin knowing, chose

him the divine counsel.

him

for her

companion

man 2 when he perceived that Mary

Joseph being a righteous
a
was great with child, was minded to put her away because he 5
3
whilst he slept, he was rebuked by the
Behold
feared God.
,

put
Joseph, why art thou minded
that whatsoever hath been wrought
to

angel of God, saying,

away Mary thy wife 1

Know

in her hath all been done

whom

by the

thou shalt

The virgin

will of God.

the

call

name Jesus

shall

whom

by
thou shalt keep from wine and strong drink and from every unclean
meat 4 because he is an holy one of God from his mother s womb.
He is a prophet of God sent a unto the people of Israel, in order that
6
and that Israel may walk in
convert Judah to his heart
he
bring forth a son,

may

6
He
the law of the Lord, as it is written in the law of Moses
b
and shall
shall come with great power, which God shall give him
.

work great

miracles,

whereby many

Joseph, arising from sleep

Mary

all his life,

III.

serving

7
,

God

shall be saved.

abode with
gave thanks to God, and
with all sincerity.

Wonderful birth of Jesus, and appearance of angels praising

God.

There reigned at that time in Judaea Herod, by decree of

8
of 5b
Caesar Augustus, and Pilate was governor in the priesthood
|

10

all
Wherefore, by decree of Augustus
Annas and Caiaphas
to his own
went
one
each
wherefore
was
the world
enrolled;
their own tribes to be
country, and they presented themselves by
from
Nazareth, a city of
enrolled.
Joseph accordingly departed
to
with
his
child,
go to Bethlehem
with
wife, great
Galilee,
Mary
of David), in order
it was his city, he being of the lineage
that
(for
of Caesar.
that he might be enrolled according to the decree
arrived at Bethlehem, for that the city was small,
9

Joseph having
and great the multitude of them that were strangers

there,

he

in a
found no place, wherefore he took lodging outside the city
there
While Joseph abode
lodging made for a shepherds shelter.

God

shall

send a prophet.

God the

giver.

2
See Matt. i. 20-23.
1
Matt. i. 19.
See Matt. xiii. 55.
5
C P- Luke { I 5~ l lSee Judges xiii. 4, 7 and Luke i. 158
in Luke 11. 2.
7
Matt. i. 24.
preside, cp. Vulg. praeside
Ex. xvi. 4.
*

Cp.

Luke

iii.

i, 2.

10

Luke

ii.

1-7.

THE GOSPEL OF BARNABAS

maria

Fu

he partori

il

bracie

nelle

circondata

sno

la

uergine da imenso splendore

senza dollore
il
quale presse
.

filgiolo

he riuoltandolo

sui

nelli

lo

pani

presepio pe non esser ui locho nel diuersorio

6 a iubillo
|

una moltitudine grande

incline

nel

Venero con

di angioli nel diuersorio bene-

he anonziando pace ha cholloro che temono DIG

Maria he iosef laudauano il signore sopra la natiuita di iessu

dicendo DIG

he con somo gaudio

il

nutrichauano

IV. Angioli anontiano alii pastori la natiuita di iesu

lo auerlo trouato lo anontiano.

li

quali

dapoi

In quel tempo stauano li passtori uigilando sopra illoro

Et hecco che furno
greggie chome he chosstume loro
.

da inmensso

splendore onde apparue loro uno

furno ripieni di spauento
angelo il quale benediceua DIG
li pastori per la improuissa luce he apparenzza angelicha
onde langelo del signore li conforto dicendo
hecho chio ui
circondati

anontio una allegrezza grande perche elglie nato nella citta

di dauit uno fanciulo proffeta del signore . il quale porta
grande sallute alia chassa de issdraele, il filgiolo ritrouarete
nel pressepio con la

madre sua che benedice DIG

he deto

Qb quessto uenero una grande moltitudine di angioli benedicendo

DIG
anontiando pace ha cholloro che hano bona uollonta
|

Partiti

li

li

angeli

passtori

fra

loro

andiamo insino in betelem he uediamo

per langelo suo

cia

belem ricerchando

dicendo

parllauano
la

parola che DIG

Venero molti passtori in

nouo parto he ritrouorno fuori della

anontiato

il

nato fanciulo secondo la parola del angelo

inclinato
li
nello pressepio
fecero adonque riuerenzza he donorno alia

citta

il

madre

quello che haueuano anontiandoli quello che haueuano

sentito

he ueduto

Maria pero nel chor suo seruaua

iosef ringratiando DIG

il

tutto he

Eitornorno li passtori allo gregie loro

anontiando ad ogni uno quanto ueduto haueuano pero fu
rempiuto de timore tutta la montana di iudea he si posse ogni
.

homo

questa parola sopra

il

debia esser questo fanciulo

chore dicendo

che pensiamo che

THE ANGELS AND THE SHEPHERDS

The virgin was

the days were fulfilled for Mary to bring forth.
surrounded by a light exceeding bright, and brought forth her son
without pain

whom

l
,

she took in her arms, and wrapping him in

him in the manger, because there was no

swaddling-clothes, laid

room

There came with gladness

in the inn.

angels to the inn, blessing

fear God.

a great multitude of 6 a
to them that

Mary and Joseph

praised the

Lord

for the birth of

and with greatest joy nurtured him.

Jesus,

IV. Angels announce

to the

shepherds the birth of Jesus,

and

they,

having found him, announce him.

after

that time the shepherds were watching over their flock 2 ,

their custom.
And, behold, they were surrounded by an

At
as

God and announcing peace

is

out of which appeared to them an angel,

The shepherds were filled with fear by reason
of the sudden light and the appearance of the angel
whereupon
the angel of the Lord comforted them, saying
Behold, I announce
to you a great joy, for there is born in the city of David a child
who is a prophet of the Lord ; who bringeth great salvation to
The child ye shall find in the manger, with
the house of Israel.
And when he had said this there
his mother, who blesseth God.

exceeding bright

who

light,

blessed God.

came a great multitude of angels blessing God, announcing peace 6 b

them that have good will 3 "When the angels were departed,
|

to

Let us go even
among themselves, saying
unto Bethlehem, and see the word * which God by his angel hath
the shepherds spake

to us.
There came many shepherds to Bethlehem
the
new-born
babe, and they found outside the city the
seeking
child that was born, according to the word of the angel, lying in

announced

the manger.
They therefore made obeisance to him, and gave to
the mother that which they had 5 , announcing to her what they

had heard and

seen.

heart, and Joseph

[likewise],

returned to their
thing they had
filled

saying

flock,

seen.

therefore kept all these things in her

The shepherds
giving thanks to God.

announcing to every one how great a

so the whole hill-country of Judaea was

And

and every man laid up this word in his heart,

6
think
What,
we, shall this child be ?

with
:

Mary

fear,

In Qoran xix the Birth involves pain

See Luke

roluntatis.

Matt.

ii.

ii.

ii.

Cp. Vulg.
6

see Introd.

Luke ii. 14 hominibus bonae

5
Luke ii. 15 videamus hoc verbum.
Cp.
See Luke i. 65, 66.

8-19.

Cp. Vulg.

THE GOSPEL OF BARNABAS

10

V. Circoncissione di

iessu.

Quando furno adempiuti li giorni otto seconddo la leggie

7 a del signore chome he scrito nel libro di mose
pressero il
il
al
cirfanciulo he
tepio per circhonciderlo
portorno
concissero adonque il fanciulo he li posero nome iessu si
.

chome haueua deto

concetto

uentre

fanciulo doueue

temetero DIG

langello del signore auanti che fusi nel

Maria he

essere

in

he seruiuano

iosef

il

chonobero

che

quessto

he roina di molti onde

sallute

fanciulo con timore di DIO

VI. Tre magi sono guidati da una stella de oriente in iudea he

li fano riuerenza he doni.

trouando iessu

essendo nato iessu nelle

Regnando herode Re di iudea
tre
orientali
magi essplorauano le stelle del cielo
parti
onde aparue loro una stella con grande splendore pero fata
.

fra loro conclusione uenero in iudea guidandoli la stella che

auanti di loro chaminaua

he peruenuti in gerusalem interoRe di iudei il che hauendo intexo

gauano doue hera nato il

herode temete he si chomose

tutta

citta

la

conuocho

adonque herode li sacerdoti he scribi dicendo doue nasscere

deba Christo Rissposero loro che doueua nasscere in betelem
.

7b perche

chosi he scrito per

pichola fra

li

il

proffetta

he tu betelen non

principi di iuda perche di te uscira

sei

uno ducha

conuocho adonque
populo mio de issdraelle
herode li magi he li interogo sopra la uenuta loro li quali
rissposero che haueuano ueduto una stella in oriente la quale
11 haueua guidati hiuui onde com
presenti uoleuano adorare
che condura

il

quel nouo

Re

che la sua stella dimostraua

allora disse herode

andate in betelem he con ogni diligenzza inuesstigate del

quale quando lauerete trouato uenite ha dirlo ha

fanciulo

il

perche

anchora

me

ingano elgi parllaua

il

me

uolgio andare addorare he quessto con

VII. la uisitatione di iessu da magi he illoro ritornare alia

patria co la amonitione di iessu fatali in sonio.

Vscirno di ierusalem adonque li magi et echo che la stella

che li aparue in oriente andaua auati di loro
uedeudo la
.

11

V. Circumcision of Jesus.

When

a
the eight days were fulfilled according to the law of the
2
a
Lord, as it is written in the book of Moses they took the child 7
,

And so they
circumcised the child, and gave him the name Jesus, as the angel
of the Lord had said before he was conceived in the womb,
^lary
and Joseph perceived that the child must 3 needs be for the salva
and carried him

tion

to the

temple to circumcise him.

and ruin of many.

Wherefore they feared God, and kept the

child with fear of God.

VI. Three magi are led by a star in

Jesus,

make

him and

obeisance to

the east to

Judaea, and, finding

gifts.

In the reign 4 of Herod, king of Judaea, when Jesus was born,

three magi in the parts of the east were observing the stars

Whereupon appeared to them a star of great bright

wherefore
ness,
having concluded among themselves, they came to
5
Judaea, guided by the star, which went before them and having
of heaven.

arrived at Jerusalem they asked where was born the

And when Herod

Jews.
city

was

and the

Herod therefore

troubled.

scribes, saying

King

heard this he was affrighted, and

"Where

of the
all

the

together the priests

should Christ be born 1
They
called

answered that he should be born in Bethlehem

thus

for

it

is

6
And thou, Bethlehem, art not little among
written by the prophet
the princes of Judah for out of thee shall come forth a leader 7
:

who shall lead my people Israel.

Herod accordingly called together the magi and asked them
who answered that they had seen a star
concerning their coming
in the east, which had guided them thither, wherefore they wished
with gifts to worship this new King manifested by his star.
Then said Herod
Go to Bethlehem and search out with all
the
child
and when ye have found him, come
diligence concerning
:

and

And

tell it to

this

me, because I also would fain come and worship him.

he spake deceitfully.

VII. The visitation of Jesus by magi, and their return to their

country, with the warning of Jesus given to them in a dream.

own

The magi therefore 8 departed out of Jerusalem, and lo, the star
which appeared to them in the east went before them.
Seeing
1

Luke

ii.

21, 22.

See Lev.

5
Matt. ii. 9.
See Matt. ii. 1-9.
ducha cp. Vulg. dux in Matt. ii. 6.
:

3
See Luke ii. 34.
Matt. ii. 5, 6 quoting Mic. v. 2.
s
See Matt. ii. 10-12.

xii. 3.
6

7b

THE GOSPEL OF BARNABAS

12

li
magi furno pieni di allegrezza onde peruenuti in
betelem fuori della citta sopra il diuersorio doue nato hera
8a iessu uidero fermata la stella andorno adonque hiui li magi

stella

he entrando nella stantia trouorno

sua he inchinati

fecero riuerenza

li

madre

fanciulo con la

il
.

he

li

apresentorno chose

aromatice con argento he oro rinontiando li magi alia uergine

onde dormendo loro furno da il
quanto haueuano ueduto
.

non andare ha herode

fanciulo in uisione confortati di

ha chasa

partendosi per altra uia ritornorno

quanto haueuano ueduto in iudea

loro

Vedendo herode che

nato

da

Ma

lloro

magi non tornauano

li

onde determino di fare morire

echo che dormendo iosef aparue ha

del signore dicendo

madre he uate ne

presto leuati

pero

VIII. Tie portato iessu in eggito fugendo. he herode

fanciuli innocenti,

scernito

anontiando

he pilgia

il

ammaza

si
il

li

riputo

fanciulo

lui lo angello

fanciulo con la

in egito perche herode uole ociderlo

si

leuo

iosef con grade timore he presse maria con il filgiolo he si

andorno in egito he hiui permansero insino alia morte di

herode

8b

il

quale riputandosi burlato dalli

ha ocidere quanti

soldati

betelem
ui hera

li

Rachel piangie

no

sollatione perche

IX a Essendo
.

con

li

suoi

li

soldati

parole del proffeta dicendo pianto he lachrime sono

rama

li

he ocissero quanti fanciuli

aueua comandato herode . onde si adempite le

uenero adonque

chome

maggi mando

herano nati di nouo in

fanciuli

si

li

suoi

troua

ma non

fiolji

grande in

ui e dato con-

ritomato iessu in iudea fa una mirabil disputa

dotori sendo peruenuto alii dodeci ani.

Morto herode
iosef dicendo

echo langello del signore aparue in sonio ha

Ritorna in iudea perche sono morti cholloro
.

che uolgiono la morte del fanciulo

prese adonque iosef il
fanciulo con Maria essendo uenuto alia heta di hani sete he
.

uene in iudea onde intendendo che

Archelao

filgiolo

di

MASSACEE OF THE INNOCENTS

13

the star the magi were filled with gladness.

And so having come
to Bethlehem, outside the city, they saw
the star standing still
|

above the inn where Jesus was born.

The magi therefore went

and entering the dwelling found the child with his mother,
and bending down they did obeisance to him.
And the magi
presented unto him spices, with silver and gold, recounting to the
virgin all that they had seen.
thither,

Whereupon, while sleeping, they were warned by the child not

Herod so departing by another way they returned to their

to go to

own home, announcing

VIII. Jesus

that they had seen in Judaea.

all

carried inflight to Egypt,

is

and Herod massacres

the innocent children.

Herod seeing that the magi did not return, believed himself
mocked of them 1 whereupon he determined to put to death the
child that was born.
But behold 2 while Joseph was sleeping there
Arise up quickly,
appeared to him the angel of he Lord, saying
;

mother and go into Egypt, for Herod

Joseph arose with great fear, and took Mary

and take the child with

willeth to slay him.

his

with the child, and they went into Egypt, and there they abode
Herod who, believing himself derided 3 of the

until the death of

magi, sent his soldiers to slay all the new-born children in

Bethlehem. The soldiers therefore came and slew all the children
|

Herod had commanded them.

that were there, as

fulfilled the

words of the prophet, saying

weeping are there in Ramah

consolation

IX a

is

Each el lamenteth

not given her because they are not

for her sons,

but

Jesus, having returned to Judaea, holds a

Whereby were

Lamentation and great

wondrous dispu

tation with the doctors, having come to the age of twelve years.

When Herod was

in a

dream

dead

5
,

behold the angel of the Lord appeared

to Joseph, saying

Eeturn into Judaea,

dead that willed the death of the

the child with

and came to

(he having come to the age of seven years),

Judaea ; whence, hearing that Archelaus, son of

The Chapter
1

Matt.

Mary

of the pilgrimage.
a

Matt.

ii.

13, 14.

sing, verb with pi. subject ; not

b
*
See Matt. ii. 19-22.
p. i8o

si trova

e.g.,

16.

ii.

child.

for they are

Joseph therefore took

Matt.

ii.

uncommon

16-18.

non

in this MS., cp.,

8a

THE GOSPEL OF BARNABAS

14

herode regnaua in iudea ando in galilea temendo di stare

in iudea he andorno ha habitare in nazaret . chreseua il

con gratia he sapientia auanti Dio he auanti li

Essendo peruenuto iessu alia etta di ani duodeci

fanciulo

homeni

he

asscexe con maria

Jerusalem per adorare iuui

fata
ga secondo la legie del signore scrita nel libro di mose
in

iosef

la oratione si partirno

che

con

fusi

lui

li

adonque Maria con

parenti he uicini

auendo smarito iessu perche pensauano

B/itorno
parenti ritornato ha chaxa
.

iosef in Jerusalem ricerchando

il

terzo giorno ritrouorno

il

mezzo dotori che dissputaua con loro

he ogniuno si stupiua sopra le dimande he
tempio in

iessu fra

fanciulo nel
della leggie
rissposte

sui

dicendo chome polle essere tale dotrina in lui essendo chosi

pichollo he

dicendo

non auendo imparato leger

filgiollo

che chossa

ci

il

ripresse

maria

hai fato hecho che io he tuo

habiamo ricerchato per tre giorni con dollore

padre
iessu
non sapete uoi che il seruitio di DIO si
Bisspose
deue antepore al padre he alia madre a
discexe iessu con
ti

la

madre he

iosef in nazaret

he riuerenzza

X*>.

he hera sudito loro con humilta

iessu di ani trenta sul monte olliueto mirabilmete riceue lo

euangelio da langelo gabriello.

Peruenuto iessu

alii

hani trenta

si

chome

elgi

ha

me

disse

essendo andato sul monte oliueto per racholgere oliue con la

madre
.
allora di mezo giorno
facendo oratione
gb
quando
.

peruene ha quesste parole signore con missericordia fu circondato iesu da inmenso splendore he da una inffinita
moltitudine di angioli

li

quali diceuano sia benedeto DIO

Appresentoli langelo gabrielo

uno

libro

il

chome uno spechio

quale discexe nel chore di iessu

quello che DIO

ha fato

quello che DIO

rillucente

nel quale conobe

ha deto he

quello

che DIO uolle talmente che oggni chossa li fu nuda he

aperta chome elgi ha me disse dicendo chredi barnaba che
.

15
Herod, was reigning in Judaea, he went into Galilee, fearing to
remain in Judaea and they went to dwell at Nazareth.
;

The

child

grew

in grace

and wisdom before God and before

men.

come to the age of twelve

Jesus, having

Mary and Joseph

went up with

years,

worship there according to the

law of the Lord written in the book of Moses 2
When their 9 a
to Jerusalem, to

prayers were ended they departed, having lost Jesus, because they
thought that he was returned home with their kinsfolk.
Mary
therefore returned with Joseph to Jerusalem, seeking Jesus among
kinsfolk and neighbours.
The third day they found the child in
the temple, in the midst of the doctors, disputing with them con

And

cerning the law.

every one was amazed at his questions and

can there be such doctrine in him, seeing

How

answers, saying
is so small and hath not learned to read
:

he

Mary reproved him,

saying

3
1

Son, what hast thou done to us

"?

and thy father have sought thee for three days sorrowing.
Jesus answered
Know ye not that the service of God ought to
Behold, I

come before father and mother a * ?

Jesus then went down with
his mother and Joseph to Nazareth, and was subject to them with
humility and reverence.

1*.

Jesus, at the age of thirty years,

on Mount

Olivet,

miraculously

receiveth the gospel from the angel Gabriel.

Jesus having come to the age of thirty years 5 as he himself

said unto me, went up to Mount Olivet with his mother to
,

gather

olives.

Then

at

midday

as he
|

was praying, when he 9 b

./ he was surrounded

came to these words

Lord, with mercy
by an exceeding bright light and by an infinite multitude of angels,
who were saying
The angel Gabriel presented
Blessed be God.
to him as it were a shining mirror, a book 6 which descended into
the heart of Jesus 7 in which he had knowledge of what God
c

hath done and what

God hath

much

was

unto
*
b

vii.
iii.

that everything

me

said,

laid bare

and what God willeth, inso

as he said
to him

and open

Believe, Barnabas, that I

know

every prophet with

The service of God is not to be left for the sake of one

The Chapter of the coming down of the Gospel.
2
See Luke ii. 40-51.
See, e.g., Ex. xxiii. 15.
*
? Cp. Matt. x. 37.
15 and Matt. xiii. 54 sqq.
6
So the revelation descends, by Gabriel
23.

heart of
184",

Mohammed, Qoran

2i9

b
.

ii,

xcvii, &c.

cp. Introd.

parents.

Cp. Judges
*

Cp. Luke
agency, into the
7

Cp. 26%

THE GOSPEL OF BARNABAS

16
io

conobi ogni profeta con ogni profetia talmente che quanto

il tutto uscise da
quel libro Riceuto iessu quessta uisione

dicho

he conoscendo di essere profeta mandate alia chaxa de issdraele

dicendoli che doueua
riuelo il tutto ha maria sua madre
.

grande

patire

he che

persecutione per lonore di DIG

nom

poteua piu di continue essere con lei ha seruirla onde hauendo sentito questo maria risspose, filgiolo hauanti che tu
nascesi mi fu anontiato il tutto
pero sia benedeto il santo
.

nome
10 a

di Dio

adonque quel giorno dalla

Dipartissi iessu

madre per atendere

sua profetia

alia
|

XI. iessu mirdbilmente sana uno leprosso he ua sene in ierussdlem,

Descendendo iessu dal monte per uenire in ierusalem inchontro uno leprosso il quale per diuina imspiratione chonobe
.

iessu essere proffeta

pero con lachrime

pregaua dicendo

il

iessu fiolo di dauit habi missericordia di

me

che chossa uoi fratello chio

Risspose

signore
stolto,

dami

sanita

la

pregga DIG che

il

facia

ti

Risspose iessu
il

leproso

riprese iessu dicendo che sei tu

tia chreato b

he

lui ti

dara la sanita

per che io son homo chome tu

Risspose il leproso io so che
tu signore sei homo ma santo del signore pero prega tu
DIG et elgi mi dara la sanita
Allora iessu sosspirando
.

disse, signore

DIG omnipotente

tuoi dona la sanita

per amore di santi proffeti

ha quessto infermo

onde hauendo deto

quessto disse tochando Io infermo con le

DIG

ho fratelo

riceui la sanita

la

lepra talmente che rimase

di

uno fanciulo

il

la

che uedendo

il

mani

in

che auendo deto

il

nome di
mondo

si

charne del leproso chome

leproso di essere sanato
.

10 b con grande uoce ehridaua uieni issdraele ha riceuere il proff eta che DIG ti manda e
il
prego iessu dicendo fratelo taci
he non dire niente ma quanto piu preggaua tanto piu ehri
|

daua hecho

proffeta hecho

santo di DIG . alle quali parole

ricorsero molti che si partiuano di ierusalem he entrorno con

-:-

il

ool

il

JJL* ^JLi Ul .... c

JU.

JESUS RECEIVETH THE GOSPEL

17

every prophecy, insomuch that whatever I say the whole hath come
forth from that book/

having received this vision, and knowing that he was

Jesus,

a prophet sent to the house of Israel, revealed all

to

his

Mary

mother, telling her that he needs must suffer great persecution for
the honour of God, and that he could not any longer abide with

her to serve her.

Whereupon, having heard

Mary answered

this,

Son, ere thou wast born all was announced to me ; wherefore

blessed be the holy name of God a
Jesus departed therefore that
10*
day from his mother to attend to his prophetic office.
.

XI. Jesus miraculously healeth a

leper,

and

goeth into Jerusalem.

Jesus descending from the mountain to come into Jerusalem,

1
who by divine inspiration knew Jesus to be a
leper

met a

Therefore with tears he prayed him, saying

prophet.
thou son of David, have mercy on me 2
Jesus answered:

Jesus,

What

wilt thou, brother, that I should do unto thee

3
1

Lord 4 give me health.

Jesus reproved him, saying
Thou art foolish pray to God who
created thee b and he will give thee health for I am a man, as

The leper answered

thou art

The leper answered

know

that thou,

Lord 4

art

a man, but an holy one of the Lord. Wherefore pray thou to God,
and he will give me health. Then Jesus, sighing, said
Lord God
d
Almighty for the love of thy holy prophets give health to this sick
:

man.
his

Then, having said

hands

in the

name

of

this,

he said, touching the sick

God a

man with

brother, receive thy health

And when

he had said this the leprosy was cleansed, insomuch

that the flesh of the leper was left unto him like that of a child 6
.

Seeing which, namely, that he was healed, the leper with a loud
voice cried out

God

Come

hither, Israel, to receive

the prophet

thee 6 .

whom 10

sendeth unto
Jesus prayed him, saying
Brother, hold
thy peace and say nothing, but the more he prayed him the more
he cried out, saying
Behold the prophet behold the holy one of
At which words many that were going out of Jerusalem
God
:

In the name of God.

man

God

like you.
sends.

Inde.

God the

And God

Creator.
is

1
2
Mark i. 40-45.
Mark x. 47.
For similar denials of Divinity ascribed
b
6
2 Kings v. 14.
99% ii9 219*.

Said Jesus,

powerful over

I ain
Inde.

all things.

Mark x. 51.
to Jesus cp.

19",

49

Or
54

Sir.
b
,

98",

THE GOSPEL OF BAKNABAS

18

iessu in Jerusalem dicendo quello che DIG per iessu

fato nel leprosso

XII a primo sermone di

circha al nome di dio.
.

Comosse tutta

sacerdoti

li

Jerusalem quesste parole onde

di

tempio per uedere iessu il quale iuui hera

talmete che apena ui chapiuano

hentrato affare oratione

pregorno

iessu fato al popullo mirabile di dotrina

la citta

tutti concorsero al

pero

haueua

iessu

dicendo

quessto popullo

desidera uederti he udirti pero asscendi nel pinacholo he se

da parola parlla in nome del signore ascexe addonque

he fato segno
iessu sopra il locho doue li scribi parllauano
DIO

ti

di

sia
con la mano aperse la bocha sua dicendo
santo nome di DIO il quale per sua bonta he

silentio

benedeto

il

missericordia uolse chreare le sui chreature

fichasero

lla

il

benedeto

sia

splendore

di tutti

il

li

santo

nome

le

di DIO

santi he profeti

quali

il

glori-

d
quale chreo

il

auanti di ogni chossa

per mandarlo in salute del mondo chome parllo per dauit

Auanti lucifero in spledore di santi ti o
seruo suo dicendo
.

chreato
angioli

&

benedeto

sia

acioche

il

il

santo

seruisero

nome

di DIO

quale chreo

il

benedeto DIO

sia

il

li

quale punite

non hauendo loro uoluto

ripi*obo satana con li suoi seguacj
sia
uole
che
riuerito
sia benedeto
DIO
che
riuerire quello

he

il

santo

nome

terra he

il

nome

DIO

di

trasgedito

di DIO

il

costitui sopra le opere sui

il

il

quale scatio lomo

suo santo precceto

di DIO

nome

di

DIO

sia

benedeto

sia

benedeto
le

il

santo

lechrime di
.

->^

~i.
**\
4)1.

santo

nome
adamo

sia benedeto il
del genere humano
che con iustitia punite chain fratricida

a
<5jl

il

del parradisso per hauere

che con misserichordia guardo

he heua primigenitori
santo

h
quale chreo lomo del fanggo della

SERMON OF JESUS

FIRST

19

ran back, and entered with Jesus into

Jerusalem, recounting that

which God through Jesus had done unto the

XII a

leper.

First sermon of Jesus delivered to the

people

doctrine concerning the

wonderful in

name of God.

The whole city of Jerusalem was moved

by these words, where
fore they all ran
together to the temple to see Jesus, who had
entered therein to pray, so that
they could scarce be contained
there

Therefore the priests

This people
besought Jesus, saying
2
therefore
ascend
to
the
;
pinnacle
God give thee a word speak it in the name of the Lord.

desireth to see thee and hear thee

and

if

Then ascended Jesus

And

to speak.

to the place

whence the

scribes

having beckoned with the hand

were wont

3
he
opened his mouth, saying
Blessed be the holy name of God.
who of his goodness and
mercy willed to create his creatures b
that they might
Blessed be the holy name of Godc,
glorify him.

for silence

<

who

created d the

him

the saints and prophets lla

of all

splendour*"

before all things to send

for the salvation of the

world, as

he spake by his servant David,

saying
brightness of the saints I created
of God,

"

Before Lucifer 5 in the

Blessed be the holy

created the angels s that
they might serve him.

who

thee."

name

And

God, who punished and reprobated Satan and his

followers, who would not reverence him whom God willeth to be
reverenced 6
Blessed be the holy name of
Gode, w ho created man
out of the clay h of the earth
and
set
him over his works 8
\
Blessed be the holy name of God
9
c, who drove man out of paradise
blessed be

for

having transgressed his holy precept

10
.

Blessed be the holy

name of God c, W h with mercy looked

upon the tears of Adam
and Eve
first parents of the human race.
Blessed be the Koly
name of Godi, who justly punished Cain 12 the
fratricide, sent the
",

The Chapter of the Name of God.

God created all creatures of
His mercy and goodness. Inde.
d
In the name of God.
He mentions
in the Psalms the first creation of God was the
of
Mohamrm
d all
light
the prophets and saints it lightened. Inde.
e
The
of the
*>

light

the apostle of God.

h

Inde.

angels.

God

The name

Adam

created

God.
from mud.

of

God

prophets,
created the
l

Inde.

God the

possessor of vengeance.
1

Cp.

Mark

splendore,

i.

e.

ii.

2.

Mohammed,

Matt.

where Satan
9

See Gen.

iii.

cp. Vulg. cix. 3

s fall is

23, 24.

described.
"

commonly

41% 74, identified with Messiah, 44%

Star, Ps. ex. 3

Cp. Acts

iv. 5.

b
b
cp. i6
4 6 , called

Cp. 4

ab

q.v., 87*.

31
.

C 2

Cp. 35

Or,

ante luciferum genui

7
See Gen. ii. 7.
fin.

l2

xii. 17.

b
1
nontio, as i6
36

The Morning
b

te.

Cp. s6
See Gen. i. 28.
See Gen. iv.
sq.
,

THE GOSPEL OF BARNABAS

20

mando

il

flagello
li

sperse

abrugio tre citta scellerate

somerse faraone nel marre rosso"
dis.

eggito
innimicj del suo populo
chastigo
impenitenti sia benedeto il santo
.

inchreduli he

li

nome di DIG b il
punite
quale con missericordia guardo sopra le chreature sui he pero
li mando li sui santi
profeti azioche chaminasero con uerita
li

ll b

diluuio sopra la terra

lo

he

iustitia

auanti lui

che libero

serui

li

suoi

da ogni malle

dono quessta regione chome promesse al padre nostro

abrahamo he al suo fiolo per sempre onde per il seruo suo
mose ci dono la sua santa leggie azioche satana non ci
he

li

inganasi he

Ma

exalto sopra li altri populi

fratelli che
faciamo ogi di noi azioche noi non siamo puniti per li
l
nosstri pechati he quiui iessu co somo spirito
Ripresse la
ci

plebe per auersi possto in obliuione la parola di DIG he sollo

atendere ha uanita . Riprese li sacerdoti per la loro negligenza
nello seruitio di DIG
scribi perche

li

legie di DIG

chon

di DIG

he per

la loro cupidita terrena

dotrina uana

predichauano

Riprese

li

Riprese
he lasauano la
.

dotori perche hanichilauano la leggie

he talmente iessu sermone fece

le loro traditioni

populo che ogniuno piangeua dal picholo al grande chiamando missericordia he pregando iessu che pregasi per loro

al

sacerdoti he principe loro che pressero odio ha iessu

12 a quel giorno per hauere chosi contra sacerdojti scribi he dotori

saluo

li

parllato

he penssauano sopra

la

morte sua

ma

della plebe che proffetta di DIG laueuano riceuto

parolla

he
sia
si

iessu

auendo leuato

le

mani

al signore

per timore

non

dissero

Dio d pregaua

populo piangendo diceuano chosi sia o signor chosi

fata la oratione iessu discexe del tempio he quel giorno
he li
parti di ierusalem con molti che il seguitauano
il

sacerdoti diceua f ra loro malle di iessu

XIII

e.

Timor di

iessu notdbile he

sua oratione he

il

mirabil con-

forto dello angello gabrielo.

iessu auendo inspirito chonosciuto

Passati alcuni giorni
di
la uollonta
sacerdoti ascexe sui monte olliueto per fare
.

u lkL
MS.

41)1.

Ripresse riprexe (sic).

FIRST SERMON OF JESUS

burned up three wicked cities 2 scourged

overwhelmed Pharaoh in the Red Sea a4 scattered the
l

deluge upon the earth

3

Egypt

21

enemies of his people, chastised the unbelievers, and punished the

Blessed be the holy name of God b who with mercy
impenitent.
,

looked

upon

phets, that they might

who

and therefore sent them

his creatures,

walk

delivered his servants

as he promised to our father

Then by

his holy pro- 11^

and righteousness before him

from every evil, and gave them this land,
in truth

Abraham

and

to his son

for ever.

servant Moses he gave us his holy law, that Satan

should not deceive us ; and he exalted us above all other peoples 7
his

But, brethren, what do

our sins

And

we

to-day, that

we be not punished

for

then Jesus with greatest vehemence rebuked

the people

had forgotten the word of God, and gave themselves

vanity he rebuked the priests for their negligence in

for that they

only to

God

and for their worldly greed he rebuked the scribes

because they preached vain doctrine, and forsook the law of God
he rebuked the doctors because they made the law of God of none
s

service

effect

through their traditions. And in such wise did Jesus speak

all
wept, from the least to the greatest, crying

to the people, that

mercy, and beseeching Jesus that he would pray for them save
only their priests and leaders, who on that day conceived hatred
;

against Jesus for having thus spoken against the priests,

and doctors.
the people,

And

scribes,

they meditated upon his death but for fear of

received him as a prophet of God, they spake
,

who had

no word.
Jesus raised his hands to the Lord

God

and prayed, and the

The prayer
it.

So be it, O Lord, so be
people weeping said:
being ended, Jesus descended from the temple

arid that

departed from Jerusalem, with

And

many

the priests spoke evil of Jesus

XIII e The remarkable fear of

.

day he

that followed him.

among

Jesus,

themselves.

and

his prayer,

and

the

wonderful comfort of tlie angel Gabriel.

Some days having passed, Jesus having in spirit perceived the

And
desire of the priests, ascended the Mount of Olives to pray.
a
c

He drowned Pharaoh

God

saves.

God

is

in the sea.

sovereign.

Mentioned.
*

The Chapter

The name

of God.

of Peace (security).

3
*
1
See Exod. vii-xii.
See Gen. vii, viii.
See Gen. xix.
6
s
i.e. Ishmael
See Exod. xiv. 21-28. xv. 4, 19.
Cp. Luke i. 55.
8
7
Matt, xxiii.
see 4* and note there.
xxviii.
Deut.
Cp.
13.
Cp.
9
13-33.
See Matt. xxi. 46; Mark xii. 12 and cf. John xi. 53.

12

THE GOSPEL OF BARNABAS

22
horatione

onde stando

oratione iessu disse

mi odiano he

la note in oratione la

ho signore

io

matina facendo

chonossco che

scribi

li

sacerdoti pensano alia morte di me seruo

tuo pero signore DIG omnipotente he misserichordiosso a con
missericordia asscolta le pregiere dello seruo tuo
he saluali

mi

mia

dalle insidie loro perche tu sei

sallute

tu

sai signore

che

io seruo tuo sollo ricercho te signore he

parlo la tua
parola per[che] la tua parola he uerita che dura sempre
12 b Dette queste parole l iessu hecho che li uene langelo gabrielo
.

non temere ho iessu perche mille uolte millia

habitano sopra il cielo chustodiscono le uestimenti tui
non morirai insino che non si adempissca ogni chossa
il mondo sia
chassco iessu con la facia
apresso al fine
dicendo

che

he
he
sua

ho signore DIG grande b quanto he grande

missericordia tua sopra di me he che chossa ti daro signore

in terra dicendo
la

mi

per quanto tu

hai donate

ha DIO de

sachrificio

Risspose Io angelo gabriel

il
quale uolendo fare

he arechordati de abraham

leuati iessu

la

Io

parola di DIG

unigenito suo

issmaele

fiolo

per

nom

potendo talgiare il cortello

il suo fiolo
per parole mie offerse in sachrificio uno chastrado
chosi farai adonque tu ho iessu seruo di DIG
Rispose iessu

adempire

uolentieri

ma

doue trouero

lagnello perche non ho danari

Apressentoli adonque langelo gabrielo

he robarlo non e licito

uno montone il quale iessu offerse in sachrificio laudando
he benedicendo DIG il quale he glorioso in etterno
.

XIV d Dapoi

il

digiuno di quaranta giorni iessu

ellege

duodeci

apostoli.

13*
|

Discexe iessu dal monte

he

sollo di

note passo di la parte

giordano he digiuno quaranta giorni he quaranta

note non mangiando chossa ueruna giorno he note
facendo
continua oratione allo signore per sallute del
suo
oltre

il

popullo

alquale DIG

Io

haueua mandate
J

^C!l V L*J

d gjjlil

MS.

4J)1

a UaJL,

parole

parok

4)1

(sic).

^jLkL,
4)1.

6
.

4)1.

he passato

li

quaranta

GABRIEL COMFORTETH JESUS

having passed the whole night in prayer
praying said

Lord, I

minded to

priests are

know

kill

a
almighty and merciful
and save me from their

in

*,

in the

23

morning Jesus

that the scribes hate me, and the

me, thy servant therefore, Lord God

mercy hear the prayers of thy servant,
;

snares, for thou art

my

Thou
Lord, and

salvation.

knowest, Lord, that I thy servant seek thee alone,

2
speak thy word ; for thy word is truth which endureth for ever.
When Jesus had spoken these words, behold there came to him the 12 b
,

Fear not,
Jesus, for a thousand thousand
angel Gabriel, saying
who dwell above the heaven guard thy garments, and thou shalt
not die till everything be fulfilled, and the world shall be near
:

end

its

Jesus

fell

with his face to the ground, saying

God b how

is

shall I give thee,

Jesus,

and remember

great
4
that thou hast granted me 1
Arise,
angel Gabriel answered

Lord, for

The

all

Abraham

great Lord

thy mercy upon me, and what

who

being willing to

make

sacrifice

to

God

of his

c 6 to fulfil the word of

God, and the
only-begotten son Ishmael
knife not being able to cut his son, at my word offered in sacrifice
,

Even

a sheep.

so therefore shalt thou do,

Jesus, servant of God.

Willingly, but where shall I find the lamb,

Jesus answered:

seeing I have no money, and it is not lawful to steal it 1

Thereupon the angel Gabriel showed unto him a sheep

Jesus offered in

sacrifice,

which

praising and blessing God, who

is

glorious for ever.

XIV d

After tie fast of forty days, Jesus chooseth twelve apostles.

Jesus descended from the mount, and passed alone by night to 13*
8
the farther side of Jordan, and fasted forty days and forty nights
not eating anything day nor night, making continual supplication
,

Lord

to the

him
b

e.

God
God is

is

Luke

had sent

the forty days were passed he was an hungred.

vi. 12.

is powerful, and the merciful, and peace.

Mention of the
a giver magnify God.
9
d The
God sends.
Chapter of the Table.

God

sovereign,

sovereign, God
sacrifice of Ishmael.
1

whom God

for the salvation of his people to

And when

is

John

xvii. 17.

b
229*.
Cp. 22i

Cp.

105*
Cp. 46 s8
Cp. Gen. xxii. 10 sqq.
as child of promise
156% &c. Ishmael is constantly substituted for Isaac
In Qoran xxxvii the son sacrificed is
alleged justification of this 201
see further, Introd.
commentators
but
not named,
specify Ishmael
Ps. cxvi. 12.

Cp. Gen. xxii. 13.

See Matt.

iv.

i-n and

parallels.

THE GOSPEL OF BARNABAS

24

fame se li apresento iuui adonque satana he il

tento in molte parole ma iessu il scatio in uirtu di parole
1
di DIG
minisstrorno
partito satana uenero li angioli he

giorni ebbe

ha

quello che hera

iessu

necessario

a
.

Ritornato iessu alia

regione di ierusalem he ritrouato dalla plebe con somo gaudio

pregorno che lui stesi fra loro

perche le parole sui non
hera come di scribi ma herano im potessta perche tochauano
il chore
uedendo iessu che la moltitudine hera grande di

il

quelli che ritornauano al suo chore per chaminare nella leggie

di DID
ascexe sul monte he tutta la note stete in oratione
.

he uenuto giorno discexe dal monte he ellesse duodeci li quali

chiamo apostoli fra li quali he iuda quello che fu ucisso sopra
.

13 b la chroce
fratello

li

nomi

pesscatori

deli qualli

sono andrea he pietro suo

scrisse questo con mateo

Barnaba che

ioane he iacobo noli

publichano che sentaua in bancho
di zebedeo
tadeo he iuda Bartolameo he filipo iachobbo he

il

ma

il

scariot iuda lo

per ellemosina

ma

XV. Miracholo

2
quali sempre cho li sachreti diuini
fece suo speditore di quello che li era dato

iuda isscariot traditore

alii

elgi

robaua

da

fato

la

decima

di ogni chossa

iessu nelle nozze conu&rtendo la

aqua

in uino.

conuito uno certo

Apresandosi la festa di tabernacholi
onde ui
richo iessu con li suoi apostoli he madre ha noze
.

he mentre che mangiauano mancho alloro il uino

hachosto la madre sua ha iessu dicendo chosstoro non hano

ando
si

uino

iessu

iessu

chomando

risspose

la

he che importa cio ho madre mia

alii serui che quanto chomandassi
.

madre sua

iessu obbedisero

herano iuui

sei

uasi da

aqua secondo

il

Disse
chosstume de issdraele da purificharsi per la oratione
iessu hempite quelli uasi di aqua il che fecero li serui alii quali
.

disse

iessu

in

nome

.c

MS.

he he (sic).

di DIG b date

JLc jJU
a

da bere ha

b 4)1
uili.

JJjl.

So MS., see note

quelli che

5, p. 25.

THE TWELVE APOSTLES

25

Then appeared Satan unto him, and

tempted him in many words,
but Jesus drave him away by the
power of words of God. Satan
having departed, the angels came and ministered unto Jesus that
whereof he had need a
.

Jesus, having returned to the region of Jerusalem, was found

again of the people with exceeding great joy, and they prayed him
that he would abide with them ; for his words were not
as those
l
of the scribes, but were with
power for they touched the heart.
,

Jesus, seeing that great was the multitude of them that returned
to their heart for to walk in the law of
God, went up into the
2

mountain

and abode all night in prayer, and when

day was
come he descended from the mountain, and chose
twelve, whom
,

he called apostles,
among whom is Judas, who was slain upon
the cross.
Their names are 3 Andrew and Peter his
brother,
:

fishermen

who

Barnabas

who wrote

sat at the
receipt of

this, with Matthew the publican,

John and James, sons of Zebedee
Bartholomew and Philip; James, and
To these he always revealed 8 the divine

custom

Thaddaeus 4 and Judas;

Judas Iscariot the traitor.
secrets

but the Iscariot Judas he made his

dispenser of that which
G
in alms, but he stole the tenth
part of everything

was given

XY. Miracle wrought by

Jesus at the marriage, turning the water

into wine.

When the feast of tabernacles was nigh, a certain rich man

invited Jesus with his
7
disciples and his mother to a marriage
Jesus therefore went, and as
were
the
Avine ran short.
they
feasting
.

His mother accosted Jesus,

saying
answered

What

commanded

They have no wine.

Jesus

that to me, mother mine ?

His mother
the servants that whatever Jesus should command
is

them they should obey.

There were there six vessels for water

according to the custom of Israel to purify themselves for prayer.

Jesus said
Fill those vessels with water.
The servants did so.
Jesus said unto them
In the name of God
to drink unto
:

*>,

table

was sent down

to Jesus.

Mentioned.

give

Inde.

By

the

permission of God.
1

Cp. Matt. vii. 28, 29

See Matt. x. 2-5 Mark
;

Zelotes

Mark
iii.

are omitted from the

Thaddaeus.

The

i.

22.

16-19
list

Luke

Luke
vi.

vi.

14-16.

12 sqq. and parallels.

4
Thomas and Simon

their places are filled by Barnabas and

Syn. Gosp. with Judas of James,

latter, identical in

5
is here a separate
Unless some words have dropped out of
person.
6
the text, fur cho K read some such word as scopri.
Cp. John xii. 6.
7
See John ii. 1-11.

THE GOSPEL OF BARNABAS

26

14a mangiano onde portorno

li

da

serui

here al magiore

domo

quale ripresse li seruitori dicendo ho serui trissti perche

hauete serbato il uino milgiore ha questo tempo perche lui
no sapeua niente di quanto haueua fato iessu rissposero li
il

serui

ho signore

aqua uino

fosero

ma

ebrij

ueduto

tutto

il

da DIG

di DIG perche

magiore domo che

li serui
pensaua
quelli che sedeuano apresso iessu auendo
leuorno di menssa
he li fecero riuerenzza

si

il

santo di DIG uero proffetta mandate

allora chredetero in lui li suoi disscepoli he molti

dicendo ueramente tu
ci

uno homo santo

elgie quiui

elgia fato di

sei

ritornorno al chor suo dicendo

sia

laudato DIG

che a miseri-

cordia de issdraelle he uisita la chasa di iuda con

benedeto sia

XVI c

santo

il

sopra

il

suo

mala

amore he

Mirdbile ammaestramenlo che fece iessu

alia mutatione della

Vno

nome

alii apostoli circha

uita.

he ascexe
giorno conuocho iessu li suoi discepoli
monte he iuui seduto che fu se li auicinorno li suoi
.

bocha sua

discepoli et elgi aperto la

grandi sono

li

beneficij che

li

ammaestraua dicendo

Dio cia fato che pero cie neccessario

il uino nouo si mete

di seruirlo con uerita di chore impero che

14 b in uassi

noui

che chosi douete uoi diuentare noui homeni se

uollete chapire la
io ui

noua dotrina che uscira per la mia bocha

si chome lomo con li hochij suoi nom
.

dicho in uerita che

pote uedere

il

cielo

elgie imposibile di

amoddo ueruno
altro perche se

he

la terra intuno issteso

ammare DIG he

il

tempo che
non si

monddo 6

cosi

polle

ha dui signorj inimici luno de lo f

uno ui amera laltro ui auera in odio chosi
seruire

ui dicho in uerita

che

nom

potete seruire DIG

he

il

mondo

JESUS CHANGETH WATER INTO WINE

them that are

feasting.

27

The servants thereupon bare unto the 14*

who rebuked the attendants,
|

master of the ceremonies

saying

worthless servants, why have ye

kept the better wine
For he knew nothing of all that Jesus had done.

now ?

till

The servants answered

O sir, there is here a holy man of God,
he hath made of water, wine.
The master of the ceremonies
thought that the servants were drunken but they that were
:

for

sitting

near to Jesus, having seen the whole

matter, rose from the table
and paid him reverence,
saying
Verily thou art an holy one of
God, a true prophet sent to us from God a
:

Then

his

disciples

their heart, saying

Israel,

and

believed

on

God

Praised be

visiteth the house of

him, and
t>,

many returned to
who hath mercy upon

Judah with

love,

and blessed be

name.

his holy

XVI c. Wonderful teaching given ly Jesus to

conversion from the evil life.

Ms apostles concerning

One day Jesus

2

the mountain

near unto him

called together his

disciples and went up on to
and when he had sat down there his
disciples came
and he opened his mouth and

taught them, saying

us, wherefore
:

Great are the benefits which God d hath bestowed on

it is

necessary that

we should

forasmuch as new wine

is

serve

him with truth

pat into new vessels

3
,

And

of heart.

even so ought ye 14 b

become new men, if ye will contain the new doctrine that shall
come out of my mouth. Verily I
say unto you, that even as a man
cannot see with his eyes the heaven and the earth at one and the
same time, so it is impossible to love God and the world e
to

No man

can in any wise serve two masters 4 that are at

enmity
one with the other f for if the one shall love
you, the other will
;

Even

hate you.

God

so I tell

you

in truth that
ye cannot serve

sends.

God and

Praise be to God.
The Chapter of Leaving
For instance,
Magnify the blessings of God.
mankind has two eyes, but he cannot look at the heavens and the earth
at one and the same
time, so it is not possible to combine the love
of God with the love of the world at one and the same time. Inde.
It is not possible that a slave can serve two masters who are enemies
one to another, therefore it is not possible for a
servant(man) to serve the
world and God. Inde,
1

Or steward

Matt. v.

Luke

sq.

xvi. 13.

the World.

the present signification of magiore domo,

3
Cp. Matt. ix. 17 and parallels.

3
*

Matt.

vi.

Cp.
24

THE GOSPEL OF BARNABAS

28

mondo he

il

perche

possto in buggia cupidita

lie

malignita

Elgie imposibile peroche uoi trouate nel mondo requie ma si

bene persecutione he dano seruite adonque DIG he dissprezate
.

mondo che da me

trouarete requie per le anime uosstre

asscoltate le mie parolle perche con uerita ui parllo, sono
il

ueramente beati cholloro che piangiono quessta mondana uita

perche sarano chonsolati beati sono li poueri che con uerita
.

odiano

abonderano

perche

nelle

oueramente beati cholloro che

regno
mangiano alia menssa di DIG per|che li angioli li ministrerano
DIG

di

del

dellitie

15 a

monddo

del

dellitie

le

Voi

chome

sete in uiagio

si

il

peregrino
peregrini, adonque
charga di pallazi he champi he altre chosse terene nella uia
ma porta chosse legierj he preciose per utillita he
certo no
.

chamino hora quessto

agillita del

uosstro

he

se uollete altro

deue essere

lo

exempio
exempio uelo daro acioche fate

quanto ui dicho non ui aggrauate il core uosstro di desiderij

tereni con dirre ho chi ci uestira he chi ci dara da manggiare
.

ma

*
qualli DIG nostro
signore ueste he nutrisse con magiore gloria di tuta la gloria
b
di sallomone
di nutrire uoi hauendoui
helgie potente Dio

mirate

he alberi con

fiori

li

li

ucelli

li

chreati he chiamati

hani

suo

al

nel deserto

he non

senza

ha

mana

lascio

uestimenti essendo loro

il

seruitio

dal cielo f ece piouere la

le

ciello

il

al suo

inuechire

quale per quaranta

populo de issdraele

ne straciare

loro

ma non manchera la sua misserichordia

temono d ma li richi del monddo nelle loro

la terra
il

sono affamati he pe|riscono

hera uno

elgi

richo al quale essendo chresiuto le entrate

io

le

he quaranta millia homeni

ui dicho in uerita che manchera

seicento

done he fanciuli
he

quelli che

15 b fellicita

ho anima mia

io

disstrugero

li

homo

diceua che faro

granari perche sono

picholj he ne faro di noui magiori onde trionferai ho anima

4)1.

4)1

u_lii

\2\)

*\ .
\j>J$\)

Jjl

... II

...v^-.)

J*

*3L5l 11* eU Jyl

THE SERMON ON THE MOUNT

the

Ye

malignity \

words, for

in

and

covetousness,

Wherefore serve God and despise the

2
Hear my
your souls
I speak unto you in truth.
from

loss.

me

ye shall find rest for

mourn

Verily, blessed are they that

shall be

falsehood,

cannot therefore find rest in the world, but rather

and

persecution

world, for

the world lieth

for

world,

29

this earthly

for they

life,

comforted

Blessed are

the

poor

abound

world, for they shall

who

hate the delights

truly

in the delights of the

of the

kingdom

of God.

God 5

for the

Verily, blessed are they that eat at the table of

15 a

unto them.

angels shall minister

Ye are journeying as pilgrims. Doth the pilgrim encumber

himself with palaces and fields and other earthly matters
upon the
way ? Assuredly not but he beareth things light and prized for
:

and convenience upon the road. This now should

be an ensample unto you and if ye desire another
ensample I will
give it you, in order that ye may do all that I tell you.
their usefulness

Weigh not down your

"Who

shall clothe us

6
?"

or

hearts with earthly desires, saying :

"Who shall
But
give us to eat?"

behold the flowers and the trees, with the birds, which God our a
Lord clotheth and nourisheth with greater glory than all the glory
of Solomon. And he is able to nourish
you, even God who created
*>

you and called you to his service who for forty years caused the
manna 7 to fall from heaven c for his people Israel in the wilderness,
and did not suffer their clothing to wax old or perish 8 they being
;

hundred and forty thousand men 9 besides women and children.

10
Verily I say unto you, that heaven and earth shall fail
yet
six

shall not

fail

mercy unto them that

his

fear

him

But the

11
rich of the world in their
prosperity are hungry and perish
There was a rich man whose incomings increased 12 and he said, 15 b
.

"

What

shall I do,

O my soul

I will pull

they are small, and I will build

a

God bestows and

God

bestows.

down my barns because

greater ones

creates God is sovereign.

Mannah and quails. Mentioned.
;

God

is

Inde.

therefore
powerful,
d

I say

you this word of truth, (Verily

to

earth

-will

Cp.

i
5

v. 3.

Deut.

John
?

xii.

16-20.

from him for ever.

3

v. 19.

Cp. Matt. v. 6.
9

viii. 4.

600,000).

I say unto you) the heaven and the

as for him that feareth God, God s grace

be destroyed, but

shall not cease

new and

10

Mark

Exod.

Inde.

3
Matt. v. 4.
Matt. xi. 29.
7
See Matt. vi. 25 sqq.
Deut.

xii.

xiii. 31,

37

c.

Num.
u

i.

Cp.

46, xi. 21

James

Matt.

viii. 3, 16.

(where number

v. i sqq.

ia

is

Luke

THE GOSPEL OF BARNABAS

30

mia ho misero che

quella note morse

ha poueri he

li

inique

farse

amici con

le

questo mondo perche

di

regno del

cielo

Diteme

doueua pensare

ellemosine

loro

di gratia

elgi

delle facolta
li

portano
uoi

se

tesori

nel

daste a bancho

moneta ad uno publichano he elgi per uno uene donasi dieci

he uenti non dareste ha cotal homo ogni chossa che uoi
auesste

Ma

ui dicho in uerita che tutto quello che darete

he lasserete per amore di DIG cento per uno riceuerete he la

uita etterna a guardate adonque quanto douete essere contenti
.

di seruire DIO

XVII b

in questo chapitolo

si

de christiani he la uera fede di

Deto quessto

chonosse cJiiaramente la infedelta

mumin.

iessu risspose fillipo

noi siamo conteti di

ma desideramo pero di chonoscere DIO perche

Esaia proffeta disse ueramente tu sei DIO asscoxo
he DIO
io sono quello chio sono
disse ha mose seruo suo
Risspose
16 a iessu ho
bene senza del qualle non ui e
fillipo DIO he uno
seruire DIO

DIO
DIO he uno essere senza del quale niente he
d
tanto grando
he una uita senza del quale niente uiue

bene

che riempie
senza equalle

mai
dara

ma

il
.

he per tutto
non ha hauto principio ne
.

il

quale

fine 6

he

sollo

hauera gia-

f ratelli ne

et

had ogni chossa ha dato principio he addogni chossa

elgi non ha padre ouero madre non ha filgioli ouero

fine f

mano-ia

tutto

compagni
non dorme

^ Jaj

he perche DIO non ha chorpo pero non

non more
41)1

J^~-

non chamina

<

ft

)Atcl

JlxS j sJLs^-

no

si

moue

L. JJJ

j^ J

*^M J^lj

4)1

41)1.

J bl

JU
uf

sljJb

L-ft^j

la.)

THE DOCTRINE CONCERNING GOD

31

thou shalt triumph, my soul

Oh, wretched man for that night
he died.
He ought to have been mindful of the poor, and to have
"

made himself
world

friends with the alms of

unrighteous riches of this

for they bring treasures in the

kingdom

of heaven.

Tell me, I pray you, if ye should

give your
bank to a publican, and he should
unto

money

into the

give
you tenfold and
twentyfold, would ye not give to such a man everything that ye
had ? But I say unto you, verily, that whatsoever
ye shall give and
shall forsake for love of God,
ye receive it back an hundredfold, and
*

life
everlasting
serve God.

XVII
tians,

In

t>.

and

When

this chapter is

the true faith

of

Jesus had said

we

serve God, but

prophet said

Moses

"

his servant

naught good

God

is

how much

ye ought to be content to

dearly perceived

the unbelief

of Chris

Mumin.

this, Philip

answered

We

are content to

for Isaiah the

however, to know God
Verily thou art a hidden God c / and God said to

Jesus answered

is;

See then

i.

"

am

that which I

<

Philip,

God
life

desire,

is

God

is

a
|

am

good without which there

a being without which there

naught that
naught that liveth*; so
He alone hath no
everywhere.

without which there

great that he filleth all and

is

is

is

is

He

hath had no beginning, nor will he ever have an end e

but to everything hath he given a
beginning, and to everything
shall he give an endf.
He hath no father nor mother he hath no
sons 6 nor brethren, nor
companions e. And because God hath no
equal.

body, therefore he eateth not, sleepeth not, dieth not, walketh not,
Verily I say unto you, whatsoever ye give in the path of God, God
shall give you in recompense therefor a hundred better than it.
b
c
d
This is the Chapter of Sincerity.
God is hidden.
God is
one He has no peer He is true praise be to Him and be He exalted

most high
;

and good.

There

is

no good save Him.

Likewise His

life

and His

e
Inde.
God is greatest. God is of old and everlasting.
God has no beginning and no end, but He created for
everything a
* God the
beginning and an end.
great has no father, no mother, no

essence.

son, and no brother. He has no partner, and no body for this reason He
neither eats, sleeps, nor dies. He walks not and He moves not, but is ever
persistent. He is abstracted from all created things. There is none to com
pose Him, neither is He compounded of things, but is simple in essence. Inde.
;

a
Cp. John
Deus absconditus.

Matt. xix. 29.

Vere tu
Say,

es

God

begotten

xiv. 8.
*

Exod.

iii.

Isa. xlv. 15.

Cp. Qorfin cxii

begetteth not, neither is

one God; the eternal God: He

and there is not any one like unto Him.
is

Cp. Vulg.

14.

See further, Introd.

16 a

THE GOSPEL OF BARNABAS

32

ma

in etterno senza simillitudine

permane

che

inchompossto he inmateriale di simtan to bono che sollo la bonta

elg-i e

elgi e inchorporeo
b

sostanza

plicissima

amma

lui

humana a impero-

elgi

perdona non

si

tanto iussto che quando

polle riprendere

punisse houero

in breuita ti dicho fillipo

che qui in terra nompoi uederlo he chonoscerlo perfetamente

ma nel regno suo il uederai per sempre nel quale consiste ogni
.

feliccita he gloria nosstra

Kisspose fillipo ho maestro che
16 b dici elgi e pure scrito in exaia che DIG he pajdre nosstro hora
.

chome non ha

elgi filgioli

Risspose iessu elgi scritto in tutti

proffeti molte parabole che pero non dei tu intendere la

tutti li proffeti che sono cento
litera ma il senso imperoche
li

he quaranta quatro millia che DIG ha mandato c al mondo hano

ma dapoi di me uenira il spledore di
oscuramente parllato
tutti li proffeti he santi d he dara lume alle tenebre di quanto
.

hano deto

li

e
elgie notio di DIG

proffeti perche

he deto

quessto iessu sospiro dicendo habi missericordia de issdraele

ho signore DIG f he com pieta guarda sopra abraham he al suo

seme azioche ti seruino con uerita di chore
Rissposero li
.

suoi discepoli chosi sia signore DIG

ui dicho in uerita che

scribi

li

nosstro g

Disse iessu io

he dotori hano fato uana la

h contra
le prof etie
leggie di DIG con le loro prof etie false

che pero DIG * he adirato contra la

chaxa de issdraelle he contra quessta generatione inchredulla
di ueri proffeti di DIG

li suoi
discepoli ha quesste parolle he diceuano .
habi missericordia Dio k abbi misserichordia al tempio he alia cita

piangeuano

17 a santa he non la dare in obbrobrio delle nationi aziojche non

scerniscano il tesstamento santo tuo Risspose iessu chosi sia
.

signore DIG di padri nosstri

sJ^^LwO^II S^JJ
*

41)1

>XJO

Ls^-

4111.

jb

J-j^.

jU

JUt,

41)1.

4lll.

-^il

Jj-y.

.L^jJI

..

b
d

^^^-JPI

4111.

JuJ

iJL*
5->t-o|-

JJaL*

j^o

41)1.

jJlisJl

j^3

M^-S J

JlS.
41>1

*)%

11
f.

THE DOCTRINE CONCERNING GOD

moveth

not,

that he

is

33

but abideth eternally without human similitude

He

D
simple substance
he is so just that

a
,

for

uncompounded, immaterial, of the most

incorporeal,

good that he loveth goodness only;

or pardoneth it cannot be
In short, I say unto thee, Philip, that here on earth
gainsaid.
thou canst not see him nor know him perfectly
but in his
kingdom thou shalt see him for ever wherein consisteth all our
.

so

is

when he punisheth

happiness and glory.

It is surely
Master, what sayest thou ?
Philip answered
written in Isaiah that God is our father 1 ;
how, then, hath he 16 b
no sons 1
:

Jesus answered

There are written in the prophets many

parables, wherefore thou oughtest not to attend to the letter, but

to the sense.
^Fpjy.a.11 thp.jjrojjheta. that are one hundred and

forty-four

thousand^whom GodhatE
But after me

spokeii^darkly^

sentc into the world Tiave

come~tEe Splendour s"oT"aTTi;n

and shall shed light upon the darkness
shall

e""

d
prophets and holy ones
of all that the prophets have said, because he
,

God e

And

having said

is

the messenger of

Jesus sighed and said

Have
and look with pity upon Abraham

this,

mercy on Israel, O Lord God f ;

and upon his seed, in order that they may serve thee with truth
of heart.

His disciples answered

Jesus said

made

So be

it,

Lord our God s

Verily I say unto you, the scribes and doctors have

void the law of

God 3 with

their false prophecies

contrary to
the prophecies of the true prophets of God 4 * wherefore God is
wroth with the house of Israel and with this faithless generation.
,

His

wept at these words, and said: Have mercy, God 5fe

have mercy upon the temple and upon the holy city, and give it
disciples

not into contempt of the nations that

they despise not thy holy 17
Jesus answered
So be it, Lord God of our fathers V
|

covenant.
a

God

is

and good

persistent

He

and everlasting

d
Inde.
God sends.
come the Light of the prophets and

the eyes.

me

will

Him

be praise
and gracious
is not comprehended by
Said Jesus the Son of Mary
After
to

avenges and pardons.

God the

God

Inde.

saints.

The apostle
God sovereign.
"

e
God is gracious.
The Jews and they alter the text after it has
been established. Inde (Qoran v. 45). So and afterwards the Christians lo,
k God
I am witness and this book
alter the words in the Gospel.
the merciful.
The God of our Fathers is sovereign.

of God.
h

God

is

merciful.

omnipotent.

Isa. Ixiii. 16, cp. Ixiv. 8.

Cp.

Mark

vii. 13.

i.

e.

Mohammed,

Cp. note on 46*.

see note

Cp. Dan.

on iob
ix. 16.

fin.

THE GOSPEL OF BARNABAS

34

XVIII a Qui dimostrasi la persecut ione fata

mondo he la protetione di dio saluandoli.
.

Deto quessto
ho

iessu disse uoi

elleto uoi azioche siate

mei

non hauete

stato sempre inimicho di serui di DIO

di helia b

mondo

se

me
il

il
il

pouero

helia

io

perche il
Racordatiue di proffeti
talmente che al tempo
.

talmente

he sete millia

chapitano della millitia di

iniquo che non chonosci DIO

ma

dal

mondo ui
mondo he

dieci millia proffeti per iezabel furno ucissi

che apena scampo

proffeti che assoxe

mondo

elleto

disscepoli he

odiera ueramente sarete mei dissepoli

santi che sono stati ocissi dal

alii serui di dio

fioli

hachab

di

ho

non temete pero uoi

perche li chapelli del chapo uosstro sono numerati talmente

che nom perirano
guardate li passeri he altri uceli deli
non
chasca
una
quali
pena senza la uollonta di DIO adonque
.

DIO
17 b

hauera piu chura delli uceli che del

ha chrea|to ogni chossa

si

homo

per

troua per sorte alcuno

il

quale

homo che

habia piu chura delle scarpe sui che del propio fiollo no certo
hora quanto douete nieno pensare uoi che Dio d habia da
abandonare uoi hauendo chura delli ucelli he che dicho
.

una folgia di arbore non chassca senza la uol

Dioe
chredetimi perche con uerita ui dicho che

deDi ucelli
lonta di
il

mondo

se lui

odiria

ui

uoi

mie parole perche

mallitia sua non ui

se osseruarete le

no temesse di essere scoperta la

ma teme di essere scoperto pero odieraui he perse-

ui
.

temera molto

guiteraui

non

il

f
.

se uederete dissprezare le uostre parole dal

ma

cosiderate che

sapienza he riputata pazia

MS.

mondo

DIO he magiore di
dal
monddo che la sua
he
talmente
dissprezato
quale
chontrisstate

pese.

se

DIGS soporta com patienza

PERSECUTION OF GOD S SERVANTS

35

XVIII a. Here is shown forth the

persecution of the servants
ly the world, and God s protection saving them.
Having

said this, Jesus said

I have chosen
you,

world

that ye

may

of

God

Ye have not chosen me \ but

be

my

disciples.

If then the

hate you, ye shall be

truly my disciples
world hath been ever an
enemy of servants of God.
shall

2
;

for

the

RemTmber

[the] holy prophets that have been slain by the world, even as in
the time of Elijah b ten thousand
prophets were slain by Jezebel,

msomuch
did poor Elijah escape, and seven thousand
that_scarcely
sons of prophets 3 who were hidden
by the captain of Ahab s
host.
Oh, unrighteous world, that knowest not God
Fear not
!

Jjjgrefore ye

they

not

shall

et

ii^I!ljyi i

for the hairs of

your

head are numbered so that

Behold
and other birds,
perish.
tke_ sparrows
not one fealh7r^ith^uTthe
God.
Shall
"will

of"

God, then e, have more care of the birds than of man, for whose
sake he hath created
b
Is there any man,
everything.
perchance, 17
who careth more for his shoes than for his own son ?
Assuredly
not.
Now how much less ought ye to think that God a would
abandon you, while taking care of the birds
And why speak
I of the birds 1
A leaf of a tree falleth not without the will
j

of God*.

Believe me^ because I tell you the truth, that the world will
SDa ^ observe my words.
For if it feared
_
not to have its wickedness revealed it would not hate
you, but it
feareth to be revealed, therefore it will hate
you and persecute you f
If ye shall see your words scorned
by the world lay it not to heart,
but consider how that God is
greater than you who is in such
.

wise scorned by the world that his wisdom is counted madness.

If God e endureth the world with
patience, wherefore will ye lay it

b In the time of
The Chapter of the appointing (of
vicegerents).
c
Jews killed ten thousand prophets unjustly. Inde.
God
trustee and guardian.
God is Lord.
Not a leaf falls from

Elias the
is

f
the tree except by the will of God. Inde.
The world does not love
God s good servants because it fears that they will reveal its miserable
condition, and endeavours to bring trouble and evil upon those servants.

Inde.

God

is

1
John xv. r6.
The number there
*

See Matt.

x.

28-30

patient and omniscient.

is
;

100

Cp.
;

Luke

John

xv. 19.

7.000 perhaps comes

xii.

51-57.

D 2

from

Kings xviii. 4,
i Kings xix.

13.
18.

THE GOSPEL OF BARNABAS

36
il

monddo perche

terra

uorete hatristarui ho poluere he fango della

possederete la

nella patienza uosstra

uno ui dara uno

pero se
oflreriteli

laltra azioche

hanima uostra

una parte della facia

non rendete malle
percuoti

sciafo sopra

elgi la

ma
18 a per malle perche chosi fano ogni pessimo animalle
DIG
malle
he
cholloro
che
bene
rendete
per
pregate
per
ui odiano con il fuocho non si estingue il fuocho ma si bene
.

con laqua chosi ui dicho che con il male non supererete il

b
malle ma sibene con il bene a
guardate Dio che fa uenire
chosi fare
il solle sopra li boni he chatiui he chosi la piogia
.

douete uoi bene ha tutti perche elgie scrito nella leggie

c
siati mondi
siate santi perche io DIG uosstro son santo
.

perche

io

son

siate perffeti perche son perffeto d

monddo he

10 ui dicho in uerita che

il

seruo studia de piacere al suo

patrone pero non si ueste chossa che spiazia al suo patrone

le uestimente uostre sono la uollonta he ammore uosstro
.

guardate adonque di non uollere he ammare chosa che spiazia

ha DIG e signore nosstro Voi siate certi che DIG ha in odio
le ponpe he concupiscenze del monddo he pero uoi odiate
.

11

monddo

XIX f

died

lesu predice di esser tradito he dessendendo dal mote Sana

leprossi.

ho precetore hecho
Deto quessto iessu risspose pietro
che noi habiamo lasciato ogni chossa per seguirti che chosa
.

sera di noi

Risspose iessu in uerita che uoi

iuditio sederete hapresso di

tribu

de

issdraele

me

il

dando testimonio contra

he deto

iessu

quessto
dicendo ho signore che chossa he questa
che
dodicj

dodici he uno di loro he

giorno del

uno diauolo

si

io

sospiro

ho

contrisstorno

le

elleto
li

dis-

scepoli in questa parolla onde cholui che scrise questo in sachreto

41)1.

THE BETRAYAL FORETOLD

37

In your patience ye shall

dust and clay of the earth ?
J
if
one
shall
soul
Therefore
give you a blow on
possess your
one side of the face, offer him the other that he may smite it 2
to heart,

Render not

evil for evil

3
,

for

do

so

the worst animals

all

but 18 a

4
render good for evil, and pray God for them that hate you
Fire
is not extinguished with fire, but rather with water ; even so I say
unto you that ye shall not overcome evil with evil, but rather with
.

good
and evil
.

Behold God b who causeth the sun to come upon the good
and likewise the rain. So ought ye to do good to all ;
,

8
,

for it is written in the

holy

law

be ye pure, for I

"

am

Be ye

pure

holy, for I your

and be ye

God am

perfect, for I

am

Verily I say unto

you that the servant studieth to

perfect
his
he
and
so
master,
putteth not on any garment that is
please
his
master.
Your
to
garments are your will and your
displeasing
."

Beware, then, not to will or to love a thing that is dis

e our Lord.
Be ye sure that God hateth the pomps
pleasing to God
and lusts of the world, and therefore hate ye the world.
love.

XIX

Jesus foretelleth his betrayal, and, descending from the

f.

mountain, healeth ten

When Jesus had

we have

lepers.

said this, Peter

follow thee,

left all to

answered

what

shall

teacher,

become of us

behold
|

Jesus answered
Verily ye in the day of judgement shall sit
beside me, giving testimony against the twelve tribes of Israel.
Ancl having said this Jesus sighed, saying
O Lord, what thing
10
is this ? for I have chosen twelve, and one of them is a devil
:

The

disciples were sore grieved at

word

this

whereupon he

For instance, fire is not extinguished by fire, so wickedness is not

c
b God sustains.
God is
extinguished by wickedness. Inde.
d
Towra
in
the
a friend, and holy, and perfect.
God says
(Mosaic
law) Ye children of Israel, be ye Walis (saints), for I am a Wali, and be
ye pure, for I

sovereign.
1

v.

pure,

John

vi. 70.

and be ye

am

perfect, for I

God

perfect.

is

Chapter of he heals the leper.

Luke xxi. 19.

Luke vi. 28.

44

xix. a.
lu

am

Cp. Matt.

Matt.
*

v. 48.

v. 39.

Rom.

xii. 21.

i
*

Peter iii. 9.
Matt. v. 48.

Matt.
7

Lev.

See Matt. xix. 27, 28, and parallels.

THE GOSPEL OF BARNABAS

38

lachrimando interrogo iessu dicendo ho maesstro inganerami

satana he pero diuentaro riprobo
Eisspose iessu no ti contrisstare ho barnaba perche quelli che DIG ha elleto auanti
.

monddo non

la chreatione del

nome

perirano

tuo he scrito nello libro della uita

allegrati perche

il

consollo iessu

li

discepoli dicendo non temete perche cholui che

non

si

atrissta del

mento diuino

mio
he

le pregiere iessu

parllare

cui parolle

alle

li

li

mi

hodiera

perche in lui non ui e sentichonsolorno

elleti si

disscepoli suoi diceuano

Fece

amen

chosi

DIG omnipotete he misericordiosso a fata la oratione

discese iesu del monte con li suoi disscepoli he incontro dieci
sia signore

iessu fiolo di dauite

19alepro|si li quali di lontano chridorno
chiamoli iessu apresso di se he
habi missericordia di noi
chridorno tutti
disseli che chossa uollete da me ho fratelli
.

Bisspose iessu de poueri che sete uoi

hauete
perso il ceruello perche dite daci la sanita
adonque
non uedete me homo chome uoi chiamate DIG nosstro che

donaci la sanita

ui a chreato he lui che he omnipotente he missericordioso ui

sanera b

con lachrime rissposero

homo chome

li

leprosi noi

sapiamo te

ma

pero santo di DIG he proffeta del signore

DIG
et
tu
prega
elgi ci sanera onde pregorno li disepoli
pero
allora
iessu dicendo signore habi misserichordia di chostoro
noi

iessu he

preggo DIG dicendo signore DIG omnipotente

gemete
he misserichordioso c abbi misserichordia he ascolta le parole
del seruo tuo

per

il

he per amore di abraham padre nostro he

testamento santo tuo habi

dimanda

di chostoro he
l

questo iessu

si

misserichordia

donali la sanita

onde hauendo deto

uolto alii leprosi he disse alloro andate he

offeriteui alii sacerdoti secondo la leggie di

li

leprosi

sopra la

he per

la

uia furno

DIG

si

mondati onde uno

partirno
di

loro

19b uedendosi sanato ritorno ha trouare iessu he questo hera

issmaelita
he ritrouato iessu se inchino facendo li riuerenza
j

U*

MS.

he

si

41)1.

TEN LEPERS HEALED

39

with tear?, saying:

master,
secretly questioned Jesus
Satan deceive me, and shall T then become reprobate
for those
Be not sore grieved, Barnabas
Jesus answered

who writeth

"will

whom God

hath chosen before the creation of the world shall not

V
Rejoice, for thy name is written in the book of life
Fear not, for he who
Jesus comforted his disciples, saying:
shall hate me is not grieved at my saying, because in him is not
perish.

the divine feeling.

At

Jesus made

words the chosen were comforted.

his

prayers, and his disciples said

a
almighty and merciful

Amen,

be

so

it,

his

Lord God

Having

finished his

devotions,

came down from the

Jesus

2
who from afar
disciples, and met ten lepers
us
on
have
of
son
David,
mercy
Jesus,

mountain with his

cried out

Jesus called them near to him, and said unto them

ye of me,

They

off

19*

brethren

all cried

out

What

will

Give us health

Ah, wretched that ye are, have ye so lost

See ye not me to
Give us health
for
that
reason
ye say
your
3
Call unto our God that hath created
be a man like yourselves
Jesus answered

"

"

b
almighty and merciful will heal you
With tears the lepers answered JWe know that thou art

you

and he that

is

man

an holy one of God and a prophet of the Lord

wherefore pray thou to God, and he will heal us.
Lord, have mercy
Thereupon the disciples prayed Jesus, saying
to God, saying:
and
Jesus
Then
them.
prayed
groaned
upon
Lord God almTghty^ndTmerciful c have mercy and hearken to the
like us, but yet

words of thy servant and for love of Abraham our father and for
of these men, and
thy holy covenant have mercy on the request
:

Whereupon Jesus, having said this, turned

grant them health.
Go and^ show yourselves to the
himself to the lepers and said
:

the
priests according to

law of God.

~The lepers~departed, and on the way were

cleansed.

Whereupon

one of them, seeing that he was healed, returned to find Jesus, and
b
he was an Ishmaelite. And having found Jesus he bowed himself, 19

doing reverence unto him, and saying

a

God

Inde.
c

God
1

ro a

is

Verily thou art an holy

the powerful, ordaining.

sovereign, merciful to everything,
Inde.
b God the Creator and
merciful, and omnipotent.
Inde.
merciful.
the
and
sovereign, omnipotent,
is

Phil. vi. 3, cp.

note.

and

Luke

x. 20.

See Luke xvii. 12-19.

THE GOSPEL OF BARNABAS

40

santo di DIG he co rigratiamento il

riceuese per seruo . Risspose iessu died sono

dicendo ueramente tu

sei

pregaua che il
mondati noue doue sono he disse
uenuto

ma

per essere seruito

al

mondato

seruire pero

per

tua he rinontia quanto DIG a affato in te

auicinarsi le promesse fate

no son

io

ua ha chasa

azioche chonosscano

ha abraham he

al

suo

fiolo

con

si parti il leproso mondato he ariuato

regno di DIG
sua regione rinontio quanto DIG per iessu haueua in
.

operate

il

alia
lui

XX b.

Miracholo nel mare fato da iessu he iessu dichiara doue

he riceuto

il

Andosi

profeta.

iessu al

mare

di gallilea

he monta in naue nauigo

in nazaret sua cita onde fu fato fortuna grade di

mare per

modo che hera uicino ha somergerssi la naue he iessu dormiua sopra la proua della naue onde si achostorno allui li
.

suoi

discepoli

he

destorno dicendo

il

ho maestro

saluati

perche periamo herano circondati da grandissimo spauento

si leuo
per il uento grade contrario he strepito del mare
abi
iessu he leuato li hochij al cielo disse ho eloim sabaot
.

missericordia sopra

20* iessu su bito cesso

li
il

serui tuoi

uento he

si

si
il

pero auendo deto quessto

fece tranquilo

il

mare

onde

marinari dicendo he chie chostui al quale

spauentorno
mare he il uento obbedisse Arriuati alia cita di nazaret
li

marinari empirno la citta di quanto haueua iessu operate

onde fu circondato la chasa doue iessu hera da quanti habitauano nella citta he apresentatose a lui li scribi he dotori

li

diceuano, noi habiamo intexo quanto hoperato hai nel mare

he in iudea pero daci qualche segno qui nella patria tua

Risspose iesu quessta generatione inchredula segno cerchano

ma non

sera dato perche niuno proffeta he acceto nella

li

patria sua

al

tempo

di elia molte uedoe herano in iudea

ma non

fu mandate ha nutricharlo seno adduna uedoa di

sidone

Molti leprosi

si

trouauano al tempo di heliseo in

b

4)1.

jLJ

I!A
p-ill

*!

4)1

iLjlSi

411.

41

one of God/ and with thanks he prayed him that he would receive
for servant l
Jesus answered
Ten have been cleansed ;

him

where are the nine

I

arn^

And

he said to him that was cleansed

not come to be served, but to serve

home, and recount how much God

wherefore go to thine
a hath done in
thee, in order
;

may know that the promises made to Abraham and his

with the kingdom of God, are drawing nigh.
The cleansed

that they
son,

and having arrived in his own neighbourhood

how much God through Jesus had wrought in him.

leper departed,

recounted

XX b
where

the

Miracle on the sea wrought by Jesus, and Jesus declares

prophet

is received.

Jesus went to the sea of Galilee, and having embarked in a

3
sailed to his city of Nazareth
whereupon there was a great
tempest in the sea, insomuch that the ship was nigh unto sinking.
ship

And

Jesus was sleeping upon the prow of the ship.

Then drew

master, save

near to him his disciples, and awoke him, saying

we perish
They were encompassed with very great
by reason of the great wind that was contrary and the roaring
of the sea.
Jesus arose, and raising his eyes to heaven, said

thyself, for

fear,

Q -Elohim Sabaoth c
Jesus had said

this,

have mercy upon thy servants.

Then, when

suddenly the wind ceased, and the sea became 20

calm.
Wherefore the seamen feared, saying
And who is this,
that the sea and the wind obey him 1
Having arrived at the city of Nazareth the seamen spread
through the city all that Jesus had wrought, whereupon the house
:

where Jesus was was surrounded by as many as dwelt in the city.

And the scribes and doctors having presented themselves unto him,

We 4

have heard how much thou hast wrought in the sea

and in Judaea give us therefore some sign 5 here in thine own

said

country.
Jesus answered

This faithless generation seek a sign, but it

given them, because no prophet is received in his own
In the time of Elijah there were many widows in Judaea,
:

shall not be

country.

but he was not sent to be nourished save unto a widow of Sidon.

a
b The
c
God gives.
God of Sabaoth,
Chapter of the sea.
God of Eloin (Elyon). This is the name in the Amran language
(Hebrew ?). Inde.
1

Cp. Mark v. 18-20.

23-27, and parallels.

Q
*

See

Cp. Matt. xx. 28.

Luke

iv.

23-30.

See Matt.

Cp. Matt.

viii.

xii. 38, 39.

il

THE GOSPEL OF BARNABAS

42

aman

iudea non dimeno sollo

adirorno

parti da loro

si

XXI a

presero et

il

per precipitarlo

precipitio

di loro

citadini he

li

ma

mondato

fu

siro

Allora

si

condussero sopra uno

il

chaminda per mezzo

iessu

Iessu sana uno indomiato he sono getati nel mare

li

porci

dapoi sana lafiola della chananea.

Ascexe iessu in chafarnau

he auicinandosi

alia cita echo

che uscite fuori di sepolchri uno il quale hera indemoniato

tale che niuna chatena il poteua
tenire he faceua grande

20 b he

homeni

chridauano per la bocha sua li demonij

dicendo ho santo di DIG perche sei uenuto auanti il tempo
malle

alii

ha mollestarci he
.

pregauano che non

il

li

iessu quati herano, risposero sei millia

sei

si

li

spauentorno

iessu che si partisse

chridorno

noi usciremo

demonij
.

partj

il

io
pero
de
intrare
concedicj

ma

con strepito hentrorno

nelli

porcj

he

precipitorno nel

sesanta

passceuano iuui uicino al mare quasi dieci

onde disse iessu partiteui he hentrate

millia porcj di chananei

li

interogo

cento he

demonio he non

si

in queli porci

sei

li

disscepoli quessto sentendo he pregauano

allora disse iessu doue he la f ede uosstra

elgie neccessario che

li

scatiasi

mare

li

demonij

nelli

porcj

fugirno nella citta cholloro che

passceuano li porcj he rinontiorno quanto hera sucesso per

iessu
Vscirno li homeni dela citta adonque he ritrouorno
.

iessu he

lomo sanato

furno rimpiuti de timore

homeni

li

he pregorno iessu che si partisse dalloro confini

partisi
loro
ascexe
da
he
nelle
iesu
di
tiro
he
sidone
parti
adonque
.

et

hecho una dona di chananei con dui suoi

21 a dal|la

sua

patria

ueduto uenire con

per
li

li

auendollo

fiolla

adonque

che he tormentata dal diauolo

pure una parolla iessu perche herano

si mosero ha pieta li disscepoli he

risspose

incirconcisso

iessu

uscita

suoi disscepoli chrido iessu fiolo di dauit

habi missericordia de mia

non

trouare

fioli

del populo
dissero

ho

maesstro habi pieta ha chostoro echo che molto chridano

he piangiono
Risspose iessu io no son messo se non al
.

THE DEMONS AND THE SWINE

43

Many were the lepers in the time of Elisha in Judaea

only Naaman the Syrian was cleansed.

nevertheless

Then were the citizens enraged and seized him and carried him
on to the top of a precipice to cast him down. But Jesus
walking
through the midst of them, departed from them.

XXI a

Jesus healeth

a,

demoniac, and the swine are cast into the

Afterwards he healeth the daughter of the Canaanitess.

sea.

Jesus went up to Capernaum, and as he drew near to the

city
one that was possessed of
a devil, and in such wise that no chain could hold
him, and he did 20 b
great harm to the men.
behold there came out of the tombs

The demons
of God,

why

cried out through his mouth, saying

holy one
come before the time 2 to trouble us 1
AnoT
:

art thou

~-

they prayed him that he would not cast them forth.

Jesus asked them how many they were.
Six
They answered
thousand six hundred and sixty-six.
When the disciples heard
:

thTs tlfey were affrighted, and prayed Jesus that he would

depart.
Then said Jesus
Where is your faith 1 It is necessary that the
demon should depart,
The demons therefore cried
not I.
We will come out, but permit us to enter into those swine.
:

and"

There were feeding there, near to the

swine

belonging to the Canaanites.

Depart, and enter into the swine/

sea,

about ten thousand

Thereupon

Jesus

said

With a roar the demons

entered into the swine, and cast them headlong into the sea.
Then fled into the city they that fed the swine, and recounted
all

that had been brought to pass by Jesus.

men of the city came forth and found Jesus and

Accordingly the

man

the

that was healed.

The men were

Jesus that he would depart out

filled

with fear and prayed

Jesus accordingly

of~tlfeir borders.

departed~Ti-onTthem and went up into the parts of Tyre and Sidon.

And lo a woman of Canaan with her two sons s who had come
!

her

forth out of
|

own country

to find Jesus.

Having

seen him come with his disciples, she cried out

therefore 21*

Jesus, son of

David, have mercy on my daughter, who is tormented of the devil!

Jesus did not answer even a single word, because they were of
the uncircumcised people.
The disciples were moved to pity, and
said

out and
a

them

master, have pity on

weep

Behold how much they cry

The Chapter

of the

Mark

and

v. 1-17

demon

(Ginn).
3

parallels.

Matt, viii 29.

See Matt. xv. 21-28.

fr

THE GOSPEL OF BARNABAS

44

popullo de issdraelle

di

mano

uene auanti di iessu la dona

allora

piangendo he dicendo bo

coli suoi filgioli

me

misericordia di

alii filgioli

fiolo di

dauit habi

Risspose iessu non e bono leuare il pane

he darlo alii chani he questo disse iessu per

la loro inmonditia perche herano dello populo incirconcisso

Risspose la dona o signore li chani mangiano le minucioli che

chasscano dala tauola di loro patroni allora prese amiratione
.

dona he disse ho dona grade he

mani al cielo
preggo mo he poi

iessu sopra le parole della

la tua fede

he leuato

le

si
he liberata uatene im pace
parti la dona he ritornando ha chasa ritrouo la fiola che
21 b benediceua DIG pero la dona dis se ueramente non uie altro

disse

ho dona

la

tua

fiola

DIG che

agreggorno
libro di

XXII c
uno

alia

mose

onde tutta la sua parentella si

leggie di DIG secondo la leggie scrita nel

DIG de issdrael

il

Misero stato deli incirchoncissi che sono di loro milgiore

chane.

ho
Interogorno li disscepoli iessu dicendo quel giorno
maestro perche facesti cotale rissposta alia dona dicendo che
herano chani Risspose iessu io ui dicho in uerita che elgie
.

melgiore uno chane

torno

li

potra chapire

mi

incirconcisso

allora si atris-

iessu se

Risspose

uoi considerate

ho

quale non ha ragione per

suo patrone trouarete essere uero il mio parllare

quello che fa
del

homo

del

disepoli dicendo dure sono quesste parole he chi le

il

il

chane

il

chane chustodisselo

la

uita contra del ladro certo

batiture he iniurie co
lieta ciera al

rissposero

li

Dite-

chasa del suo patrone he esspone la

ma che chosa riceue elgi molte

si

uno pocho di pane he sempre mostra

uero he ho maestro

suo patrone elgi uero questo

disscepoli

stolti

seruitio

allora disse iessu horra considerate

d
quanto ha donato Dio ha

lo

homo he

4)1

Jl

31.

uederete quanto he

^^e-

^JL-,1
c

JlS.

THE WOMAN OF CANAAN

Jesus answered

am

45

not sent but unto the people of Israel a

sons, went before Jesus, weeping and
.

Then the woman, with her

saying

It is not

son of David, have mercy on me

Jesus answered
to take the bread from the children s hands and
!

good

it to the dogs.
And this said Jesus by reason of their
uncleanness, because they were of the uncircumcised people.

give

The woman answered

from their masters

fall

Lord, the dogs eat the crumbs that

Then was Jesus seized with

table.

admiration at the words of the woman, and said

O woman, great
And having raised his hands to heaven he prayed
is thy faith.
:

God, and then he said

woman, thy daughter is freed, go
The woman departed, and returning to her
thy way in peace.
home found her daughter, who was blessing God/ Wherefore the
to

woman

b
Verily there is none other God than the God of 21
2
Whereupon all her kinsfolk joined themselves unto the

said

Israel b

law of [God], according to the law written in the book of Moses.

XXII c
better

^Miserable condition of the uncircumcised in that a dog

ih<mthey.

The

disciples questioned Jesus

didst thou

why

is

on that day, saying

make such answer

were dogs 1
Jesus answered

to the

master,

woman, saying that they

sayunto you that a dog is better

Then wereTEe disciples sorrowful,
words, and who shall be able to receive

.Verily I

than an uncircumcised man.

saying

them

Hard

are these

Jesus answered

If ye consider,

foolish ones,

what the dog

doth, that hath no reason, for the service of his master, ye will
Tell me, doth the dog guard the house
saying to be true.
Yea,
master, and expose his life against the robber?
But what receiveth he 1
assuredly.
Many blows and injuries

my

find

of bis

with

little

bread, and Jbe always showeth to his master a joyful

Is this true 1

countenance.

True

master/ answered the disciples.

Consider now how much God hath given d to
man, and ye shall see how unrighteous he is in not observing the

Then

Said Jesus,

else.

Inde.

of Israel.
1

it is,

said Jesus

Inde.

God has
b

There
c

Cp. a Kings v. 15.

me to the children of Israel and to none

none other God save the God of the children

sent
is

The Chapter
2

Cp.

of the dog.

John

iv. 53.

God

is

the bestower.

**-<-

ii_-

THE GOSPEL OF BARNABAS

46

22* inniquissimo non osseruando il pato di DIO fato ha ha braham

seruo suo
Racordatiue quello che disse dauit ha saulo Re
j

de issdraele contra golias

filisteo

signore disse dauit

tuo passcendo le pechore del tuo seruitore ueniua

he
il

leone he robauano le pechore del tuo seruitore

il

semo

il

lupo lorso

il

onde

seruo tuo andaua he ocideua loro ripilgiando le pechore

he chie quessto incirconcisso se non simille alloro andera adonque

a
il seruo tuo nel nome del
signore DIO di issdraele he amazera
questo inmonddo che bestemia il populo santo di DIO allora
dissero li disscepoli dici ha noi ho maestro per quale chagione
.

lomo deue

Risspose iessu basstiui di sapere che

DIO lo a comandato ha habraham dicendo abraham circoncidi
circoncidersi

preputio tuo he di tutta chasa tua perche quessto he pato

fra te he me in sempiterno
il

XXIII b

Origine della circoncissione he pato di dio con abraham

he danatio deli incirconcissi.

E
tiro

deto quessto iessu sedete apresso

1
.

he

sui parole

suoi disscepoli se

li
.

monte che risguarda-

hachostorno per sentire

le

adamo primo homo hauendo

allora disse iessu,

mangiato per fraude

22b

li

il

di satana

il

cibo

proibito

da DIO nel

si ribe lo al
spirito la charne sua onde giuro dicendo
chio
ti
DIO
uolgio talgiare he roto uno sasso presse la
per
sua charne per talgiarlla con il talgio della pietra onde ne

paradisso

fu ripresso del angelo gabrielo he lui risspose io ho giurato

c
per DIO di talgiarlo bugiardo non sero giamai allora langelo
li mosstro la superfluita della sua charne he
quella talgio he
.

pero sichome ogni homo prende charne dalla charne di adamo

chosi elgie obligato di osseruare quanto

che osseruo adamo

adamo giurando

pro-

he di generatione
in generatione uene lo oblige della circoncisione onde al tempo
di abraham pochi sopra la terra si trouauano circoncisi per
misse

il

nelli suoi filgioli

essere moltiplichato

la iddolatria sopra la terra

4)1.

So MS.

? risguardavano.

onde DIO

OKIGIN OF CIRCUMCISION
covenant of Cod

with Albraham

niatlo

that which David said

liis

47
lu Tiicmlier

servant.

22

;l

Saul king of Israel, against Ooliaih the

to

Philistine: "My lord," said David, "while thy servant was

keeping thy servant s flock there came the wolf, the bear, and the
lion and seized thy servant s sheep
whereupon thy servant went
and slew them, rescuing the sheep. And what is this uncircumcised one but like unto them 1
Therefore will thy servant go in
:

the

name

Lord God a of

Israel, and will slay this unclean one

that blasphemeth the holy people of God."
Then said the disciples
Tell us,
master, for what reason

of the

man must

needs be circumcised

Jesus answered
to

it

Let

Abraham^jaying

that of
for

*
:

all

it suffice

jou that God hath commanded

Abraham/circumcise flry^oresTan and

this is a covenant between me and thee

"

thy house, for

ever,"

XXIII

b.

Origin of circumcision, and covenant of

God with

Abraham, and damnation of the uncircumcised.

And having said

8
they looked upon

this,

Jesus sat nigh unto the mountain which

And

his disciples

came to

his side to listen

to his

words 4

eaten,

by fraud of Satan, the food forbidden of God

Then

said

Adam

Jesus:

the

first

man

having

in paradise,

b
whereupon he swore, saying: 22
And having broken a piece of rock, he
By God FwilTcut thee
seized his flesh to cut it with the
sharp edge of the stone where
upon he was rebuked by the angel Gabriel. And he answered:
I have sworn by God c to cut it
I will never be a liar
Then the angel showed him the superfluity of his flesh, and

hisjjlesh rebelled

againsMhe

"

spirit

"

"

"

And

that he cut

off.

the flesh of

Adam,

mised with

anj>ath.

hence, just as every man taketh flesh from

he bound to observe all that Adam pro

so is

This did

Adam

observe in his sons, and from

generation to generation came down the obligation of circumcision.

But in the time of Abraham there were but few circumcised upon
the earth, because that idolatry was
multiplied upon the earth.

God
God
1

(a

is

sovereign.

The Chapter

of the flesh of

man.

By

form of oath).

a
3
Sam. xvii. 34 sqq.
Translation
Cp. Gen. xvii. ir.
*
Text possibly corrupt.
extant here
Version
Spanish
5
and for so a b and 43 is given in the Introduction.
Cp. Gal. v. 17.

See

uncertain.

>

THE GOSPEL OF BARNABAS

48
disse

ha abraham

pato suo dicendo

fato circha alia circocissione he fece lo

il

la

anima che non hauerra

circoncissa la

charne sua la dissperdero dal populo mio in sempiterno

tremorno li disscepoli di timore ha quesste parole di iessu
.

perche con empito di spirito parllo allora disse iessu lasciate

temere ha cholui che non ha circoncisso il suo preputio
.

he deto questo iessu di

perche elgie priuo del parradisso
nouo disse il spirito in molti he pronto nello seruitio di DIO
.

23 a

ma

la charne

he inferma

teme DIO che chossa he

et

doue

ridura

si

in quella spiro

il

la

debe pero considerare lomo che

charne he doue ha hauto origine

del fango della terra chreo DIO la charne

spirito uitale con sofiare dentro ui

he

he pero

DIO come fango

quando
cholui
deue essere dissprezzata he cochulchata impero che
che odia lanima sua in questo monddo la chustodisse in uitta
la

charne impedisse

seruitio di

il

etterna

quello che sia la charne al presente

desiderij suoi lo

li

manifessta che he uno chrudo innimicho di ogni bene perche

deue adonque lomo per comsollo lei desidera il pechato
.

piazere ad

chreatore

uno suo innimicho

ha DIO suo

lasiare di piacere

quessto consideratelo uoi

tutti

li

santi

he

proffeti

sono stati innimici della loro charne per seruitio di DIO he

pero prontamente he con allegrezza andauano alia morte per

non ofEendere
andare seruire

23b che

la leggie di
li

DIO

data ha mosse seruo suo he

dei falsi he bugiari

Recordatiue di helia

monti mangiando sollamente

di
erbe uesstito di pelle
chapra ho quati giorni non ceno
ho quante pioue il bagnete he per
o quanto fredo sostene
|

fugiua per lochi disserti di

dura quella asspra perssecutione della

Racordatiue di eliseo che manggiaua

spazio di sette hani che

immonda
pane
in

iezabel

di orzo uesstendo uillissime uestimenti

uerita

che

chosstoro

non temendo

io

ui dicho

disprezzare la

loro

charne herano con spauento temuti dalli Re he principi

ma
questo basterebe per dissprezare la charne ho homeni
.

se uoi

charne

mirarete

li

sepolchri chonosscerete quello che he la

4)1

jli..

JJli.

4)1.

ORIGIN OF CIRCUMCISION
Whereupon God

told to

Abraham

the fact concerning circumcision,

1
"The soul
that shall not have

and made this covenant, saying:

him from among

his flesh circumcised, I will scatter

for

49

my

people

ever."

The

trembled with fear at these words of Jesus, for

disciples

with vehemence of spirit he spake. Then said Jesus: Leave fear

to him that hath not circumcised his foreskin, for he is deprived of
The 23a
paradise/ And having said this, Jesus spake again, saying
<

is

weak 2
consider what the

ready in the service of God, but the flesh is

spirit jnjnany
The man therefore that

feareth

God ought

to

is, and where it had its origin, and whereto it shall be reduced.
the clay of the earth created God flesh a and into it he breathed
the breath of life 3 with an inbreathing therein.
And therefore

flesh

Of

when

God it ought to be
as he that hateth
forasmuch
on,

the flesh shall jiinder the service of

spurned

~Iike clay

and trampled

his soul in this world shall keep it in life eternal

What
that

it is

the flesh
a harsh

Ought then

at this present

is

enemy

man

of all good

(jrodj:

*.

make manifest

for it alone desireth sin.

for the sake of satisfying

to leave off pleasing God, his creator

saints

desires

its

one of his enemies

Consider ye

All the

this.

and prophets have been enemies of their flesh for service of

wherefore readily and with gladness they went to their

death, so as not to offend against the law of

his servant,

and go and serve the

false

God given by Moses

and lying gods

s
.

Rejngmber ElijajbJ_who fled_ijirough desert places of the

mountains, eating only grass, clad in goats skinT~~Ah, how many
[

Ah,
days he supped not
Ah, how much cold he endured
how many showers drenched him, and [that] for the space of
!

geven years, wherein endured that

Jezebel

fierce persecution of the

unclean

Remember

Elisha,

who

ate barley-bread

6
,

and wore the coarsest

unto you that they, not fearing to spurn

the flesh, were feared with great terror by the king and princes.
This should suffice for the spurning of the flesh, O men. But if ye

raiment.

Verily I say

will gaze at the sepulchres,

God

created

man from

xii. 25.
b

recurs 8i

and 225*

fin.

clay.

Cp. Gen. xvii. 14.

John

ye shall know what the flesh

Dei

Inde.

God the

Creator.

Cp. Matt. xxvi. 41.

bugiardi = Dante,
6
See 2 Kings iv. 42.
falsi e

is.

Inf.

Cp. Gen. ii. 7.

i. 72
phrase
:

50

XXIV a

Essempio notabile chome

deue fugire

si

couiuij he

It

chrapule.

Auendo deto quessto

lachrimo dicendo

iessu

cholloro che seruono alia loro charne

non hauere bene alcuno nel

li
il

perche sono sichuri di

ma sollo torment! per

dicho che elgi era uno richo epulone

quale non atendeua se non ha chrapule he pero ogni giorno
pechati loro

io ui

faceua conuito splendido

24 a

altra uita

guai ha

per nome lazzaro

staua alia porta sua uno pouero

quale hera pieno di piage he desideraua di

hauere quelli minucioli che chasscauano sotto la tauola dello
epulone ma niuno ne li daua anziche ogniuno il scerniuano .
il

sollo

chani

li

le sui

haueuano misserichordia perche lengeuano

il pouero he li
angioli il

li

interuene che morsse

piage
portorno nelle bracie di abraham padre nosstro
.

morse han-

chora

il richo he li diauoli il
portorno nelle bracie di sata onde
he di lontano uiste
riceuendo somo tormento leuo li ochij
.

lazaro nelle bracie di

abrahamo

abraham abi missericordia

mi

dite sui

sulle

di

chrido

me

ho padre

richo

il

he manda lazzaro

una goza

di

aqua

il

quale

per refrigerare
la mia lingua che he tormentata in quessta fiama
Risspose
abraham dicendo filgiolo racordati che tu riceuessti il tuo
porti

bene in

mei
io

il

richo dieendo ho padre

fratelli

pero

suo malle pero

il

he lazaro in chonssollatione

starai in tormentto

nouo

he lazaro

laltra uitta

manda

lazaro

abraham
ha

in chaxa

nontiarlli

mia

hano mosse he

loro

li

Risspose

il

richo

iessu,

li

non chredera tampocho

se sono beati

guardate adonque
quali hano patienza he sollo desiderano
.

odiando la charne

*LJLo^

jj

Risspose
.

et alii proffeti

resuscitasero

ascoltino loro

no padre abraham ma se uno morto risuRisspose abraham chi non chrede ha

scitera chrederano

mose

proffeti

ui e tre

quanto patissco

azioche facino penitenzza he non uengino quiui

24 habraham

hora tu

chiamo di

alii
li

il

poueri disse
neccessario

ho miseri cholloro che portano

s->^.j

(3*f* ylsj

jj,.5.;jf>

morti se

altri alia

DIVES AND LAZARUS

XXIV a.

Notable example

how one ought

51

to flee

and feasting.

from banqueting

Having said this, Jesus wept, saying:

Woejojhpse who are
servants to their flesh b for
they are sure not to have anygood in
the other life, but
I tell you that
only torments for their sins.
there was a rich glutton who
paid no heed to aught but gluttony,
and so every day held a splendid feast \ There stood
at his gate
^

a poor

man by name

Lazarus, who was full of wounds, and was 24*

crumbs that fell from the
But
glutton s table.
no one gave them to him
nay, all mocked him.
the
Only
dogs
had pity on him, for
It came to
they licked his wounds.
pass
that the poor man died, and the
angels
to the arms of
|

fain to have those

carried_him

The

rich

man

also~die^Tan3"?Iie devils
^I^ni_xijir_fother.
carried him to the arms of
Satan; whereupon, undergoing the
greatest torment, he lifted up his eyes and from afar saw Lazarus
in the arms of Abraham.
Then cried the rich man:
father
Abraham, have mercy on me, and send Lazarus, who
upon his
fingers may bring me a drop of water to cool
my tongue, which is
tormented in this flame."
"0

Abraham answered

"JSon,

rememberjhat thou

gpodjnjhe_o^erjife_and Lazarus

receivedst thy

his evfl; ^wherefore,

now thou

ataltjbe in torment, and. Lazarus in consolation?7

The rich man cried out
father Abraham, in
again, saying
my house there are three brethren of mine. Therefore send
:

Lazarus

announce to them how much I am

suffering,
may repent and not come hither."
Abraham answered
have Moses and the
".They
to

in order

that they

prophets, let

them hear them."

The rich man answered

^Nay,

deadjshall jtrise

father

Abraham

but

if

one

they_win_believe."

Abraham answered: "Whoso believeth not Moses and the

prophets will not believe even the dead if they should arise
See then whether the
poor are blessed/ said Jesus, who have
patience, and only desire that which is
necessary, hating the flesh.
c."

The Chapter of the rich man and the

b
The best of
poor man.
and (?) the servant of the body.
Abraham said Who
ever does not believe the book of Moses and the book of the
other prophets
will not believe him who raises the dead of
mankind. Inde.
histories

See Luke xvi. 19-31.

24*>

THE GOSPEL OF BARNABAS

52

sepoltura ha dare la charne per cibo di uermi he

anziche quiui stano chome inmortalj . pero qui

chase
grande
comprano grand! rendite he uiuono superba-

rano la uerita
fano

non impa-

mente

XXV a

chome

deue disprezare la charne he chome

si

deue

si

uiuere nel monddo.

Allora disse cholui che scriue questo

ho maestro uere sono

he pero abiamo abandonato il tutto per seguirti .

adonque come dobiamo hodiare la charne nosstra perche
ammazarsi non he licito he uiuendo ci bissogna darli il uito .

le tui parolle

dici

Risspose iessu la tua charne chustodissila chome uno chaualo

he sicuro uiuerai impero che ad uno chaualo se li misura il

cibo he senza misura se li da fatiche . se li pone il freno

25 a azioche chamini
disspiacere

al tuo

ha ueruno

non he obbediente

si

mo|do

tiene ligato acioche

tiene in uil locho he

si

si

non facia

bate quando

chosi farai adonque tu ho barnaba

he

mio

he non ui scandalizate per

lo
issteso
faceua dauit proffetta come lui
perche
parllare
conffessa dicendo
io son chome uno chaualo apresso di te
uiuerai sempre con DIG

il

he son sempre con

te
hora ditemi chi e piu pouero cholui
contenta di pocho ouero cholui che desidera molto .
10 ui dicho in uerita che se il mondo hauessi intelleto sano

che

si

amodo ueruno congregaria chossa ueruna imparticolare ma

tutto serebe in chomune
ma in quessto si chonosce la

11

sua pazia che quanto piu congrega tanto piu desidera

he
lo
altrui
charnale
congrega
per
quato
riposso chongrega .
.

pero basteraui una sollo uesste

non portate ne chaciameto

getate uia la borsa

nelli uosstri piedi

con dire che chossa sera di noi

sacho

he non pensate

habiate pensiero di fare la

uollonta di DIG et elgi prouedera al bissogno uosstro talmente
25 b che non ui manchera chossa ue|runa
io ui dicho in uerita
.

molto congregare in quessta uita da certo testimonio

di non hauer da riceuere chossa ueruna nel altra b
perche
che

il

Ja^ll]
,l,,.i

il

ju*U

Ijuk

LoUl

T^SL.

**

Jil

eJJ

OF CONTEMPT OF THE FLESH

O

53

wretched they, who bear others to the burial, to give their flesh
worms, and do not learn the truth. So far from it that

for food of

they live here like immortals, for they build great houses and
purchase great revenues and live in pride.

XXV a How

to

in the world.

Then

who writeth
we forsaken all

said he

therefore have

we ought
liying we

master, true are thy words, and

*.
Tell us, then, how

to hate our flesh

needs must give

Jesus answered

to follow thee

for to kill oneself is not lawful,

Keep thy

flesh like

labour without measure, and the bridle

walk at thy will, he is tied up that he

is

is

do thou, then,
God.

a horse, and thou shalt

given by measure, and

put on him that he may

may

kept in a poor place,

and

it its livelihood.

For unto a horse food

live securely.

is

and how one ought

one ought to despise the flesh,

live

not annoy any one, he 25 a

is not obedient
so

and beaten when he

Barnabas, and thou shalt live always with

And be not offended at my words, for David the prophet did

the same thing, as he confesseth, saying
I am as an horse
2
before thee and am alway by thee
Now tell me, whether is poorer he who is content with little,
"

or he

who

."

desireth

much

Verily I say unto you, that

if

the

world had but ^a sound mind no one would amass anything for
But in this is known its
himself, but all would be in common.
madness, that the more

much

it

amasseth the more

it

desireth.

as it amasseth, for the fleshly repose of others

doth

And
it

as

amass

s
^Therefore let one single robe suffice for you , cast away
your purse, carry no wallet, no sandals on your feet ; and do not

the same.

What shall happen to us 1 but have thought to

think, saying
do the will of God, and he will provide for your need, insomuch
"

"

that nothing shall be lacking unto you.

Verily I say unto you, that the amassing
|

giveth sure witness of not having

much

in this

life

b
anythinglib receive in the other

a
b
The Chapter of the control (?) of self.
Verily I say unto you,
whoever has amassed much riches on earth, this is a witness that there
is no share for him in Paradise.

Cp. Mark x. 28.

Cp. Matt. x. 9, 10.

b
Pg. Ixxiii. 22
23* (cp. Vulg. iumentum).
,

25 b

THE GOSPEL OF BARNABAS

54

ha per patria sua ierusalem no fabricha chase in

cholui che

samaria per essere inimicitia fra queste citta intendete uoi

si

rissposero

XXVI

li

discipolj

chome

*.

si

la mirabil cotetio di

ammare DIO

deue

abraha co

Allora disse iessu

elgie

il

in quessto cap:

lie

si contiene

padre.

uno homo

he chaminando

in uiagio

scuopre uno tesoro intuno champo che si uende per cinque

danari
subito lomo chonoscendo quessto uende il mantello
.

per comprare quel champo elgi chredibile quessto Rissposero

li discepoli cholui che non chredese
questo he pazzo adonque
disse iessu sarete pazzi uoi se non darete li uostri sensi ha DIO
.

per comprare la anima uosstra nella qualle ui sta il tessoro del

ammore per che lamore he uno tessoro inequiparabile poscia

amma

DIO suo he DIO he chi a DIO ha ogni chossa b

Risspose pietro ho maesstro chome si deue amare DIO con uero
ammore dicillo Risspose iessu io ui dicho in uerita che cholui

che

chi

26 a

il
|

quale non odiera

filgioli et

moglie per

il

padre he la madre con la propia uitta he

di DIO che chostui non e degno

ammore

ammato da DIO

di essere

scrito nella legie di

c
.

Risspose pietro ho maesstro elgi e

DIO nel libro di mosse

honora

il

padre tuo

azioche tu uiui longamente sopra di la terra he de piu dice

malladeto il fiolo che non hobedira il padre he madre sua
.

sia

onde DIO comando che

talle fiolo

innobediente

di populo lapidato auanti la porta de la citta

fussi

ha furore

hora chome dici

madre Risspose iessu ogni mia parolla

he uera perche non he mia ma he di DIO che mi ha mandate
di odiare

il

padre he

la

alia chasa de issdraele

hauete DIO ue
il

preciossa

lo

pero ui dicho che tutto quello che

ha donatto d he pero

dono ouero

il

donatore

madre tua cho ogni altra chossa

DIO abbandonali chome innimicj

J
6

ti
.

e scandalo nello seruitio di

non

^ y&\ J u
4)1.

che chossa he piu

quando il padre he la
.

4)|

disse DIO

ha abraham

OF LOVE TO GOD
For he that hath Jerusalem

Understand ye 1
Yea/ answered the

country buildeth not

enmity between these cities.

for his native

that there

"TIousl?F4rr-Samaria,~for

55

is

disciples.

XXVI How one ought to love God. And in this chapter is

contained the wonderful contention of Abraham with his fath-er.
a

Then said Jesus

There was a man on a journey who, as he
was walking, discovered a treasure in a field 1 that was to be sold
for five pieces of money.
Straightway the man, when he knew
:

this, sold his

cloak to buy that

The

disciples answered
Thereupon Jesus said

Is that credible

field.

He who would

Ye

not believe this

mad

is

mad.

ye give not your

senses to God to buy your soul, wherein resideth the treasure of
for love is a treasure incomparable.
love
For_he that loveth
:

will be

if

God

hjauiJiQjOprTns. own ; and whoso hath God hath everything

Peter answered:
Ojnasterj^how oughtone to love God with
*>.

true love

Tell thou us.

Jesus replied:
Verily I say unto you tluit
hate his father and his mother, and his own

lie

who

not

shall

26

life,

and children

_-

Peter answered
s
upon the earth

2
,

that such an one

master,

the book of Moses

And

."

it is

not worthy to be

is

written in the law of

God

...

in

Honour thy father,

"

that thou mayest live long

Cursed be the son that
further he saith
"

wherefore God com

obeyeth not his father and his mother
manded that such a disobedient son should be by the wrath of the
4

"

people stoned before the gate of the city

Jesus replied

Every word of mine

5
.

is

And,_nojK.h_QW biddest
true

6
,

because

it is

not

to the house of Israel.

mine, but God s, who hath sent me
Therefore I say unto you that all that which ye possess God hath
bestowed it upon you d and so, whether is the more precious, the
:

other thing

is

abandon them
a

When

thy fatherand thy mother with every

a stumbling-block to thee in the service of God,

gift or the giver

-Tfr"

God

wife for love of

Did not God say

as enemies.

to

Abraham:

"Go

The Chapter of Abraham and his father fables (name of Surah xxviii).
loves God has God, and whoever has God has everything. Inde.

Who
God

loves.

God

1
Cp. Matt. xiii. 44.
Deut. xxvii. 16.

reference there.

sends, bestows.
a

5
T

Cp.

Luke

xiv. 26.

See Deut. xxi. 18-21.

Cp. John xiv. 24.

Exod. xx.

12.

b
Cp. note on 9 and

THE GOSPEL OF BARNABAS

56

tuo padre he della tua parentella

essci di chassa di

26b

ha habitare
disse

paesse che

il

daro he al tuo seme

DIG se no perche

questo

statuario

io ti

abbrugiare
ti

pero

dici

prego

he per che

bugiari

onde

padre uolsse fare

il

Risspose pietro uere sono le tui parolle

filgiolo

dei

li

innimicitia hera fra loro talmente che

il

he uieni

padre di abrahamo hera

il

quale fazeua he adoraua

il

chome scerniua abraham

suo padre

il

Risspose iessu herra abraham di hani sete quando comincio ha

un giorno

ha suo padre ho padre che

chossa ha fato lomo
Risspose il stolto padre lomo perche
io ho fato te he mio padre affato me
Risspose abraham ho
cerchare DIG pero

disse

non

il

padre

J
piangendo dire

Risspose
10

il

imperoche ho sentito uno uechio ha

ho DIG mio perche no mi hai dato filgioli

e chosi

padre elgie uero

homo ma non

lomo uadi ha pregare

11

suo DIG

Io

fiolo

il

che DIG agiuta lomo ha fare

mani pero

ui mette le

27 uno

altro

agiutera

inffiniti

il

dio che

mi

ho

fa guera

con

il

fiolo

all altro dio

seruiro

Disse

uno DIG he

ad dogni modo

fara guera fra

si

ammazera

uolle malle

dij

ma

mio DIG che

il

me

li

Risspose

il

non hauere paura perche niuno dio

onde nel teinpio grande ui sono mille

bal he

dio grande

filgiolo

il

faro io certo he che lui amazera hanchora

uechio ridendo

ho

se io seruiro

mi uora malle perche non

per sorte

che

Risspose abraham quanti dij sono

uenira fra loro disscordia he pero

si

bisogna

suo DIG he darli agnelli he pechore he

ho padre . Risspose il uechio sono

abraha ho padre che chossa faro io
a

sollo

mi trouo

dij

uicino ha setanta hani

ne giamai ho ueduto che uno dio dessi uno sciafo all altro dio
he pure tutti non seruono ha uno dio ma chi a aduno he chi
.

allo

loro

altro
.

disse

chome sono
io fazio

MS.

Risspose abraham adonque loro hano paze fra

il

li

padre la hano
dij

uno dio

dixe.

il

Risspose

allora
il

abraham

disse

ho padre

uechio ho stolto ogni giorno

quale uendo ad

altri

per comprare

il

pane

ABRAHAM AND

HIS FATHER

57

and of thy kindred , and come

I will give to thee and to thy seed ] 26b
wherefore did God say this, save because the father of
l

forth from the house of thy father

to dwell in the land which

"

And

Abraham was an image-maker, who made and worshipped

gods 1 Whence there was enmity between them, insomuch

false

that

the father wished to burn his son.

Peter answered

True are thy words ; wherefore I pray thee

how Abraham mocked his

Jesus replied 2
Abraham was

tell

us

father.

seven years old when he began to

seek God. So one day he said to his father: "Father, what made man?"
:

The foolish father answered

father made

Man

"

for I

made

thee,

and

my

me."

Abraham answered

"

Father,

an old man weeping and saying

not given

me

children

it

not so

is

O my

have heard

for I

God, wherefore hast thou

It is true,
His father replied
to make man, but he putteth not
necessary that man come to pray to
"

my

son, that

helpeth

man

hands thereto;

it

his

God and

him lambs

and sheep, and his God will help him."

Abraham answered
How many gods are
"

The old man replied

Then said Abraham

God

his

to give

is

only

"

there, father

They are infinite in number, my

father, what shall I do if I shall serve
one god and another shall wish me evil because I serve him not ? 27 a
In jiny wise there will come discord between them, and so war will
"

son."

"

arise

among

will slay

The

me

But

the gods.

evil shall slay

my own

if

perchance the god that willeth me

shall I do 1
It is certain that he

god, what

also."

old man, laughing, answered

"

son,

have no

fear, for

no god maketh war upon another god ; nay, in the great temple
there are a thousand gods with the great god Baal ; and I am now
nigh seventy years old, and yet never have I seen that one god hath
smitten another god. And assuredly all
but one man one, and another another."

Abraham answered

men do not

"

So,

then,

they

have

serve one god,

peace

among

"

themselves
1

Said his father

They have."
Then said Abraham
O father, what be the gods like ?
The old man answered
Fool, every day I make a god, which
:

"

"

"

1
With the story which follows (a6 b-3o b ) cp. the briefer
Gen. xii. i.
accounts in the Qoran xxi and xxxvii, where Abraham mocks and
destroys all the idols except the biggest, is seized, and saved from burning
by a miracle. See Introd.
"

THE GOSPEL OF BARNABAS

58

he tu non

chome

li dij
he ponto allora faceua
he di palma quello he di oliua quel
pichollo he di auolio guarda chome he bello nom pare che

sai

uno iddolo quessto

siano

disse

uiuo certo che sollo

sia

elgi

li

mancha

il

fiato

Risspose

abraham ho padre addonque sono senza fiato li dij hora chome

b
27 dano il fia to he essendo senza uita chome dano la uita certo
padre che quessti non sono DIO se adiro il uechio ha quesste
.

parolle dicendo se tu fusi in etta di intellto io

ti romperia la
con quessta scare ma tacj perche non hai intelleto
Bisspose abraham ho padre se li dij hagiuta affare lomo

tessta

chome pol

essere che

lomo facia

li

dij

he

se di

legno

si

fano

li

Ma dimi padre
dij grande pechato he abrugiare il legno
perche auendo tu fato tanti dij non ti hano li dei agiutato
.

affare

altretanti

monddo

staua

che tu saresti il piu potente del

uechio fuori di sse sentendo chossi parllare

filgioli

il

ho padre il mondo per alcuno

quale sogionse
stato
senza
homeni
si Risspose il uechio he
.
tempo elgi
perche . perche disse abraham io uoria sapere chi a fato
il

il

filgiol

il

primo DIO

hora ua fuori di chassa disse

uechio he

il

lassami fare pressto quessto dio he non mi dare parolle

perche quando tu ai fame tu uoi pane he no parole disse
.

abraham
he

lui

tutto

per

li

uno belo dio certo che

non
il

si

Allora

il

talgiare

uechio

si

chome

uollete

adiro he disse,

dice che he dio he tu pazo dici che no

mei dei che

se

tu fusi

homo

he deto

io ti occidiria
|

28 a quessto dete

dei

fuori di chasa

XXVII a
il

difende

mondo

il

ridere alii

Rideuano

pugni he chalzi ha abraham he

in questo chapitollo

homeni he
li

Io scazio

la

si

uede okiaro quanta sia impropio

prudentia di abrd.

discepoli sopra la patia del uechio

he stauano

admirati sopra la prudenza di abraham li quali riprese iesu

dicendo uoi ui sete smentichato le parolle del proffeta che
.

MS. apparently

du.

59

buy bread, and thou knowest not what the gods

then at that moment he was making an idol.

I sell to others to

are like
"

This,"

one

"

And

said he,

of ivory

is

were alive

palm wood, that one is of olive, that little

fine it is
Does it not seem as though it

of

"is

see

how

Assuredly,

it

lacks but breath

"

Abraham answered: "And so, father, the gods are without

?
Then how do they give breath 1 And being without life, 27 b
how give they life ? It is_certain, father, that these are not God."
The old man was wroth at these words, saying
If thou

breath

"

age to understand, I would break thyjiead with this axe

hold thy peace, because thou hast not understanding

^pf

But

!"

Abraham answered
Father, if the gods help to make man,
how can it be that man should make the gods ? And if the gods
are made of wood, it is a great sin to burn wood.
But tell me,
father, how is it that, when thou hast made so many gods, the gods
have not helped thee to make so many other children that thou
"

shouldest become the most powerful man in the world 1

The father was beside himself, hearing his son speak so
"

son went on

men ?

"

the

"

answered the old man,

"

Yes,"
"

Because,"

the

Father, was the world for some time without

first

said

Abraham,

"

"

and why

"

I should like to

know who made

God."

Now

l:
man, and leave me
to make this god quickly, and
speak no words to me ; for, when
thou art hungry, thou desirest bread and not words."
"

go out of

Said Abraham

my

"

house

"

said the old

thou cuttest him as

fine god, truly, that

thou wilt, and he defendeth not himself!

"

Then the old man was angry, and said

All the world saith
it is a god, and thou, mad
fellow, sayest that it is not.
By
"

that

my

man I could kill thee

And having said 28*
he gave blows and kicks to Abraham, and chased him from

gods, if thou wert a

this,

"

the house.

XXVII a In

this chapter is clearly seen

also the prudence of Abraham.
.

men

in

The

disciples laughed over the

stood amazed at the prudence of

them,
1

saying

how improper

madness
Abraham.

is

laughter

of the old man,

and

But Jesus reproved

Ye have forgotten the words of the prophet,

The Chapter of the madman.

THE GOSPEL OF BARNABAS

60
dice

il

he de piu

pressente he uno nontio del pianto uenturo,

risso

non anderai doue

ma

se ride

perche questa uita passa per misserie

tempo

mose per

di

il

ridere

done

siedi

se piangie

allora disse iessu nel

he burlare

non sapete che

altri

Dio conuerse in bruti animalli molti homeni di eggito*

b
guardate ha modo ueruno non ridete perche piangerete

discepoli noi ridiamo sopra la pazia del uechio

Rissposero
Disse allora iessu io ui dicho in uerita che ogni simille amma
li

il

suo simille c he in quello

pazzi non ui

rideresste

abia misserichordia

d
;

si

di

compiazze pero

se uoi

la chossa che

il

non f oste
DIO

loro

Rissposero

pacia

disse iessu chosi sia

28 b ho maestro cho|me passo

ci

allora disse filipo

padre di abraham

Risspose iessu uno giorno

essendo abraham peruenuto alia heta di anni dodecj disseuolse fare brugiare

li il

padre

il

dimani he

suo

fiolo

la festiuita di tutti

li

dei pero

andaremo

gran tempio he portaremo pressente allo mio dio grande bal

he tu ti ellegerai uno DIO perche tu sei in hetta di hauere uno

al

Risspose abraham con ingano uollentieri ho padre mio

he pero per tempo la matina andorno auuanti di ogni uno

DIO

al

di

tempio

asscoxo

Ma
.

abraham portaua

sotto la tonicha

una scure

onde hentrato nel tempio nello chreserre la

si asscoxe dietro ad uno idolo intuna

moltitudine abraham

il
padre suo chredeua nel partirsi
parte osscura del tempio
che abraham auanti di lui fussi andato ha chassa pero non
.

stete

ha

ricercharlo

XXVIII
Partito ogniuno dal tempio

he

si

ha

tutti

partirno

appresso

li
li

allora

abraham

li

sacerdoti serorno

presse la scure

il

he talgio

tempio
li

piedi

iddoli saluo al dio

piedi

grande bal al quale pose la scure

nel chascare che faceuano le statoe per essere

29 a uechie he cho poste

|

di pezzi andorno

im pezzi

onde uscendo

ABRAHAM DESTEOYETH THE IDOLS

who

saith

and

further,

"Present

"

they^weep,

Thou

laughter

shalt not

because

this

a herald of weeping to

is

go where

life

61

is

passeth

come,"

laughter, but sit where

in miseries
Then
".

In the time of Moses, know ye not that for laughing

and mocking at others God turned into hideous beasts many men
of Egypt a 1
Beware that in anywise ye laugh not at any one, for
said Jesus

ye shall surely weep [for

it]

The disciples answered

We laughed over the madness of the
old man.
Then said Jesus
Verily I say unto you, every like loveth his
like c and therein findeth pleasure. Therefore, if
ye were not mad
ye would not laugh at madness.
:

They answered
May_God have mercy on us d
Said Jesus
So
be it.
,.
Then said Philip:
came it to pass that Abraham
master, how
:

father wished to burn his son

28 b

Jesus answered
One day, Abraham having come to the age of
twelve years, his father said to him
To-morrow is the festival
of all the gods therefore we shall go to the great temple and bear
a present to my god, great Baal. And thou shalt choose for thyself
:

"

a god, for thou art of age to have a

Abraham answered with

And

god."

guile:

""Willingly,

O my

father."

so betimes in the

the temple.

morning they went before every one else to

But Abraham bare beneath his tunic an axe hidden.

into the temple, as the crowd increased

hid himself behind an idol in a dark part of the temple.
His father, when he departed, believed that Abraham had gone

Whereupon, having entered

Abraham

home

before him, wherefore he did not stay to seek him.

XXVIII e.

When every one had departed from the temple, the priests closed
the temple and went away.
Then Abraham took the axe and cut
off the feet of all the idols, except the
At its feet
great god Baal.
he placed the axe, amid the ruins which the statues made, for they,
a
through being old and com posed of pieces, fell in pieces. There- 29
|

a
There was a party in the time of Moses who ridiculed people and
laughed at them God changed them into the likeness of brute beasts
b Do not
because of their mockery. Inde.
laugh ever, else you
c
d
will weep. Inde.
Like is with like. Inde.
I ask God s pardon.
;

The Chapter
Cp. Eccles.

of the idol.
vii. a,

3 and Ecclus. xxx.

10.

THE GOSPEL OF BARNABAS

62

habraham

del tempio fu ueduto da alchuni

li

qualli suspi-

chorno che elgi fusi andato ha robare qualche chossa nel

tempio
pero il tratenetero he hariuati al tempio quando
.

uisstero

li

loro dij chosi roti

presto ho homeni

chom

pianto chridorno, uenite

he ammaziamo chostui che a ammazato

chocorse hiui quasi dieci millia homeni con

li

nosstri dij

li

sacerdoti he interogorno

abraham

della chagione che lui

Risspose abraham uoi sette stolti

adonque uno homo ammazzera DIG elgie stato il DIG grande
non uedete uoi quella scure che elgia
che lia ammazati

haueua disstruto

li

loro dij

li

presso
hiui

piedi certo he che lui

padre di abraham

il

disscorsi

il

non

uolle

compagni

hariuo

quale harecordandosi di quati

haueua fato abraham contra

loro dij

li

he cono-

scendo la scure con la qualle abrahamo haueua spezzato li

.
chrido elgie stato questo traditore de mio fiolo che a

iddoli

ucisso

28 b alloro

li

nostri dij perche quessta scure he

quanto hera passato fra

lui

he

il

suo

mia he rinontio

fiolo

congregor no

he ligato le
homeni grande quantita di legne
adonque
mani he piedi ha abraham il posero sopra le legne he sotto
ui posero il fuocho
Echo che DIG per langelo suo comando
li

fuocho che non habrugiasi abraham seruo suo si accexe

con grande furore il fuocho he arsse quasi dui millia homeni

al

di quelli che

ueramente

haueuano condanato abraham

si

alia

morte abraham
.

trouo libero portato dello angiolo di DIG apresso

la chasa di suo padre

senza uedere chi

lo

portase he chosi

scapo abra la morte

XXIX
Allora disse
chi

lo

hamma

grande he la missericordia di DIG sopra

dici ho maestro chome elgi peruene alia

fillipo
.

cognitione di DIG

abraham

alia chasa di suo padre

pero

si

Rissposse iessu hariuato apresso

habraham temete

di

andare in chaxa

disscosto alquanto da chassa he sento sotto

doue chosi stando fra

una palma

bissogna che ui sia DIG che

habia uita he forze piu dello homo posscia che elgi fa lomo
se diceua el

ABRAHAM DESTEOYETH THE IDOLS

63

upon, Abraham, going forth from the temple, was seen by certain
men, who suspected him of having gone to thieve something from
the temple.
So they laid hold on him, and having arrived at the
temple, when they saw their gods so broken in pieces, they cried
out with lamentation
Come
O men, and let us
him
"

who hath

quickly,

slain our gods

slay

"

There ran together there about ten

thousand men, with the priests, and questioned

reason why he had destroyed their gods.

Abraham answered
God 1 It is the

Ye

"

are foolish

Abraham

Shall then a

of the

man

slay

great_Gj)d_tha^Jiathslain them. See you not that

axe whiclr he hatE^near" his feeU CeFtainTt is that he desireth
no fellows.

Then arrived there the father

the

of

Abraham, who, mindful of the

gods, and recognizing

Abraham against their

axe wherewith Abraham had broken in
discourses of

many

pieces the idols, cried

hath been this traitor of a son of mine, who hath slain

our gods for this axe is mine." And he recounted to them all
that had passed between him and his son.
out:

"

It

men collected a great quantity of wood, and 29 b

having bound Abraham s hands and feet put him upon the wood,
Accordingly the

and put

Lo

fire

underneath.

God, through his angel, commanded the

not burn

Abraham

his servant.

The

and burned about two thousand

condemned Abraham to death. Abraham
fury,

fire

that

it

should

blazed up with great

men of those who had

fire

verily found himself free,

being carried by the angel of God near to the house of his
father, without seeing who carried him; and thus Abraham

escaped death.

XXIX a.
Then

said Philip

loveth him.

Tell us,

ledge of God.
Jesus answered

Abraham

Great

the mercy of God upon whoso

how Abraham came to the know

is

master,

Having arrived nigh unto the house of his

so he removed some

feared to go into the house

father,
distance from the house and sat under a

tree, where thus

It needs must be that there is a God
abiding by himself he said
who hath life and power more than man, since he maketh man,
"

The Chapter

of

Abraham.

palm

THE GOSPEL OF BARNABAS

64

30 a he lomo senza DIG nom

le

la lima lie

stelle

polle fare

considerate la uollubillita loro con

che DIO no
li

moua he

si

homeni

li

il

altrimeti
.

ho pure sentito chia-

altre fiate similmente

Bissposse lui chi

mi

Allora senti dire, io son langello di DIO gabrielo

riempite di timore abraham

si

pero riuolgendosi he non

marmi per nome abrahamo onde dui

senti chiamarsi per nome abraham

pero

scurissca

onde stando chossi sosspeso

nome abraham

uedendo ha parte ueruna niuno disse

chiama

ma

suoi moti disse el bisogna

che neuoli non

se hanichilarebono

senti chiamarsi per

onde rissguardando

penso che loro fusero dio

solle

il

lomo

quale confforto langello

il

non temere abraham perche tu sei amicho di DIO

onde quando spezzasti li dij deli homeni fusti elleto dal DIO

dicendo

delli angioli

he

della uita

allora disse

talmente che

proffeti

sei scrito nello libro

abraham che chossa

seruire lo DIO di angioli

he santti

proffeti

fare debo per

Risspose langello

ua in quel fonte he lauati perche DIO uole parllare techo

Risspose abraham hor chome lauarmi debo; allora langelo
.

seli

appresento chome uno bello giouine he

30 dicendo

fa chossi hanchora te ho

come

asscexe

he sentato sopra
parllera

abraha

lo
il

le

ganbe diceua fra

sui

tuo DIO

il

abraham chassco

se

la

abraham

abraham

sul

monte

quando mi

ho abraham

facia

sua

mi chiama

chi

in

Rempiuto

terra

ma

benedirti

leuati perche ti

he

farti

ho

chressere

elleto per

Risspose

di spauento

dicendo

seruo tuo che he poluere he cenere

DIO non temere

uolgio

lauatossi

ha abraham

disse langello

qualle risspose

il

DIO di angioli senti chiamarsi chon uoce suaui

la uoce io son

asscoltera

lauo nel fonte

ua sopra quel monte perche DIO te uolle parllare

disse langiolo

hiuui

abraham

si

chome

ti

allora disse

mio seruo he

in molta gente

pero

GOD REVEALED TO ABRAHAM

65

and man without God could not make man."

Thereupon, looking 30
round upon the stars, the moon, and the
sun, he thought that they
had been God. But after
their variableness with their
|

considering

movements, he

said

naught."

self called

It needs

must be that God move not, and

him not; otherwise men would be
brought to

that clouds hide

"

Whereupon, remaining thus in suspense, he heard him

by name, "Abraham!" And so, turning round and

not seeing

anyone on any side, he

by name, Abraham/

myself called

said:

"

in like manner, he heard himself called

He

answered

"

Who

it

Therefore was

Abraham

forted him, saying:

of God wherefore,

said

me
am the

calleth

Then he heard

"

"Fear

by name,

"

Abraham

"

"

angel of God, Gabriel."

but the angel com

with fear

filled

not,

have surely heard

"I

Thereupon, two other times

Abraham,

thou art friend

for that

when thou

didst break in pieces the

gods of
men, thou wert chosen of the God of the angels and
;
;

prophets

insomuch that thou art written in the book of

Then

life

\"

Abraham
What ought I to do, to serve the God
and holy prophets 1
The angel answered: "Go to that fount and wash
thee, for
God willeth to speak with thee."
said

"

of the angels

"

Abraham answered
Now, how ought I to wash me ?
Then the angel presented himself unto him as a beautiful
youth_,_and washed himself in the fount,
Do thou in turn
saying
"

"

"

likewise

Jojhyseif,

himself,!he angel said

^sjpeak-to thee there."

When Abraham had washed

Abraham."
"

Gojup that_mountain,

for

God

willeth to

He ascended the mountain as the

angel said to Abraham, and
having sat down upon his knees he said to himself
When will
"

the

God

of the angels
speak to

me

"

He heard himself called with a gentle voice

Abraham
Abraham answered him
Who calleth me ?
The voice answered
I am thy God
Abraham."
"

"

"

"

"

filled

with

bent his face to earth,

saying: "How
shall thy servant
2
hearken_uuto_thee, who is dust and ashes
Then said God
Fear not, but rise up, for 1 have chosen thee

^Abraham,

fear,

"

"

for my servant, and I will to bless

thee and make thee increase
into a great
Therefore go thou forth from the house of
people.
tt

God

is

one.

Phil. iv. 3

EAGG

C p.

8V

Cp Gcn
J?

xyiii

21

THE GOSPEL OF BAKNABAS

66

padre he della tua parentella he uieni

ha habitare il paesse chio ti daro he al tuo seme
Risspose
abraham il tutto faro sign ore ma chustodissimi che niuno
usscisi di chassa di tuo

mi

altro dio
sollo

facia malle

ammazzo he dono
he niuno

fuori
li

Allora parllo DIG dicendo io son DIG

me a io perchuoto he sano

he non uie altro DIG che

dete

il

conducho

la uitta,

polle liberarsi dalle

pato della circoncissione

imferno he chauo

allo

mie mani

allora

he chossi chonobe DIG

il

DIG

padre

he deto quessto iessu leuo le mani dicendo

honore he gloria ho DIG nosstro chosi sia

31 a nosstro abraha

ha

te sia

XXX b
Ando

iessu in ierossolima apresso la senofegia festa della

nosstra gente
si

lui

li

scribi

onde

uno dotore dicendo maestro che chossa debo

la uitta etterna

Risspose iessu nella leggie

tentatore dicendo

il

Risspose
prossimo tuo
il

che hauendo chonosciuto

il

consilgiorno di prenderlo nel parllare

il

amma

si

he sacerdoti
hachosto ha

fare per hauere

chome he

signore DIG tuo

il

scrito
c

he

tuo DIG ammerai sopra ogni chossa con tutto

chore he anima tua he

il

prossimo

chome

te

stesso

Risspose iessu, tu hai bene risposto pero ua he tu fa chosi

dicho he auerai la uita etterna . Disse lui he qualle he

prossimo mio

Risspose iessu

il

leuando

li

ti
il

ochij uno homo

discendeua di ierusalem per andare in hericho cita riedifichata

in malladitione chostui per strada fu preso da ladri ferito he
.

spolgiato onde lassandolo mezzo morto

si

partirno

auene che

uno sacerdote passo per quello locho onde ueduto il ferito

passo uia senza sallutarlo similmente passo uno leuita senza
.

dire parolla

31b

il

ferito si

aduene che passo uno samaritano il qual uisto

onde disscexe del suo chauallo

chomosse ha pieta

he preso il ferito li lauo le ferite con il uino he con onguento

le onse alligandoli le ferite
he confortandolo il posse sopra
.

il

suo chaualo onde arriuato la sera allo albergo Io dete in

Jo.1 131

U L-J^I| JUI i-.

lkL,

4)1.

67
thy father and of thy kindred, and come to dwell in the land which
I will give to thee

and

to thy seed

Abraham answered

"

none other god may do

All will I do, Lord

me

but guard

me

that

hurt."

Then spake God, saying

"

am God

alone, and there is none

down, and make whole I slay, and give
life
to hell, and I
bring out thereof, and none is able
^
2
to deliver himself out of
hands
Then God gave him the
my
covenant of circumcision and so our father Abraham knew God.
And having said this, Jesus lifted up his
To 31 a
hands, saying
thee be honour and glory, O God.
So be it

other

God but
I lead down

me a

I strike

."

XXX b
Jesus went to Jerusalem, near unto the
Senofegia
nacles), a feast of our nation.
_

The

scribes

(= Taber
and Pharisees havino-

perceived this^ took counsel to^atchlhim in his talk 3

Whereupon, there came to him a doctor, saying
.

what must

do to have eternal

life

Master,

How is it written in the law 1

The tempter answered, saying
Love the Lord thy God c, and
thy neighbour. Thou shalt love thy God above all things, with all
thy heart and thy mind, and thy neighbour as
Jesus answered

thyself.

Jesus answered

do thou

so, I say,

(
:

Thou

hast answered well

and thou shalt have eternal

therefore go and

life.

He said unto him And who is my neighbour ?

Jesus answered, lifting up his
A man was going down
eyes
from Jerusalem to go unto
6
Jericho,^^|y_rebjiiltj.nder_a curse
This man on the road was seized
wounded and
:

by robbers,

stripped

whereupon they departed, leaving him half dead. It chanced that

a priest passed by that
place, and he, seeing the wounded man,
In like manner passed a Levite,
passed on without greeting him.
without saying a word.

It

chanced that there pasted

[also] a

wounded man, was moved to compassion, 3lb

and alighted from his horse, and took the wounded man and washed
his wounds with wine, and anointed them with
ointment, and
binding up his wounds for him and comforting him, he set him
Samaritan, who,

upon

his

own

Said

The Chapter

Gen.

xxii. 15.

seeing the

horse.

God

to

Abraham

See

of the love of

xii. i, 2.
*

Whereupon, having arrived

Luke

am

one,

mankind.

and there
c

is

God

in the evening

no God
is

else.

Inde.

sovereign.

s
Cp. Deut. xxxii. 39 and Tobit xiii. 2.
Matt,
5
25-37.
See Josh. vi. 26 and i Kings xvi. 34.

x.

THE GOSPEL OF BARNABAS

68

chusstodia allo hosspite he leuato la matina disse

di chostui perche io

ti

di horo all inffermo

pagero

il

per lossto disse sta di bono animo che

quale di chosstoro fu

mia

il

prossimo

parti

ua he fa tu

simille

Auicinosi ha iessu

li

confuso

il

dotore

dare

il

sacerdoti he dissero

li

censo ha cessare

sacerdoti he

li

disse

ho maestro

elgi

Riuoltosi iessu ha iuda he disse-

mano

hai tu pecunia he tollto uno danaro in

alii

tu iusstamente

XXXI

licito

dotore cholui

il

Risspose

il

dimi disse iessu

che fece miserichordia, allora disse iessu

si

habi chura

tutto he donate quatro danari

pressto ritornaro he conduroti in chasa

risspondesti pero

si

uolse iessu

quessto danaro ha una inmagine

ditemi de chie quessta imagine

Rissposero loro di cessare

pero date disse iessu quello che he di cesare ha cessare he

quello che he di DIG datelo ha DIG

32a et

allora confusi

echo apresarsi uno centurione dicendo

filgiolo

he inffermo habi missericordia

pose iessu
partisi

il

signore DIG

lomo he

la
il

perche

infermita

ti

il

tuo

filgiollo

il

mio

mia uechiezza Riss

.

habia misserichordia

Rissposse

no son degno che tu proffeta

mia basstami
fiolo

de issdraelle

partirno

signore

di DIG

il

ha chasa tua

iessu disse asspatami che io uero

affare oratione sopra

signore io

alia

si

centurione ho

uengi alia chasa

tua parolla che dicessti per sallute del mio

tuo DIG

sicome langelo

iessu presse admiratione

tia constituito

suo

signore sopra ogni

dormendo mi

grandde he uoltato

disse

Allora

alia turba disse

guardate quessto allieno che elgia piu fede di quanti habia

trouato in issdraele

paze perche DIG

la sanita al

incontro

li

tuo

al centurione disse

uatene in

per la fede grande che tia dato elgia concesso

filgiolo

suoi serui

hera sannato

he uoltatosi

li

andosi

quali

li

il

centurione he per strada

anontiorno chome

Risspose lomo ha che hora

li

il

suo

fiollo

cesso la febre;

THE TRIBUTE-MONEY

G9

gave him into the charge of the host. And when

he had risen on the morrow, he said
Take care of this man,
at the inn, he

and

I will

pay thee

man

to the sick

And

all."

having presented four gold pieces

for the host, he said

Be

of good cheer, for I will

my own

speedily return and conduct thee to

Tell me,

"

home."

which of these was the neighbour

He who showed mercy.

said Jesus,

The doctor answered

Then said Jesus: j?hou hast answered rightly; therefore go
:

and do thou likewise.

The doctor departed in confusion.

Then drew near unto Jesus

it

the priests, and said

lawful to give tribute to Caesar

and said

Hast thou any money

Master, is
Jesus turned round to Judas,
And taking a penny in his

hand, Jesus turned himself to the priests, and said to them

penny hath an image tell me, whose image is it 1
Caesar s.
They answered

This

Give therefore, said Jesus, that which

and that which is God s give it to God.

Caesar

is

Then they departed in confusion.

behold there drew nigh a centurion 2 saying

s to

Caesar,

And

Lord

3
,

my 32 a

have mercy on my old age

b
Jesus answered
The_Lord_G_od of Israel have mercy_on.thee
The man was departing and Jesus said
Wait for me, for

son

is sick

come to thine house,

The centurion answered

I will

make prayer over thy

to

Lord

3
,

am

son.

not worthy that thou,

house, sufficient unto me

a prophet of God, shouldest come unto my

is the word that thou hast
spoken for the healing of my son ; for
thy God hath made thee lord over every sickness, even as his
angel said unto me in my sleep.
Then Jesus marvelled greatly, and turning to the crowd, lie
said:
faith than all that

^BhixkLj]iis_siajer^^
have round in Israel.
And turning to the centurion, he said
Go
peace,"Because God, for the great faith that he hath given
thee, hath granted health to thy son.
I

The centurion went

servants,

The Chapter
1

to

4
and on the road he met
way
him how his son was healed.
,

of healing.

See Matt. xxii. 15-22

parallels.

his

who announced

Or

Sir.

and

God

is

sovereign.
2

parallels.
*

See John

iv.

See Matt.
51-3.

God
viii.

his

gives.

5-13 and

THE GOSPEL OF BARNABAS

70

dissero loro hieri allora di sessta

lomo che quando

iessu disse

32 b habia missericliordia

passo

il

challore

conobe

a
de issdraelle ti
signore DIO
suo riceuete la sanitta
onde

il

fiol

il

li

chredete lomo ha DIO nosstro he hentrato nella sua chasa

spezzo tutti li suoi dij dicendo elgie sollo il DIO de issdraelle

b
il uero he uiuo DIO
pero disse elgi niuno manggi il mio pane
.

non addora

chi

il

DIO de issdraelle

XXXII c.
Inuito ha dissnare iessu uno perito della leggie per tentarlo

andoui iessu con

suoi discepoli

li

asspetauano ha chassa
senzza lauarsi
perche

li

si

he molti

si

non osseruano
le

Kisspose iessu he io ui
ccellato il precceto di DIO per hoseruare
dite

le traditioni di nosstri

mani auanti che mangino il pane

dimando per che chagione hauete scan-

lauando

le traditioni uosstre

di padri poueri offerissi

alii filgioli

scribi per tentarlo lo

posero ha tauola li disscepoli

chiamorno iessu li scribi dicendo

onde

mani

le

tuoi dissepoli

non

uechij

padri he quando

33 a

li

filgioli elgie

patisscono ho

non

li

loro padri uolgiono tuore

consachrato ha

il

li

li

loro

danaro chridano

DIO quello danaro onde li padri

quel danaro lo spende DIO
.

DIO non mangia e chome dice per il seruo

adonque mangero charne di tori he beuero il
.

dauit proffeta
sangue di chasstradi
.

Rendimi

tuoi uoti perche

li

uoi

falsi scribi hipochriti

certo perche

offerissimi

he fa uoto al tempio

quali fano uoto di quel pocho che doueriano sostentare

.

il

sachrificio

se io

de

hauessi

le laudi

fame non

he
ti

dimandero niente essendo che ogni chossa he nelle mie mani

he la abondantia del paradisso he con me hipochriti uoi fate
.

quessto per empire la uosstra borsa he pero decimate la ruta

he

la

menta

ho miseri perche ad
4il\

,%

altri

l>

dimosstrate chiarissima

A*N

L^W

[,<>.

Jl.

1
,->>.

**

J^

SUPPER IN THE LAWYER S HOUSE

The man answered
said

They

At what hour did

the fever leave him

at the sixth hour, the heat departed

Yesterday,

71

from him.

The man knew that when Jesus

said

The Lord God a

of Israel

have mercy on thee/ his son received his health. "Whereupon the 32 b
man believed in our God, and having entered into his house, he
There is only the God
brake in pieces all his own gods, saying
b
None
Therefore said he
of Israel, the true and
Hving^God
eaF of my bread that worshippeth not the God of Israel.
|

"shall

XXXII c.
One

1
in order to
law invited Jesus to supper
Jesus came thither with his disciples, and many

skilled in the

tempt him.
scribes, to

tempt him, waited for him in the house. Whereupon,

down to table without washing their minds. The

the disciples sat

Wherefore do not thy disciples

saying
observe the traditions of our elders, in not washing their hands
scrihe~s~called

Jesus,

before they eat bread

Jesus answered

God

the precept of

of poor fathers

"

And I

ask you, for what cause have ye annulled

to observe your traditions d 1 Ye say to the sons
Offer and

make vows unto

the

temple."

And

they make vows

of that little wherewith they ought to support

And when their fathers wish to take money, the

their fathers.

sons cry out

"

This money

fathers suffer.

money

false

Assuredly

is

God

consecrated to

"

scribes,

not, for

God

a
whereby the 33

this
hypocrites, doth God use
eateth not e as he saith by his
,

servant David the prophet 2

Shall I then eat the flesh of bulls
and drink the blood of sheep 1 Render unto me the sacrifice of
"

and

praise,

offer

I will not ask

me

unto

thy vows

for

if

I should be hungry

aught of thee, seeing that all things are in

my hands,

of paradise is with me." Hypocrites ye do

Oh
this to fill your purse, and therefore ye tithe rue and mint.
miserable ones for unto others ye show the most clear way, by

and the abundance

which ye

will not go

3
.

b The
is sovereign.
God of the children of Israel is one,
d
c
Said
The Chapter of innovation.
true, living God. Inde.
alter ye
Jesus to the doctors (of the law) of the children of Israel
the commandments of God, and follow innovations that ye invent of your
a

God

and

selves ?
1

God

See Matt. xv. 2-6 and

n,

12.

wiU not

see.

14,

Inde.

Why

eats not.
cp.

Luke

xi.

Reading uncertain

37-46

xiv.

1.

perhaps render

Which

Ps.

1.

13,

ye yourselves

THE GOSPEL OF BARNABAS

72

per laqual non uollete uedere

la uia

uoi scribi he dotori

ponete sopra laltrui spalle pesi de intollerabil pesso ma uoi

pero chon uno deto non uollete mouerlo io ui dicho in uerita
.

che ogni malle he hentrato nel monddo sotto

pretessto di
ditemi la iddolatria chi la fece hentrare nel monddo
uechij
.

non

se

usanza di uechij imperoche

la

esstremamente
bal

33 1 della

una inmagine

citta

saluo

si

il

il

padre suo
padre

il

uno Re

elgi fu
il

fiolo

il

quale haueua

quale

nome

per sua conssolatione

simille al padre he la
posse nella piazza

he fece uno dechreto che ogniuno

ha quella statoa per spazio

auicinassi

ha

il

onde essendoli morto

fece far

per

ammaua

il
J

quale

si

di quindeci cubiti fusi

he ueruno per niuno conto il douessi offendere onde

beneficio che ne riceueua li malfatori inchominciorno

offerire alia statoa

rose he fiori

li

quali per pocho tempo

conuerti la offerta in danari he cibi he talmente che
il
.

chiamorno DIG per honorarlo la qual chossa de consuetudine

si trassmuto in
talmente che lo iddolo di bal si
legie
.

esstendete per tutto

il

monddo

ho quanto

inzio si

lamenta

DIG per esaia proffeta dicendo

Veramente quessto popullo
mi adora a in uano perche hano scancellato la mia legie dato.

per mose seruo mio he seguitano li traditioni di lloro uechij.

dicho in uerita che il mangiare il pane con le mani

li

10 ui

sporche non machia lomo impero che

homo non machia lomo ma

lomo

disse

quello che entra nel

homo machia

quello che uscise del

uno scriba

se io mangero il
adonque
porcho he
inmondi non machierano la mia conscieza
Risspose

altri cibi

iessu, la

homo

inobedieza non hentrera nel

34 mol

b
.

disse allora

ma

quando mangiera
uno dotore ho maestro tu hai

to parllato contra della iddolatria

quasi che

issdrael habia iddoli

io

usscira dal

dal chor suo he pero sara machiato

cibbo proibito

11

homo ma

so bene che

in

he pero

issdraele ogidi

uie statoe di charne

SQ MS.

probably

ci fai

inguria

non

il

populo de

Risspose iessu

uie statoe di

Rissposero tutti

we should either omit per,

li

scribi

legno
adirati

or read, for uedere, andare.

HYPOCRISY AND IDOLATRY REBUKED

73

Ye scribes and doctors lay upon the shoulders of others weights

of unbearable weight, but ye yourselves the while are not
willing
to move them with one of your
fingers.
Verily I say unto you, that every evil bath entered into the
world under the pretext of the elders. Tell me, who made
idolatry
to enter into the world, if not the
usage of the elders 1 For there

was a king who exceedingly loved his father, whose name was
Baal.
Whereupon, when the father was dead, his son for his own
consolation, caused to be made an image_like_uiito his father, and
in the market-place of the
city. And he made a decree that
one
who
that
statue
within a space of fifteen cubits
"every
approached
should be safe, and no one on any account should do him hurt.
set it

up

Hence the

malefactors, by reason of the benefit they received there

from, began to offer to the statue roses and flowers, and in a short
time the offerings were changed into money and food, insomuch that

Which thing from custom was

they called it god, to honour it.
transformed into a law, insomuch that the idol of Baal
spread through
all the world ; and how much doth God lament this
by the
J

prophet Isaiah, saying

Truly this people worshippeth me a in
vain, for they have annulled my law given to them by my servant
"

Moses, jindjollow the traditions .of their elders."

Verily I say unto you, that to eat bread with unclean hands
defileth not a man, because that which entereth into the man
defileth not the man, but that which cometh out of the man defileth
the man.
"Thereupon, said

one of the scribes

If I shall eat
pork, or other

unclean meats, will they not defile my conscience 1

Jesus answered
Disobedience will not enter into the man, but
will come out of the man, from his heart
and therefore will he be
defiled when he shall eat forbidden food
:

Then

said one of the doctors

Master, thou hast

spoken much

against idolatry as though the people of Israel had idols, and so

thou hast done us wrong.

Jesus answered
not statues of

Then answered
idolaters

God

wood

know

well that in Israel to-day there are

butthere are statues of

all

flesh.

rAnd so

tTiescribes in wraTHl

we

are

is

worshipped.

See Matt. xv. 7-20.

The

flesh of

swine

is

forbidden. Inde.

THE GOSPEL OF BARNABAS

74

Risspose iessu, io ui dicho

adonque noi siamo iddolatri
in uerita che il precceto n5 dice addorerai ma dice hamerai
.

il
il

signore DIG tuo

con tutta

la

anima tua he con tutto

chore tuo he con tutta la mente tua

disse iessu elglie uero rissposero ogniuno

uero quessto

elgi
.

XXXIII b.
que tutto quello che lomo
amma per il quale lascia ogni altra chossa che quello he
c
he pero
il fornichatore ha
il suo dio
per suo simullachro
Allora disse iessu

in uerita

il
mangiatore he beuitore ha per simullachro
charne he lo auuaro ha per suo simullachro lo

la meretrice
la propria

argento he horo

he chossi similmente ogni altro pechatore

allora disse cholui che lo haueua conuitato ho maestro qual

he

magiore pechato
Risspose iessu quale he la magiore
una chassa ; taceuano ogniuno quando iessu con il
suo dito mosstro il fondamento he disse
chasscando il
il

34b roina di

chasa he roinata per modo che bisogna

di nouo hedifficharla , ma chasscando ogni altra parte si

fondamento subito

la

pote raconziare chossi ui dicho adonque che

la

iddolatria

magiore pechato perche priua lomo in tutto di fede he

consequentemente di DIG onde nom polle hauere niuno effeto

he

il

di spirito d

ma

ogni altro pechato lasscia al homo speranza

di hauere misserichordia he pero dicho che la iddolatria he il
.

maggiore pechato

stauano marauilgiati ogniuno

parllare di iessu perehe chonosceuano

non

potersi

sopra

il

ha modo

ueruno pontare
quando iessu sogionse, Racordatiue quello
che DIG disse he moisse con iossue scrise nella leggie he
.

uederete quanto sia graue quessto pechato

llando ha issdraelle

non

Disse DIG par-

immagine ueruna di quelle

che sono in ciello ne di quelle che sono sotto il cielo
no ne
farai di quelle che sono sopra la terra ne di quelle che ssono
.

ti

farai

sotto

la terra

ne di quelle che sono sopra laqua ouero di

IDOLATRY REBUKED
Jesus answered
"Thou

with

75

l
Verily I say unto you, the precept saith not
Thou shalt love the Lord thy God a
shajtjvorship/ but
:

f)

"

all

thy

and with

soul,

all

thy heart, and with

all

thy

mind."

Is this trueT^saicLsIesjis.

S PTI
"

Is true,

answered every one.

XXXIII b.
Then

said Jesus

Verily

which he leaveth everything

all

else

man

that which a

but that,

is

his

for

loveth,

god

And

c.

so

the fornicator hath for his image the harlot, the

glutton and
drunkard hath for image his own flesh, and the covetous hath
for

his

silver

image

and

gold,

and

so

likewise

every other

sinner.

Then

said he

greatest sin

who had

invited

him

Master, which

is

the

Jesus answered

Which

is

the greatest ruin of a house

Every one was silent, when Jesus with his finger pointed to the 34b
If the foundation give way, immediately the
foundation, and said
|

house falleth in ruin, in such wise that it is

necessary to build it
up anew but if every other part give way it can be repaired.
Even so then say I to you,
sin, because
:

ih^ljdojatry_is_the_greate_st
of faith, and consequently of God ; so
entirely
man_
_have no spiritual affection d ^^Bu^every other sin leavetl
the hope of
obtaining mercy and therefore I say that
i

-an_

is

idolatry

thVgreaTest sin.
&E6o3~ aSTazed" a the
speaking of Jesus, for they perceived
that it could not in
any wise be assailed.
All"

Then Jesus continued

Remember that which God spake and
which Moses and Joshua wrote in the
law, and ye shall see how
:

grave

Said God, speaking to Israel:

not 2
Thoujhalt
of
those
in
heaven nor
any image
things which are

this sin.

is

to thyself
jiiake

"

of those things which are under the

heaven, nor shalt thou make
it of those
which
are
above
the
of those which
things
earth", nor
are under the earth

God

is

nor of those which are above the water, nor

worshipped.

The Chapter

of the idolaters.

God

The greatest of unlawful things is the worship

sovereign.
of idols, as that leads out of
religion and away from God. Inde.
is

Deut.

vi. 5.

Exod. xx. 4-6 and Deut.

v. 8, 9.

-"

/*

THE GOSPEL OF BARNABAS

76

35 a quelle che sono sotto

zeloso

la aqua
perche io son il tuo DIG forte he
che uendichera quessto pechato nelli padri he nelli loro
Racordatiue che
insino alia quarta generatione

filgioli

auendo

popullo nosstro fato

il

rato quello

il

uitello

per chomandamento

he auendo

he

di DIG iosue

loro

addo-

la tribu di

spada he ne occisse cento he uinti millia di

ho
che non dimandorno misserichordia ha DIG

leui pilgio la

cholloro

tremendo

iuditio di DIG sopra

li

idolatrj

XXXIV
Staua auanti
ritirata per

modo che

elgi

uno

il

c.

qualle haueua la

mano

non poteua adoperarlla

desstra

onde iessu

chore ha DIG prego he poi disse, acioche chonosciate

d
homo
io dicho in nome de DIG
mie parolle essere uere

leuato
le

la porta

il

mano

infferma la quale sana disstexe chome

halloro con timore di
se giamai non hauesi hauto malle
DIG incominciorno ha mangiare
auendo mangiato alquanto

disstendi la tua

nouo

che saria melgio

e
abrugiare una citta che lasciarui una chatiua consuetudine
b
35 sopra le qualjli DIG he adirato chontra li principi he Re della
di

disse iessu, io ui dicho

in uerita

quali DIG

ha dato

spada per disstrugere le innidipoi disse iessu quando tu sei inuitato ti harechordo
quita
non ti ponere nel primo locho azioche uenendo uno magiore
non ti dicha losspite leuate he senta
amicho dello osspite
terra

alii

la

piu ha basso che ti saria uergogna ma ua he siedi nel locho

piu uille azioche uedendoti cholui che te inuito dicha lieuati
.

hamicho he uieni ha sedere qui

di sopra

honore grande perche

ogniuno che
humilliato he chi se humillia sera exaltato *
serra

uerita

perche allora
si
.

exalta

io ui

ti

sarra

dicho in

che satana no diuento riprobo per altro pechato che

JESUS TEACHETH HUMILITY

am

For I

which are under the water.

of those

77

thy God, strong 35&

and jealous a \ who will take vengeance for this sin upon the
fathers and upon their children even unto the fourth generation."
Remember how 2 when our people had made the calf, and when they
,

had worshipped

it,

by commandment of God Joshua and the tribe.

them one hundred and twenty

of Levi took the sword and slew of

s

thousand

judgment
++

mercy of God.

of those that did not crave

the idolaters_b

God upon

of

"~

XXXIV
There stood

may know

order that ye

name

God

that

my

who had

words are

hand

his

right

it.

Whereupon

and then said

true, I say,

In

In the

"

"

better to burn a city than to leave there an evil custom 9

For
on account of such
is God wroth with the
and
princes
kings
of the earth, to whom God hath given the sword to
destroy
.

35 b

iniquities

Afterwards said Jesus

When

6
:

thou are invited, remember

not to set thyself in the highest place, in order that if a greater

friend of the host come the host say not unto thee
Arise and sit
"

lower down

"

which were a shame to thee.

^meanest place, in order that he

sav_:

"Arise,

friend,

shalt thou have great

honour

But go and

invited thee
sit

the

Tor then

above!"

here,

sit-in.,

may come and

for every
one_ that.. exalteth_Jum self
that humbleth himself shall be exalted e.

shall be

humbled, and he
Verily I say unto you,

God

who

and come and

that

^aJaiTT>ecame

not

reprobate

b The
powerful and jealous and revengeful.
judgement of
c
The Chapter
upon the worshippers of many gods. Inde.
d
of the inferior (mean).
It is better that
By permission of God.
he should burn the city than that he should set in it an evil innovation.
f
* Whosoever humbleth himself
Inde.
God subdues and gives.
is

God

is strict

God

will exalt,

Joshua
5

and whosoever exalteth himself God humbleth.

forte he zeloso =fortis, zelotes

4~6. 27, 28.

Cp.

is

cp.

Vulg. Exod. xx.

NB. The number given

not mentioned.

Rom.

xiii. 4.

See

Luke

6 So

He stretched
man, stretch out thine infirm hand
it out whole, as if it had never had
ill with it.
aught
Then with fear of God_they_began to eat. And having eaten
somewhat, Jesus said again
Verily I say unto you, that it were
of

-.V-cJ^OtJ

c.

his heart to God, prayed,

up

if

<U-<J-

before the door one

lift

-,

shrunken in such fashion that he could not use

Jesus, having

Oh, terrible

* -^

5.

See Exod. xxxii.

in Exod. xxxii. 28

See Matt.

xiv. 7-11.

ii.

Inde.

is

3,000,

and

10-13 and parallels.

o-i

<*--

THE GOSPEL OF BARNABAS

78

per la superbia sua

sicome dice

randollo con quesste parolle

che heri la bellezza

lucifero

la aurora

Veramente

in terra

il

prof eta esaia

chome

imprope-

ehasscati dal cielo ho

he luceui chome

deli angioli

he chasscato la superbia tua

che se lomo chonosese

io ui dicho in uerita

le

misserie sui

che sempre piangeria quiui in terra he si reputeria uillissimo

sopra di ogni altra chossa non per altra chagione il primo
.

36 a homo con sua molgie piansero cento hanni chontinui dimandando misserichordia ha DIG b perche in uero chonossceuano doue
|

herano chaduti per la loro superbia

he deto quessto iessu
resse le gratie he quel giorno fu publichato per ierusalem
.

quanto haueua deto iessu con il mirachollo che haueua fato

talmente che il populo ringratiaua DIG benedicendo il suo
.

santo

nome

ma

contra

parllo

odio

le

li

scribi

he sacerdoti hauendo intexo che elgi

traditioni di uechij

he come faraone indurorno

hochaxione di amazarlo

ma no

la

trouauano

XXXV
Partissi

giordano

ha

iessu

di

suoi

ho inaesstro

c.

ierusalem he ando al disserto oltra

iessu

he

li

azessero di magiore

si

chore loro pero cerchauano

il

disscepoli
.

dici

il

assentati che furno dissero

chome chassco satana per superbia

perche habiamo intexo che elgi chassco per innobedienzza

he perche elgi sempre tenta lomo ha mal fare Eisspose iessu,
.

hauendo DIG chreato una massa

terra d he tasatola per

di

uinticinque millia hanni senzza fare altro

36 b

chome sacerdote he chapo

di angioli

per

Satana che hera

j

lo intelleto

grande
che haueua chonobe che DIG di quella massa di terra doueua
chauare cento he quarata quatro millia signati con il chara.

he

nontio di

DIG

del quale nontio

sesanta millia hanni chreato haueua auanti ogni chossa la
tere della

proffetia

il

) ft

4)1

SATAN

FALL THROUGH PRIDE

for his pride a

79

Even as saith the prophet

reproaching him with these words: "How art thou
fallen from heaven,
Lucifer, that wert the beauty of the
for other sin than

Isaiah,

and didst shine

angels,

thy pride

like the

dawn

truly to earth

fallen

is

"

Verily I say unto you, that if a man knew his miseries, he would
always weep here on earCn" and account himself most mean, beyond
~

Vvery other thing. For no other cause _did_thg_^rat^man with his

weep for a hundred years without ceasing, craving mercy of 36 a
GcjdA For they knew truly whither they had fallen througTniieir"
"wife

pride.

And

having said this, Jesus gave thanks ; and that day it was
published through Jerusalem how great things Jesus had said, with
the miracle he had wrought, insomuch that the people gave thanks
to God, blessing his holy

But the

scribes

and

name.

priests,

having understood that he spake

against the traditions of the elders, were kindled^wifEPgreater

hatred.
And likePharaohT^ tFey hardened their heart wherefore
:

they sought occasion to slay him, but found

XXXV

it not.

e.

Jesus departed from Jerusalem, an d_ went to the^ desert beyond

and his disciples that were seated round him said to

Jordan
Jesus

master, tell us

have understood that he

how Satan

fell

fell through
pride, for we
through disobedience, and because he

always tempteth man to do evil.

Jesus answered 3
God having created a mass of earth d

and

left it for

having

twenty-five thousand years without doing aught

was as it were priest and head of the angels, by

else
Satan, who
36 b
the great understanding that he possessed, knew that God of that
/
mass_of earth wasjto take one hundred and forty and four thousand
signed with the mark of prophecy, and the messenger of God e the
;

soul of

which messenger he had created sixty thousand years before

Inde.

Iblis

(the devil)

was arrogant and was

of the unbelievers

b
Account of the repentance of Adam.
(Surah xxxviii. 74).
d
God created mud
Chapter of the worship of the angels.
e
The prophet (the sent) of God.
earth).

Isa. xiv. 12.

in Qoran, ch.

ii,

vii,

&c.

3
Exod. vii. 13, &c.
Cp.
For further ref. see note on

fall

76*.

(a

The
lump of

of Satan (Eblis)

ll

THE GOSPEL OF BARNABAS

80

hanima sua a

pero indignato solicitaua

li

angioli dicendo,

guardate che un giorno DIO uora che sia da noi riuerita quella
terra
pero considerate che noi siamo spirito he pero non e
.

conueniente di fare tal chossa

molti pero

scostorno da DIO

si

onde disse DIO uno giorno essendo congreggati

che tiene

ogniuno

pressto

me

tutti

li

angioli

per suo signore facia riue-

renzza ha quessta terra

quelli li quali ammauano DIO se
inclinorno ma satana con li suoi consentienti disero
ho
.

signore noi siamo spirito he pero no ne iussto che noi faciamo

riuerenzza ha quelo

fango il che hauendo deto quessto

satana diuento horido he di asspeto spauenteuolle he bruti
diuentorno li suoi seguaci impero che
per la loro ribelione
.

DIO

tiro

ha

se quella bellezza che chreandoli

onde nel leuare

li

haueua donate

.
|

chapo loro
angioli santi uededo chossi
spauenteuole mosstro quale hera diuentato satana he li suoi
b
allora
seguaci chasscorno con la fazia in terra per timore
il

li

disse satana

ma

io

farai

ho signore tu mi hai iniustamente fato bruto

ne son chontento perche uolgio scancellare quanto

he li altri diauoli dissero non lo chiamare signore ho

lucifero perche tu sei signore

allora disse DIO alii seguaci

di satana pentiteui he richonoscete

li

quali rissposero

noi

si

me

DIO chreator uosstro

pentiamo di hauerti fato alchuna

ma satana he iussto he

riuerenzza perche tu non sei iussto

Allora disse DIO parquale he signor nosstro

titeui da me ho malledeti che io non uio misserichordia e .

innocente

il

he nel partirsi satana sputo sopra quella massa di terra il

quale sputo leuo con alquanto di terra langelo gabriele che
.

pero lomo hora ha lonbillicho nel uentre

ljui

MS.

peri.

^^p^jlXJI

^c

^lj

THE FALL OF SATAN

aught

else a

81

Therefore, being indignant, he instigated the angels,

ye, one day God shall will that this earth be

saying:
revered by

"Look

therefore

not fitting so to do."

therefore forsook God.

Many
when

Wherefore consider that we are

us.

and

They
that were

of his mind, said

we

not just that

"

do reverence to this

God bowed

that loved

said God, one day

Let each one that holds me

Whereupon

the angels were assembled

all

for his lord

straightway

it is

spirit,

it is

"

earth."

themselves, but Satan, with

Lord,

we

them

are spirit, and therefore

should do Teverence to this

clay."

Having

said thisr Satan "feecame^Tibrrid^nd of fearsome

look, and his
followers became hideous; because for their rebellion God took

away from them the beauty wherewith he had endued them in

Whereat the holy angels, when, lifting their heads, 37 a
creating them.
saw
how
terrible a monster Satan had
they
become, and his
|

followers, cast

Then

down

their face to earth in fear b

said Satan c

Lord, thou hast unjustly made me

hideous, but I am content thereat, because I desire to annul all that
thou shalt do. And the other devils said
Call him not Lord,
:

"

Lucifer, for thou art

Then
recognize

God

said

me

Lord."

to the followers of Satan

as God, your creator

They answered

"

We

is

Then

our
said

mercy on you

Repent

ye,

and

repent of having done thee any rever

ence, for that thou art not just

and he

"

<V

but Satan

is

just and innocent,

Lord."

God

"

Depart from me,

ye cursed, for I have no

e
."

And in his departing Satan spat upon that mass of earth, and
that spittle the
with some earth, so that
angel Gabriel lifted up
~~~
*
^L,
therefore now man has the navel in his bellv/
"

""

"*-

W--

*
The devil knew that from the body of Adam would come forty-four
hundred thousand (sic) prophets and of the seal of the prophets, whose
soul (Mohammed s) God created before all created
things seventy thousand
b
The devil
years (sic).
Showing the worship of the angels.
was arrogant and was of the unbelievers this is the history. Inde.
d

God

creates.

God punishes.

THE GOSPEL OF BARNABAS

82

XXXVI *.
37 b

Stauano con grande marauilgia

belione angelicha

li

disscepoli

sopra la re-

allora disse iessu in uerita ui dicho che

che non fa oratione he piu scellerato di satana he

mag-lore pene
imperoche satana non hebe auanti

cholui
patira

sua chaduta niuno exempio da temere ne tampocho

DIG li mando uenino proffeta ha inuitarlo ha penitenzza
della

ma

lomo hora che

tutti

li

b
saluo
proffeti sono uenuti

il

nontio

quale uenirra da poi di me perche chossi uolle DIG

he lomo d dicho con tutto che lui
che io prepari la uia sua
di DIG

il

habbia

inffiniti

della iusstitia di DIG uiue

exempij
senza alchuno timore come
disse

il

si

non ue

proffeta dauit ha deto

il

fussi DIG

chome

sichuro
di talli

suo cuore non

stolto nel

uie DIG pero sono choroti he fati habomineuoli senzza fare

bene alcuno

Fate oratione di continue ho disscepoli mei

azioche riceuiate perche chi cercha troua

he chi dimanda riceue

chi bate

lie

aperto

he nella horatione non guardate al

molto parllare perche DIG guarda e il chore f come disse per
io ui dicho in
sallomone ho seruo mio dame il chore tuo
.

38 a uerita

DIG

uiue

che

li

hipochriti fano molta horatione per

ogni locho della citta per essere ueduti he tenuti da santi

dal uolgo
ma il chore loro he pieno di scellerita he pero
non intendono quello che dimandano . el bisogna che tu
.

intendi la tua oratione se tu uoi che DIG la riceua h

mi

chi anderebe

da herode

ha

parllare

ha

il

no intendessi

preside

hora dite-

romano houero

doue elgi
prima
ua he quello che lui ua ha fare niuno certo he se chosi fa
lomo per parllare con lomo che deue fare lomo per parllare
se

lui

il

chore suo
.

jjju

MS.

apertoto.

,j\

MS.

oUlc
pero.

CONCERNING PRAYER

83

XXXVI a.
amazement
|

at the rebellion of the

37>

angels.

Then

said Jesus

not prayer
torments.

is

Verily I say unto you, that he

more wicked than Satan, and

Satan had, before his

^Because

who maketh

shall suffer greater

no example of

fall,

nor dioTGfod so much as send him

any prophet to invite
fearimg,
him to repentance but
that all the prophets are come b

mannow

except the messenger of

(Sod willeth,

and that

albeit he

infinite

have

without any

fear,

God o who

may

shall

come

after me, because so

way^and man

prepare his

<*,

I gay,

examples of the justice ofGod, liveth carelessly

as though there were no God.
Even as of such

The fool hath said in his heart, there

spake the prophet David
is no God.
Therefore are they corrupt and become
abominable,
without one of them doing good 1
"

."

Make prayer unceasingly 2

my disciples, in order that ye
may receive. For he who seeketh findetlyand he who knocketh
to him it is opened, and he who
And in your
askethj-eceiveth.
prayer do not look to much speaking 3 for God looketh on e the
,

heart f4
thine

as -he said through

heart."

Verily I say unto you, as

make much prayer

and held

for saints

receive

Solomon

"O

my

God liveth

servant, give
|

me

the hypocrites 6 38

in every part of the

city in order to be seen

by the multitude but their heart is full of

and
therefore they do not mean that which
wickedness,
they ask.
iFIs needful thatthou mean thy prayer if thou wilt that God
it

Now

tell

me

who would go

governor or to Herod, except he first have

whom he is
And if man
a

going, and

what he

to speak to the

made up

his

Roman

mind 7

to

going to do ? Assuredly none.

doeth so in order to speak with man, what
ought man

The Chapter

is

of the forsaking of prayer.

All the prophets of

God came before me except the Apostle of God who will come after me
God sent me to declare him true, and to inform the
people of his coming.
c
d
e
Inde.
The Apostle of God.
and mankind.
God is seeing.
f
Do not multiply words in prayer, for God sees your hearts.
*
By
h If
God the living.
you wish God to receive your prayer you must
make known (or know) your prayer. Inde.
1

Psa. xiv.

.awkward

Cp. Matt. vii.

Prov. xxiii. 26.
text perhaps corrupt.
i.

s
Cp. Matt.
Cp. Matt. vi. 5.

7, 8.
6

vi. 7.
7

Sam.

Construction

THE GOSPEL OF BAKNABAS

84

con
con DIG he dimandarli missericordia di suoi pechati
a
dicho
in uerita che
ui
io
lia
donate
di
quanto
ringratiarlo
.

ha potesta sopra
pochissimi fano uera oratione he pero satana
di loro imperoche
DIG non uolle choloro che chon le labre
.

10

honorano

li

serichordia he

perche con

me

leua uia quessto populo

le labre

io ui

chore chrida iusstitia

il

prof eta dicendo

38 b da

dimanda

quali nel tempio

mi honorano ma

il

le loro labri

sicome dice ha essaia

il

qualle

mie mollessto

loro chuore

he lontano

ua fare horatione

uerita che cholui che

dicho in

mis-

inconsideratamente che elgi burla DIG hora chi andarebe ha

auanti di lui dices!
parllare ha herode con le spale auanti he
.

certo niuno
bene di pillato preside il quale odia ha morte
nondimeno lomo che ua ha fare oratione he non si prepara
.

elgi uolgie le spalle

ha DIG he

facia

la

ha satana he dice

perche nel chore suo uie lo am more delle

se uno auendoti ingiuriato
iniquita delle quali non e pentito
chon le labri te dicesi perdonami he con le mani ti donasi

bene di quello

uno

chossi DIG hauera misserisciafo chome li perdonareste

chordia di cholloro che chon le labre dichono signore abici
.

missericordia he con

il

pensano ha pechati noui

ammano

loro cuore

le

inniquita he

xxxvnx
li
disscepoli per le parole di iessu . he il predicendo
signore insegnaci ha fare horatione Bisspose
gorno
iessu considerate quello che fareste se il preside romano ui

Piangeuano

he quello issteso fate quando

30a prendesse per farui morire
andate fare oratione he le uosstre parole siano quesste signore
.

DIG
11

nosstro sia santifichato

tuo reggno

sia

il

nome

santo

sempre fato

tuo, in noi

la uollonta

fa in cielo chosi sia fata in terra d

donaci

uenga

tua he chome
il

si

pane per oggni

CONCERNING PRAYER

85

do in order to speak with God, and ask of him mercy for his
a 1
sins, while thanking him for all that he hath given him
to

Verily I say unto you, that very few make true prayer, and
power over them, because God willeth not

therefore Satan hath

who honour him with

those

their lips

who

in the temple ask

b
[with] their lips for mercy, and their heart crieth Imt for justice
EveF as he saitii^to Isaiah the prophetTsaying
Take away this
people that is irksome to me, because with their lips they honour
l
that
me, but their heart is far from me
Verily I say unto you,
.

"

."

38 b

he that goeth to make prayer without consideration mocketh

God.

Now who would go to speak

him 2 and before him speak well
,

hateth to the

who goeth

to

For

Herod with

his back

towards

whom he
death 1 Assuredly none. Yet no less doth the man
make prayer and prepareth not himself. He turneth

back 3 to God and

his

to

of Pilate the governor,

and speaketh well of him.

whereof he hath not

his face to Satan,

in his heart is the love of iniquity,

repented.
If one, having injured thee, should with his lips say to thee,
Forgive me," and with his hands should strike thee a blow, how
Even so shall God have mercy on
wouldest thou forgive him 1
"

who with

Lord, have mercy on

with their heart love iniquity and think on fresh sins.
those

their lips say

"

XXXVII
The

disciples

and

c.

wept at the words of Jesus and besought him,

make prayer V
Consider what ye would do

Lord, teach us to

saying
Jesus answered
:

us,"

if

the

Roman

and that same do ye when 39 a

you
you
be these s
O Lord
And
let
words
make
to
your
prayer.
ye go
our God, hallowed be thy holy name, thy kingdom come in us, thy will
be done always, and as it is done in heaven so be it done in earth d ;
governor seized

to put

to death,

"

God desires not people who require grace from

bestows.
in the temples with their mouth, while their hearts are calling for
c
The Chapter of the prayer of Jesus (Lord s
anger from God. Inde.
a

God

God

prayer).

God

Isa. xxix. 13

Lit. shoulders.

Mohammedan

is

and
*

sovereign.

cp. Isa.

Luke

i.

14 sqq.
5

Lit. with his shoulders in front.

See Matt.

vi. 9-13.
version of this prayer see Introduction.
xi. i.

For traditional

THE GOSPEL OF BARNABAS

86
*

giorno

he perdonaci

nosstri pechati

li

si

doniamo ha cholloro che pechano contra

lasciare chasscare nelle tentatione

tu

sei sollo

DIG nostro

nore per sempre

chome
di noi

noi

li

per-

he no

ma liberaci dal malle

ci

perche

he hono-

al qualle si apartiene gloria

XXXVIII e.
Bisspose ioane ho maestro lassaremo noi di lauarsi chome
comando DIG per mose disse iessu pesate uoi chio sia uenuto
.

he proffeti
io ui dicho in uerita
per disstrugere
8
che io non son uenuto ha disstrugerla ma sibene
uiue Dio
la leggie

osserualla perche ogni proffetta ha osseruato la leggie di

viue DIG *
DIG he quanto DIG per li altri proffeti ha deto f
allo quale pressenzza sta la anima mia che niuno
sciolgendo
uno minimo precceto polle piacere ha DIG anziche sera minimo

ha

non

nel regno di DIG perche

ui auera parte niuna

dicho che una sillaba della leggie di DIG non

si

immo

ui

polle sciolgere

senza grauissimo pechato Ma ui hauertissco che il bissogna

osseruare quello che DIG dice per essaia proffeta con quesste
.

parolle

mondi

lauatiue he state

mei

dalli hochij

h
.

leuate

li

uosstri penssieri

dicho in uerrita che tutta la aqua

il
qualle con il suo chuore amma

io ui

mare non lauera cholui

dello

he di piu ui dicho che niuno fara oratione grata

ha DIG non sendo lauato ma agrauera lanima sua di pechato
chredetimi certo che se lomo facessi
simille alia idollatria *

le

inniquita

oratione ha DIG

dimandassi
la

chome

conuiene che elgi oteneria quanto

si

Bacordatiue di mose seruo di DIG

oratione flagello Io eggito apperse

j]jj
Li

il

mare

il

qualle con

rosso he iuui

ill.

Jl .x!j
Lo

iib JJJ Jyl

^^ JU

J ill

ilb.

[?j

ill

Ju^C

^15

*^>j

^ Ij^C JLo

THE PRAYER OF CHRIST

87

and forgive us our sins b as

against us, and suffer us not to fall

a
give us the bread for every day ,

we

forgive them

that sin

into temptations, but deliver us from evil c for thou art alone our
God d , to whom pertaineth glory and honour for ever.
,

XXXVIII e.
God

Master, let us wash ourselves as

Then answered John:

commanded by Moses.
Jesus said

Think * ye that I am
^

"

the prophets

say^unto you, as God liveth g, I am not

For every prophet
rather to observe it.

Verily"!

cp^e_Jp_d^troy_it,but
hath observed the faw~of ~God~and

all

that

God by

the other

f
As God liveth &, in whose presence my soul
prophets hath spoken
one least precept can be pleasing
no
breaketh
one
that
standeth,
to God, but shall be least in the kingdom of God, for he shall
.

have no part there. Moreover I say unto you, that one syllable of
But
the law of God cannot be brok~en~wTfKout the gravest sin.
I

do

God

you~^ to wit
saith

by Isaiah

and

be

you
eyes

That ~It

away

your

thoughts

which

that

the prophet, with these words

take

clean,

necessary to observe

is

"

from

Wash
mine

."

Verily I say unto you, that all the water of the sea will not

wash him who with

his heart loveth iniquities.

And

furthermore

unto you, that no one will make prayer pleasing to God if

he be not washed, but will burden his soul with sin like to

I say

idolatry

*.

Believe me, in sooth, that

as

is fitting,

he would obtain

if

all

make prayer to God

Remember
that he should ask.

man

should

Moses the servant of God, who with

his prayer scourged Egypt,

d
c
Thou
God keeps.
God pardons.
f
Said Jesus
The Chapter of purity.
our God.
art one
Of a truth I say to you, by the living God I have not come to change
the law, but to do the law, and thus all the prophets of God do it. Inde.

God

provides.

"

Explanation of purity. Inde.

By the living God.
soever intentionally prays without washing is accursed before

an

idolater.

Inde.

See Matt.

v. 17-19.

Isa.

i.

16.

Who

God

like

THE GOSPEL OF BARNABAS

88

somerse faraone con

fece fermare
a

40 numerabile
dal cielo
santi

li

il

lo exercito suo a

solle;

exercito di

helia fece pioue|re

non cerchauano

in uero

lo

Racordative di iosue che

uno morto

quali con la oratione quanto

cerchauano DIG he

sollo

filistei

heliseo risuscito

Ma chostoro

samuel che fece spauentare

di

lie

lo in-

fuocho

il

tanti altri proffeti

dimandauano oteneuano
loro nele chosse loro

honore suo

ma

XXXIX b.
Disse allora ioane, bene hai deto ho maesstro
di sapere

chome pecho lomo per superbia

ma

cj

mancha

Risspose iessu

auendo DIG scaziato satana he gabriel angello puriffichato

c
quella massa di terra doue satana haueua sputato DIG chreo
.

de animali che uollano chome quelli

ogni chossa che uiue
che chaminano he nuotano he adorno il monddo di quanto
si

elgia

Vno

he ueduto
che

giorno

si

apresso satana alle porte del parradisso

manggiauano herba dinontio

alloro

massa di terra riceuera hanima sarebe

alloro

chauali che

li

se quella

il
graue traualgio he pero
chalpestrare
si
quella terra per modo che non fusi piu bona da niente
destorno li chauali he con empito si possero per chorere sopra

utille loro saria

lo

la qualle giaceua fra gilgi he rose onde dete

DIG ha quella parte di terra inmonda sopra la quale
staua il sputo di satana che gabrielo haueua leuato dalla

quella terra

spirito

massa he
.

suscito

il

chane

di paura he fugirno

chantando tutti

li

il

quale latrando riempitte

angioli santi sia benedeto

il

li

chauali

homo d
santo nome

anima

allora DIG dette la

al

tuo ho DIG signore nostro 6

salito im piedi addamo uisste
in haere una scrita rilucente chome il solle la
quale diceua uie
sollo uno DIG he machometo he nontio di DIG f 8 onde
aperse
.

la

bocha sua adamo he disse

L.

^\

il jOj*.

il

il

Jl

U USJL,

ho siggnore DIG

io ti ringratio

il.

il

J^

jj^

il

51

fcj|

THE FALL OF MAN

89

opened the Red Sea, and there drowned Pharaoh and highest a 1 .
Remember Toihua, who madeTtlie sun stand still 2 Samuel, who
,

^smote with fear the innumerable host of th~e

the

jnade

Elijah,
B
rain from heaven ,~Elisha
raised^ dead man ,
,

fire to
|

so JB^Eg^JOoIjLiLrophets,

asked.

.Philistines

who
and

who by prayer obtaineoTairtFaTthey

But those men truly did notTseek thelr~own~in their

matterSjbut sought only Godjind his honour.

XXXIX b.
Then said John

Well hast thou spoken,

sinned through pride.

master, but

know how man

to

we

lack

Jesus answered
When God had expelled Satan, and the angel
Gabriel had purified that mass of earth whereon Satan
spat, God
created c everything that liveth, both of the animals that
fly and of
them that walk and swim, and he adorned the world with all that
:

One day Satan approached unto

hath.

it

the gates of paradise,

and, seeing the horses eating grass, he announced to them that if
that mass of earth should receive a soul there would be for them

grievous labour
to

and that therefore

tr^ple_that_p_iece

more good

it

would be to their advantage

of earth in such wise tftat it should be uo

T5e borses aroused themselves and

anything.
impetuously set themselves to run over that piece of earth which
for

lay among lilies and roses.

Whereupon God gave spirit to that
unclean portion of earth upon which lay the spittle of Satan, which
Gabriel had taken up from the mass ; and raised up the
who,
dog,

the horses with fear, and they fled.

his soul to man d while all the holy
angels sang

barking,

holy name,

O God

our Lord

."

Adam, having sprung up upon

mouth

a
c

his feet,
"

the messenger of God f

and said:
thank thee,
is

e."

"I

creates.

God created Adam.

saw

There

in the air a writing

is

only one God, and

Whereupon Adam opened

Lord my God e that thou
,

Account of the drowning of Pharaoh.

God

Blessed be thy

that shone like the sun, which said

Mohammed

"

his

Then God gave

filled

God

The Chapter

of

Adam.

There
g Adam
no god but God, and Mohammed is the prophet of God.
saw over the Garden a writing of light saying this sentence, There is no
god but God, and Mohammed is the prophet of God.
is

sovereign.

is

1
a
See Exod. xiv. xv.
See Josh. x. 12 sqq.
5
See i Kings xviii. 36 sqq.
See a Kings
b
here first mentioned by name elsewhere
36

iv.

See

Sam.

vii. 5

47",

57",

58

sqq.
b
Cp. i6

32 sqq.

b
,

io3

b
.

4.0*

THE GOSPEL OF BARNABAS

90

mio che

dignato chrearmi

ti sei

uole dinontiare quelle parolle

ma

dimi

homeni auanti di me

uie stato altri

preggo che chossa

ti

machometo nontio

di Dio ab

allora disse DIG sia tu

il

benuenuto ho seruo mio addamo

io ti dicho che tu sei il primo

he quello che tu hai ueduto he
tuo fiolo c il quale stara ha uenire al mondo per molti hamri
a
41 he sara nontio mio d per il qualle ho chrea to ogni chossa
il

homo che

habia chreato

io

quale dara luce al monddo quando uenira la chui anima he

intuno splendore cellesste chollochata sesanta millia hanni

auanti che

io facesi

signore concedime

mani

delle

prego adamo DIG dicendo

uno Dio e he

ongie deli mei dite

primo homo

sul dito dela ongia della

chometo he nontio

mano

suli diti

magiori

destra diceua uie

sulla ongia del dito sinisstro diceua;

di DIG

ma

allora con affeto paterno basscio

primo homo quelle parolle he

il

sulle

scrito

quello

allora DIG dette al

quello scrito
sollo

chossa ueruna

si

frego

li

ochij

he disse

benedeto quel giorno che uenirai al mondo Vedendo DIG

sollo disse non e bene che stia sollo pero feccello dormire
he pressa una chossta da la parte del chore
riempiendo il
locho di charne fece di quella chossta heua he detella ha
sia

lomo

addamo per sua

conssorte

pose

li

ambi dui padroni

del par-

hecho chio ui dono oggni fruto ha

pomi he il frumento delli quali disse
1
guardate che ha modo ueruno ne magiate di quessti fruti
perche riuscirete inmondi talmente che io nom patiro il stare
radisso alii qualli disse

mangiare ecceto

4lb uosstro quiui

*
b

L-

ma ui

scaciero fuori

5
J^-, Julx* Jf-s

Lo,

L)

-U

-LjUl J1

4)1
4)1

he patirete grande miserie.

4)1

JU.3>

li

4)1

eyUjlsA

Jj-y.
Jl

3l

J^-";

4)1.

31

el^jl

J-l

f 4)1
4)1

311

Jl 3

^^\

j.^1 r

X**. 61,3

4)1

Jbu

^
^ y^j-

5>.

JLC^ bji5C.
4)1

*U

O-PJ^. IjjJLC

...il

IX*

al

b JLxJ

4)1

J^-, JJU*.
\4! Ji*

JUJ

4)1

JU

THE FALL OF MAN

91

hast deigned to create me but tell me, I pray thce, what meaneth
the message of these words
Mohammed is messenger of God a b
;

"

."

Have there been other men before me ?

Then said God
Be thou welcome,
"

man whom

Adam.

servant

my

"

I tell thee that thou art the first

And

I have created.

whom

thou hast seen [mentioned] is thy son c who shall come

into the world many years hence, and shall be my messenger d for
whom I have created all things l who shall give light to the 41*

he

world when he shall come

whose soul was

splendour sixty thousand years before I made

Adam

besought God, saying

"

set in a celestial

anything."

Lord, grant

me

this writing

upon the nails of the fingers of my hands." Then God gave to

the first man upon his thumbs that writing ; upon the thumb-nail
of the right hand it said
There is only one God e and upon the
"

,"

thumb-nail of the

left it said

Then with

fatherly affection

rubbed his

eyes,

come

to the

and said

"

Mohammed is messenger of God f

the first man kissed those words, and
<(

s."

Blessed be that day

when thou

shalt

world."

Seeing the
should remain

man

alone n

alone."

God

said

3
:

"It

is

not well that he

Wherefore he made him to

and took
Of that rib

sleep,

a rib from near his heart, filling the place with flesh.
"made he Eve, and
gave her to Adam for his wife.

He

set

the

twain of them as lords of Paradise, to whom he said

Behold
I give unto you every fruit to eat 4 except the apples and the corn
"

"

whereof he said
for ye shall

"

remain here,

to

great

Beware that in no wise ye

become unclean, insomuch that

|

i,

you

but shall drive you forth, and ye shall...suffer 41 b

miseries."

Mohammed

is

who is

the prophet of God.

God was ended, Adam asked

Lord,

eat of these fruits

I shall not suffer

this ?

Inde.

And when the praise of

our
the Apostle of God,
Adam, this shall be one of thy

By Mohammed

God

said

When

he cometh into the world he shall come as an Apostle from

d
The
us.
The creatures have been created on his account. Inde.
e
f
Mohammed is the
There is no god but God.
prophet of God.
8 God
prophet of God.
placed in writing on the right thumb of Adam
There is no god but God, and on the left thumb, Mohammed is the
h
And approach not a tree.
God sees.
prophet of God. Inde.
sons.

Inde.

ii.

Or through
18 sqq.

Mohammedan

whom

cp.
*

John

i.

3.

Cp. Gen.

ii.

16, 17

tradition see Introduction.

Cp. John
;

i.

g.

See Gen.

for corn as forbidden fruit in

THE GOSPEL OF BARNABAS

92

XL*.

Auendo chonosciuto quessto satana

onde

arabiaua di sdegno

si

hachossto alia porta del paradisso alia quale staua

in guardia uno horido serpente il qualle haueua le gambe
si

chome chamello he le ongie di piedi tagliaua chome rasoro

da ogni parte al qualle disse lo innimicho lassaini hentrare
.

nel paraddisso

Risspose

il

satana

tu uedi quanto

fuori del paradisso per

he lomo

pero se tu

mi

amma

ti

disse satana tu sei

risspose

DIG posscia che tia possto

porti nel parradisso io

ti

Allorra disse

io ti lasciero

io ti scaciase

guarda di uno pezzo di fango quale

uolle talmente che ogniuno

anderai he starai

chome

serpente he

hentrare hauendomi comandato DIG che

grande

ti

faro spauente-

fugira he chossi al tuo piacere

il

serpe he

chome

nel tuo uentre he chossi hentrando tu

ti

poro dentro

bocha he

pero appri la

im

parradisso

42 a ponerai apresso quessti dui peci di fango

nouamente sopra la terra allora chosi fece

io entrero
.

tu

mi

che chaminano

il
serpe he pose
satana apresso heua per che addamo suo conssorte dormiua
si apresento satana alia dona chome uno bello angello he
.

perche non mangiate di quelli pomi con il f ormento ;

risspose heua il nosstro DIG cia deto che mangiado di quelli
saremo inmondi he pero ci scatiera dallo parradisso Risspose

disseli

satana

il

non

dice

il

uero tu dei sapere che DIG he malligno

he inuidiosso pero non uolle equalli

seruo
lui

ma

giarete

ma

ogniuno tiene per

pero chosi uia deto azioche non diuentate equalli ha

se tu he il tuo compagno farete al mio consilgio madi

quelli

fruti

chome

deli

altri

he non starete

sogeti ad altri ma chome DIG chonoscerete il bene he il malle

he farete quello che ui piacera perche sarete equalli ha DIG
Allora heua presse he mangio di quelli he desstato il conssorte
.

li

disse

li

quanto

haueua deto satana

il

che prese di queli

porgendoli la molgie he mangio onde nel disscendere il cibo

onde uollendo imhabasso si harecordo le parolle di DIG
.

pedire

haui

il

il

cibo

segno

si
.
|

posse la

mano

nella golla doue

oggni homo

SATAN TEMPTETH EVE

93

XL a.
When

Satan had knowledge of this he became mad with

And so he drew near to the gate of paradise, whereat
indignation.
stood on guard a horrid serpent, which had
like a
and
camel,

legs

the nails of his feet cut like a razor on

every side.
the enemy
Suffer me to enter into paradise."

To him

said

"

The serpent answered:

God having commanded me
Satan answered
since he hath

set thee

a lump of clay, which

paradise I will

and

so at

Then

make

is

shall I suffer thee to enter,

to drive thee out

Thou

"

how

"And

man.

Wherefore,

thy pleasure thou shalt go and

"

loveth thee,

outside of paradise to
keep guard over
if

thou bring

thee so terrible that every one shall

said the serpent

Said Satan,

"

how much God

seest

Thou

"

And how

art great

me

into

flee thee,

stay."

shall I set thee within

"

therefore open thy mouth, and

I will enter into thy belly, and so thou

entering into paradise shalt
that are newly walking
place me near to those two lumps of clay
|

upon the

42 a

earth."

Then the serpent did so, and placed Satan near to Eve, for
Adam, her husband, was sleeping. Satan presented himself before
l
the woman like a beauteous
Wherefore
angel, and said to her
eat ye not of those
and
of
corn
?
apples
Eve answered
Our God hath said to us that
thereof
"

"

"

we

eating

and therefore he

shall be unclean,

Satan answered
that

God

is

"

He

will drive us

saith not the truth.

from

paradise."

Thou must know

wicked and envious, and therefore he

brooketh_no_

equals, but keepeth every one for a slave.

And

so

heTath

thus

unto you, in
orderjbhat_je mayliot Become equaTto ~hfmT~
jupoken
But if thou anoTtEy companion do
according to my counsel, ye shall
eat of those fruits even as of the
others, and ye shall not remain
subject to others, but like God ye shall know good and
ye shall do that which ye please, because ye shall be equal

evil,

to

and

God."

Then Eve took 2 and ate of those

[fruits], and when her
husband awoke she told all that Satan had said and he took of
;

them, his wife offering them, and did eat. Whereupon, as the food
was going down, he remembered the words of God; wherefore,
wishing to stop the food, he put his hand into his throat, where

every^man

has the mark.

J,^

Chapter of the deprivation of Adam.

1

See Gen.

iii.

2 sqq.

See Gen.

ill.

6 sqq.

THE GOSPEL OF BARNABAS

94

XLI*.

42b

Allora chonobero di essere nudi ambidui

onde uergognandosi loro pressero folgie di ficho he si fecero alle parte

sachrete uno uesstimento
passato il mezzogiorno hechoti DIG si scoperse he chiamo addamo dicendo addamo doue
.

sei

Risspose lui signore io

perche
di

he

io

la

apresentarci

auanti di te

spolgiati della inocenza se

per

il

mi son asscoxo

dalla presenzza tua

mia molgie siamo nudi he

disse allora

no

si

uergogniamo

DIG he chi uia

fruto che hauete mangiato

il

quale sete inmondi he non potrete stare piu qui in

paradisso

addamo ho

Risspose

signore la molgie che tu

mi

hai dato mia preggato ha mangiare he chosi ne o magiato

disse allora DIG alia

dona perche

dessti tal cibo al tuo conssorte

Bisspose heua satana mia inganata he chossi mangiai

chome hentro quiui

uno serpente che sta
di

me

43 a uoce

quello reprobo disse DIG

alia porta di

tramontana

he

Risspose heua

il

porto apresso
Allora disse DIG ha addamo perche tu ascoltasti la

tua molgie he mangiassti

di

la terra nelle oppere tui

il

fruto sia

malladeto

produra roue he spine

la quale ti

onde nel sudore del tuo uisso mangerai il pane he racordati

che tu sei terra he in terra ritornerai; he parllo ha eua
dicendo he tu che ascoltasti satana he desti il cibo al tuo cons
.

homo

sorte starai sotto Fimperio del

serua he partorirai

li

fioli

il

con dollore

quale
.

ti

tenira

he chiamato

chome

il

serpe

DIG chiamo langelo micchaelle quello che tiene la spada di Dio b

[he] disse

he di fuori
si

questo scellerato serpe scatia prima del paradisso

talgiali le gambe il quale si lui uora chaminare

strasini la uita per la terra

chiamo DIG dapoi satana c

il

quale uene ridendo he disseli perche tu reprobo hai inganato

chostoro he li hai fato diuentare inmondi io uolgio che ogni
inmonditia loro he di tutti li loro fioli che con uerrita farano
.

penitenzza he mi seruirano

nello usscire del chorpo loro

ADAM AND EVE CONTEMNED

*

95

them knew that they were naked wherefore, 42 b

fig leaves and made a clothing for their

JThen

bothjrf
being ashamed, they took

When midday was passed, behold God appeared to

pai-TsT
them, and called Adam, saying
Adam, where art thou 1
He answered
Lord, I did hide myself from thy presence
because I and my wife are naked, and so we are ashamed to
present
secret

"

"

"

ourselves before

Then

thee."

God

"And who hath robbed

you of your innocence,
unless ye have eaten the fruit by reason of which
ye are unclean,
and will not be able to abide longer in paradise ?

said

"

the wife wjiomthou hast given

"jOJ^oni^
to eat, and so I have eaten thereof"

Ada5F"answere3

besought

me

Then

said Gbcl~to the

food to thy husband

1

Eve answered

woman

"

me

Wherefore gavest thou such

"

Satan deceived me, and so I did eat."

did that reprobate enter in hither ?
said God.
Eve answered
that
at
standeth
the
northern gate
serpent
brought him near to me."
"

"

And how

"

"

Then said God to Adam

Because thou hast hearkened to the
voice of thy wife and hast eaten
the fruit, cursed be the earth in 43*
thy works it shall bring forth for thee brambles and thorns, and
"

in the sweat of thy face shalt thou eat bread.

And remember that
thou art earth, and to earth shalt thou return."

And

he spake to Eve, saying

And thou who didst hearken
and gavest the food to thy husband, shalt abide under
the dominion of man, who shall
thee as a slave, and thou
"

to Satan,

keep

IHalt bear

with

"children

Travail."

~~^\An3 having called the serpent,

God called the angel Michael.

God b [and] said
First drive forth
wicked serpent, and when outslde"cut off his

him who holdeth the sword

from paradise

this

^egsj^ Jor JiftiFTihalT

earth
Afterwards
"Ee~Bafd

to

him

"

and hast made them

of

"

wish to walk~7 he~must trail his body upon the"

God called Satan c, who came laughing, and

Because thou, reprobate, hast deceived these

to become unclean, I will that every unclean-

them and of all their children, whereof they shall be truly

penitent and shall serve me, in going forth from their body shall
ness of

a
The Chapter
and Satan.

Satan.
1

This

See Gen.

is

punishment of Adam and Eve and of the serpent

The sword of God.
The curse of God be on

of the
b

the story.

iii.

7-19.

THE GOSPEL OF BARNABAS

96

hentri per la bocha tua he chosi serai satio de inmonditie

dete uno horibile rugito sata allora he disse posscia che tu

me

uoi farm! sempre peggio faro hanchora

43 b

quello chio potro

allora disse DIG partiti malladeto dalla pressenza

mia

allora
|

onde DIG disse ha addamo [he] heua che ambidui piangeuano andate fuori del paradisso he fate penitenzza
he non si perdi la speranzza uosstra perche io mandero il
partissi satana

uosstro fiollo

ha satana

nontio mio a
michaelle

li

talmente che

il

seme uosstro leuera limperio

humana

generatione perche cholui che uenira

donero oggni chossa asscondetesi DIG he langelo
scatio fuori del parradisso onde addamo riuolgen-

dalla

li

dosi uiste scrito sopra la porta

he nontio di Dio

b
.

uie sollo

uno DIG he machometo

onde piangendo disse piaci ha DIG ho

filgiollo mio che tu uengi pressto ha chauarci di misseria

he chosi disse iessu pecho satana he addamo per superbia luno
per sprezare lomo he laltro per uollersi fare equalle ha DIG
.

XLIIc.
Piansero dapoi ha quessto ragionamento

piangeua
perche

44a

li

quando uedetero molti che

discepoli

he iessu

principi di sacerdoti fecero fra loro consilgio di

prenderlo nel parllare

scribi

li

ueniuano ha trouare

il

la uerrita io

no son

il

mandorno

onde

li

leuiti

he alchuni

ha interogarlo con

dire chi sei tu

messia

confeso iessu he disse

dissero loro, sei tu helia ouero

hieremia ouero alcuno di proffeti antichi Risspose iessu no

allora dissero loro chi sei dicillo azioche diamo tesstimonio
.

ha

cholloro che cia mandati

Disse allora iessu

io

son una

uoce che chrida per tutta iudea che chrida aparechiate la uia
al nontio di Dio de sichome he scrito in esaia
dissero loro
.

MS.

il.

MAN EXPELLED FEOM

PAEADISE

97

enterj:hrnugh thy_jgoutb, and so shalt thou be satiated with

lincleannesses

Satan then gave a horrible roar, and said

"

Since thou wiliest to

make rue ever worse, I yet will make me that which I shall be able
Then said God
Depart, cursed one, from my presence
Then Satan departed whereupon God said to Adam
"

"

"

who were both weeping:

Go_jforthjrom

b
[and] Eve, 43
paradise, and do

I will send your son in

^enance,_and_let_ not^your hope fail,_for
sucITwise
seed shall lifVthe dominion of Satan from off
that^your
tEe~Tiuman race: for he wTio shall come,
my messenger a to him
.

"

wTITTgiveraltlhings.

~nj67rEfdTnmseTF, and the angel Michael drave them forth from

Whereupon Adam, turning him round, saw written

paradise.

above the gate,

There

only one God, and Mohammed is messenger

Whereupon, weeping, he said "May it be pleasing to
God, O my son, that thou come quickly and draw us out of
misery."
And thus, said Jesus, sinned Satan and Adam
through pride,

of

God

"

is

b."

the one by despising man, the other

by wishing to
equal with God.

XLII
Then the

wept

disciples

c.

after this

weeping, when they saw many

of the priests took counsel

who came

discourse,

*.

Wherefore

him

2
,

to catch

him

in his

they sent the Levites and some of the scribes

to question

and Jesus was

to find him, for the chiefs

among themselves

talk

make himself

saying

Who

art thou

I am not the Messiah.

44a
^^us^confessed, and said the truth
Art thou Elijah or Jeremiah, or any of the ancient
They said
:

prophetsj
Jesus answered

:___*

No.

Who

said they:

art thou

give testimony to those

Then said Jesus
I
:

and crieth
even as

who

it is

we may

am

ve

Say, in order that

sent us.

a voice that crieth through all Judaea,

th^wavjnrthft messenger of the Lord

^Prepare
written in Esaias 3

<**,"

His prophet.
Inde. There is no god but God, and Mohammed
the prophet of God. Inde.
c The
d
The
Chapter of the Gospel.
children of Israel asked Jesus, Who art thou? Jesus said:
I am a
voice that cries that
they prepare the way of the prophet of God, for he
shall come. Inde.
The
of God.
b

prophet

For the Spanish version of this

passage see Introduction.
Mark xii. 13 Luke xi. 54.
See John i. 19-27.
;

Cp.

THE GOSPEL OF BARNABAS

98
se tu

non

sei

mesia ne helia ouero alchuno profeta perche

il

noua dotrina he

predichi

Risspose iessu

trano che

miracholi che DIG fa per

li

nontio di Dio

me

auanti di

leuiti

he

le

quale chiamate messia

il

he uenira dapoi di

me

di sacerdoti

li

quali dissero el gia

scarpe

fine b
il

le

parolle

tutto

alii

rinontia

il

tutto

Allora disse iessu

ui dicho in uerita che

non andare piu

proffetij

me

in ierusaleme pero

quale

disscepoli suoi io

alii

li

disse allora pietro pero

disse iessu

tu

sei stolto

che tu parlli perche elgie neccesario che

sai quello

molte perche chosi hano patito tutti

10 patissca perssecutione
11

il

principi he uechij del populo nosstro

li

ricerchano hochasione contra di

he non

li

principe

li

del

Partironosi

diauollo adosso

il

li

quale he fato

il

he portera

he rinontiorno

scribi confusi

fazo tenire

delle

choregie

onde la fede sua non hauera

di uerrita

44b

houero

chalcie

delle

mi

no son degno di sciolgere

io

perche

mie mani dimoss-

le

quelo che uolle DIG ne pero

io parllo

da quello che uoi dite

leggami

da piu del messia

fai tenire

ti

he santi di DIG

ma non temo

perche sono chon

noi he contra di noi he deto quessto iessu

si

parti he andosi

al monte tabor doue ascendete con lui pietro iachobo he ioane

suo fratello con cholui che scriue quessto

grande luce sopra

di lui

neue biache he

la

he

le

onde fato fu una

uestimenti sue diuentorno chome

facia sua

rissplendeua

chome

il

solle

he hecho che uenero moise he helia parllando chon iessu circha

ha quanto doueua uenire sopra

la citta santa

la

gente nosstra he sopra

parlo pietro dicendo siggnore elgie bono

il

una per

te

stare quiui pero se tu uoi

faremo quiui tre stantie

una per mosse he laltra per helia he mentre parllaua furno

choperti da una neuola biancha he sentirno una uoce dire
.

b
_A

u
Ijui!

8-iJ.>
(Jjl>

t5Jl-X->

,^-

LS^^*"}

(_S^*

THE TRANSFIGURATION
said

They

99

If thou be not the Messiah nor Elijah, or

any

thou preach new doctrine, and make

thyself of more account than the Messiah 1
Jesus answered 1
The miracles which God worketh by
prophet,

wherefore

dost

my

hands show_thatl speak that which

God_ willeth nor indeed do
f make myself to be accounted as him of whom ye speak. For
I am not worthy to unloose the ties of the hosen or the latchets of
;

the shoes of the messenger of God a whom ye call

Messiah," who
was made before me, and shall come after me, and shall bring the
"

words of truth, so that his faith shall have no end b V

The Levites and scribes departed in confusion, and recounted
to the chiefs of the
priests,

back who recounteth

Then

all to

who

He

said:

all

the devil on his

hath
|

44 a

him.

said Jesus to his disciples 3

Verily I say unto you, that the

and the elders of our people seek occasion against me/
Then said Peter
Therefore go not thou any more into
:

chiefs

Jerusalem.

Therefore said Jesus unto him

Thou

art foolish,

and knowest

not what thou sayest, for it is necessary that I should suffer many
persecutions, because so have suffered alljthe prophets and holy
ones of God.
But fear not, for there be 4 that are with
"and
us"

there be that are against us.

And having said this, Jesus departed and went to the mount
Tabor B and there ascended with him Peter and James and John
,

his brother, with

him who writeth

this.

Whereupon

a great light above him, and his garments

snow and

there shone

became white

like_

his face_^is^ejied_ag_th.e_gun 1 _and lo! there

^and

JtClijah speaking with Jesus concerning

come upon our race and upon the holy city^

all

came Moses
that needs must

T*eteT~spak~e~| saying
Lord, it is good to be here.
Therefore, if
thou wilt, we will make here three tabernacles, one for thee and
one for Moses and the other for Elijah.
And while he spake they
:

were covered with a white cloud, and they heard a voice saying

b
The prophet of God.
Jesus said
It is not fitting for me that
he [? I] should be a servant to (sic) the shoes of the prophet of God, for
he was created before me and shall come after me, and his religion Avill
remain for ever. Inde.
:

Cp. John

v. 36.

NB. Here, as in 87% 2o8 b Mohammed is identified

is so called
and in Barnabas also (3*)
,

with Messiah in the Qoran Jesus

3
he is chiamato Christo.
;

Cp. 2 Kings

parallels.

? cp. Matt. xvi. 22-23

Mark viii. 13-33.
5
Matt. xii. 30.
See Matt. xvii. 1-7 and
specification of Tabor is however later than the Gospels.

vi.

The

12

and

(?)

/
(V

THE GOSPEL OF BARNABAS

100

senio mio nel quale mi sono chompiaciuto lui

furno ripieni di paura li disscepoli he chasscorno
disscexe iessu he
con la facia sopra la terra chome morti

45 a hecho

il

ascoltate

leuo

li

non temete perche DIG

chrediate
alle mie parolle
quessto azioche

suoi disscepoli dicendo

he affato

amma a

ui

XLIIIb.
Disscexe iessu

he naro

li

alii

otto disscepoli che abasso lo aspetauano

alii

quatro

otto quanto

haueuano ueduto pero

si

parti quel giorno dal chore loro ogni dubio di iessu saluo iuda
isscariot che niente

chredeua

sentosi iessu apie del

monte

he mangiorno di fruti saluatici perche non haueuano pane

allora disse andrea tu ci hai deto molte chosse del messia pero
.

di gratia dici chiaramente

li

altri

disscepoli

opera per uno

tutto he

pregorno similmente
Disse iessu adonque ogniuno che opera
il

il

compiaze pero ui dicho che

DIG in uerita perche he perffetto non ha bissogno di compiacimento essendo che in se steso si compiace onde uollendo
elgi

fine nel quale se

d
operare chreo auanti di ogni chossa la anima del nontio suo per

45 b

il

le

qualle

determine chreare

il

tutto

e
.

anzioche prendessero
il nontio suo

chreature in DIG letitia he beatitudine onde

prendessi dilleto in tutte le sui chreature

le quali

ha con-

he perche quessto se no perche chosi elgia

ui dicho in uerita che oggni proffeta quando he

stituito serui suoi

uoluto

uenuto

io

sollo

ha una natione ha portato il charatere

DIG
pero non si esstendeuano li

misserichordia di

della
loro

non ha quello popullo che herano mandati

sermoni
ma il nontio di DIG f quando elgi uenira DIG li dara g chome
se

sigillo

de

la

mano sua talmente che

he misserichordia ha tutte

le

elgi portera la salute

natione del

monddo che

rice-

Elgi uera com potessta sopra li empij he

talmente che fara confuso satana
la
iddolatria
disstrugera
imperoche chosi promisse DIG ha abraham dicendo, echo che

uerano

la

sua dotrina

THE DOCTRINE OF THE MESSIAH

Behold
|

my

am

fear,

and

whom

in

servant,

well

101

pleased

hear ye 45 a

him.

The

disciples

were

the earth as dead.

saying
that ye

Fear

may

with

filled

not, for

with their face upon

raised

up

his disciples,

loveth you a and hath done this in order

God

believe on

fell

down and

Jesus went

words.

my

XLIII

*>.

down to the eight disciples who were awaiting him

the four narrated l to the eight all that they had seen
and so there departed that day from their heart all doubt of Jesus,
Jesus went

And

below.

save [from] Judas Iscariot, who believed naught.

Jesus seated
himself at the foot of the mountain, and they ate of the wild
fruits, because they had not bread.

Then

said

Andrew

Thou hast

told us

many

Messiah, therefore of thy kindness tell us clearly

manner the other disciples besought him.

all.

things of the

And

in like

Accordingly Jesus said

Everyone that worketh worketh for
an end in which he findeth satisfaction. "Wherefore I say unto
:

you that God, verily because he

is perfect
hath not need of satis^
faction,_seeing that he hath satisfaction himself^ And so, willing
d
to work, he created before all things the soul of his
messenger for
,

whom

he determined to

create the whole 6 , in order that the

should find joy and blessedness in God, whence his

messenger should take delight in all his creatures, which he hath
And wherefore is this so, save
appointed to be his slaves.

creatures

because thus he hath willed

unto you, that every prophet when he is come

hath borne to one nation only the mark of the mercy of God. And
scrtheir words were not extended save to that
people to which they
Verily I say

were sentT~EuI
shall give to

^th~e~^essenger"of

hims

as it

were the

God^Twhen

he"sh"air"come7

seal of his hand,

God

insomuch that he

shall carry salvation and

mercy to all the nations of the world
that shall receive his doctrine.
He shall come with power upon

the ungodly, and shall destroy

idolatry, insomuch that he shall

make Satan confounded

a

God

for so

loveth.

c
God
prophet of God.
the spirit of his prophet.

God
1

gives.

Contrast Matt. xvii.

9.

This

promised God to Abraham, saying

is

the Chapter of the creation of the

d
First of all God created

is

perfect.

God

arranges.

The prophet

of

God.

45b

THE GOSPEL OF BAKNABAS

102

nel seme tuo benediro tutte le tribu della terra

li

spezasti

ho abraham chossi fara

iddoli

il

he sichome

seme tuo

Risspose iachobo ho maestro dici in chi e fato quessta promessa perche li iudaei dichono in ixach he li issmaeliti

dichono in ismaele

Risspose iessu dauit de chie

filgiolo

he di qual stirpe
Risspose iachobo de ixach perche isach
a
46 fu padre de iachob he iachob fu padre di iuda della chui
.

he 1 dauit

stirpe

allora disse iessu

he

il

nontio di DIG* quando

uenira de qualle stirpe uera elgi

Rissposero li disscepoli di
dauit onde disse iessu uoi ue inganate perche dauit in spirito
ha deto DIG al mio signore
lo chiama signorre chosi dicendo
.

mia destra

siedi alia

delli tuoi piedi

in

insino chio pono

metera DIG

mezzo li tuoi innimicj

b

messia

se

fusi fiolo di dauit

il

li tuoi innimici
scagno
tua bacheta che signoregera
nontio di Dio a il quale chiamate

la

chome dauit

chredetimi perche in uerita ui dicho che

in ismael he no in isach.

lo

chiameria signore
promision fu fata
.

la

XLIVc.
Dissero adonque
scrito nel libro di

li

dissepoli

ho maesstro

mosse che in isach fu fata

Risspose iessu con gemito elgie scrito chosi

scrito

mosse ne iosue

DIG

io ui

dello

ma

la promissione

imperoche

ammore che

la

disse langello,

ti

ma

dicho in uerita che se uoi considerarete

46 b conosejra chome DIG

chossi

pero non la
sibene li rabini d nostri che non temono

angello gabriel trouarete

he dotori

elgie

le parolle

malitia di nosstri

abraham

hamma 6 ma chome

tutto

il

scribi

monddo

chonoscerail

mondo

tu porti ha DIG certo che elgie necessario che

tu facia qualche chossa per ammore di DIG Risspose abraham
hecho il seruo di DIG pronto affare tutto quello che uora DIG .
lo

MS.:

ha.

103
"

Behold, in thy seed I will bless all the tribes of the earth
tlie idols

at thou hast broken in pieces

my"

seed

Abraham, even

^and

so shall

do."

James answered
master, tell us in whom this promise was
in
made for the Jews say^in Isaac/ and the Ishmaelites say
:

"

Ishmael."
"

David, whose son was he, and of what lineage ?

Of Isaac for Isaac was father of Jacob, and 46*
James answered
Jacob was father of Judah, of whose lineage is David.
And the messenger of God a when he shall
Then said Jesus 2
come, of what lineage will he be 1
JesulTanswered

The

answered

disciples

Whereupon Jesus said:

spirit calleth

him

Of David.
Ye deceive

3
lord, saying thus

yourselves; for David in

"God

said to

my

lord, sit

my right hand until I make thine enemies thy footstool.

God shall send forth thy rod which shall havg_lordship_ m the midst

thou on

of thine

If the

enemies."

a
messenger of God

ye

call

Messiah b

him lord 1 Believe me,

made in Ishmael, not r^
was
promise

were son of David, how should David

for verily I say to you, that the

whom

call

in Isaac.

XLIVc.

w "t-faP in
Thereupon said the disciples: O master, it is_th"
the book of Moses, that in Isaac was the promise madeV
IFls~~scTwritten, but Moses
Jesus answeredT^wttinTgroan
(

"

rabbins d who fear not

not, nor Joshua, but rather our
5
the words of the
God
Verily I say unto you, that if ye consider
and doctors.
our
scribes
of
malice
the
discover
shall
angel Gabriel, ye
46 b
For the angel said
Abraham, all the world shall know how
God loveth thee e but how shall the world know the love that thou

wrote

it

"

bearest to

God

for love of

Assuredly

it is

God, ready to

necessary that thou do something

Behold the servant of

Abraham answered
do all that which God shall

God."

"

will."

This is the Chapter of

Prophet.
d
The Jews change words
prophet of God.
the
after they have been composed, and afterwards the Christians in
e
God loveth.
same way change them in the Gospel.
*

The prophet

of God.

Ahmed Mohammed,

-the

a
and parallels.
See above, 30*.
Cp. and contrast Matt. xxii. 41-5
*
Cp. Rom.
i, 2.
(N.B. ver. 2 is not quoted in the Gospels.)
5
For this accusation of
ix. 7
Gal. iv. 23, 28, and Gen. xvii. 21.
b
also
falsification see also i6
201% and on Ishmael as Child of Promise,
1

Ps. ex.
;

b
156, aoi

216".

U
fr*-/

THE GOSPEL OF BARNABAS

104

parllo DIG dicendo

allora

habraham

primogenito issmaele he uieni sopra

chome he primogenito
haueua

sette

hanni

pilgia

monte ha

il

il

filgiolo

tuo

sachrificharlo*

isach se quando naque isach ismaelle

allora dissero

li

dissepoli chiara

he la

tu la uerita perche ehopero

bugia
nosciamo te essere mandate da Dio b Risspose allora iessu
nosstri dotori

di

dici

dicho in uerita que satana sempre cercha di scancellare

io ui

he pero chon li suoi seguaci hipochriti he

uni con falssa dotrina he li altri com pessima
uita hogidi hano quasi il tutto contaminato per modo che
c
apena si troua la uerita
guai alii hipochriti perche le laudi

la leggie di DIG

malfttori

li

modo

di quessto

seli

convertira in ingiurie he tormenti nello

d
adonque ui dicho che il nontio di Dio he uno
che dara allegrezza ha quasi tutto quello che ha
spledore
fato DIG imperoche elgie adornato de spirito de intelleto he di

inferno

io

e f

47 a

consilgio

de spirito di sapienzza he fortezza

de spirito
ammore de spirito de prudenzza he di tem-

de timore he
perie

elgie adornato de spirito di charita

he missericordia

de spirito di mansuetudine he
il
ha
da
riceuto
DIG tre uolte piu de quanto
patienzza
quaje
g
ho beato tempo
elgi a donate ha tutte le sui chreature

de spirito de

iustitia

he pieta

quando elgi uenira al

che del spirito suo DIG

ueduto la anima mia

ho machometo

chio Io ueduto he

sichome ogni proffeta Io aueduto

essendo
li dono la
he
proffetia
quando Io ho

fatoli riuerenzza

monddo chredetimi

DIG

si

sia

riempite di conssolatione dicendo

co te

tuoi chalciamenti

il

quale

mi

facia

degno di

sciolgere
perche quessto otenendo saro
santo
di
DIG* he deto questo iessu resse
grande prof eta he
li

le gratie

ha DIG

4)1

L
0399 U LJ

^ ^*
i

*c
u>r

^XUST

U LJ
8

41)1.

h J?sr* b.

ENDOWMENT OF MESSIAH

SPIRITUAL

105

Take thy son *, thy

Then spake God, saying to Abraham
and come up the mountain to sacrifice him a
How is Isaac firstborn, if when Isaac was born Ishmael was seven 2
"

firstborn Ishmael,

."

years old 1
Clear is the deception of our doctors
Then said the disciples
therefore tell us thou the truth, because we know that thou art
:

sent from

God V

Then answered Jesus

Verily I say unto you, that Satan ever

seeketh to annul the laws of God ; and therefore he with his fol

and

lowers, hypocrites

evil-doers, the former

with

false doctrine,

the latter with lewd living^ to-day have contaminated almost all_
the truth found

Woe

things, so that scarcely

is

for the praises of this

world shall turn for them into insults and

torments in
I

to the hypocrites

hell.

therefore say unto you that the messenger of

God d

is

e f3

that shall give gladness to nearly all that God hath

splendour
4
made, for he is adorned with the spirit of understanding and of

wisdom and might, the spirit of fear and 47 a

prudence and temperance he is adorned with
charity and mercy, the spirit of justice and piety, the

counsel, the spirit of

love, the spirit of

the spirit of

and patience, which he hath received from

three times more than he hath given to all his creatures %.

spirit of gentleness

God

when he shall corne to the world

Believe me that
him and have done him reverence, even as every
prophet hath seen him
seeing that of his spirit God giveth to
them prophecy. And when I saw him my soul was filled with
O Mohammed h 5 God be with thee, and may
consolation, saying
he make me worthy to untie thy shoelatchet, for obtaining this I
blessed time,

1 have seen

"

shall be a great

And having

prophet and holy one of God*/

said this, Jesus rendered his thanks to God.

a
c
b God sends.
Account of the sacrifice of Ishmael.
The
Jews change words after they have been composed, and afterwards
d
the Christians in the same way change them in the Gospel.
The
e

prophet of God.

Ahmed.

Amran (Hebrew) tongue

In the Arabic tongue Ahmed, in the

Messia, in Latin Consolator, in Greek Paracletus.

h
God bestows.
I have seen
Mohammed
Said Jesus
the prophet of God, and I cried and said,
Mohammed, if God permits
me to serve your shoes I will be the greatest of the prophets." Inde.

"

1
2

Cp. Gen. xxii.

According
Cp. Isa.

to

xi. 2.

2,

Gen.

Ishmael as sacrificed, see i2 b

he would be 14 years old.
b
Cp. note on 4o

and

for

xvii. 25,
5

note 6).
b
b
Cp. io i6 .

(p. 23,
s

THE GOSPEL OF BARNABAS

106

XLV*.
Allora uene langelo gabrielo ha iessu
he li parllo in
noi sentiuamo la sua uoce il quale disse,
.

modo che hanchora

leua ti he ua in ierussaleme
in ierussaleme onde

si

adoque iessu he asscexe

parti

giorno del sabato hentro nel tempio

il

he comincio ha amaestrare

la gente
onde chonchorse il
il
chon
sacerdoti
li
he
tempio
pontifice
quali si
hachosstorno ha iesu dicendo
ho maestro cie stato deto

47 b popolo

al

che tu dici malle di noi pero guarda che non ti auenga qualche
Risspose iessu io ui dicho in uerita chio dicho malle de

malle
li

hipochriti pero se uoi sette hipochriti dicho contra di uoi

R/issposero loro, chie hipochrita parllaci chiaro

in uerita ui dicho che cholui

homeni

nom

il

chore

il

penetra

il

quale

pero lasscia in quello ogni in

c

cocupiscienzza

ma

serue DIG

chon

homeni

suo hoperare

li

homeni he

pensiero he ogni sporcha

la

li

mercede sua

homeni
d

suoi pensieri

ho missero che

perche in cio dice dauit

la uosstra fiducia

im

quali non he

nelli
li

monddo

chore serue

il

perisscono

il

pole uedere

li

sapete chie hipochrita cholui che co la lingua

morendo perde tutta

non ponete
profeta
di

nom

Disse iessu,

quale fa chossa bona azioche

ueda che elgie hipochrita imperoche

il

principi nelli noli

sallute
perche alia morte
anziche auanti la morte si trouano

perche lomo he chome disse iob proffeta

di DIG he instabile per modo che elggi non sta giamai intuno

mercede

priui di

stato

48 a he

per

modo che

se ogidi ti lauda

dimani

pre miare dimani

ti

ti

uitupera

uora spolgiare
Guai alii hipochriti pero perche la loro mercede he uana d
Viue DIG e alia chui pressenza io sto che lo hipochrita he
se

ogidi

ti

uolle

ladro he

imperoche elgi si serue della leggie

he roba lo honore di DIG al qual sollo si

sachrileggio

per parere bono

apartiene laude he honore

im sempiterno

da piu ui dicho

HYPOCRISY REBUKED

107

XLV*.
Then came the angel Gabriel

we

wise that

Jerusalem

to Jesus,

and spake

heard his voice, which said

also

him in such
and go unto

to

Arise,

Accordingly Jesus departed and went up to Jerusalem. And

on the sabbath day he entered into the temple, and began to teach
the people.
Whereupon the people ran together to the temple
the high priest and priests, who drew nigh to Jesus, saying:
master, it hath been said to us that thou sayest evil of us

with

therefore beware lest some evil befall thee.

Verily I say unto you, that I speak evil of

therefore if ye be hypocrites I speak against

Jesus answered
the hypocrites;

you

They answered

TjslJjusjslAinlyy
JWho_is__a_hypocritej
Verily I say to you, that he who doeth a good
foras
thing in order that men may see him, even he is a hypocrite,
cannot
which
men
heart
not
the
work
much as his
see,
penetrateth

Said Jesus

and

leaveth therein every unclean thought and every filthy

e serveth
ye who is hypocrite 1 He who

so

lust c

Know

^^h_hitong^_

wretched man for dying

God, but with his heart serveth men.
For on this matter saith the prophet
he loseth all his reward J
!

David

Put not your confidence in princes, [nor] in the children

whom is no salvation; for at death their thoughts

"

of men, in
"

perish

death they find themselves deprived of

nay, before

reward, for

"

man

is,"

as said

Job the prophet of God

so that he never continueth in one

stay."

So that

"

if

unstable,

to-day he

he
praiseth thee, to-morrow he will abuse thee, and if to-day
to-morrow he will be fain to despoil thee.
willeth to reward thee,
d
As
Woe, then, to the hypocrites, because their reward is vain
|

God

ence I stand, the hypocrite is a robber

and committeth sacrilege, inasmuch as he maketh use of the law
to appear good, and thieveth the honour of God, to whom alone
liveth

in

whose

pre>

pertaineth praise and honour for ever.

The Chapter of the hypocrites.

Verily the hypocrites are vile. Inde.
e
know. Inde.
By God the living.

Or, he leaveth.

Ps. cxlvi. 3, 4.

Account of the hypocrite.

Verily the hypocrites do not

b
Cp. Job xiv. 2

THE GOSPEL OF BAENABAS

108

che lo hipochrita non ha fede a imperoche se lui chredesse

che DIG uede il tutto b he co tremedo iuditio punisse le
scellerita

elgi

non ha fede

de inniquita

ma

c
.

il

io

quale perche

ue dicho

chome uno sepolchro

uerita che lo hipochrita he

fuori he biancho

suo

chore

il

purificharia

tiene pieno

di dentro

il

in

quale di

he pieno di fetore he uermi

addonque ho sacerdoti fate il seruitio di DIG perche

uia
chreati d he uello chomanda nom parllo contra di uoi
DIG
se uoi

ma se uoi fate il tutto per uadagno

he pero chomprate he uendette nel tempio chome intuna
che il tempio di DIG he chassa
piazza no rissguardando
di horatione he non di
negotij la qualle conuertite in speloncha
perche sete send di DIG

48 b

di ladroni

se

il

tutto fate per piacere alii home|ni he messo

chrido chontra di uoi che sette fioli

hauete in obliuione DIG

del diauollo he

non

di suo padre
per
filgiollo

fioli

habbraham

di

ammore

di DIG

guai ha uoi ho

imperoche DIG ui leuera

il

qualle lascio la chasa

he uolsse amazare

il

propio

sacerdoti he dotori se uoi sete talli

sacerdotio

il

XLVIe.

Di nouo parllo iessu dicendo io ui propono uno exepio

elgi fu uno padre di familgia il qualle pianto una uigna he li
fece una siepe azioche non fussi chonchulchata da animali
.

he inmezzo ui fabricho uno torchulo per il uino onde la dete

ha pissone ha agricholtori onde uenuto il tempo di racholgere
.

il

uino

mando

li

suoi serui

li

quali uedendo

li

agricholtori

alchuni lapidorno, alchuni abrugiorno he altri di cortelo uissero

he quessto molte uolte feccero

patrone della

uigna sopra

li

Ditemi che chossa fara

il

Rissposero ogniuno
sua uigna dara ad altri
agricholtori
pero disse iessu non sapete uoi che la uigna
49 a he la chassa de issdraelle he li agricholto ri sono il populo

mallamente

li

fara perire

agricholtori

he

la

_J|
See note 6 on opposite page.

109

Furthermore I say to you, that the hypocrite hath not faith a

if he believed that God seeth all b and with terrible
,

forasmuch as

judgement would punish wickedness, he would purify his heart,

which, because he hath not faith, he keepeth full of iniquity c Verily
I say unto you, that the hypocrite is as a sepulchre \ that without
So then if
is white, but within is full of corruption and worms.
.

ye,

priests,

and asketh

God

of

it

but

do the service of

God because God hath

created you d

of you, I speak not against you, for ye are servants

ye do

if

and

all for gain,

temple as in a market-place, not

so

buy and

"regarding

in the

sell

tJmt^J;he_Jtemj:>]e_j)f

a house of prayer and not of merchandise 2 which ye con^_

vert into a cave of robbers 3 if ye do all to please men,
and have 48
God out oi your mind ; then cry I against you that ye are sons

God

is

of the

devil,

and not sons

Abraham 4 who

of

father

left his

house for love of God, and was willing to slay his own son. Woe
unto you, priests and doctors, if ye be such, for God will take away
from you the priesthood
!

XLVI e.
5
I set before you an example.
Again spake Jesus, saying
There was a householder who planted a vineyard, and made a
hedge for it in order that it should not be trampled down of
:

And

beasts.

in the midst of it he built a press for the wine,

Whereupon, when

and thereupon let it out to husbandmen.

the time was corne to collect the wine he sent

when

the

whom

husbandmen saw, they stoned some and burned some,

and others they ripped open

many

his servants

times.

Tell me,

what

with a

And

knife.

this they did

will the lord of the vineyard

do to

the husbandmen?

Every one answered

In evil wise will he make them to

perish, arid his vineyard will he give to other

Therefore said Jesus

husbandmen.

Know

ye not that the vineyard is the

house of Israel, and the husbandmen are the people of Judah and
:

b God
Verily the hypocrites have no faith. Inde.
regards every
d
God creates.
Verily the hypocrites are iniquitous. Inde.
The Chapter of the Sabbath day.

thing.
9

Matt, xxiii. 27.

4

parallels.
parallels.

John

ii. 16.
Cp. Matt. xxi. 13
5
See Matt. xxi. 33-41
33-44.
Rendering vissero as = viscerorno.

Cp.

John

Cp.

viii.

and
and

49

"

THE GOSPEL OF BARNABAS

110

3
guai ha uoi perche DIG he adirato
contra di uoi hauendo uisso tanti profeti di DIG per modo

di iudea he ierusalem

che al tempo di hachab non si trouaua chi sepellisero li santi

he deto quessto uoleuano prederlo li pontifici ma
di DIG
.

temetero la plebe la quale

allora iessu
magnifichaua
uedendo una dona la quale dalla natiuita sua staua con il chapo
inchinato uersso terra disse lieua il chapo ho dona in nome
il

de

il

nosstro DIG b azioche chonosscano chosstoro che

uerrita he che DIG uolle che io

sana magnifichando DIG

il

chrido

nontij
il

io parllo la

allora si leuo la

dona

principe di sacerdoti dicendo

non e mandate da DIG il quale non chustodisse il

sabbato che ogidi ha santo uno inffermo
Risspose iessu
hora dimi non e licito parllare il giorno del sabato he fare
chosstui

horatione per la altrui salute

che chascandoli
chaui fuori

il

hauero uiollato

aduna

he qualle si troua di uoi

il boue nella fosa non

il

sabato lasino ouero

il

sabato certo che niuno

il

he

io

adonque

giorno del sabbato per hauere dato sallute

de issdraelle certamente che quiui si chonossce

la hipochrisia tua . ho quanti sono hogidi che temono una
fiolla

palgia nello altrui hochio che

49 b che

li

li

perchuoti hauendo uno traue

il
chapo ho quanti sono che temono una formicha
churano di uno ellenfante he deto quessto uscite del

troncha

ma

no

si

ma

rodeuano fra loro per nom potere

tempio
sichome hano fato li
pilgiarllo he fame la loro uollonta
li santi di DIG
loro
chontra
padri
li

sacerdoti

si

XL VII c.
Disscexe

iessu

il

ierussalem he andaua

hano

secondo
in nain

della citta hecho che portauano

unicho

fiollo

piangeua

di

ogniuno

homeni chome

sua

madre

onde

li

sua

citadini al

uedoua

ariuato

iessu galileo

della

profetia

di

onde auicinandossi alia porta

hiuui

sopra
iessu

sepolchro
dela

quale

intessero

proffeta ueniua pero

si

Io

li

pdsero

THE WIDOW S SON OF NAIN

Jerusalem

Woe

to

you

for

111

God is wroth a with

of God
so that at

you, having
so many prophets
the time_qL
;
ripped open
Ahab there was not found one to bury the holy ones of God
And wh"e"n~Ee had said this the chief priests wished to seize
;

him, but they feared

Then

common people, which magnified him.

woman 4 who from her birth had remained

the

Jesus, seeing a

with her head bent toward the ground, said:

Eaise thy head,
O woman, in the name of our God b in order that these may know
,

that I speak truth, and that he willeth that I announce it.

Then the woman raised herself up whole, magnifying God.

The chief of the priests cried out, saying

This man is not
sent of God, seeing he keepeth not the sabbath; for today he
hath healed an infirm person.
:

Jesus answered
Now tell me, is it not lawful to speak on the
sabbath day, and to make prayer for the salvation of others 1
And who is there among you who, if on the sabbath his ass or his
:

5
intojheditch would not pull him out on the sabbath 1
Assuredly none. And shall I then have broken the sabbath day

ox

fell

by having given health

here

is

to a daughter of Israel

known thy hypocrisy

Of

a surety,

Oh, how many are there to-day

6
that fear the smiting of a straw in another s
is
eye, while a beam
to
off
cut
their own head
ready
Oh, how many there are that
!

fear an ant, but reck not of

And having

said this, he

priests chafed with rage

rr
able_to_sfi7ft hi L_andjto

an elephant

But the

went forth from the temple.

among themselves, because they were not

work their_will upon. hjm^eyen, as their

fathers have done against the holy ones of God.

XLYIIc.

to the gate of the city, the citizens were

bearing to the sepulchre
the only son of his mother, a widow, over whom every one was

Whereupon, when Jesus had

weeping.

how

God

is

powerful.

With the permission

Chapter of he produces death out of the living

1

Cp. Isa, v. 7

See Luke

men under

arrived, the

that Jesus, a prophet of Galilee, was come

b

xiii.

(?).

10-16.

Rendering
5

visso

and

of God.

(Surah

uiscerato.

so

The

vi. 95).

Matt. xxi. 46.

6
n.
Cp. Matt. vii. 4, 5
The whole ministry is regarded as
8
See Luke vii. 12-16.

Cp. Matt.

(the text is somewhat obscure).

of three years duration ; cp. 5o b

as

(sic~)

xii.

.-.

/Vvf
-\*^

Jesus went down, in the second year 7 of his prophetic ministry,

from Jerusalem, and went to Nain. Whereupon, as he drew nigh 8

stood

49 b

THE GOSPEL OF BAKNABAS

112

ha pregarllo per
rissuscitase

morto

il

che

essendo

lui

che fecero hanchora

il

il

profetta

suoi dissepolj

li

allora

grandemente he uoltatosi ha DIG disse leuami

signore perche il mondo he pazo he pressto

iessu temete

monddo ho

dal

mi chiamerano DIG he

deto quessto elgi piangueua

allora

uene langello gabrielo he disseli ho iessu non temere perche

DIG tia dato a potesta sopra ogni inffermita talmente che
.

quanto concederai in

50 a

in

di DIG

uno

dete

iessu

quessto

nome

tutto sera exequito

il

dicendo

sospiro

fato

sia

la

uollonta tua signore DIG omnipotente he misserichordiosso

he deto quessto si auicino alia madre del morto he com

he preso la mano del
pieta li disse dona nom piangere
.

morto

su sano

allora risuscito

nome de DIG b

dicho ho giouine nel

disse, io ti

il

fanciulo onde

si riepite

lieuati

de timore

ogniuno dicendo DIG ha suscitato uno grande proffeta in noi

he elgia uisitato il populo suo
.

XL VIII a.
Si

iudea

trouaua in quel tempo la millitia di

.

per essere per

li

loro la nosstra regione

onde haueuano chosstume

noua

di

giouamento

naim

in

laltro

di

quessti

dicendo

uno

al

chomune populo

noi

li

li

melgio

quanto habiajmo

naim

li

dei nosstri ci uissitasero

che potete uedere quanto

Ma

iessu

non

per andare in chafarnau

hera

che

41)1.

diceuano
b

4)1

sollicito

inmagini diamo
talmente satana

seditione nel populo

fermo niente in nain

si

uolse

alchuni

nom pocha

quessto parllare che suscito

di

se

nosstri dei poscia che alle loro

di

pero ritrouandosi

uosstri

daressimo quanto habiamo

temiamo

riprendeuano hora uno hora

dij uia uissitato he uoi

soldati
delli

no ne fate chonto niuno certo che

il

ha

romani

li

chiamare DIG he addorare cholui che faceua una chossa

di

50 b

romani nella

pechati di padri nosstri sudita

elgie

ib.

la
il

ma

si

disscordia di

nain ita

DIG

che cia

nosstro

s.-

-VJ

41)1.

TUMULT AT NAIN

113

they set themselves to beseech him for the dead man, that he
being a prophet should raise him up; which also his
disciples

Then Jesus feared greatly

,^and turning himself

did.

said

Takeme

from the workiL_QLord

to

God,

is

mad,

world

for the

me God
And having said this, he wept.
Then came thlTangel Gabriel, and said
O Jesus, fear not, for
God hath given thee a power over every infirmity, insomuch that

and they
welhiighjiall

that thou shalt grant in the_najne__of_God

bjhall be entirely
Jesus
a
Hereupon
gave
sigh, saying: l"hy

all

be done, Lord God almighty and merciful

And having said this,
he drew near to the mother of the dead, and with
pity said to
her
And having taken the hand of the
Woman, weep not.
I say unto thee,
dead, he said
young man, in the name of God b
".

up healed
Then the boy revived, whereupon all were filled with
fear,
hath raised up a great
saying
prophet amongst us, and he
J3od
hath visited his people.
arise

XL VIII d.
At that time

army of the Eomans was in Judaea, our

country being subject to them for the sins of our forefattersT"
1NW it was the~custom of the Romans to call god and to worship"
the

him that did any new thing of

And

so

benefit to the common

people.
of
these
soldiers
[some]
finding themselves in Nain, they
_

rebuked now one, now another, saying

visited you, and ye make no account of
should visit us

we

should give them

One

it.

that

all

of

we

have.

how much we fear our gods,

of all we have.
Satan did

since to their images

that he aroused no small

sedition

so instigate this

among

your gods hath

Assuredly

if

our gods

And

ye see

we give the best

manner of speaking 50 h

the people of Nain.

But Jesus tarried not at all in Nain, but turned to

go into
The discord of Nain was such that some said:
Capernaum.

He
a

and

is

God

our God who hath visited us

gives.

gracious.

b
d

others said

c
With the permission of God.
God
The Chapter of the Magusi (Magi).

God
is

is

in-

powerful

The ascription of Divinity is said to have deferred his entry into

Paradise (iig b ). He solemnly repudiates it before his
disciples (55"), and
the people ( 9 8 a ), and High Priest
and invokes a curse on those who
^99")
b
shall put it in writing
(s6 219").
,

THE GOSPEL OF BARNABAS

114

per modo che

moisse
amicho he seruo
niuno Io ha ueduto ne tampocho
Altri diceuano
suo pero non e DIG ma sibene suo fiollo
fiolo de DIG perche DIG non ha chorpo da
ne
DIG
non
e
elgi
uissitato

diceuano DIG he inuissibile

altri

generare
sollicito

ma

he talmente
grande proffeta di DIG
terzo hano della profetia di iessu ne
.

elglie

satana che

il

andosi
hera per nasscere grande roina nel populo nosstro
iessu in chafarnau onde auendollo conosciuto li citadini con.

li
quali posero dauanti
gregorno quati inffermi haueuano
del atrio doue iessu staua allogiato con li suoi discepoli he
.

chiamato iessu di fuori

Allora

iessu

DIG de

il

preggorno

impose sopra

issdraelle

inffermo

il

per

di

per la sallute di loro

ogniuno

le

mani dicendo

nome b tuo dona

santo

fu

onde

sanato

ogniuno
sabbato iessu nella sinagoga he iuui concorse tutto

quessto

61 a per

ha

sentirlo

parllare

sallute

ha

hentro

il

il

populo

XLIX c.
II

dauit

scriba quel giorno leggete

.

quando pilgiaro tempo

il

salmo dauiticho che dice

io iudicharo la iustitia

onde

si leuo iessu he fece segno di

con mani he aperto la sua bocha disse chosi fratelli
hauete inteso le parolle che dauit proffeta padre nosstro dice .

dapoi la letione di proffeti

silentio

che quando hauera pilgiato tempo iudichera la iustitia

10 ui dicho in uerrita che molti iudichano nel quale iuditio
.

chasscano loro

che alloro no

chano auanti

si
il

altro se non perche iudichano quello

conuiene he quello che alloro conuiene iudi
tepo onde DIG di padri nostri ci chrida per

non per

iusstamente iudichate ho fioli

profeta suo dauit dicendo
di homeni miseri sono quelli adonque che si pongono sopra

11

li

angoli delle strade he altro no fano se non iudichare quanti

passano dicendo quello he bello quessto he bruto, quello he

bono q3 to he trissto
guai ha chosstoro perche leuano il
61 b sce|ptro di mano ha DIG del suo iuditio il quale dice io son
.

GJ

"

il.

JESUS PREACHETH AT CAPERNAUM

visible a , so

therefore
is

it

115

that none hath seen him, not even Moses, his servant
;
is not God, but rather his sou.
Others said : He

not God, nor son of God, for God hath not a

body to beget withal
is a great
prophet of God.

but he

1
And so did Satan instigate that, in the third
year of the
prophetic ministry of Jesus, great ruin to our people was like to
arise therefrom.

Jesus went into Capernaum

whereupon the citizens, when they
knew him, assembled together all the sick folk 2
they had, and
:

placed them in front of the porch [of the house] where Jesus was
And having called Jesus forth, they
lodging with his disciples.
"

Then JesuslaTcfhis hands

^besought hrmjo^ttte_heajth\)fj;hem.
upon each of them, saying: God of Israel, by thy holy name b
give health to this sick person.
Whereupon each one was
,

healed.

On

the sabbath Jesus entered into the

synagogue, and thither
all the
hear him speak.
people to

ran together

51 a

XLIX c.
The
avid

scribe

that day read

the psalm of David, where saith

shall find a time, I will

judge uprightly/
JVhen^I
after the
of
the
arose Jesus, and made
reading
:

prophets,

silence with his hands,

and opening

his

Then,
sign of

mouth he spake thus

Brethren, ye have heard the words spoken by David the prophet,

our father, that when he should have found a time he would
judge
uprightly.

I tell

you in truth that many judge, in which judgement

they fall for no other reason than because they judge that which
is not meet for
them, and that which is meet for them they judge
before the time.
"Wherefore the God of our fathers crieth to us
his prophet David,
4
saying
Justly judge, O sons of men
Miserable therefore are those who set themselves at street
corners,
and do nothing but
judge all those who pass by, saying "That
^nejs_ftur,_this_one_is ugly, that one is goodjbhis one is bad/
Woe unto them, because~they JifTthe
of his judgement 51
sceptre

by

God

b
not perceived by the eyes (Surah vi.
God the child
with His permission (sic).
The Chapter of the judgement.

is

103").

of Israel

See note on 49 b

<=

See

Mark

i.

32-4 and

Ps. Iviii. 16.

I 2

parallels.

Ps. Ixxv. a.

THE GOSPEL OF BARNABAS

116

tesstimonio he iudice

he lonore mio non

daro ha niuno

lo

ui dicho in uerrita che chosstoro tesstifichano di quello che

hano ueduto he uero 1 udito he iudichano senza

io

non

essere con-

pero sono habomineuoli sopra la terra hauanti

loro
li
hochij di DIG il quale dara tremendo iuditio sopra di
lultimo giorno
guai a uoi guai ha uoi che dite bene al malle
stituiti iudicj

malle bene perche condanate per reo DIG il

quale he autore della bonta he iustifichate per bono satana
considerate qualle pena
il
quale he origine di ogni malle

he chiamate

il

b
hauerete uoi hai che elgie horibile chasscare nel iuditio di Dio
che sera poi di quelli che iustifichano lo empio per danari he
2

li

he uedoe non iudichano

pupili

tremerano
uenteuole

li
.

essa

la

non guardare
non ha
he
non ha parenti
ammicj
ma sollo guarda con timore di DIG alia
che

sei

posto per iudice

chon soma

ricercherai

qualle

hasicurera nello iuditio di DIG

ti

dicho che

honore he uadagno

52 a uerita

ui

tanto sera spa-

sopra del loro iuditio

diauoli

Tu homo

ha chossa ueruna

in uerita

b
.

dilligenzza perche

Ma ti

hauertissco che

senzza missericordia sera iudichato cholui che iudicha senza

missericordia

LC.

Dimi ho homo tu che

homeni

homo non

iudichi laltro

sai

che tutti

uno fango hano hauto horigine hora non sai che

niuno he bono se non sollo DIG d hode ogni homo he bugiardo

li

di

he pechatore

uno pechato

il

homo che 3

chredimi

se tu

iudichi

altri

chore tuo ha chossa da essere iudichata

di

ho

il iudichare ho
quanti sono periti per
iudicho satana lomo per piu uille di lui

quanto he perichollosso
il

loro falsso iuditio

si

pero

ribelo

ha DIG suo chreatore e

chome ho chonosciuto parllando

primi

parenti essere

bono

il

scaziati fuori del parradisso

51.

So MS.

conj. he.

possibly
*

MS.

honde he impenitente
lui

iudicho

li

nosstri

satana pero furno

he condanorno tutta la loro pro-

JJlb.

we should read
che che (sic).

chon

parllare di

4)1.

io

4)1

4)1.

ho uero

= owero).

So MS.

CONCERNING JUDGEMENT

117

u I

am witness and judge and

Verily I tell you that these
testify of that which they have not seen nor really heard, and
judge without having been constituted judges. Therefore are they
from the hand of God, who saith
my honour I will give to none."
:

abominable on the earth before the eyes of God, who will pass
tremendous judgement upon them in the last day. Woe to you,
woe to you who speak good of the evil, and call the evil good 1 for
ye condemn as a malefactor God, who is the author of good, and
,

justify as good Satan,

who

is

the origin of

and that

shall have,

punishment ye

it is

Consider what

all evil.

horrible to fall into the

b
judgement of God which shall be then upon those who justify the
wicked for money, and judge not the cause of the orphans and
widows 2
Verily I say unto you, that the devils shall trenibia_ai
,

the judgement of such, soterrible shallit be.

Thou man who art
set as a judge, regard no other thing
neither kinsfolk nor friends,
neither honour nor gain, but look solely with fear of God to the
;

truth,

which thou shalt seek with

will secure thee in the

that

greatest~]~dillgence, because it
b
But I warn thee

judgement of God

52"

without mercy shall he be judged who judgeth without

mercy.

man, thou that judgest another man dost thou not

men had their origin in the same clay 1 Dost thou
3

Tell me,

know that all

not know that none

is

a liar and a sinner

is

own

oF~a~fault thine

d
good save God alone

wherefore every

man

Believe me, man, that if thou judge others

heart hath wjiereof to be judgedT~~On7"iimv

*.

judge oh, how many have perished by their

Satan
judgement
judged man to be more vile_than himselfj_
e
he
whereof he is
therefore^
rebefled_ agams^GQd, .Jiia, .creator

"^dangerous

it is to

false

have knowledge by speaking with him.

Our first
the
of
Satan
to
therefore
were
be
judged
they
parents
speech
good,
cast out of paradise, and condemned all their progeny.
Verily I

3mpemtent, as

"say"""

God the

God the

witness,

lawgiver.

Chapter of the oppressors.

There

is

God

judges.

none good save God.

c
Th<>

God

creates.

Isa. v. 20.

Luke

xviii. 19.

Cp. Isa.

Cp. Rom.

i.

23.

iii. 4.

Cp.

Rom.

ii. i.

Cp.

THE GOSPEL OF BARNABAS

118
genie
10 sto

52 b

che

peroche

il

il

riproba

Guai

bene he

populo de issdraele

Achab iudicho

proffetti

il

he quanti

falso iuditio

il

saulo iudicho dauit per degno di

helia

nabuchdonoxor

loro dei bugiardi

li

iudichorno susana he tutti

ho tremendo

il

bene per indegno

il

Faraone iudicho per empio mosse

che non uolsero addorare

im-

pechato elleggie certamente che

il

periti per

sono stati uicino al perire

il

pechati

quando DIO uenira ha iudichare

sostenira pena intollerabile

he

li

pechatore adonque che con

al

pechato per degno he

monddo ho quanti sono

morte

alia chui pressenzza

tutti

niu|no pecha senza uollonta he niuno nolle quello

iuditio sue iudicha

.

he padre di

falsso iuditio

il

che non chonosce

che pero

dicho in uerita chosi uiue DIG

io ui

tre fanciuli

li

li

dui uechij

principi iddolatri iudichorno

li

iuditio di DIO peri

il

ha

iudice

li

saluosi

he perche ho homo quessto se no perche [in]

inchonsideratione mallamente iuddichorno li innocentj Quanto

11

iudichato

poi

auicinorno alia roina

si

dimostra

fratelli di iosef

li

boni per iudichare malle Io

li

che

il

uendetero

he maria sorella di mose che iudichorno

53a di iob iudichorno

il

innocente amicho

Io

alii egitij

fratelo

haron

tre amici

di DIO iob

Dauit

iudicho misfiboset he uria

leoni

he tanti

quessto

altri li quali

pero ui dicho

quiui finite iessu

penitenzza

il

ciro iudicho daniele per cibo di

furno uicini alia roina loro per

non iudichate he non

suo parllare onde molti

piangendo

li

uosstra he abandonate

il

he chosi sarete

ma

sinagoga
horatione

he
.

salui

sibene
della

ha

conuertirno ha

he uolleuano abandonare

Ma

iessu disse state in chasa

pechato he seruite DIO chon timore

perche no son

he deto

seruire

citta

perche elgi

si

he

loro pechati

ogni chossa per andare chon lui

seruitu

sarete iudichati

he

retirosi

hamaua

al

uenuto ha riceuere
qssto

uscite

disserto

forte la sollitudine

per
.

della

fare

CONCERNING JUDGEMENT
God

unto you, as

liveth a in

the fatner~oTalTsTns

is

119

whoae presence I stand^false judgement

as none sinneth without will, 52 b

Forasmuch

*>.

and none willeth that which he doth not know. Woe, therefore, to the
.^sinner who with his judgement judgeth sin worthy and goodness
chooseth
and
account
that
on
who
rejecteth goodness
unworthy,
\t\
tJ
sin.
Assuredly he shall bear an intolerable punishment when God
shall come to judge tjie ^vorld.
Oh, h o w~many have perished
how
and
false
many have been nigh to
judgement,
through

(^<

Pharaoh l judged Moses and the people of Israel to be

Ahab 3
Saul 2 judged David tobe worthy of death.
impious.
4
judged Elijah, Nebuchadnezzar the three~c1riMrerrwho would not
5
worship their lying gods. The two elders judged Susanna and
perishing

the idolatrous princes judged the prophets.

Oh, tremendous
the
the
of
God
judged is saved.
judge perisheth,
judgement
And wherefore this, O man, if not because [in] rashness they
all

falsely

judge the innocent

How

nearly then the good approached

shown by the brethren of Joseph, who

by judging
7
sister of Moses,
sold him to the Egyptians, by Aaron and Miriam
who judged their brother. Three friends of Job 8 judged the
to ruin

falsely, is

David judged Mephibosheth a and 53*

U riah
Cyrus judged Daniel to be meat for the lions and many
Therefore
others, thlTwhich were nigh to TEeTF~ruin for this.
12
And
I say to you, Judge not and ye shall not be judged c
innocent friend

10

of God, Job.

11

~!

many forthwiET~were

Jesus having finished his speech,

to repentance,

bewailing their sins

forsaken

go with him.

all to

and they would

converted
fain__h,ajre.,

But jesus said

Kemain in your
God with fear, and thus_shall
:

Tiomes, and forsake sin and serve

be saved; because 1

""ye

am

not come to receive service, but rather

And having
city,

said thus, he went out of the synagogue and the

and retired into the desert to pray, because he loved solitude

reath

By God

the living.

mother of forbidden things.

ment
1

By

Inde.

against another, will not be

Cp. Exod. v.

Cp. Dan.

iii.

8.

Cp.
*

19.

the living God, evil judgement is the

Whoever does not deliver judge

condemned by

Sam, xviii. 9, &o.

Susanna 34 sqq.

others.

Cp.

Cp. Num. xii. i sqq. In the text Maria.

*
Job iv sqq.
confuse Moses sister with the B.V.M.
7

10

Cp. a

11

Cp. Matt. xx. 28.

Sam.

xi. 15.

Cp. Dan.

vi.

Kings

xviii. 17,

Cp. Gen. xxxvii. 27.

N.B. the Qoran seems to

16 (Darius).

2
l2

Sam.

xvi. 4.

Matt.

vii.

i.

THE GOSPEL OF BARNABAS

120

LT a

Quando

hebe horato

elgi

al

signore

se

li

auicinorno

li

suoi disscepoli he dissero ho maesstro dui chosse desideriamo

luna he chome tu parllassti con satana che pero dici

laltra he chome uenira DIO ha
lui non hauere penitenzza
sapere

iudichare

53 b in uerita
chaduta

Risspose iessu io ui dicho

ebi compasione ha satana sapendo la sua

giorno del iuditio

il

che

io
|

et hebi

alia

compasione

lui sollicita hal pechare

humana

generatione la quale

pero feci horatione

he digiuno ha

il
che
quale mi disse per langelo suo gabriele
chossa cerchi ho iessu he qualle he la tua dimandda Rissposi

DIO nosstro

signore tu sai di quanto malle he chagione satana onde per

molti perisscono elgie chreatura tua signore

io,

le tentationi sui

Ris
quale tu chreasti pero signore habilli missericordia
spose DIO ho iessu hecho che io li uolgio perdonare fa pure che
il

mio ho pechato habimi misserichordia

perdonaro he ritornero al suo primo stato mi allegrai

dicha

lui

che

li

signore DIO

forte disse iessu quessto sentendo chredendo di hauere fato

quessta pace

pero

chiamai satana

il

quale uene dicendo

che chossa debo fare per te ho iessu

Rissposi io farai per
te ho satana perche non hamo la seruitu tua ma ti ho
.

chiamato per
uoi

il

mio

il

bene tuo
ne ne

seruitio

di

te

pero non

fango he

io

son spirito

nobile

54 a non

sei
.

bene che tu

saria

Risspose satana he se tu non

me

uolgio

degno

di

al

lasciamo quessto disse

il

tu che
io

sei

he dimi

prima bellezza

tu dei sapere che langelo michaele

b
giorno del iuditio chon la spada di DIO

tuo primo stato

deue percuotere

ti

tuo perche son piu

seruirmi

ritornasi nella tua

|

he

il

he ogni perchossa ti dara penna per dieci

infferni
Risspose satana la uederemo chi potra piu quello
certo
chio hauero tanti angioli he iddolatri potentissimi
giorno

cento millia uolte

mio fauore che

in

la fara

male Dio

he chonosscera quanto

herrore elgi abia fato ha scaciarmi per uno uille fango

io allora

ho satana elgie inffermo

So MS.

perhaps we should read

il

dissi

tuo intelleto pero tu non

faranno male a DIO.

JESUS HATH PITY OX SATAX

LI

When
said

121

a.

he had prayed to the Lord, his disciples came to him and

one is, how thou
master, two things we would know

who

nevertheless thou sayest is impenitent

shall come to judge in the day of judgement.

talkedst with Satan,

the other

is,

how God

Jesus replied

1}

had compassion on mankind whom he

Therefore I prayed and fasted to our God, who
and

tempteth Jjojiin,
spake to me by his angel Gabriel

and what

had compassion on Satan, 53

Verily I say unto you I

his fall

knowing

"

What

seekest thou,

Jesus,

"

I answered
thy request 1
Lord, thou knowest of
what evil Satan is the cause, and that through his temptations
many perish ; he is thy creature, Lord, whom thou didst create
therefore, Lord, have mercy upon him."
"

is

God answered
him
and

to say,

Jesus, behold I will pardon him.

"

pardon him and restore him to his

I will

I rejoiced greatly/

made

that I had
"

saying

first

Therefore I called Satan,

Jesus 1

Satan replied
;

to serve
1

for I

me

"

shalt do it for thyself,

thou desirest not

If

who came,

"

Satan, for I love

not thy services, but for thy good have I called

I thine

state."

I heard this,
believing

I do for thee,

Thou

"

when

said Jesus,

this peace.

What must

I answered

Only cause

God, I have sinned, have mercy upon me,

my

Lord,

my

thee."

services, neither desire

am

nobler than thou, therefore thou art not worthy

thou who art clay, while I am spirit."

Let us leave

I said,

this,

and

tell

me

if it

were not well thou

|

shouldst return to thy first beauty and thy first state.

Thou 54*
must know that the angel Michael must needs on the day of
judgement strike thee with the sword of God b one hundred

thousand

and

times,

each

blow

will

thee

give

the

pain

of

ten hells.

Satan replied
certainly I shall
idolaters

who

a mistake he

"

We

will trouble

made

day who can do most

many angels and most potent
and he shall know how great

shall see in that

have on

my

side

God

to banish

1
,

me

for the sake of a vile [piece of]

clay."

Then I

said

not what thou

a

The Chapter

"0

Satan, thou art infirm in mind, and knowest

sayest."

of Satan without repentance.

Construction obscure.

b
.

The sword

of God.

THE GOSPEL OF BARNABAS

122

chonosci quello che tu parlli

allora satana per

modo

di scerno

il
chapo dicendo hor su faciamo quessta pace fra me
he DIG he che chosa si deue fare dicilo tu ho iessu perche tu

scorlaua

hai lintelleto sano

Rissposi io dui parolle solle deuesi dire

Risspose satana qualli parole

pechato abbimi missericordia

Rissposi io

ho

io

quesste

Disse satana allora hor uol-

pace pure che DIG dicha ha me queste

parolle hora partiti da me dissi ho malladeto perche tu sei
scellerato autore di ogni iniustitia he pechato ma DIG he iussto
lentieri faro quessta
.

senza pechato ueruno a

6413 non e chosi ho ies| su

DIG

dici la

elgi ritrouera misserichordia

perche elgie impenitente

suoi

alii

che

li

dissepoli

Rissposero loro giamai signore

.

tremendo ui dicho in

II giorno del iuditio di DIG sara tanto

uerita

chome

parllaci hora dello iuditio di DIG

ha

bugia per fare piacere

hora considerate disse iessu

he disse hel

partisi satana stridendo

ma

reprobi ellegerebono dieci infferni piu pressto

che andarui ha sentire parllare chotra di loro DIG adirato

in
chontra deli qualli testincherano ogni chossa chreata
uerita ui dicho che non sollo temerano li reprobi ma li santi
.

he

elleti di

DIG temerano in modo che abraham non

della sua iusstitia

he che

sto dire

he iob non

temera

il

si

nontio di DIG

imperoche DIG

fare chonosscere la maessta sua leuera di

suo

doue elgi non

chossa

io

fidera

si

confidera nella sua inocenza

memoria

harecordera chome DIG

per

al nontio

a donato oggni
ui dicho in uerita che parllando io il chore mi
si

li

trema perche saro chiamato DIG dal mondo he pero bissognera

55 a che io ne renda ragione Viue DIG g alia chui pressenza sta la
.

anima mia che

io

son

homo mortale chome

sono

li

altri

che se bene DIG mia chonstituito sopra la chassa

de issdraelle proffeta per sallute de inffermi he choretione

homeni
di

pechatori

io

son seruo di Dio

b

ill.

d
8

ill
a.

Jj^.

Jjfcj

4lU.

h SJU

ill.
ill

J^C

Ljl

che

pero

uoi

sarete

SATAN S IMPENITENCE
Then Satan,

Come now,

"

in a derisive

manner, wagged his head, saying

this peace between me and God

make up

us

let

123

and what must be done say thou,

Jesus, since thou art sound in

mind."

answered

"

Two words

only need be

Satan replied
What words 1
I answered
These I hav sinned

spoken."

"

"

"

Said Satan then

God

Now

will say these words to

"

Now depart

from

wicked author of
sin a

any

"

all

me,"

have mercy on

willingly will I

make

me."

this peace if

me."

I said,

injustice

and

"

cursed one, for thou art the

but God

sin,

is

just

and without

."

Satan departed shrieking, and said

thou tellest a lie to please God."

Now

consider,

"

It is not so,

O Jesus,

how he

said Jesus to his disciples,

but
|

will find

mercy.

They answered

now

to us

Never, Lord, because he

is

impenitent.

Speak

judgement of God.

of the

The judgement day

of

God

will be so dreadful that, verily

I say unto you, J]i_rejDrobates

would sooner choose ten Jiells than_

go to hear God speak m^wTattTligainst them C7 Against whom
things created will witness.
Verily I say unto you, that not
alone shall the reprobates fear, but the saints and the elect of
all

God, so that Abraham shall not trust in his righteousness, and

shall have no confidence in his innocency.
And what say

Job

d
e
^Even the messenger of God shall fear, for that God
make known his majesty, shall Deprive his messenger f of
memory, so that he shall have no remembrance_how that God
I

to

hath given him all things. Verily I say unto you that, speaking
from the heart, I trembleTecause by the world I shall be called

and

*,

God

man

liveth

for
s,

I shall have to render an account.

As
whose presence my soul standeth, I am a mortal 55*

this
in

men are, for although God has placed me as

over
the
house of Israel for the health of the feeble and
prophet
the correction of sinners, I am the servant of God h and of this ye
as

other

c
B

God
God is

By

is just, -without sin.

d

victorious.

and

and

Cp.

10"

note, 50*

of the resurrection.

*
of God.
God [?] f His prophet.
Said Jesus, I am the servant of God. Inde.

The prophet

the living God.

The Chapter

note.

THE GOSPEL OF BAKNABAS

124
tesstimonij di
della

dallo

quanto dicho chontra

li

che dapoi

scellerati

mia partita dal monddo

loro scanccellerano
ma
euangelio mio per operatione di satana
.

he con

alia fine

apresso

tisstificharemo chontra
ditione

li

ritornero

uenira henoche he hellia onde

empij

chui fine sera in malla-

il

he lachrimo iessu deto quessto onde piansero chon

dissepoli di iessu he leuorno le uoci sui dicendo

strepito

me

la uerita

li

perdona signore DIG he abi misserichordia sopra la innocenza

del seruo tuo Risspose iessu amen amen
.

Auanti che uenga quel giorno disse iessu

precederano

monddo imperoche uenira guere chosi chrusenza pieta per modo che il padre ammazzera il fiolo
fiolo ammazera il padre
per le partialita di populj

roine grandi nel

delle

55 b he

il

honde sera dissabitato

he possto in disserto le regioni

Venira chossi fate pesstilentie ehe non si trouerano chi portj
le citta

morti ha sepellire per modo che resterano per cibo de

ha quelli che ressterano sopra la terra DIG dara
animalj
li

chosi fata sterillita che sera apretiato

il
pane piu del horo
honde mangerasi ogni inmonditia
ho missero secholo nel
quale no si sentira quasi niuno che dicha io ho pechato habici
.

missericordia Dio

ma

con horibile uoei bestemierano cholui

che he gloriosso he benedeto in etterno

uicino
i

dapoi di quessto

ha quel giorno per quindeci giorni uenira ogni giorno

uno segno

horibile sopra

primo giorno uenira

uerruno splendore
r

il

ma

habitanti in terra

li

solle

per

imperoche il
suo ehorsso del cielo senza
.

chome tentura da panni he dara

chome
che
gemiti
padre
ingemisse il fiollo uicino ha morte
il secondo
giorno la luna si conuertira in sangue he chome
nero

r rugiada uenira sangue in terra

il terzo
giorno le stelle sarano
uedutte ha pugnare f ralloro chome uno exercito de innimicj
.

56 a

il

chome chrudeli innimici

lachrimera sangue

quarto giorno

le pietre

il

he
il

sasi si

perchoterano

luno laltro
|

quinto giorno ogni pianta he erba

sessto giorno risurgera

il

mare non

si

SIGNS OF THE JUDGEMENT DAY

125

speak against those wicked men who after

my departure from the world shall annul the truth of my gospel
l
But I shall return towards the end,
by the operation of Satan
are witnesses,

how

me

shall

/)

come Enoch and_JBlijah^_and_we will testif^__vt

Ancf having
against_thj^jv7ckjd, whose end shall be accursed.
tnus spoken, Jesus shed tears, whereat his disciples wept aloud,
and lifted their voices, saying
Pardon, O Lord God, and
and with

have mercy on thy innocent servant.

Jesus answered

Amen,

Amen.
LIII

a.

great destruction

the world, for there shallbeTwar so cruel and

shall come
up_on
the father shall
^^tllessJjiaJL
slagjjie son, an3~T;hiri3on_j;hail ^lay_
the fatherj by reason of the factions of peoples.
Wherefore the

be annihilated, and the country shall become desert.

Such pestilences shall come that none shall be found to bear the^
dead to buriaL_sojthat they shall be left_asfood for beasts. To
cities shall

who remain upon

those

the earth

God

shall send such scarcity

that bread shall be

vajued^ajjove gold, and "tEey~sTiaTPeat all

manner of unclean things. O miserable age, Tri which scarce any
She shall be heard to say
have sinned, have mercy on me,
:

God

"

"I

but with horrible voices they shall blaspheme him who

and
blessed for ever.
After this, as that day draweth.,
glorious

is

come every day a horrible sign over the

The first day the sun shall run its course_

nigh, for fifteen days, shall

Tnhabitan

*m

s"oF

the earth.

heaveFwithout ligh^jul^blaairas the dye

of cloth

and

it shall

give groans, as a father who groaneth for a son nigh tcTdeath.

The second day the moon shairBirTurireJ into blood, and blood
shTall
^ome jlpon" tEe earth like dew. The third day the stars
shairbe seen to fight among themselves like an~armv ot enemies."
The fourth day the stones and rocks shall dash Against each other 56 a
|

The

as cruel enemies.

The Chapter

day every plant and herb

The sixth day the sea

blood.

Cp. 3

to the

fifth

a
,

23i

of the resurrection.

b.

Judgement

see Introduction.

shall

weep

shall rise without leaving its place

God

gives.

Cp. Matt. xxiv. 6-31 and parallels. The references

in the Qoran have not much in common with Barnabas:

THE GOSPEL OF BARNABAS

126

partendo dal locho suo per alteza di cento he cinquanta chubiti

he staraui tutto il giorno chome uno muro il setimo giorno
andera altretanto habasso per modo che apena si potra uedere
.

A
s

congregherano
ucellj he li animalli terresti
he di aqua apresso luno di laltro he darano rugiti he pianti il
nono giorno uenira una grandine chossi horibile che ucidera
lotauo giorno

si

li

talmente che hapena scampera la decima di quanto uiue

il decimo
giorno uenira chosi horibili f ulgori he tuoni che
.

lo unspezerano he abrugerano la terza parte delj monti

decimo giorno ogni fiume chorera alia riuersa he chorera
.

sangue he non aqua

r gemera he piangera
.

e>

56 b

duodecimo giorno ogni chossa chreata

terzodecimo giorno si uolgera il

chome uno libro he piouera f uocho talmente che morira

ciello
i

il

il

ogni chossa uiua il quartodecimo giorno si fara uno teremoto

chossi horibile che le cime di monti uollerano per lo haere
il
chome ucelj he si fara piana tuta la terra
quintodecimo
.

a
giorno morirano li an gioli santi he resstera sollo uiuo DIG
he deto quessto iessu si peral quale sia honore he gloria
1

ehose la facia con anbe le mani he dapoi perchose la terra

con il chapo he hauendo leuato il chapo disse, sia malladeto
.

oggniuno che nelle mie parolle ui metera chio sia fiollo di DIO
alle chui parolle chasscorno trarmortiti li disscepoli onde iessu
.

li

leuo dicendo

spauentarssi

temiamo hora DIO

Passati quessti segni

il

monddo uiuendo

heterno
suo

il

solli

passati

starasi

DIO

chome

il

tutti

li

quaranta hani tenebre sopra

honore he gloria in

al quale sia

solle

nom
li

ang-ioli

ma

la uita al nontio

rissplendente per mille

parllera perche stara

chome

quatro angioli da DIO fauoriti

nontio di DIO

per quatro parte del locho

ha

il

Risuscitera DIO

qualli ricercherano

la uitta

no uolgiamo quel giorno

quaranta hanni dara DIO

qualle sedera he

fuori di sse
li

li

sollo

quale risurgera
il

se

he uedutollo

si

ponerano

ha risguardarlo
dapoi dara DIO
li
qualli chome appe uenirano in-

torno per circuito dello nontio di DIO

dapoi dara DIO

la

SIGNS OF THE JUDGEMENT DAY

to the heigh

of one

hundred and

fifty cubits,

and

127

shall stand all

The seventh day it shall on the contrary sink so

low as scarcely" to be seen. The eighth day the birds and the
"animals of the earth" an5 of the water shall
gather themselves
close together, and shall give forth roars and cries.
The ninth
(lay like

a wall.

shall be a hailstorm so horrible that

day there

shall kill in

it

such wise that scarcely the tenth part of the living shall escape.
The tenth day shall come such horrible lightning and thunder..,,
that the third part of the mountains shall be split and scorched.

The eleventh day every river shallrun backwards, and shall run
and not water. The twelfth day every created thing shall
and cry.
The tETrteenTh day the heaven shall be rolled
"groan
"blood

and itshall rain fire,

The fourteenth day there

like a book,

up

shall die.

so that every living thing

an earthquake so

shall be

horrible that the tops of the mountains shall fly through the air

and

like birds,

all

the earth shall become a plain.

The

fifteenth

a
day the holy angels shall die, and God alone shall remain alive
to whom be honour and glory.
And having said this, Jesus smote his face with both his hands,
;

56 b

his head.
And having raised his
be
one
who
shall insert into my_
every
^Cursed
am the son of God V At these words the disciples

and then smote the ground with

head, he said
sayings that I
*lell

down as dead, whereupon Jesus lifted them up, saying

God now, if we would not be affrighted in that day/

|_Let

us fear

When

these signs be
there shall be darkness over the^
passed,

wOrld forty years, God alone being alive^jto whom be honour and
When the forty years be passed, God shall give
glo ry for__e_xex.
his messenger, who shall rise again like the sun, but
He shall sit, and shall not speak,
resplendent as a thousand suns.
for he shall be as it were beside himself.
God shall raise again

"Kfeto

the four angels favoured of

God

God 2 who
,

shall seek the

messenger

and, having found him, shall station themselves on the

four sides of the place to keep watch upon him.
Next shall
God give life to all the angels, who shall come like bees circling

of

round the messenger of God.

a

God

evcrliving.

everlasting.

Next

shall

God

give

life

The Chapter of the resurrection.

d
The prophet of God.

b
Cp. 219 and note on 49
see
228".
Uriel,
1

3
.

i.e.

to all his
c

Gabriel, Michael, Rafael,

God

and

THE GOSPEL OF BARNABAS

128

57 a uitta ha

tutti li projfeti suoi li quali seguendo addamo

anderano ogniuno ha basiare la mano allo nontio di Dio a
rachomandadosi ha lui Dara dapoi DIG la uitta ad ogni elleto
b
harecordati di noi Alle
li
qualli chriderano ho machometo
.

cui uoci

desstera la pieta nello nontio di Dio

si

che deue fare temendo la loro salute

quello

he pensera
Dapoi dara

ad ogni chossa chreata he ritornerano al suo essere

saluo che depiu ogniuno hauerano la uoce
Dapoi dara
DIG la uita ha tutti li reprobi al chui risurgere per la loro
DIG

la uita

spauentera ogni chreatura de DIG he chriderano

habandoni la misserichordia tua ho DIG signore d

brutezza

non

si

ci

nosstro

Dapoi di quessto fara DIG

risuscitare satana al chui

asspeto ogni chreatura per timore stara chome morta per la

horida forma che apresentera
Piacia ha DIG disse iessu
.

non ueda quel giorno talle mosstro

sollo il nontio
di DIG a non riceuera timore di chotali figure perche elgi sollo
temera DIG e allora langelo alia chui tronbeta sonando sarano
che

io

tutti risuscitati risonera la tronbeta dicendo

ho chreature perche

il

cielo sopra la

sedia rilucente sopra la qual uenira

li

angioli,

te

onde

DIG nosstro che

allora

ci

nontio

il

temera imperoche chonosscera che niuno ha ammato

quanto si conuiene perche cholui che uolle richambiare

di DIG

Dio

una

una neuola biancha

benedeto

sia

ualle di iosafat

chreassti he saluassti dalla chaduta di satana

al iuditio

uosstro chreatore ui uolle iudichare

57 b Apparera nel mezzo del

chriderano

Venite

uno denaro
hauendo
temera

se

il

di horo

non

sollo

uno minuto non

nontio di DIG

pieni di schelerita

bissogna sesanta minuti

li

il

polle

che chossa farano

onde non

chambiare
li

Ma se

empij che sono

LV f

Anderasi
alii

lui

quali

nontio di DIG ha racholgere tutti li profeti

parllera he preggera che uadinb insieme chon
il

ha pregare DIG per

Jill

&

"li

li

b jj^-*
f

^11

fideli

b.
i"

onde ogniuno

_ aj^

4)1.

si

(1

scuxera per

u lkJL,
v

OF THE DAY OF JUDGEMENT

129

a
prophets, who, following Adam, shall go every one to kiss the hand 57
a
of the messenger of God
committing themselves to his protection.
j

Next

God

shall

Mohammed b be
,

the messenger of

to all the elect,

life

give

mindful of us

God

a
,

At whose

"

and he

who

shall cry out

"

awake in
what he ought to do,

cries pity shall

shall consider

Next shall God give life c to every

fearing for their salvation.
created thing, and they shall return to their former existence, but
every one shall besides possess the power of speech. Next shall
God give life to all the reprobates, at whose resurrection, by
reason of their hideousness,

and

afraid,
God d

After this

."

God

the creatures of

all

shall be

Let not thy mercy forsake us, O Lord our

shall God cause Satan to be raised up, at whose

shall cry

"

aspect every creature shall be as dead, for fear of the horrid form
of his appearance.

May it please God, said Jesus, that I behold

not that monster on that day.
The messenger of God a alone
shall not be affrighted by such shapes, because he shall fear
God e only.
Then the angel,

at the sound of

whose trumpet 1

all shall

be raised,

sound his trumpet again, saying: "Come to the judgement,

O creatures, for your Creator willeth to judge you." Then shall
2
appear in the midst of heaven over the valley of Jehoshaphat a 5?h
3
over which shall come a white cloud, where
glittering throne
shall

shall cry out

Blessed be thou our God, who
hast created us, and saved us from the fall of Satan."
Then the

upon the angels

"

a
messenger of God shall fear, for that he shall perceive that none
hath loved God e as he should. For he who would get in change
a piece of gold must have sixty mites; wherefore, if he have

but one mite he cannot change

God a

shall

wickedness

fear,

what

the

shall

But

if the messenger of
do
who are full of
ungodly

it.

The messenger of God

shall go to collect all the prophets, to

he shanspeak, praying them to go with him to pray God
jForThTTaitnfuL And every one shall excuse himself for fear ; nor^

whom

The prophet
d

God

of God.

God

is

sovereign.
resurrection.

Cp.

Rxaa

Cor. xv. 53.

is

Mohammed

Cp. Joel
K

iii.

and

your Lord.

12.

c
God
The Chapter

gives.
of the

Rev. xx. n.

THE GOSPEL OF BARNABAS

130

timore ; viue DIG

chio no ui andaria chonosscendo quello chio

Allora uededo quessto DIG dara in memoria al

b
nontio suo chome che ogni chossa elgia chreato per ammore
suo . per la qual chossa se li partira il timore he chon ammore

chonossco

he riuerenzza andera appresso

58

a sia

benedeto

nome ho DIG

tuo panto

il

alia sede DIG si scoprira al nontio suo b

nosstro.

li

angioli

tieduto

Parlera prima

he hamo ho DIG mio he con tutta

ti

onde

ringratio

facessti

che tu

si

scopre
si

ano

dicendo, io te adoro

anima mia he chuore

la

dignato chrearmi per tuo seruo

ti sei

ammore mio

tutto per

il

nontio di DIG

il

Apressatosi

chome lo amicho

amicho quando per spazio di longo tempo non

allo

mio

chantando

alia sede

azioche io

ti

ammasi

che
per ogni chossa in ogni chossa he sopra ogni chossa
ti
allora
tua
ho
DIG
mio
chreatura
ringratij ogni
pero
pero
.

ogni chossa chreata da DIG dirano Gratie ti rendiamo signore

he benediciamo il tuo santo nome in questo tempo ui dicho
.

in uerita che

li

talmente che

dalli hochij di loro

demonij he

ha

reprobi chon satana piangerano

li

uno uscira piu aqua che non

il fiume
giordano he non uederano hanchora DIG parllera
DIG al nontio suo b dicendo tu sei il beneuenuto ho fidele seruo
.

mio pero dimanda quanto uoi perche

"Risspondera

il

nontio di DIG

tu dicessti quando

mio

il

mi

paradisso he

58 b per me seruo tuo

monddo

il

ti

hamioho che

me

ho signore

il

tutto hotenerai

io

mi harecordo che

chreassti che tu uolleui far per

li

angiolli he

glorifi|chasero

serichordiosso he iussto

promessa fata ha

pero

ti

seruo tuo

chon

amore

homeni azioche

li

ho signore DIG mis-

preggo che
.

ti

harechordi della

Risspondera DIG chome uno

hamicho he dira hai tesstimonij

di quessto ho amicho mio machometo e Allora con riuerenza
dira si signore
Risspondera DIG ua chiamali ho gabrielo
burli

lo

Venira langelo gabrielo dal nontio

sono

li

tuoi tesstimonij

di DIG

Risspondera

il

he dira signore quali

nontio di mo c sono

addamo, abraham issmaele moise dauit he iessu

ill

fiolo di

maria

MOHAMMED AT THE JUDGEMENT

as

liveth a,

God

would I go

there,

131

knowing what I know. Then God,

seeing this, shall remind his messenger how he created all things
for love of him, and so his fear shall leave him, and he shall go
*>

nigh unto the throne with love and reverence, while the angels
Blessed be thy holy name, O God, our God."
sing
And when he hath drawn nigh unto the throne, God shall open 58 a
"

[his

mind] unto his messenger

when

even as a friend

*>,

not met.
for a long
while they have
CL

The

first

"

_K

unto a

friend,,

to speak shall

I
i

God c who

I adore and love thee,

shall say :
heart
and
soul
I
my
give thee thanks for
that thou didst vouchsafe to create me to be thy servant, and

DC the messenger of

O my

madest

and in

all

all for love of

me, so that I might love thee for

things and above

all

"

God, and with

all things

all

things

therefore let all thy crea

O my

God."
Then all things created by God
thee
Lord, and bless thy holy
thanks,
give
name."
I
unto
the
and reprobates with
demons
Verily
say
you,
Satan shall then weep so that more water shall flow from the eyes

tures praise thee,

"

shall say

"We

of one of them than

is

Yet

in the river of Jordan.

shall they not

see God.

And God

unto his messenger 15 saying:

Thgajgtrt^
myfoithfulservant ; therefore ask what thou wilt, for
"

shall speak

welcome,
shahfobtain

The messenger of God c shall answer

remember that when thou didst create me, thou saidst that
thou hadst willed to make for love of me the world and paradise,
and angels and men, that they might glorify thee by me thy
b
servant.
Therefore, Lord God, merciful and just d I pray thee that 5S
thou recollect thy promise made unto thy servant."

"tnou

"

all."

~L~ord, I

And God
friend,

shall

and

Mohammed
Then God

make answer even

shall say
?

"

"

And

as a friend

who

Hast thou witnesses of

jesteth with a

this,

with reverence he shall say:

my

friend

"

Yes,

Lord."

The angel
Gabriel."
Go, call them,
Gabriel shall come to the messenger of God c and shall say
Lord,
who are thy witnesses ?
The messenger of God c shall answer
shall

answer

"

"

"

"

They are Adam, Abraham, Ishmael, Moses, David, and Jesus son

of

Mary."

By

the living God.

God the King

His prophet.

(Sultan), gracious and wise.

of God.

Cp. Exod. xxxiii. n.

The prophet
e

of God.

Mohammed

friend

THE GOSPEL OF BARNABAS

132

andera langelo allora he chiamera li sopradeti li qualli con

timore ui anderano Apresentatosi loro dirra DIG ui rachordate
.

uoi di quello che dice

chossa signore

il

nontio mio

Dira DIO che

Rissponderano loro che

habia fato il tutto per ammore

io

suo azioche tutti per lui mi laudassero

Risspondera ogniuno
con noi uie tre testimonij milgiori di noi signore * Risspondera
dira allora
allora DIO qualli sono quessti tre tesstimonij
.

libro che

moisse elgie
dauit il secondo he
il

il

mi

donassti

primo
Risspondera
tu mi dessti Dira allora quello

libro che

il

che parlla b signore tutto il mondo inganato da satana diceua

60 a me essere tuo filgiolo he tuo chompagno ma il libro che tu
J

mi

dessti

dice

il

parllera

mi

chome he uero che

nontio tuo

chonf essa

nontio di Dio

il

dessti signore

son seruo tuo

io

libro

il

quanto
.

allora

che tu

libro

il

nontio di DIO

il

di

che mi donassti

he dira chosi dice

deto quessto

he

parllera DIO

dicendo quanto hora ho fato io Io ho fato azioche ogniuno

he deto quessto dara DIO uno
chonossca quanto ti ammo
f
libro al nontio suo e nel qualle sono scriti tutti li elleti di DIO
.

onde ogni chreatura farano riuerenzza ha DIO dicendo sollo

ha te DIO nosstro sia laude he honore perche ci hai donati
al nontio

tuo

LVI*.
Aprira

libro

il

DIO in

mano

suo legendo chiamera tutti

elleti

il

il

di

he nel

he

li

he

nontio

il

angioli he proffeti he tutti

li

libro sera scrito la gloria del parra-

onde ogniuno anderano

quale sedera
lui

del nontio suo

chui fronte di ogniuno sara scrito la fede del

sopra
nontio di Dio h
disso

li

il

alia

nontio suo he

li

desstra di

DIO

proffeti senterano

santi senterano apresso

li

proffeti

he

Apresso
apresso
li

beati

MOHAMMED AT THE JUDGEMENT

Then

the angel depart, and he shall call the aforesaid

thither.
And when they are

shall

who with fear shall go

God shall say unto them

witnesses,

present

messenger affirmeth

God

shall say
all

shall

answer

That I have made

all

things for love of him, so

"

And God

."

him."

second";

"

shall reply

shall say

and David

"

the

"

Then every one of them

things might praise
There are with us three witnesses better than we are,

Then Moses
is

Remember ye that which my

What thing, O Lord]

shall reply

They

me by

Lord a
first

"

"

"

"

that

133

"

shall

Who

are these three

witnesses?"

The book that thou gavest to me is the

The book that^thou gavest to me
sny
"

and he who speaketh

to

you

shall say b

"Lord,

the

world, deceived by Satan, said that I was thy son and thy
thou gavest me said truly that I am
fellow, but the book that

""whole

thy servant

"

say

and that book confesseth that which thy messenger

shall the messenger of God d speak, and shall

Then

affirmeth."

Thus

saith the

book that thou gavest me,

Lord."

And

when the messenger of God d hath said this, God shall speak, saying:
All that I have now done, I liave done in order that every one
should know how much I love thee." And when he hath thus
6
spoken, God shall give unto his messenger a book, in which are
written all the names of the elect of God f
Wherefore every
creature shall do reverence to God, saying
To thee alone,
"

"

God, be glory and honour, because thou hast given us to thy

messenger

c."

LVI e.
God
his

shall

messenger

open the book in the hand of his messenger, and

reading therein shall call all the angels and

l
of each one
prophets and all the elect, and on the forehead
shall be written the mark of the messenger of God \
And in
the book shall be written the glory of paradise.

Then

shall each pass to the right

hand

of

God

next to

whom

messenger of God, and the prophets shall sit near

him, and the saints shall sit near the prophets, and the blessed
shall sit the

*
The book of Moses and the book of David and the book of Jesus the
b In
son of Mary, on him be peace.
the resurrection, mentioned.
d
c
f
e
The
His prophet.
of
At
God.
Thy prophet.
prophet
the resurrection there is mention of the book. Mohammed, peace be on
h On
g The
him.
the day of the
Chapter of the resurrection.
resurrection all the faithful shall be raised on their forehead there shall
be written with light the religion of the prophet of God. Inde.
;

Cf. Rev. vii. 3

ix. 4.

Cf. Matt. xxv. 33.

59 a

THE GOSPEL OF BARNABAS

134

ondde langelo sonera

santi

li

apresso

sata in iuditio

he chiamera

la tronbeta

.
|

LVII
Venira

da tutte

a.

missero he sara chon somo hobrobio hachussato

il

onde chiamera DIG langelo michaelle

b
il
qualle cento millia uolte il perchotera con la spada di Dio
perchotera sata he ogni perchossa he per dieci infferni graue .
chreature

le

onde sera

.
chiamera langelo
sarano
similmete
quali
oltragiati he hacussati
onde langelo michael per comissione di DIG . chi cento, chi

li

primo scatiato nello habisso

il

seguaci suoi

li

cinquanta, chi uenti, chi dieci he chi cinque uolte perchotera

he dapoi disscenderano nello habisso

imperoche DIG dira
he
stantia
uosstra
malladeti
lo
infferno
ho
ha loro,
Dapoi
.

li inchreduli he
reprobi contra de
leuerano in prima tutte le chreature inferiori al

chiamerasi al iuditio tutti

li

qualli

si

homo tesstando auuanti

he chome chostoro hano
.

he

li

proffeti

ogniuno

di DIG

chome hano

oltragiato DIG he
si

leuera

seruito chosstoro
le chreature sui

tesstando chontra di loro

60 a onde sarano da DIG chonda nati alle infernali fiame io ui

dicho in uerita che non passera una parolla ne uno pensiero
hotioso seza punitione quel giorno tremendo
Vi dicho in
.

uerita che

che per

il

cillicio

ammore

risplendera

di DIG hauera

chome

il

solle

he ogni pidochio

lomo soportato

si

conuertira in

margarite ho beati per tre he quatro uolte li poueri li qualli

chon uera pouerta hauerano di chore seruito DIG imperoche .
in quessto monddo sono priui di traualgio mondano honde
.

di molti pechati sarano liberi

he quello giorno

da rendere chonto chome hano spesso

non hauerano

le richezze del

ma

monddo

io ui
serano premiati della loro patienzza he pouerta
dicho in uerita che se il mondo chonosescie quessto lui piu
.

pressto ellegeria
loro

he

li

il

cillicio

che la porpora

digiuni che le chrapulle

examinato dira DIG

al

li

pidochij

quando sera

il

che

tutto

nontio suo uedi ho hamicho la loro

REPROBATES AT THE JUDGEMENT

135

near the saints, and the angel shall then sound the trumpet, and
shall call Satan to judgement.
|

LVII a

59 b

shall come, and with the greatest con

be accused of every creature. Wherefore God shall
the angel Michael, who shall strike him one hundred thousand

Then that miserable one

shall

tumely
call

times with the sword of

stroke

heavy as ten

is

God b

He

and he

hells,

shall strike Satan,

and every

shall be the first to be cast

The angel shall call his followers, and they shall

manner be abused and accused. Wherefore the angel
Michael, by commission from God, shall strike some a hundred
And then
times, some fifty, some twenty, some ten, some five.
shall they descend into the abyss, because God shall say to them
into the abyss.
in like

"

Hell

is

cursed

your dwelling-place,

ones."

After that shall be called to judgement

reprobates, against

whom

shall

first

the unbelievers and

all

arise

all

creatures inferior

man, testifying before God how they have

men, and how the same have outraged God and

to

flip

^Aj^

served

these

his creatures.

them
a
Condemned by God to infernal flames. 60
unto you, that no idle word l or thoughf shall pass

prnpliejg every one shall arise, testifying against

wherefore they shall be

Verily I say

in that tremendous day.

Verily I say unto you, that
the hair-shirt shall shine like the sun, and every louse a man shall

unpunished

have borne for love of God shall be turned into a pearl. 0, thrice
and four times blessed are the poor, who in true poverty shall have
served

God from

the_hearji, fo r

are theydestitute of_

i"~iliisjwwkl_

many sins, and in

^worldly cares,
shall not
that
of how they
have_to_render an_account
djjyjthey
theriches
for their
of
rewarded
the
but
shall
be
world,
spent
they
and

patience"

shall therefore

be freed fro m_

amTtheirpoverty c
VerTIy~T^8ay unto you, that if the
it would choose the hair-shirt sooner than purple,
.

world knew this

lice

sooner than gold, fasts sooner than feasts.

When

all

have beeu examined, God shall say unto his mes-

The Chapter

of the

wrath of God against Satan and against the infi

b
c
The sword of God.
Apostleship.

dels in the resurrection.

Cp. Matt.

zii. 36.

THE GOSPEL OF BAENABAS

136

scelleragine quanto he stata grande

io

perche

chreatore loro

impiagai ogni chossa chrehata in seruitio loro he loro in ogni

onde elgie iusstissimo che io
chossa mi hano dis sonorato
.

non habia misserichordia

Risspondera il nontio di
DIG elgie uero signore DIG nosstro gloriosso b ne possono ueruno
tuo ammicho he seruo dimandarti per loro misserichordia
di loro

imo che

dimando

seruo tuo auanti di ogniuno

io

iustitia contra

che deto queste parolle tutti li angioli he proffeti

he che sto dire li elleti ui dicho
con tutti li elleti di DIG
di loro

il

li
ragni le mossce he le pietre et larena chridera
chontra deli empij he dimanderano iustitia onde allora fara
Dio b ritornare in terra ogni anima uiuente inferiore al homo

in uerita che

he poi manderano li empij allo inferno li quali nel partirsi

uederano quella terra nella quale sarano ridoto li chani he
li
onde dirano ho signore
chauali he altri uilli hanimali
.

hanchora noi ridure in quella terra d

choncesso quello che loro dimanderano
DIG

faci

ma non

li

sera

LVIIIe.

Piangeuano ammaramente li disscepoli mentre che iessu

he iessu grande chopie di lachri|me uersaua he
6l parllaua
il
dapoi
pianto risspose ioane ho maesstro dui chosse dessia

deramo
a

di sapere, luna

he chome possibile

sia

quale he pieno di pieta he misserichordia

non habia pieta alii reprobi essendo tutti di uno

di DIG

il

che
.

il

nontio

quel giorno

issteso

fango
he chome sintende la spada di michaele angello
essere graue per dieci infferni adoque uie piu di uno infferno
Risspose iessu, non hauete sentio quello che dice dauit proffeta
prodoti

laltra

Ridera il iussto sopra la roina del pechatore he Io scernira

con quesste parolle dicendo
Vedi lomo che posse la sua
speranza nelle sui forze he nelle sui richezze he si smenticho

che

di DIG

pero ui dicho in uerita che

abraham

scernira suo

CONCERNING THE JUDGEMENT

"

senger

Behold,

O my

137

how great it has

created things in their

friend, their wickedness,

been, for I their creator did employ

all

have they dishonoured me. It is most 60

The messenger
just, ^therefore, that I have no mercy on them."
It is true, Lord, our glorious God b not one
of God a shall answer
service,

and

in all things

l>

"

of thy friends and servants could ask thee to have

ask justice against them."

he having said these words, all the angels and prophets,
the elect of God
nay, why say I the elect ?
verily I say

nay, I thy servant before

And
with

mercy on them

all

all

unto you, that spiders and flies, stones and sand shall cry out
against the impious, and shall demand justice.

Then

Godb

shall

inferior to

cause to return to earth every living

soul_
shall send the impious to hell.
\Vho, in

man, and he

^__

going, shall see again that earth, to which dogs~and horses and
other vile animals shall be reduced.
Wherefore shall they say
:

Lord God c cause us also to return to that earth

which they ask shall not be granted to them.
"

But that

."

LVIIIe.
While Jesus was speaking the
Jesus wept
.

Then

many

disciples

And

bitterly.

had wept, John spake

know. The one is, how it is

after he

desire to

wept

tears.
a
master, two things we 61
possible that the messenger

God a who

is full of mercy and pity, should have no pity on

reprobates that day, seeing that they- are of the same clay as him
self?
The other is, how is it to be understood that the sword of

of

Michael

more than one hell

Jesus replied
Have ye not heard what David the prophet saith,
how that the just shall laugh at the destruction of sinners, and
shall deride him with these words,
I saw the man who put
saying
is

heavy as ten

hells

then

is

there

"

his hope in his ttrength

and

his riches,

therefore, I say unto you, that

Abraham

*
The prophet of God.
The day wherein a man
him, and the unbeliever

God

(Surah Ixxviii. 41.)

Cp. Ps.

lii. 7.

is

and forgot God

Verily,

."

shall deride his father,

sovereign.

and

Sovereign

on what his hands have sent before

shall say Would that I were dust
Inde.
e
The Chapter of the Just One.
shall look

If

""^

THE GOSPEL OF BARNABAS

138

padre he addamo tuti

imperoche rissusciterano

li

homeni reprobi*
elleti

li

he questo sera

talmente perffeti he uniti

con DIG che non chapira nella mente loro uno minimo pesiero
chontra la iusstitia di DIG
pero ogniuno dimandera iustitia
.

he piu
61 b

deli

altri

il

nontio di DIG

Viue

DIG

chui

nella

pressenza io sto che sebene hora piangio per pieta della

humana naturra che quello giorno dimandero iusstitia senza
|

misserichordia chontra quelli che dissprezano le mie parole

he piu del tutto contra cholloro che contamiuerano

euangelio

il

mio

LIXc.

Lo

he uno

infferno
li

patirano

sollo

ho disscepoli mei

nel

quale

danati la loro pena in etterno sebene uie sette

stantie houero regione

una piu profonda del

altra

chi andera alia piu proffonda patira magiore pena

honde

ma

pero

mia parola della spada de michaele angelo

imperoche cholui che fa uno sollo pechato merita lo infferno
he quello che ne fa dui di dui inferni he degno
pero li
elgie uerissimo la

reprobi sentirano pena intuno sollo infferno quanto se fusero

in dieci

diuissi

inferni in

con

cento he in mille

sua

la

perche DIG
sua chosi

iustitia

omnipotente
potenzza
per
fara che satana hauera tanta pena quanto in dieci cento
millia inferni si troueria he li altri ogniuno secondo la loro
e

ho maestro grande he ueramente

DIG pero hogidi sei molto tribulato per quessto
la iustitia di
farai gratia di ripossare he dimani ci dirai
ci
parlare
pero
chome he lo infferno Risspose iessu, ho pietro tu dici chio
scelleragine

62 a

B/isspose pietro

ho pietro tu non

riposi
llato

Vi dicho

in

sai

uerita

quanto parli pero chossi hai parche il riposso in quessta uita

pressente he uelleno di ogni pieta he fuocho che arde ogni

bona opera

mone

adonque uie uscito di memoria quanto

salla-

proffetta di DIG riprenda lo hotio con ogni proffeta certo

he che

lui dice

per timore del fredo non uolle lauorare la

41)1.

CONCERNING HELL
Adam

all

men a

reprobate

and

139

be because the elect shall

this shall

and united to God that they shall not con

their minds the smallest thought against his justice;

again so perfect

rise

ceive in

them demand

therefore shall each of

As God

liveth b

and above

justice,

all

the

whose presence I stand,

on that day I
pity of mankind,

messenger of God.

in

though now I weep for

demand justice without mercy against those who despise
words, and most of all against those who defile my gospel *.

my

LIXc.
Hell

one

is

my

disciples,

and in

Yet hath

it

damned

the

it

shall suffer

seven rooms or regions, one

punishment eternally.
deeper than the other, and he who goeth to the deepest shall suffer
greater punishment. Yet are my words true concerning the sword
of the angel Michael, for he that committeth but one sin meriteth__
hell,

and he that committeth two sins meriteth two

fore in one hell shall the reprobates feel

hells.

they were in ten, or in a hundred or in a thousand

God d

omnipotent
justice,

and the

through his power and by reason of his

cause Satan to suffer as though he were in ten

shall

hundred thousand
wickedness

There

punishment as though

and the

hells,

rest each one according to his

e.

Then answered Peter

master, truly the justice of

God

is

and today this discourse hath made thee sad therefore, we 62 a

pray thee, rest, and to-morrow tell us what hell is like.
great,

Jesus answered

Peter, thou tellest

me

to rest

Peter,

thou knowest not what thou sayest, else thou hadst not spoken thus.
Verily I say unto you, that rest in this present Jife
piety and the

fire

which consumeth every good

the poisonjaf.

is

work/~Have"~ye

then

forgotten liow^SolomonTTJod ^prophet, with all the prophets, hath

reproved sloth

True

it is

that he saith

"

The

idle

will not

work

* On
that day intercession shall not avail save from him to whom the
Merciful One gives leave, and whose word he accepts. Inde.
(Surah

xx. 108.)
d

God

is

By the living God.

able to do everything.

1
b
Cp. 49 note.
Prov. xx. 4.

The Chapter
e
.

of severe punishment.

punishment.

For detailed description of hell see i46b sqq.

THE GOSPEL OF BARNABAS

140
terra

pigro pero andera ha

il

hesstate*

tua

onde

disse tutto

senza riposso

fallo

DIO iob dela

di

uita

medichare nel tempo della

quello che pole fare la mano

he che dice
nosstra

innocentissimo hamicho

lo

sichome lucello nascie ha

uollare chossi

lomo nascie ha hoperare

che

reposso piu di ogni chossa

hodio

io

Lo

il

infferno

he contrario

dicho in uerita

io ui

sichome
he uno chontrario del pavradisso
inuerno della esstate he i fredo dal chaldo
.

lo

62 h che pero bissogneria uedere

DIO chi uollesse narare

paradis so

il

delle

delitie

di

le misserie dello

inferno

ho stantia

malladeta della iustitia di DIO per malladitione de inffedeli

he reprobi della quale dice iob ammicho di DIO
hiui non
.

si

troua hordine

li

reprobi dice

morira

il

loro

ma

sempre spauento he essaia proffeta contra

non si estinguera giamai le loro fiame he non

uerme c

he dauit padre nosstro piangendo disse,

chon saete he solfaro con tem-

piouera sopra di loro folgori

pessta grande
fastidio

li

ho misseri pechatori che quiui

cibi dellichati le uesste

preciose,

he

li

la

rabisa fame, le fiami ardenti, le

he

li

suaui chanti di loro armonie

crudeli tormenti con

li

uengono in

delichati leti

hora che nausea farano,

ammari

li

brasse che scortichano

pianti

he qui dete l uno

lameteuol gemito iessu dicendo, ueramente saria melgio di

non essere giamai formato che patire chosi chrudel tormento
.

onde

qui

proponetiui

tormento in
niuno che

li

auanti

homo

uno

quale
chorpo suo senzza hauere
habia chompasione ma che ogniuno lo scernissca
tutte

le

parti

del

Ditemi non sarebe grande quessta pena

63 a

poli

grandissima

^L
J.*.

-li*Jl
51

li

iessu,

J^ULJ

51

u J^UI
l

u-ll

L.
udete.

disse-

Rissposero
hora quessta he una
perche ui dicho in uerita che se DIO

allora disse

delitia dello infferno

MS.

senta

il

JU

U UJL-

JlS

CONCERNING HELL
the

of the cold, therefore in

soil for fear

Wherefore he said
rest."

And what

the bird

is

"

man

fly,

summer

shall he

All that thy hand can do, do

born to work

is

it

beg

Verily I

"

without

most innocent friend of God

saith Job, the

born to

HI

"

As

sayunto

you, I hate rest above all things.

Hell

is one,

and

contrary to paradise, as winter

is

summer, and cold to

He

heat.

therefore

misery of hell must needs have

is

who would

seen

the

contrary to

describe the
of

paradise

God s^

delights^

God

place accursed by

There

and reprobate, of which said Job

no order there, but everlasting fear
,

the friend of

is

the prophet, against the reprobate, saith

worm

be quenched nor their

ing, said

the malediction of the

3

faithless
"

s justice for

5
:

"Then

seem

shall

Their flame

And David

."

tempest."

to

"

them

62 b

Isaiah

shalljioji.

our father, weep

upon them lightning and

shall rain

brimstone and great

some then

die

And

"

God

miserable sinners,

bolts

how

and

loath

delicate meats, costly raiment, soft

couches, and concord of sweet song

how

sick shall

raging hunger, burning flames, scorching cinders,

make them

and cruel

tor

ments with bitter weepin

And thenTesus uttered a lamentable groan, saying: Truly it were
better never to have been formed than to suffer such cruel torments.

For imagine a man suffering torments in every part of his body,

who hath, no one to show him compassion, but is mockedofall:
tell

me, would not this b3 great pain

The

disciples

Then
hell.

answered

said Jesus

For

I tell

The

Now

63

greatest.

this is a delight [in comparison] of

you in truth, that

if

God should

place in one

*
Solomon said: It is the condition of the lazy man to do no work in
winter for fear of the cold, but in summer lie goes round for alms. Inde.
b The
c
The fire of hell is not quenched
Chapter of hell (Gehenna).
and its worm never dieth. Inde.

Eccles. ix. 10 (JVulg.).

4

Vulg.).

Isa. Ixvi. 24.

Job
*

v. 7 (Vulg.).
Ps. xi. 6 (cp. Vulg.).

Job

x.

32

(cp.

THE GOSPEL OF BARNABAS

142

ponesse in bilanzia tutte le pene che ha patito tutti

in quessto

monddo he

he dalla altra parte ponesse Dio una

inffernalj

tribulationi

di

hora di penne
le

mondane

mondo uengono per mano

uengono per mano de diauoli li quali

homem ma

quelle

sono senza ueruna chompasione

.

homem

perche quesste del

darano

sollo

reprobi sanza dubio ellegerebono

li

li

patirano insino al giorno del iuditio

ho che chrudele fuocho

li

ho che ammaro fredo senza dare temperamento

ho che stridore di denti ho quanti singolti

alle loro fiami

he pianti hai misseri pechatori

che non ha tanta aqua

il

giordano quante lachrime oggni momento usscirano dalli loro

he qui le lingue malladirano ogni chossa chreato
hochij
.

con il loro padre he madre he

beneddeto in etterno

il

loro chreatore

il

quale he

63 b

Deto quessto

iessu

si

lauo con

la leggie di DIG scrita nel libro di

onde

uesspro

he fecero horatione

ma

niuno

non

li

disse dapoi
il

leone che ua rugendo cerchando di deuorare

che se lomo facessi chome

il

il

merchatore che niente temeria

si troueria preparato
Elgi
dete
pechunia ha uicini suoi azioche
quale
.

trafichasero he

pero

lo ui dicho in uerita

imperoche bene

giorno

il

qualle cho-

perche elgi uigilarebe he starebe preparato

ladro hora non sapete disse iessu che satana

il

chosi elgi cercha di fare pechare lomo c

fu uno homo

dissero

ogniuno staua spauentato sopra le sui

ladro uolle rompere la chassa sua che dormisse

il

per ammazare
he chome uno

quello

quado iessu aprendo la bocha sua

Quale he quel padre di familgia

nosscendo che
certo

suoi disscepoli secondo

disscepoli suoi uedendolo chossi aflito

li

niente quel giorno

parolle

li

mosse

il uadagno fusse
per iussta portione diuisso
alchuni bene trafichorno talmente che duplichorno il

Q^A danaro

ma

alchuni sconsumorno la pechunia in

seruitio
|

CONCERNING HELL
balance

and

the pain which

all

shall suffer till the

have suffered in this world

of judgement,

day

single hour of the pain of

men

all

143

and in the other one

the reprobates would without doubt

~
-

hell,

/^

*.

choose the worldly Jribulations, for the worldly come from the
"*hand

of man

a
,

but the others from the hand of devils, wh6~arelitterly

what^niel

without compassion.

sinners!

flames

what bitter

cold,

What gnashing

fire

they sEall give to miserable

which yet shall not temper their

and sobbing and weeping
For

of teeth

moment

the Jordan has less water than the tears which every

And

flow from their eyes.

things created, with their father and mother, and their Creator,
is

shall

here their tongues shall curse

all

who

blessed for ever/

Having thus

Jesus washed himself, with his disciples, 63 b

said,

God

according to the law of

And

then they prayed.

not at

all

to

written in the book of Moses

him that

and

him thus sad spake

the disciples seeing

but each stood terror-struck

day,

"aT""

his words.

Then Jesus opening

What

mouth

his

father of a family

into his house, would sleep

and

si

and prepared

Satan

is

devour.
that

if

if

^TNone, assuredly

to slay the thief.

as a roaring lion

Thus he seeketh

to

man would

after the evening [prayer], said

act as the

Do

for he

ye not

make man

sin c

would watch

know then

that goeth about seeking

whom

that

he may

Verily I say unto you,

merchant he should have no fear in that

There was a

man 3 who

to his neighbours that they might trade with

and the

day, because he would be well prepared.

gave money

he knew that a thief meant to break

profit should be divided in a just proportion.

well, so that they doubled the

the service of the

money.

And

it,

some traded

But some used the money

enemy of him who gave them

the money,

*
b The
And he is a child of Adam.
Chapter of the negligent.
And (like) the wiles of the lion which moves to the right and left for the
chase, thus Satan moves amongst the believers that he may seduce them
c

from the straight way.

Cp. Luke

xii. 39.

Inde.

Pet. v.

8.

--

\L-

(?)

Cp.

Luke

xix. 13 sqq.

64 a

THE GOSPEL OF BARNABAS

144
del

innimicho di cholui che

malle di

lui

debitori in iuditio
elgi honorato

ma
li

sopra

punira chome

sta la

dete la pecchunia dicendo

quando il uicino chiamera li

chome andera la chossa
certamente che
.

premio dara ha cholloro che bene negotiorno

altri

li

li

hora ditemi

sfogera la ira sua nello inguriarli

nolle la leggie

anima mia che

Vine DIG

uicino he Dio

il

.he

poi

alia chui pressenza

il

quale ha dato

al

homo tutto quello che a lo homo con la uita azioche in quessto

monddo bene uiuendo DIG hauessi le laudi he lo homo la gloria
.

del parradiso

onde cholloro che bene uiuono con

il loro
exempio
danaro
si
conuertono
ha
perche
duplichano
penitenzza li
pechatori uedendo loro tale exempio he pero sarano di grandde
premio premiati li homeni che bene uiuono ma li scellerati
.

il

quali con illoro pechare metono quanto DIG li a

con la propria uita in seruitio di satana innimicho di
bestemiado DIG he dando scandollo ad altri ditemi qualle

pechatori

donato
DIG

sera la

li

pena

loro

sera senza missura dissero

64*

li

disscepoli

.
[

LXIIe.

Debe adonque

disse

iessu

cholui che uole uiuere bene

il merchatore il
quale serra la botega he la chustodisse
he
note
con
grande
dilligenza onde di quanto chompra
giorno
riuendendo uole uadagnarui perche quando uede perderui non

mirare

nolle uendere

hora chosi fate uoi

tampocho al suo fratello
anima uosstra he uno merchatore he il
.

perche in uerita la

onde quanto essteriormente per li

chorpo he la botegga
sensi riceue he da essa compra he uende la moneta in uero
he lo am more guardatiue adonque che con lo ammore uosstro
.

no uendete ne chomprate uno minimo pensiero del quale non

uadagnate Ma penssando parllando he hoperando il tuto sia
.

per

ammore de DIG che

giorno

io

ui dicho in

uano ha horare

chossi facendo sarete sichuri quello

uerita

che molti fano lauachri he

Molti degiunano he fano ellemossine . Molti

studiano he predichano addaltri il chui fine he abbomineuole
a

^a.

4Jb.

d ^LJfc.

jj)l.

V;^
e

it-

J^J]

EXAMPLE OF THE MEKCHANT

me now, when the neighbour shall call

how shall the matter go ? Assuredly he

speaking evil of him.

Tell

the debtors to account

reward those who traded

will

vent

shall

As God

according to the law.

have

well,

life itself,

is

so that,

but against the others his anger

And

itself in reproaches.

standeth, the neighbour

hath, with

then he will punish them

liveth a , in

double their

money by

whose presence

God b who has given

,

to

man

my

all

soul

that he

this world,

God may

For those who

live well

[man] living well in

and man the glory of paradise.

praise,

145

their example, because sinners, seeing their

example, are converted to repentance; wherefore men who live

well shall be rewarded with a
But wicked sinnere,
great reward.

who by

and giving
punishment
1

what God has given them d by their

their sins halve

spent in the service of

offence

lives

Satan the enemy of God, blaspheming God

to

tell

others,

me what

be their

shall

be without measure, said the

disciples.

It shall

LXIIe.

Then

Jesus
He who would live well should take example
from the merchant who locketh up his
shop, and guardeth it day
and night with great diligence. And
selling again the things which
said

he buyeth he

is

fain to

make a

profit

for if he perceiveth that he will

lose

thereby he will not sell, no, not to his own brother. Thus then
should ye do for in truth
your soul is a merchant, and the body
is the shop
wherefore what it receiveth from outside, through the
;

senses, is

bought and sold by

it

3y~whi(^j-e_cannot profit. _ But

all for love of

God

I say unto you, that

fast

*
d

And

Uien that with your love

ye do not

sell

let

the

By

the living God.

is

love.

thought, speech, and

many make

Verily

ablutions and go to pray,

b
God who
The Chapter of love.

Construction obscure.

See

work be

for so shall ye find

safety in that day.

and give alms, many study and

preach to

God bestows.

money

nor buy the smallest thought

is

near.

others,

many

whose end

God

is

gives.

THE GOSPEL OF BARNABAS

146

chorpo he non il chore

chon la bocha he non con il chore degiunano

5 a ha|uanti DIG imperoche

chiamano

ha

he

cibi

non

che

il

riempisscono di pechatij

si

bono per

lauano

dano ad

altri quell o

azioche siano tenuti per boni

loro

studiano per sapere dire he non per operare

ad

altri

lingua si
DIG chon

.
predichano
contra di quanto fano loro he pero con la propia
condanano . Viue DIG a che chosstoro non chonosscono

chore loro perche

il

bono he sichome quanto ha

DIG

se

il

chonosscesero lo

homo

lo

il

ammare-

tutto lo a riceuto da

chossi ogni chossa elgi spenderebe per

ammore

di DIG

LXIII b.
Dapoi alquanti giorni
li quali non
samaritani
.

iessu
il

apresso

passo

una

citta

di

uolssero lasciare hentrare nella

ne uendere pane alii suoi disscepoli onde iachobo he

ho maestro ti piaze che noi preggiamo DIG
ioane dissero
citta

perche mandi fuocho dal

sopra di chostoro

ciello

Risspose

iessu uoi

non sapete da quale

parllate

Racordatiue che DIG uolleua dissperdere niniue per

la
uno in quella citta che temessi DIO C

non

spirito siate guidati pero chossi

|

trouarsi pure

qualle hera talmente

hauendo chiamato DIG

scellerata che

iona proffeta per mandarlo

in quella citta

quel popullo uoleua fugire in tarsso onde DIG

nel

mare he da uno

niniue

onde

da timore di
fece getare

il

he getarlo ha presso
chonuerti talmente ha

pesscie riceuerlo

iuui

si

predichando
penitenzza quel populo che DIG li ebe misserichordia
guai
ha cholloro che chiamano uendeta perche uenira sopra di
.

homo ha

loro essendo che ogni

chata da Dio d

in se chossa

da essere uendi-

hora ditemi hauete uoi chreato quessta citta

con quessto populo ho pazi che sete certo che no imperoche

tutte le chreature unite insieme nom possono chreare una
.

noua mossca de niente he quessto he il chreare 8

se DIG
benedeto il quale ha chreato quessta citta con quessto populo
.

Xj
-1 ^J V^.i

eA*^

(J\

UJD^

j
^

** cus

JL+t*

WARNING AGAINST VENGEANCE

God; because they cleanse the body and not the 65 a

abominable before
|

heart, they cry with the

from meats, and

mouth not with the heart

themselves with sins;

fill

they study that they

may know how

own

know God with

him

love

may

be held good

to speak, not to

tongue.

their hearts

work

they

which they do themselves, and thus

As God liveth a these do not

to others against that

are condemned by their

they abstain

they give to others

things not good for them, in order that they

"preach

147

for if they

knew him they would

and since whatsoever a man hath he hath received

from God, even so should he spend

it

the love of God.

all for

LXIII \
After certain days Jesus passed near unto a city of the Samari
l
and they would not let him enter the city, nor would

tans

bread to his disciples. Wherefore said James and John

Master, may it please thee that we pray God that he send down
fire from heaven upon these
people ?
sell

they

9-

Ye know
Remember

Jesus answered:
that ye so speak.

Nineveh because

he did not

%^one_who_ feared God

the

cityc

wKicTTwas"

the prophet to send

to that city, he

the people have fled to Tarsus,

cast

into the~sea,

in that

wicked that God, having called Jonah

would fain for fear of

so

him

by what spirit ye are led,

God determined to destroy

not
that

caused him to be

wherefore~"God

and received by a

fish

and

cast

up nigh to
preaching there, that people was converted to
repentance, so that God had mercy on them.

Nineveh.

A\

And"

unto

oe

shall

it

for the

lie

them that

come,

seeing

vengeance of

city

with

For

all

this

for

call

that

God d

vc ii^eancc

every

Now

tell

madmen

people?

man hath

for

on tlnMiiselvoH

in

himself cause

me, have ye created this

that ye are, assuredly no.

creatures united together could not create a

single

new

from nothing, and this it is to create e If the blessed God who

hath created this city now sustaineth it,
why desire ye to destroy
fly

of

By

the living God.

Yunas (Jonah)

is

The Chapter
d

related.

God

of patience.
is

an avenger.

The
e

story
If all

creatures were to be gathered together, they could not create a

fly out of
nothing. Inde.
1

See

Luke

ix.

52-5.

S^e

Jonah
L

i-iii.

65 b

THE GOSPEL OF BARNABAS

148

hora quessta citta sostiene perche dessiderate disstrugerla

hora perche non dicessti ti piaze ho maestro che pregiamo
il
signore DIG nosstro* che conuertissca quessto popullo ha
.

penitenzza

66 a

dissepolo

quessto

he che quessto he il propio del mio

di pregare DIG per cholloro che li fano malle
certo

abel

fece

malladeto da DIO
tolse

li

la

molgie

ammazzo ma

sollo

quando

fratello

il

hocideua

lo

abraham per faraone che

pero langelo del signore non lo

quessto

che

fece

perchosse de infermita

il

chain

quessto fece

Re fu nel tempio
Questo fece ieremia, esaia, hezechiel, Daniele he
dauit cho tutti li ammici di DIO he proffeti suoi santi
zacharia quando per dechreto dello empio

ucisso

Ditemi quando uno uosstro fratello se infermasi di frenehamazzarlo perche dice malle he perchuote
chi seli apressa
certo uoi non faresste quessto ma sibene

sia uoresste uoi

sua con medicine couenienti alia sua

procuraresste la sanita

inffermita

Viue Dio d

alia chui pressenza sta la anima mia che il

ha
infermo lo intelleto suo quando persseguita
pechatore
uno homo
Ditemi adonque saria ueruno che si rompessi
.

66 b

il

chapo per staciarre

chome ha sano
della

suo

il

mantello

al

suo innimicho

hora

parte da DIO chapo

[che]
anima sua per offendere il chorpo dello innimicho
Dimi ho homo quale he lo innimicho tuo 6 certo he
lo intelleto cholui

si

che elgie il chorpo tuo he ogniuno che ti lauda onde se tu

auessi sano intelleto
baciaresti la mano ha cholloro che
.

uituperano he presentaressti doni ha cholloro che ti persseguitano he perchuote hasai perche ho homo perche quanto
piu per li pechati tuoi sarai perseguitato he uituperato
ti

meno

in quessta uitta tanto

b

^[3

Jj>U

sarai

^i.

il

giorno del iuditio

J.JJ1

iv- .

d
j-^.

u b
LJjJl
jjil

g^ill

^ v l^^
\

dU

jjill

U&.

jUjl dD

u^o U

f
.

j^J.

AGAINST VENGEANCE
it ?

Why

that

we pray

not say

didst tliou

converted to

did Abel b

it

Assuredly this

penitence?"

pray to

to
j

when

May

God

thee,

master,

this people

may be

please

Lord our God a that

to the

disciple of mine,

"

149

is

for those

the proper act of a

who do

Thus 66 a

evil.

his brother Cain, accursed of God, slew him.

Thus did Abraham 1

for

Pharaoh,

who

took from him his wife,

and whom, therefore, the angel of God did not slay, but only
struck with infirmity. Thus did Zechariah when, by decree of the
2
Thus did Jeremiah,
impious king, he was slain in the temple
.

Isaiah, Ezekiel, Daniel,

and David, with

all

God

the friends of

and holy prophets. Tell me, if a brother were stricken with

frenzy, would you slay him because he spoke evil and struck

who came near him

Assuredly ye would not do so; but

rather would ye endeavour to restore his health with medicines

those

suitable to his infirmity.

LXIVc.
liveth d, in

As God
of infirm

whose presence

my

soul standeth, a sinner

mind when he persecuteth a man.

For

tell

me,

is

is

there

h
anyone who would break his head for the sake of tearing the cloak 66
of his enemy 1
Now how can he be of sane mind who separateth
|

himself from God, the head of his soul, in order that he

may

injure the body of his

Tell me,

every one

enemy ?
man, who is thy enemy e ?

who

praiseth thee.

mind thou wouldst

kiss the

present gifts to those

who

and persecuted in
But
a

God

is

hand of those who

more that

Sovereign.

man,

me,
b

if

and

much

for thy sins thou art reviled

this life the less shalt

tell

revile thee,

persecute thee and strike thee

because, O^maTipDecause the

judgement*

Assuredly thy body, and

Wherefore if thou wert of sane

thou be in the day of

the saints and prophets of

The story of Abel and Cabel (Cain).

The

d
e
Tell me,
son of
Chapter of patience.
By the living God.
do
know
the
who
Yourself
and whoso
is
?
Adam,
you
truth,
your enemy
f
The greater your pain and trouble in this world
praises you. Inde.
owing to your transgression, the less will it be in the next world. Inde.

Inde.

1
See Gen. xii. 15 sqq.
but
Contrast 2 Chron. xxiv. 22.
:

it

is for

Abimelech he prays (Gen. xx. 17).

THE GOSPEL OF BARNABAS

150

Ma

dimi ho

homo

li

santi he proffetti di DIO sono stati

he infamati dal monddo sebene loro herano

persseguitati

innocent!

se

hora che sera di te ho pechatore

com

tutto soportauano pregando per

il

patienzza
sechutori che debi fare tu ho

Ditemi ho
diceua
dietro

di

hora che

67 ocidere semei

loro per-

homo degno dello infferno

non
mei,
sapete uoi che semei malla-

disscepoli

seruo

il

he se loro
li

DIO dauit profieta he li getaua pietre

disse dauit ha cholloro che uoleuano

che chossa

tie

tu uoi ocidere

ho ioab che
|

DIO il quale
perche chossi
onde chosi
conuertira quessta malladitione in beneditione
f u perche guardo DIO a la patienzza di dauit he il libero
dalla perssecutione del propio fiolo abssalon
certamente non

semei

malladirmi

lascialo

uole

si

moue una

quando tu

folgia di arbore senza la uollonta di DIO

ne ha cholui

degno

in tribulatione

sei
il

quale

di riceuere per

dello infferno b

Voi

ti
li

no pensare ha quanto

tribula

ma

chonsidera

tuoi peccati per

mano

pero

riceui

quanto
di

sei

diauoli

sete adirati chontra di quessta citta

perche non cia uolluto riceuere ne uendere pane . Ditemi

sono uosstri sciaui chosstoro hauete uoi dato ha chosstoro
quessta citta

auete uoi dato ha chosstoro

hauete haiutati per racholgere

il

il

grano ouero

grano certo no imperoche

li
.

uoi non sete piu stati in quesste parti he sete poueri hora
perche chosi dicesti
Risspose li dui discepoli signore ha.

biamo pechato DIO

chosi sia

67 b

ci

habia misserichordia

he iessu risspose

Auicinauasi la passca onde iessu chon li suoi dissepoli

ascexe in ierussalem he ando alia probaticha piscina quessto
.

nome haueua quel bagno perche langiolo di DIO ogni giorno

moueua quella aqua onde il primo inffermo il qualle hentraua
in quella

aqua dapoi

la

mutatione

elgi si

sanaua di ogni

AGAINST VENGEANCE
God have been

151

persecuted and defamed by the world evenjhough

sinner 1 and if
be done to thee,
they were innocent, what shall
for their persecutors, what
with
tired
all
praying
patience,
tTiey~encl
shouldst thou do,
man, who art worthy of hell 1 Tell me, O my
know that Shimei cursed the servant of God,
disciples, do ye not

David the prophet, and threw stones

David to those who would fain have
it

at

Now what

Shimei

Shimei

"

said

What

is

him curse 67

thou wouldst
Joab, that
is the will of God, who will turn this_curse into
And thus it was; for God saw a the patience of
kill

to thee,

him

killed

let

me, for this

a blessing."

David and delivered him from the persecution

of his

own

son,

Absalom.
of God. Wherefore,
Assuredly not a leaf stirreth without the will
much thou hast
how
of
not
do
think
when thou art in tribulation
how much for
consider
but
thee
borne, nor of him who afflicteth
;

at tnehand of the_devilg_ofJ^glJJ^thy sins thou artworthy to receive

it would not receive us, nor
because
with
this city
Ye are angry
these
are
Tell me,
sell bread to us.
people your slaves ? have ye

have ye given them their corn 1 or have

it ?
Assuredly no for ye are strangers
ye helped them
What thing is this then that thou
men.
and
in this land,
poor
given them this city

to reap

sayest

The two

disciples

answered

have mercy on us c
And Jesus answered

Lord,

we have sinned

may God

So be

it.

LXV*.
The passover drew near 2 wherefore Jesus, with his disciples, 67 b
went up to Jerusalem. And he went to the pool called ProbaticaV
And the bath was so called because the angel of God every day
troubled the water, and whosoever first entered the water after its
,

movement was cured

of every

kind of infirmity.

Wherefore

b If
God sees.
you are in misfortune do not think of the misfor
tune and its cause, but think of what the Zabaniyeh (guardians of hell)
e I ask God s
will do to you for your transgression. Inde.
pardon. Inde.
d
The Chapter of the pool of water.

has

*
See John v. 1-16.
See 2 Sam. xiv. 5-12.
Vulg. probatica piscina.
Tjj irpopariKTi
:

Gk. of John

v.

THE GOSPEL OF BARNABAS

152

onde per quessto stauano grande numero

sorte de infferraita

de inffermi alia pisscina

uno infermo

uiste hiuui iessu

qualle haueua cinque portici;

la

quale trenta otto hanni hera

il

stato hiuui infermo di graue inffermita

onde chonosscendo

quessto iessu per inspiratione diuina hebbe compassione dello

imfermo he
10

non ho homo

dentro he pero

me

di

68

tu sanarti

disseli uoi
il

quale quando langelo

disse signore DIO

Allora iessu leuo

b
di DIO

nome

tuo leto

ho f ratello

he deto quessto iessu disse

riceui la sanita lieuati

he portauia
he porto

he andaua ha chasa laudando DIO

il

portare

ha deto

pilgia

chie cholui

leto
il

Risspose

io

non

so

suo

il

diceuano debe essere stato iessu nazareno,

dissero loro

nome onde
altri

fra loro

diceuano non

imperoche elgie santo di DIO onde chia fato quessto he

perche fa uiolare

il

sabbato

trissto

andossi iessu nel tempio

tie

che mia fato sano

tuo leto he uatene ha chassa

Risspose lui

lui cholui

il

cholloro

uedeuano chridauano elgie hogidi sabbato pero non

il

licito

hochij al cielo he

allora linfermo si leuo laudando DIO

leto sopra le spale

che

li

nosstro DIO di pa|dri nosstri habi misseri-

chordia sopra di quessto infermo

11

moue laqua mi pongi

quando uolgio hentrare uiene uno piu pressto

he ui hentra

in

Risspose lo imfermo signore

he

hachostosi a lui grande moltitudine per sentire le sui parole

onde

li

sacerdoti si rodeuano de inuidia

LXVIc.

Vene ha
68t>

lui

uno

di loro dicendo

ho maesstro bono tu

insegni bene con uerita pero dimi nel paradisso

ci

dara DIO

Risspose iessu tu

che sollo DIO he bono

di DIO
li

uno fanciulo

di

che mercede

mi chiami bono he non

talmente che come dice iob amicho

uno giorno non

monddo

anziche disse

angioli sono reprensibili auanti la presenza di DIO

41)1.

J-JJ

,*-

sai

b
d

41)1

U^.

/-

^-

onde

THE POOL CALLED PROBATICA

number

a great

had

153

of sick persons remained beside the pool, which

And Jesus saw there an impotent man, who

five porticoes.

had

been

there

tbirty-and-eight

sick

years,

with a grievous

hereupon Jesus, knowing this by divine inspiration,

Wilt thou be
had compassion on the sick man, and said to him
Yv

"Tnfirmity.

made whole 1
The impotent man answered

Sir

l
,

I have no

man when the

am coming

angel troubleth the water to put me into it, but while I

another steppeth down before me and entereth therein.

Then Jesus

lifted

up

heaven and said

his eyes to

Lord our God a

68
have mercy upon this impotent man.
b
In God s name
And having said this, Jesus said
brother, be
thou whole ; rise and take up thy bed.
God

of our fathers,

Then

the impotent

man

and carried his bed

arose, praising God,

upon his shoulders, and went to

Those who saw him cried
:

his house praising God.

It is the sabbath

day

it

is

not

lawful for thee to carry thy bed.

He

answered

He

that

made me whole

said unto me,

"

Pick

up thy bed, and go thy way to thy house."

"Who is he ?
Then asked they him
:

He answered

know

not his name.

It must have been

Whereupon, among themselves they said
he is a holy one of
for
Others said
Jesus the Nazarene.
Nay,
is
a
wicked man, for he
done
this thing
God, whereas he who has
:

causeth the sabbath to be broken.

And

Jesus went into the temple, and a great multitude drew

whereat thepriests were con;

nigh unto him to hear his words

sumed with envy.

LXVIc.
One

of

them came

well and truly

God give us 1

Jesus answered

God

alone

is

of a day old
a

God

is

me

tell

good

to him, saying

not clean

is

Or Lord.

There

callest

Cp.

b
is

me good

even as said Job

sovereign.

of praise.

therefore, in

Thou

Good master, thou teachest

68 b
paradise what reward shall

3
,

2
,

and knowest not that

the friend of

God

"

A child

yea, even the angels are not faultless in

By

permission of God.

The Chapter

none good except God.

Luke

xviii. 19.

Cp. Job xv. 14 sqq. (Eliphaz).

THE GOSPEL OF BARNABAS

154

pechato he racholgie le inniquita

chome la sponga racholgie la aqua* confuso pero il sacerdote
taceua pero iessu disse, io ui dicho in uerita che non uie
disse elgi la charne tirra

il

chossa piu perichollossa che

il

che pero sallamone

parllare

morte he in mano della lingua b he uoltatosi

alii suoi
dissepoli iessu disse
guardatiue da cholloro che ui
beatifichano perche loro ue inganano c
Beatificho con la
disse la uita

he

la

lingua satana
le sui

parole

li
.

primi parenti nosstri

chosi beatifichauano

chosi beatifichaua golias

cento

falsi proffeti

mente che

il

peri

filistei

li

hachab

ma

ma

li
.

misseramente riuscite

sauij di egito faraone

chosi beatifichaua quatro

false furno le loro laudi tal-

laudato con cholloro che

laudauano

li

.
j

69 a onde non senza chagione DIG dice per esaia prof eta populo
mio cholloro che ti beatifichano te inganano
Guai ha uoi
.

scribi

he

guai ha uoi ho sacerdoti he leuiti perche

talmente che cholloro

farisei,

hauete choroto

sachrificio del signore

il

che uengono ha sachrificare chredono che DIG mangi charne

chota chome homo .

LXVII d
Perche

li

dite

portate deli chasstrati he deli tori he deli

he non mangiate il tutto

agneli al tempio al uosstro DIG

uoi

non

ma
li

fatene parte al DIG uosstro di quanto uia dato

dite

la

del sachrificio

origine

che uene per

fichare la uita donata al fiolo dello padre nosstro

he

tessti-

abraham

obedienza del padre nosstro abbraham

con le promesse fateli da DIG he beneditione datoli non uadino
in obliuione
che pero per ezechiele proffeta dice DIG leuate

onde he

la fede

con

la

uia quessti uosstri sachrificij

sono in abominatione

e
.

perche

le

uitime

che pero se auicina

il

uosstre

tempo

di fare

i^l

-UI.

b *JL
c

eLsLJ jJ dUU-o

dLj^s. ^jW^L- JU.

&ju

d
e fcJU

vl*-J>.

Ujul

wil

^Xjl^Js *jj\

u^-a-i-51 ,j

*U
*J 4

mi

Jls

THE PERILS OF SPEECH

God

Moreover he said

presence."

"

The

155
attracteth sin,

flesh

and sucketh up iniquity even as a sponge sucketh up water al

Wherefore the priest was silent, being confounded. And Jesus
."

said

Verily I say unto you, naught

For so said Solomon

tongue

"

more perilous than speech.

is

Life and death are in the

power of the

bV"

Beware of those
he turned to his disciples, and said
the
With
who bless you, because they deceive you
tongue Satan
(

And

blessed our

was the outcome

parents, but miserable

first

of his

So did the sages of Egypt bless Pharaoh. So did Goliath

So did four hundred false prophets bless

words.

bless the Philistines.

but false were their praises, so that the praised one

Wherefore not without cause did God 68*
perished with the praisers.
My people, those that bless thee
say by Isaiah the prophet

Ahab 3

"

deceive thee

Woe

4
."

unto you, scribes and Pharisees

Levites,

woe nnio you,

priests

and

because ye have corrupted the sacrifice of the Lord, so

that those
flesh like

who come

God

to sacrifice believe that

eateth cooked

unto a man.

LXVII d.
For ye say unto them
Bring of your sheep and bulls and
lambs to the temple of your God, and eat not all, but give a share
and ye do not tell
to your God of that which he hath given you
"

"

them

of the origin of sacrifice, that it is for a witness of the life

granted to the son of our father Abraham, so that the faith and
obedience of our father Abraham, with the promises

by God and

But by Ezekiel 5 the prophet saith God

your

made

to

him

the blessing given to him, should never be forgotten.

sacrifices,

Remove from me

"

your victims are abominable

*
The flesh of man takes
Ayyub (Job) said
Inde.
iniquities as a sponge takes up water.
life and thy death are in thy tongue.
Inde.
:

to

me

what
b
c

is

."

these

For the time

unlawful and

Said Solomon

Beware

of

all

Thy
him who
:

because he will seduce you from the way of the truth.

e
In anger
The Chapter of the sacrifice.
Said God to the Jews
will take away your sacrifice because with me it is an abomination.

praises you,
d

Inde.

Cp. Job xv. 16.

Cp.

Isa.

i.

1 1

sqq.

"

Prov. xviii. 21.

Jer. vi. 20.

Kings

xxii. 6.

(?) Isa.

THE GOSPEL OF BARNABAS

156

69 b quanto

mo

deto per ossea proffeta dicendo

io

populo non elleto elleto onde chome dice in ezechiel

DIG fara uno pato nouo con il populo suo a no sechondo

chiamero
profeta

ha

nosstro

il

quale non osseruorno

chore di pietra dandoli uno chuore nouo he
quessto sera tutto perche hora uoi non chaminate nella leggie
sua onde uoi hauete la chiaue he non aprite anziche inpedite
il

pato che

he

io deti allt

leuera

li

padri uosstri

il

il

la strada

ha chi uolle chaminare

andare doue apresso

tutto

il

quando

tua dimanda

Tu
im

io ti

pontifice per referirli

il

dicha

io te

che chossa DIO

dicho in uerita che cholloro

il

ma

pero

uedendo

non fa

lupo lascia le pechore

il

alia chui pressenza io sto

li

patrone imperoche

di pechore sui

diffexa delle pechore

quale uedendo

70 a

che

ammano

mercede non

ha

sacerdote per

il

partiua

iessu disse fermati che io ti respondero alia

quale ha uno gregie

il

si

santuario staua

me dimandi

paradisso

alia

il

che se

il

dara

quali pensano
.

il

uno passtore
lupo si mete

chosi

he fugise

DIO di

ci

il

seruo

il

Viue DIO c

padri nosstri fuse

il

DIO uosstro che uoi non pensaresste con dire che chossa mi
dara DIO
ma chome faceua dauit proffeta suo diresste che
.

chossa daro ha DIO per quanto elgi mi adato . io ui parllero

per simillitudine azioche me intendiate
Elgi hera uno Re
.

una strada trouo uno spolgiato da ladri

il
quale hera ferito mortalmente onde elgi li ebe compassione
1
pero chomando alii suoi serui che portassero quello homo alia
quale sopra di

il

che fecero con ogni dilligenza he il

Re presse grande ammore allo inffermo talmente che li dono
la propia fiola per molgie he fecelo suo herrede
certo he
il
fu
che
Re
somamente misserichordiosso ma Io homo batete
citta

he

Io churassero

il

li

serui,

Re

del

uno

sprezaua

he

li

seruitio diceua

che sentendo

il

le

MS.

medicine, uitupero la sposa, diceua malle

li
suditj he quando il Re uolleua

faceua ribelare

SMO (sic).

il

che chossa mi dara

Re

Re

per premio
che chosa fece elgi ha tanto empio
il

AGAINST SEEKING A REWARD

157

draweth near when tbat stall be done of which our God spake by 69
I will call chosen the people not
Hosea l the prophet, saying

l>

"

And

chosen."

make

as he saith in Ezekiel the prophet

new covenant with

"

God

shall

not according to the cove

nant which he gave to your fathers, which they observed not 2 ; and
lie shall take from them a heart of stone, and give them a new
a

jieart

And

and

":

all this shall

his people

be because ye walk not now in his law.

rather do ye block the road

ye have the key and open not

who would walk in it *.

The priest was departing to report

for those

all to

the high priest, who

Stay, for I will

stood nigh unto the sanctuary, but Jesus said

answer thy question.

Lxvm b

Thou askest me to tell thee what God will give us in paradise.

Verily I say unto you, that those who think of the wages love not
A shepherd who hath a flock of sheep, when he seeth
the master.
the wolf coining, prepareth to defend them ; contrariwise, the
4

As God

seeth the wolf leaveth the sheep and fleeth 5

in whose presence I stand, if the God of
our fathers

when he

hireling

liveth

c
,

were your God ye would not have thought of saying

What will
God give me
But ye would have said, as did David his pro
"

"

"

phet
unto
4

me

What
6

shall I give

unto God for

all

that he hath given

"

?
7

1 will speak to

you by a parable that ye may understand.

There was a king who found by the wayside a man stripped by
And he had com
thieves, who had wounded him unto death.
passion on him, and commanded his slaves to bear that man to
the city and tend him and this they did with all
And
diligence.
the king conceived a great love for the sick man, so that he gave
him his own daughter in marriage, and made him his heir. Now
;

assuredly this king was most merciful ; but the man beat the
slaves, despised the medicines, abused his wife, spake evil of the
king, and caused his vassals to rebel against him.

king required any service, he was wont to say

And when
"

What

king give me as reward?" Now when the king heard

did he do to so impious a man ?
*

Account of something other than the law.

God

children of Israel.
1
4

Hos.

ii.

Luke
Cp. Luke
Cp.

23.
xi. 52.
x.

30 sqq.

3
5

the

will the

this,

what

The Chapter of the

is living.

Jer. xxxi. 31, 32.

John x. 11

See

But the parable

s<iq.

is

apocryphal.

3
Ezek. xxxvi. 26.
Cp. Ps. cxvi. 12.

70 a

THE GOSPEL OF BARNABAS

158

ogniuno guai ha

Rissposero

lui

tutto he lo punite atrocemente

ho

70 b

he

scribi

farisei

perch e

Re

anontio quanto DIG ui disse per

serui

ho

ma

he exaltati

il

il

Re

nosstro DIG quel

monddo

mi hano

loro

mia uoce

la

dissprezzato

quale trouo issdraelle in quessto

pieno di misserie che pero lo dete alii suoi serui

moise he haron che

iosef

il

ho sacerdoti

suo profeta Esaia

Elgie

priuete del

il

he tu pontifice che senti

10 ui

nutriti

il

allora disse iessu,

il

churassero

li

prese tanto

ammore

11 nosstro DIG che

per il populo de issdraelle flagello lo eggito
somersse faraone he dissperse cento he uinti Re di chananei
he madianiti et li dono la sua leggie facendolo herede di
.

quanto habita
quanti proffeti

chome ha

il

populo nostro
.

Ma

chome
proffetie ha

elgi

contaminato

DIG quanti inzio sono parti ti da

iddoli per il scandalo di uoi ho sacer

li

he come dissonorate DIG chon

porta issdraele

si

elgi uiolato la leggie di

DIG he andati ha seruire

doti

ha occisso quante

il

uosstro uiuere he hora

dimandate ha me che chossa ui dara DIG nel parradisso Doueuate

dimandarmi qual sera la pena che DIG ui dara nello infferno he
.

pero quello che douete fare per fare uera penitenzza azioche DIG
ui abia missericordia che quessto ui posso dire he ha quessto son
.

messo ha uoi

LXIX

71 a

Viue Dio b
adulatione

ma

uerita

he non indurate

il

li

chore uosstro

fecero motto he

ho

scribi

chome

farisei

chaualieri

me non

nosstri padri dapoi

sacerdotj per quessto parllare

non

da

ma

per timore della plebe

.

ho dotori ho

le

li

chauali

andare hala guera

done ma non uollete

uollete

chome

pechare

sconsumauano da rabia

iessu sogionse dicendo

ma non

il

si

ho sacerdoti ditemi uoi uollete

uollete le uesste belle

riceuerete

onde ui dicho pentiteui he ritornate

ha DIG secondo che fecero

li

alia chui pressenza io sto che

uoi

lilare

he nutnchare fanciulj uoi uollete li fruti di champi he non

uollete choltiuare la terra
Voi uollete il pesscie del mare
.

ma

uoi

MS.

he

non

ma

uollete

(sic).

andare ha pesscare

uoi

uollete

lo

INGRATITUDE OF ISRAEL

159

Woe

to him, for the king deprived him of

him.
Then said Jesus
cruelly punished
priests, and
scribes, and Pharisees, and thou high-priest that hearest my voice,
all

They
and

replied

all,

what God hath said to you by his prophet

nourished slaves and exalted them, but
they 70

I proclaim to you

Isaiah

"

have

have despised

The king

me."

our God,

is

him that

Israel in this world full of

therefore to his servants Joseph, Moses

tended him. And our God conceived such love

and Aaron, who

for

who found

him

miseries, and gave

for the sake of the people of Israel

he smote Egypt,

drowned Pharaoh, and discomfited an hundred and twenty kings 3

of the Canaanites and Madianites
he gave him his laws, making
;

him heir of all that [land] wherein our people dwelleth.

But how doth Israel bear himself? How many prophets hath

he^

how_many prophecieshath h^_jiojitamiiiated ; how hath he

violated the law of God how many for that cause have departed
from God and gone to serve idols, through your offence,
priests
And how do ye dishonour God with your manner of life And now
Ye ought to
ye ask me: What will God give us in paradise 1
have asked me What will be the punishment that God will give
you in hell and then what ye ought to do for true penitence in
order that God may have mercy on you for this I can tell you,
slain

and

to this

end

am

I sent to you.

71K

As God

liveth b in

whose presence

and turn

to

God even

I stand, _ye will not receive

W herefore
7

adulation from me, but truth.

I say

unto you, repent

and harden

as our fathers did after sinning,

not your heart.

The
of the

priests

common

were consumed with rage at this speech, but

peo^fe-^iey^spaTe not a word.

for fear

Jesus continued, saying

scribes, O Pharisees,
doctors,
me.
tell
Ye
like
desire
horses
priests,
knights, but ye desire
not to go forth to war ye desire fair clothing like women, but ye

And

desire not to spin

field,

and nurture children

and ye desire not

ye desire the fruits of the

ye desire the fishes

to cultivate the earth

of the sea, but ye desire not to go a fishing

The Chapter
1

Isa.

i.

a.

of

Alms
Josh.

b
(?).

xii.

By

24 (but the

ye desire honour as

the living God.

number

is

31).

THE GOSPEL OF BARNABAS

160

ma non

honore chome citadini

he uoi uollete

uollete charge della ripublicha

he primitie chome sacerdoti

le decline

uollete con uerita seruire DIG

sentato uno indemoniato

hera priuo dello audito

li

he deto quessto

il

nom

quale

iessu

li

fu apres-

parllaua ne uedeua he

onde iessu uissto

hochij suoi al cielo he disse

malle
|

uno locho doue harete ogni

in uerita ui dicho che DIO ui dara

.

ma non

che chossa fara adonque DIO

71 b di uoi che quiui ogni bene uollete senza ueruno

malle seiiza niuno bene

la fede loro leuo

signore DIO

di padri nosstri

habi misserichordia sopra quessto inffermo he donali la sanita

azioche chonosscano quessto populo che tu

he deto questo

nome

in uirtu del

LO HOMO
li

suoi

si

parti
.

hochij

comando

il

spirito

onde

demonij

allo spirito

he parllo

il

mone

loro tesstifichano

Viue DIO C che

si

reproba

me

altro sechollo
|

magnifichaua pero portorno

.

he iessu fata

la

tutti

li

li

il

suo popullo

4)1.

li

dete salla-

he in-

perche uollon-

la

plebe

il

che poteterro

horatione dete ha tuti la sanita

ha

sollicitare

che iessu herra DIO da issdraelle

uisitare

di

la reprobatione

inffermi

onde quel giorno incomincio in ierussalem

per operatione di satana

si

scaziare satana in uirtu

he deto quessto iessu uscite del tempio onde

racholgere

li

suo reggno he se

maligno chonosscendo

il

uirtu

la besstemia in spirito santo

72 a remissibile in quessto he nello

tariamente

il

in

se

scaziano satana con la scritura che

proffeta

di DIO

ma

ogni regno in se diuisso

satana scaciasi satana chome staria

fioli

muto uedendo chon

disstrugie he chassa sopra chassa chassca

uosstri

hai mandate

belzebu principe di demonij scazia

allora disse iessu

mi
si

riempite de timore ogniuno

si

scribi dissero in uirtu di

li

che

partise dicendo
di DIO signore nosstro b parti ti malligno dal-

iessu

il

la millitia

la

romana

plebe con dire

quale hera uenuto ha

DUMB, DEAF, AND BLIND DEMONIAC

161

but ye desire not the burden of the republic ; and

ye
and firstfruits as priests, but ye desire not to serve
God in truth. What then shall God do with you, seeing ye desire
citizens,

desire tithes

without any evill Verily I say to you thaT71 b

herejevery good
GocTwill give you a place where ye^will have
every evil without
[

any good.

And when
a demoniac

Jesus had said

there

was brought unto him

could not speak nor see, and was

deprived of
Whereupon Jesus, seeing their faith, raised his eyes to

hearing.

Lord God a of our fathers, have mercy on this

him
give
health, in^order that this people may know

heaven and said

man and

sick

this,

who

thattiiouhast sent me.

And having
saying

one, from the

The

man

Commanded the spirit to depart,

nameof God our Lord h depart, evil
,

and the dumb man spoke, and saw with his

Whereupon every one was filled with fear, but the scribes
In the power of Beelzebub, prince of the demons, he casteth
spirit departed

eyes.

said

said this Jesus

In the power of Hie

out the demons.

Then
stroyeth

said Jesus
itself,

Every kingdom divided against itself deand house falleth

upon house. If in the power of
:

Satan be castTout, how shall his kingdom stand? And if

your sons cast out Satan with the scripture that Solomon 2 the
prophet gayj?_thgm L they testify that I cast out Satan in the power

"Satan,

God.__U3 God

of

livethc,

cithout^cemissionjf in this

blasphemy against the Holy Spirit is

and in the other world;
becausTthe 72 a
I

"**%

wicked man of his own will

reprobates himself, knowing the
reprobation.

And

having said this Jesus went out of the temple. And the
people magnified him, for they brought all the sick folk
they could gather together, and Jesus having made prayer

common

whom

gave to

all their

health

whereupon on that day in Jerusalem the

by the working of Satan, began to stir up the
common people, saying that Jesus was the God of Israel, who was
come to visit his people.

Roman

God

soldiery,

is

sovereign.

By

the permission of God.

By

the

living God.

See Matt.

tradition of

xii.

22-31.

Solomon

The Qoran accepts from the Talmud the

cp. e.g. Q.xxi, xxvii, init., and see

magical powers

also 76*.

BAGO

THE GOSPEL OF BARNABAS

162

LXX.
Partissi iessu di ierussalem dapoi la passca

he hentro

nelli

fillipi onde auendoli deto lo angelo gabrielo

che cominciaua nella plebe
interogo li suoi
dicendo
che
chossa
li homeni di me
dichono
dissero
dissepoli
loro alchuni dichono che tu sei helia altri dichono te ieremia

confini di cesarea

la

seditione

dichono uno proffeta delli hantichi Risspose iessu,

he uoi che chossa dite chio sia Risspose pietro tu sei christo

he

altri

DIO

fiolo di

72 b ua he

adiro iessu allora he chon ira

si

partiti

farmi scandalo

il

riprese dicendo

me

da

perche tu sei il diajuollo he cerchi di

he minazio li undeci dicendo guai ha uoi se

perche ho impetrato da DIO una grande

chotra
di cholloro che quessto chrederano . he
malladitione
uolleua scaziare pietro onde li undeci pregorno per lui iessu
chredete

il

quessto

quale non

scatio

il

ma

di

nouo

il

ripresse dicendo

guarda

che giamai piu tu dicha talle parole perche DIO ti riproberebe

pianse pietro he disse signore io ho parllato da stollto pregga
allora disse iessu, se DIO nosstro non
DIO che mi perdoni
.

ha mose seruo suo ne ha

uolsse mosstrarse

ammaua
si

ne ha ueruno proffeta

mosstri ha quessta generatione inchredula

uoi che DIO

il

tutto

hellia che tanto

uorete uoi penssare che DIO

.

Ma

ha chreato de niente con una

non sapete

sollo parolla b

homeni da uno pezzo di fango hano hauto origine

hora chome hauera simillitudine DIO con lo homo
Guai
he

tutti

ha

cholloro che

li

si

lassano inganare da satana he deto questo

preggo DIO per pietro piangendo li undeci he pietro

he dicendo chosi sia, chosi sia ho signore DIO C nostro beneiessu

he andossi in galilea azioche si

smorzase quella opinione uana che il uolgo comincio pilgiare
deto

73 a

Dapoi

parti iessu

si

di lui

dJLatUI

J^l
Jill

b.

AT CAESAREA PHILIPPI

163

LXX.
Jesus departed from Jerusalem after the Passover, and entered
borders of Caesarea Philippi 1
"Whereupon, the angel

into the

Gabriel having told him of the sedition which was beginning

What
among the common people, he asked his disciples, saying
:

do

men

say of

me

They said: Some say that thou art Elijah, others Jeremiah,
and others one of the old prophets.
Jesus answered
And ye what say ye that I am ?
Peter answered
Thou art Christ, son of God.
:

Then was Jesus angry, and with anger rebuked him, saying:
2
because thou art the devil and 72 b

Begone and depart from me

seekest to cause

And

me

offence

he threatened the eleven, saying

Woe to you if ye
won from God a great curse 3 against those
:

believe this, for I have

who

believe this.

And

he was fain to cast away Peter; whereupon the eleven

who cast him not away, but again rebuked

besought Jesus for him,

Beware that never again thou

him, saying
because God would reprobate thee

say such words,

Peter wept, and said

Lord, I have spoken foolishly

beseech

God that he pardon me.

Then said Jesus
If our God willed not to show himself to
Moses his servant, norTo Elijah whom he so loved, nor
jto any
prophet, will ye think that God should show himself to this
faithless generation ]
But know ye not that God hath created all
:

things of nothing with one single word b and all men have had
their origin out of a piece of clay 1
Now, how shall God have
likeness to man ?
Woe to those who suffer themselves to be
,

deceived of Satan

And

having said this, Jesus besought

and Peter weeping, and saying

Lord our God c

God

So be

for Peter, the eleven

it,

so be

it,

blessed

Afterwards Jesus departed and went into Galilee, in order that.

vainopimon which the common folk began to hold coiiceriiingjffla
him might beextinguished.
this

The Chapter of the curse upon the Christians

everything in one speech with nothing. Inde.
s

1
Cp. and contrast Matt. xvi. 13-20 and parallels.
So also 219* see note on 3* (p. 3) and ioa
:

b
(sic).

(p. 17).

O
2

God created

God, sovereign.
Cp. Matt. xvi. 23.

THE GOSPEL OF BARNABAS

164

LXXI *.
Ariuato

iessu

regione di

nella

galilea

patria

chome

sua

iessu

si

per tutta la
hera uenuto in

diuolgo

proffeta

con dilligenzia cerchorno li infermi

he si
apressentorno ha lui pregandollo che li tochasi con le mani
he tanta hera la moltitudine che uno certo richo infermo
nazaret onde

di paralissia

nom

fato scoprire
di iessu

potendo farsi portare per la porta fecesi

choperto della chassa doue iessu staua he
choperto si fece challare con linzioli auanti

il

portare sopra

il

qualle stete alquanto sospesso he poi disse

il

temere ho fratello
si

scandalizorno

chie chosstui

che perdona

uiue DIG che

nom posso perdonare li pecchati

io

non

sono perdonato li pechati

perche
ogniuno quessto sentendo he diceuano he
ti

ma

li

pecchati

Allora disse iessu

ne

homo ueruno

sollo DIG perdona

. Ma chome
seruo di DIG posso pregare
per li pechati di altri onde ho preggato per quessto inffermo
73 b he son sicuro che DIG mia essaudito la mia horatione onde
b

azioche chonossciate la uerita io dicho ha quessto inffermo in

nome

di DIG

di padri nosstri DIG di

abraham he

leuati suso sano he deto quessto iessu

si

suoi filgioli

leuo sano Io inffermo

he glorifichaua DIG
allora la plebe pregorno iessu che
DIG
li
inffermi
che di fuori stauano
onde
preggase
per
.

mani disse signore

DIG uiuo DIG uero DIG santo DIG che non

iessu usscite di fuori alloro he leuato le

DIG

delli exerciti

morira giamai d

habi misserichordia sopra di chosstoro onde

ogniuno risspose amen il che deto iessu posse le mani alii
infermi li quali tutti riceuetero la sanita onde
magnifichauano DIG dicendo DIG cia uissitato per il suo profeta he uno
.

grande proffeta DIG

cia

mandate

A PARALYTIC HEALED

165

LXXI a.
Jesus having arrived in his
the region

all

own country *, H was

w
^fGa]^JiP *Ht

spread through^

was come to

J.esu3_the prophet

"iSTazaretE
Whereupon with diligence sought they the sick and
touch them
bVoughT~them to him, beseeching him that he would
a certain
multituctethat
the
with his hands. And so great was

sick of the palsy, not being able to get himself carried

the door, had himself carried up to the roof of the house

rich

man7

through
in which Jesus was, and having caused the roof to be uncovered,
had himself let down by sheets in front of Jesus. Jesus stood for
Fear not, brother, for
a moment in hesitation, and then he said
:

thy sins are forgiven thee.

one was offended hearing

"""Every

is

who

this

Then
nor

is

forgiveth sins

said Jesus

As God

and they said

this,

liveth, I

am

any man, but (tod alone forgiveth^!

fcan beseech him

And who

for^the sins of others

lanTfor this sick man, and 1

am

not able to forgive sins^

But as servant of God

and so I have besought

God hath heard my 73 b

that

sure

Wherefore, that ye may know the truth, I say to this sick

In the name of the God c O f our fathers, the God of
And when Jesus had
Abraham and his sons, rise up healed

prayer.

man

"

"

man rose up healed, and glorified God.

Then the common people besought Jesus that he would beseech
God joTjhe sick who stood outside. Whereupon Jesus went out
Lord God
unto them, and, having lifted up his hands, said
said this the sick

of hosts, the living God, the true God, the holy God, that never
them
have
will die d
Whereupon every one

mercy upon

answered

And

Amen.

hands upon the sick

foils,

this having been said, Jesus laid his

and they

all

received their health.,

God hath visited us

TheFeupon they magnified God, saying
sent unto us.
hath
God
his
and
a
prophet,
by
great prophet
""

The Chapter
the living
sins.

God

Inde.

of

he forgiveth.

the Truth, a friend and persisting.

See

Mark

ii.

that I cannot forgive any sin

d
By permission of God.

1-12 and parallels.

I swear by
only God can forgive

Said Jesus
;

God

is

sovereign, living,

THE GOSPEL OF BARNABAS

166

LXXII

La

notte iessu

dicendo

chome
74a

in

parllo

fa

si

con

sachreto

io ui dicho in uerita

li

suoi

ho preggato DIG per uoi

non cholui che mi tende insidie he quessto

formento

il

onde

io

pero non perira se

disse iessu per iuda perche langelo gabrielo

mano chon

iuda haueua

dissepoli

che satana ui uolle chriuellare

iessu parllaua

li

sacerdoti he

chon lachrime

li

li

disse

riferiua

chome
quanto

hachossto ha iessu cholui

si

ho maesstro di a me qualle he
che scriue quessto dicendo
ti
che
cholui
tradisse; risspose iessu dicendo ho barnaba
.

elgi

non

e la hora che tu

scellerato perche

mi

il

sapij

partiro dal

ma

pressto

monddo

si

scoprira

il

Allora pianssero
uoi habandonare

ho maesstro perche ci
elgie molto melgio che noi moriamo che essere abandonati
da te
Risspose iessu non si turbi il chor uosstro he non

li

aposstoli dicendo

ui spauentati

perche

io

no

uio

ma

chreati

nosstro che uia chreati ui chusstodira b

DIG chreatore

quanto ha

me

hora

monddo per preparare la uia al nontio di DIO C

Ma guardate che
portera la sallute al monddo

son uenuto al
il

qualle

non

ingganati perche uenirano molti falsi proffeti che

pilgierano le mie parolle he contaminerano il mio euangelio
Disse allora andrea ho maesstro dici qualche segno azioche
siate

il

chonosiamo

ma

uenira

fideli

Risspose iessu lui non uera al tempo uosstro

alquanti

74!) scancellato Io

trenta

euangelio mio

a quel

monddo onde mandera

si

chapo
da uno

ripossera

elleto di

elgi uera

hanni

chom

tempo
il

dapoi
.

di

uoi

quando

per modo che appena

sera

seraui

DIG hauera misserichordia del

nontio suo

d
.

il

quale sopra

il

suo

una neuola biancha onde sara chonossciuto

DIG he sera per lui manifesstato al monddo

potessta grande chontra li empij he dis-

strugera la iddolatria sopra la terra he

mi

rallegro perche

per lui sara chonosciuto DIG nosstro he glorifichato he saro

chonosciuto per uerace onde elgi fara uendeta chontra di

SIGNS OF THE MESSENGER

167

Verily
At night Jesus spake in secret with his disciples, saying
l
but
I say unto you that Satan desireth to sift you as wheat
I have besought God for you, and there shall not perish of you
And this he said of Judas,
save he that layeth snares for me.
:

because the angel Gabriel

with the

With

said to

him how that Judas had hand 74

;v

and reported to them all that Jesus spake.

drew near unto Jesus he who writeth this, saying

priests,

tears

who

master, tell me,

is

he that should betray thee ]

Barnabas, this is not the hour for

Jesus answered, saying

thee to know him, but soon will the wicked one reveal himself,
:

because I shall depart from the world.

Then wept the apostles, saying
master, wherefore wilt thou
It is much better that we should die than be forsaken
forsake us ]
:

of thee!

Jesus answered
ye fearful

2
:

for I

Let not your heart be troubled, neither be

have not created _y_ou, Tmt God our creator who_

As for me, I am now come to

3
who shall
of God
messenger
way
tothe world*__ But beware that ye be not

Fath created you

will protect

for the

thVvvgrld to prepare the

bring

salvation

deceived, for

many

false

words and contaminate

Then said Andrew

prophets shall come

my

b.

you

who

shall take

my^

gospel.

us some sign, that

Master,

tell

will not

come

we may

know him.
Jesus answered

some years

(
:

after you,

He

when my

in your time, but will

gospel shall be

come

annulled, insomuch

At that time God

that there shall be scarcely thirty faithful.
d
will have mercy on the world, and so he will send his messenger ,
over whose head will rest a white cloud, whereby he shall be
of one elect of God, and shall be by him manifested to the

known
world.

He

come with great power against the ungodly, and

shall

shall destroy idolatry

upon the

earth.

And

it

rejoiceth

me

because

and

I shall
that through him our God shall be known and glorified,
be known to be true; and he will execute vengeance against

Tho Chapter

preserves.

Cp.

Luke

(p. 99, n. a).

b God creates
of the sign of the prophet of God.
d
God sends.
The prophet of God.

xxii. 31.
*

John

xiv. 27.

Cp. Matt. xxiv. u.

and

See 44* and note there

74 b

THE GOSPEL OF BARNABAS

168
cholloro

me

che dirano

ui dicho che la luna

li

homo

piu che

essere

minisstrera

il

uerita

in

dormire nella fanciulezza

he quando sera grande la pilgiera nelle mani sue guardissi

il monddo di non scaziarlo
perche hammazi li iddolatri perche
.

molto piu ne ammazo moise seruo di DIG

he iosue

li

quali

nom

perdonetero alle citta che le abbrugiorno he li fanciuli

ucissero imperoche . ha piaga uechia se li da il fuocho . Elgi

uenira chon la uerrita piu chiara di tutti li profeti he

76 a riprobera quello che mallamente ussa il mond do . le tore

padre nosstro si salluterano per allegrezza

he pero quando si uedera la iddolatria andare ha terra he

della

del

citta

confessare

me homo chome

uerita che sera uenuto

Vi

dicho in nerita che

ammici

altri

li

homeni

nontio di DIG

il

dicho in

se satana intentara che

imperoche niuno esspugna

di DIG

ui

le

sarete

citta propie

se satana hauessi sopra di uoi la uollonta sua ui lassarebe

ma

perche chonossce che li sete

innimicj fara ogni sforzo per farui perire ma non temete uoi
perche il sera chontra di uoi chome uno chane liggato im
Risspose ioane ho
peroche DIG ha exaudito la mia oratio
scorere al piacere uosstro

maesstro non

sollo

allo euangelio dicj

per noi

chome

B/isspose iessu con quatro

quando tenta per

per cholloro che chrederano

homo il tentatore anticho .

modi tenta

stesso

lo

empio,

cho penssieri

il

primo he
secondo he

il

per mezo delli suoi serui ,

parolle he fati
terzo he quando tenta con falsa dotrina he il quarto he

chom

75b quando tenta

il

se

ma

insidia lo

quando tenta con

false

uissioni

hora quanto deue essere

homo he tanto piu quanto che elgia in fauore suo

charne del homo la quale amma il pechato chome cholui

chauto lo
la

che a

la febre

amma

la

aqua

Vi dicho

in uerita che se lo

homo temera DIG del tutto hauera uitoria chome dice dauit
proffeta suo

4)1

li

angioli suoi

mandera

DIG"

ha

te

li

qualli

THE TEMPTER S METHODS

169

who shall say that I am more than man. Verily I say to

that
the moon shall minister sleep to him in his boyhood, and
you
Let
when he shall be grown up he shall take her in his hands 1
those

the world beware of casting

him out because he

shall slay the

the
servant
of God a ,
Moses,

idolaters, for many more were slain by

and Joshua, who spared not the cities which they burnt, and slew
the children; for to an old wound one applieth fire.

He

shall

prophets, and

come with truth more clear than that of all the

shall reprove him who useth the world amiss.
The 75 a
|

towers of the city of our father shall greet one another for joy
and so when idolatry shall be seen to fall to the ground and confess
:

me a man like other men,

God a shall be come.

verily I say unto

LXXIII
1

you the messenger of

b.

Verily I say unto you, that if Satan shall try whether ye be

God because no one assaileth his own cities, if Satan

friends of

should have his will over you he would suffer you to glide at your
own pleasure but because he knoweth that ye be enemies to him he
;

make you

will do every violence to

he will be against you as a dog that

heard my prayer.

John answered

But

perish.
is

fear not ye, for

chained, because

God hath

master, not only for us, but for them that

2
tell us how the ancient tempter layeth

shall believe the gospel

wait for man.

In four ways tempteth that wicked one. The

when he tempteth by himself, with thoughts. The second
b
is when he
tempteth with words and deeds by means of his 75
the
the
with
third
he
false
is
when
servants;
doctrine;
tempteth
fourth is when he tempteth with false visions.
Now how cautious
ought men to be, and all the more according as he hath in his
favour the flesh of man, which loveth sin as he who hath fever
Jesus answered

first is

loveth water.
shall

a
The prophet
God sends.

Verily I say unto you, that

have victory over

of God.

all,

as saith

ll

David

The Chapter

Cp. the obscure passage in QorAn, liv. init.

Ps. xci.

u,

12, 7.

if

man

fear

his prophet

God he
God c
"

of appointing a vicegerent.

Cp.

John

xvii. 20.

THE GOSPEL OF BARNABAS

170
chustodirano

le uie

tue a talmente che no

ti

offendera

il

diauollo

mille chasscerano dalla tua sinistra he dieci millia

perche
dalla tua destra talmente che ha te non si apropinquerano b
.

anziche DIG nosstro cho grande ammore cd

isstesso dauite di chustodirci dicendo
io
.

il

qualle

ti

ci
ti

lo

promete per
dono intelleto

ammaesstrera he nelle uie tui che chaminerai

f ermaro sopra di te lo hochio

mio

e
.

Ma

che diro elglia deto

Elgi possibile che la madre si smentichi il fanciulo

del uentre suo ma ti dicho che quando essa si smentichassi io
per essaia

non mi smeticharo
76 a

di te

f
.

ditemi adonque chi temera satana

g
angioli he in protetione DIG uiuo
nondimeno bissogna chome dice sallamone proffeta che tu
filgiolo che sei andato ha seruire DIG prepara la anima tua

auendo in chusstodia

alle tetationi

chome

il

li

Vi dicho

homo

doueria fare

banchiero che examina la moneta examinando

suoi pensieri azioche elgi

suo h

in uerita che lo

li

non pechasi chontra DIG chreatore

LXXIV

i.

monddo homeni che non

he sono nel

Elgi sono stato

pensiero
quali sono in grandissimo
ditemi
chome
satana
certo he che lui pecho
herore;
pecho
con il penssare di essere piu degno del homo . Pecho sallamone

tengono per pechato

il

li

penssando di conuitare ogni chreatura di DIG che pero uno

pescie il choregete con mangiare quanto elgi haueua preparato
onde non senza chaussa dice dauit padre nosstro che
.

JLS

ill

Lil

+",+

JjbJI

^\ yl

(J

Jlj

;,W y^jil^jJI

yi

il JLS

&jJ ^1).

J* ^.^JJ
y-^J [f 3U] J-l ylj

J^J UU^

JU

THOUGHT

SINS OF

171

a
charge over thee, who shall keep thy ways
A thousand
BO that the devil shall not cause thee to stumble.
shall fall on thy left hand, and ten thousand on thy right hand,

shall give his angels

come nigh thee b

so that they shall not

."

c d
promised to us by the
Furthermore, our God with great love
1
I give unto thee understanding,
same David to keep us, saying
"

shall teach thee

which

and in thy ways wherein thou shalt walk

Mine eye to rest upon thee e

2
But what shall I say? He hath said by Isaiah
unto
I
say
mother forget the child of her womb 1 But
I will cause

when

."

who

shall fear Satan,

God s

for protection the living

and

Solomon

as saith the prophet

that

."

a
having for guard the angels 76

Nevertheless,

?
"

thee, that

she forget, I will not forget thee

Tell me, then,

"Can

Thou,

my

it is

necessary,

son, that art

come_

Verily I say
to fear the Lord, prepare thy soul for temptationsT*
who
examineth
the
banker
as
do
man ought To
that

untcTyou,

a"

money, examining
creator

his thoughts, that

he sin not against

God

his

V
LXXIV*.

There have been and are in the world men who hold not
Tell me, how
error.
thought for sin; who are in the greatest
in
the
he
sinned
that
certain
thought that
sinned Satan] It is

man

sinned in thinking to
the creatures of God, whereupon a fish cor
not
by eating all that he had prepared. Wherefore,
6
to ascend in one s
our father, that
saith David

he was more worthy than

Solomon

invite to a feast all

rected

him

"

without cause,
a

God

may
you.

Said
sent angels to the faithful to keep their paths. Inde.
to the believers
Perhaps on their left a thousand misfortunes
shall not reach
befall, and on their right ten thousand, yet they
e
d
c
God said to
God promised. Inde.
God loves.
Inde.

God

the faithful in the Psalms we have given you wisdom to guide you into
the true way, and wherever you will go, I am looking upon you. Inde.
1
Can it be that the
Said God, to whom be praise, to the believers
womb? but if she
pregnant woman forget while the child is in her
h
K
God
God.
the
not
shall
I
living
at
By
forget
you.
all,
forgets
of
the
The Chapter
creates.
thought.
:

Ps. xxxii. 8.

and Qoran
see Introd.
Vulg.).

ii

sub

init.; vii init.

*

Ecclus.

Isa. xlix. 15.

Cp. 7i

(note

xv

xvii

2, p.

med.;

161).

ii.

i.

xviii

med.

Cp. 36* sqq.

xxviii fin.;

Ps. Ixxxiv.

5,

6 (cp.

THE GOSPEL OF BARNABAS

172

chor suo disspone nella ualle delle lachrime

10 asscendere nello

76 b

he perche chrida DIG per

uosstri

11

chatiui

essaia proffeta suo dicenddo

penssieri

dalli

mei

hochij

Ma

ha che

proposito dice sallamone con ogni chusstodia chusstodissi

chore tuo

che
si

piante certo
si

alia chui pressenza sta la

li

lo agricholtore

si

ferma

si

pianta la

li

polle pechare

quali
.

hora

uigna profonda elgi

hora chosi fa satana che piantando

allo hochio ouero horechie

ma

il

anima mia

chatiui pensieri chon

pechato che senza penssare non

il

ditemi quando

non

Viue DIG

tutto he deto chontra

il

fa

leuate

il

le

pechato

richore al chore

il

si chome disse per mosse seruo suo

quale he abitation di DIG
dicendo io habitero in loro azioche chaminino nella legie mia .
.

hora ditemi se

il

Re

herode ui dessi in chustodia una chassa

nella qualle lui uollessi habitare lassaresste uoi hentrarui pillato

suo innimicho

ouero chollocharui

robe sui certo no

le

hora

quato meno douete lassciare hentrare satana nel chore uosstro

ne chollocharui li suoi pensieri
essendo che DIG nosstro
.

ma

dato

il

chore in chustodia

quale he habitatione sua

il

b
.

guardate adonque che il banchiero chonsidera la moneta se

77 a he iussta la imagine di cessare, se lo argento he bono ouero
|

he

falsso

se

he di pesso pero molto

la riuolgie per

mano

mondo pazzo quanto

sei prudente nelli tuoi negotij che

he
iudicherai
il
pero riprenderai
giorno esstremo li serai di
DIG di negligenzza he inchonsideratione perche senza dubio

hai

loro sono piu prudenti

di

DIG

pensiero

niuno

hora

chome

li

ditemi
fa

il

seruitori tuoi che

chie

cholui

il

non sono

quale

li

serui

examini

uno

banchiero uno danaro di argento certo

LXXV*.
Allora disse iachobo

ho maestro qualle he

la

examinatione

uno pensiero simille al danaro

Risspose iessu, largento
bono nel pensiero he la pieta imperoche ogni pensiero empio
uiene dal diauollo la immagine iussta he lo exepio di santi

di

he proffeti che dobiamo inmitarli he la grauezza del pensiero

he lo ammore di DIG per il qualle il tutto debe farsi onde
.

4JjL>.

Jill

0,0

^JlS.

aju
(

4JJ|.

J.;-|\

OF KEEPING THE HEART

heart setteth one in the valley of

173

And

tears."

wherefore doth

Take away your evil 76 b

God cry by
l
And to what purpose saith Solomon 2
thoughts from mine eyes ?
As God liveth a in
With all thy keeping, keep thine heart 1
said
is
all
standeth
whose presence
against the evil
my soul,
"

Isaiah his prophet, saying

"

"

"

without thinking it is
thoughts wherewith sin is committed, for
not possible to sin. Now tell me, when the husbandman planteth
the vineyard doth he set the plants deep ? Assuredly yea. Even so
doth Satan, who in planting sin doth not stop at the eye or the

As he
but passeth into the heart, which is God s dwelling b
3
in
in
will
dwell
his
Moses
them,
servant,
saying:
spake by
.

ear,

"I

order that they

may walk

Now tell

if

to enter there

or

in

in

my

law."

Herod the king should give you a house to keep

me,
which he desired to dwell, would ye suffer Pilate, his enemy,

Then how much

to

less

goods therein

place his

Assuredly no.

ought ye to suffer Satan to enter into

heart, or to place his thoughts therein ; seeing that our

b
c
given you your heart to keep, which is his dwelling
.

your

God hath
Observe,

a
the 77
therefore, that the banker considereth the money, whether
image of Caesar is right, whether the silver is good or false,
|

and whether

it

of due weight

is

wherefore he turneth

it

over

How

Ah, mad world!

prudent thou art in

wilt
last
thou
that
in
the
so
reprove and judge
day
thy business,
the servants of God of negligence and carelessness, for without

much

in his hand.

4
doubt thy servants are more prudent than the servants of God
Tell me, now, who is he who examineth a thought as the banker
.

a silver coin

Then

said

Assuredly no one.

James

master,

how

is

the examination of a thought

unto [that of] a coin ?

answered
The good silver in the thought is piety,
The right
because every impious thought cometh of the devil.
of
the
ones
and
is
the
prophets, which we
example
holy
image
like

Jesus

ought to follow ; and the weight of the thought

a

By

God
1

the living God.

gives.

Isa.

i.

The Chapter

16 (Vulg.).

Cp. Luke

xvi. 8.

is

the love of

God

h
The heart, the dwelling-place of God.
of the lazy one.

Prov.

iv. 23.

Cp. Lev. xxvi. n, ia.

THE GOSPEL OF BAKNABAS

174

77 b

innimicho

lo

ui portera penssieri empij chontra

il

prossimo

monddo per chorompere la charne he di ammore

pe chorompere lo ammore di DIG Risspose bartolomeo

chonforme
terreno

al

ho maesstro che dobiamo fare per penssare pocho azioche

non chassciamo im pechato
Risspose iessu dui chosse ui
.

sono necessarie, la prima he exercitarui molto he la altra

lo otio he una sentina doue
parllare pocho imperoche

he

he il tropo parllare
ogni inmondo penssiero si chongregga
he una sponga che racholgie le iniustitie
elgie pero
.

neccessario che

ma

hochupato
tione
10 ui

il

hanchora

animo

lo

sia

sollo

il

chorpo
hochupato chon oratengi

perche non bissogna giamai manchare dalla oratione

dicho per simillitudine che elgi era uno

tore onde niuno che

11

non

uosstro hoperare

suoi

champi

im piazza ha

homo mal pagga-

chonossceua uolleua andare ha lauorare

il

chome malligno disse io mi andero

trouare deli hotiosi che non fano niente onde
.

onde

elgi

uerano ha lauorare le mie uiggne Vscite quessto homo di

78 a chassa sua he
trojuo molti forestieri che stauano in otio he
non haueuano danari alii quali parllo he li condusse alia sua
.

ma

uiggna
oppere

alii

in uerita che niuno che

mani

ui andorno

perche da traualgio he

lo

il

chonosseua he haueua

Elgie satana quelo mal pagatore

riceue le etterne name in suo

homo ne

onde elgie usscito del paradisso he ua ricerchando

hoperatori certamente che elgi mete, in hopere sue cholloro
che stano in otio siano che si uolgia ma molto piu cholloro
seruitio

che no
il

il

chonosscono

malle per fugirlo

rarllo

non bassta a modo ueruno chonossere

ma

bissogna opperare bene per supe-

LXXVI
Io ui dicho per simillitudine

haueua tre uigne

luno de

li

le

quali

elgi fu

chollocho

ha

quali per non sapere choltiuare

uno homo

il

quale

tre agricholtori
la

uigna produsse

uigna sollo folgie il secondo insegnaua al terzzo chome si

deueno choltiuare le uiggne il quale hotimamente lo asscoltaua
78 b il suo parllare he elgi choltiuo la sua chome lui disse per
la

THE NIGGARDLY, MASTER

by which

Whereupon the enemy

ought to be done.

all

175

will bring

77 b

there impious thoughts against your neighbour, [thoughts] con

formed to the world, to corrupt the flesh ; [thoughts] of earthly
love to corrupt the love of God.

Bartholomew answered
think

little,

Jesus answered
is to

is

much

a sink wherein

talking

what ought we

master,

fall

to do to

into temptation

and the second

is

The

things are necessary for you.

exercise yourselves much,

idleness

too

Two

we may not

in order that

to talk little

first
:

for

gathered every~unclean thought, and

is

It is,
a sponge which picketh up iniquities.
your working should hold the

is

therefore, necessary not only that

body occupied, but also that the soul be occupied with prayer.
For it needeth never to cease from prayer.
There was a man who paid ill,
I tell you for an example
:

wherefore none that knew him would go to till his fields. "Where
1
I will go to the market-place
upon he, like a wicked man, said
"

to find idle ones

till

my

many

who
This

vines."

strangers

are doing nothing, and will therefore come to

man went forth from his house, and found
|

who were standing

and had no money. 78 a

But verily none
vineyard.

in idleness,

To them he spake, and led them to his

knew him and had work for his hands went

that

He
man

is

Satan, that one

receiveth for

it

who payeth

the eternal

fires

thither.

he giveth labour, and

Wherefore he
in his service.
ill

for

hath gone forth from paradise, and goeth in search of labourers.

Assuredly he setteth to his labours those who stand in idleness

whosoever they be, but much more those who know him not. It
is not in any wise enough for any one to know evil in order
to escape

come

it,

but

it

behoveth to work at good in order to over

it.

LXXVI a
I tell

for

you

an example

2
.

There was a man who had three

vineyards, which he let out to three husbandmen. Because the first

knew not how to cultivate the vineyard the vineyard brought forth

The second taught the third how the vines ought to

only leaves.
be cultivated and he most excellently hearkened to his words ;
;

and he cultivated
a

The Chapter

his, as

of the one

he told him,

who

insomuch that the vineyard 78 b

has knowledge

two parables

1
Cp. Matt. xx. 3 sqq. But the parable is apocryphal.
apocryphal parable: cp. (?) Matt, xxi 28 sqq.; or Luke xix.

thereof.

Another

n sqq.

THE GOSPEL OF BAENABAS

176

modo che molto

produsse la uigna del terzo

sanza choltiuarlla

la

lascio

uigna
tempo ha parllare

Venuto

il

Ma

sechondo

il

spedendo sollamente
di

tempo

il

la pissone

paggare

l
patrone della uiggna il primo disse . signore la tua uigna
non chonossco chome si deue choltiuarlla pero non ho riceuto

al

fruto quessto hano

tu

habitaui

sollo

il

padrone ho pazzo adonque

monddo perche non dimandassti consilgio
.

Risspose

il

il
sechondo mio uignarolo
quale sa bene choltiuare la
he
che
tu
mi
certo
terra
pagerai he deto quessto lo chondano

al

ha lauorare in charcere inssino che

lui pagasi il padrone

ha
la
sua
mosso
pieta sopra
quale
semplicita lo libero
dicedo
Vatene chio non uolgio che tu lauori piu la mia

il

uigna basta ha te che io

al qualle disse

il

padrone

ti

sia

dono

il

debito

benuenuto

Vene

secondo

il

mio uignarolo doue

il

me deui certo che tu sapendo bene podare

deue
bene
hauere prodoto la uigna chio ti chollouigne
chai Risspose il secondo ho signore la tua uigna he im piedi
79* perche io non ho talgiato il legname ne disstruto il terreno
sono

li

fruti che

le

ma

uigna non ha produto il fruto pero non ti posso pagare

onde il patrone chiamo il terzo he chon amiratione disse
la

tu mi dicesti che questo homo al qualle chollochai la seconda

uigna ti ha maestro perffetamente ha choltiuare la uig-gna

chome polle essere adonque che la uigna

non habia prodoto fruto essendo tutto uno
terreno Risspose il terzo signore le uigne non si choltiuano
sollo chon il parlare ma bissogna ogni giorno sudare una
che

io ti chollochai

chio

li

chollochai

chamissa chi uolle farle produre il fruto he chome produra

fruto la tua uigna del tuo uignarolo ho siggnore se elgi non
.

fa altro che sconsumare

tempo ha

il

parllare

certo he signore

che se elgi hauesse messo in fati le sui parolle

so tanto parlare tio dato il fito per dui hanni lui
dato

il

fito

per cinque hanni della uigna

he con scerno
fato

ha non chauare

se ti deue
1

disse al uignarollo

MS. pimo

il

ti

Adirossi

hauerebe

il

patrone

adonque tu hai fato uno grande

legname he spianare

molto premiare
(sic).

che non

io

he chiamato
MS.

ti.

li

la

uigna onde

suoi serui

fece

il
|

THE THREE VINEDRESSERS

of the third bore

But the second

much.

177

his vineyard

left

un

cultivated, spending his time solely in talking.

When the time
was come for paying the rent to the lord of the
vineyard, the first
said
Lord, I know not how thy
to he cultivated
"

vineyard ought

therefore I have not received

any fruit this year."
The lord answered
O fool, dost thou dwell alone in the
world, that thou hast not asked counsel of my second vinedresser,
who knoweth well how to cultivate the land 1 Certain it is that
"

thou shalt pay

me."

And

having said this he condemned him to work in prison until

he should pay his lord; who moved with
pity at his simplicity
liberated him,
for
I
will
not that thou work
saying
Begone,
:

longer at

my

vineyard

it is

enough

for thee that I

give thee

thy

debt."

The second came,

vinedresser!

whom

to

Where

are

the

the lord said

fruits

that

"

thou

Welcome, my
owest me?

Assuredly, since thou knowest well how to prune the vines, the
vineyard that I let out to thee must needs have borne much fruit."
The second answered:
O lord, thy vineyard is backward 1
because I have not pruned the wood nor worked
the soil
but
"

up

the vineyard hath not borne

cannot pay thee."

Whereupon the lord called the third and with wonder said

"

Thou

yga

fruit, so I

me

that this man, to whom I let out the second

vineyard, taught thee perfectly to cultivate the vineyard which
I let out to thee.
How then can it be that the
I let
saidst to

vineyard

out to

him should not have borne

fruit,

seeing

it

is

all

one

"

soil

The third answered

"

Lord, the vines are not cultivated by

talking only, but he needs must sweat a shirt every day who
willeth to make it
bring forth its fruit. And how shall thy
vineyard of thy vinedresser bear fruit,
lord, if he doth naught
but waste the time in
Sure it is,
talking ?
lord, that if he had
:

put into practice his own words, [while] I who cannot talk so
much have given thee the rent for two
years, he would have given
thee the rent of the
vineyard for five years."
The lord was wroth, and said with scorn to the vinedresser
And so thou hast wrought a great work in not
cutting away the
wood and levelling the
vineyard, wherefore there is owing to
thee a great reward
And having called his servants he had him
:

"

!"

Or,

is alive
(?).

Text obscure.

79l>

THE GOSPEL OF BARNABAS

178

batere senza pieta ueruna

onde

chusstodia di uno chrudel seruo

he g-iamai per pregi

ammici

di

chonduse in charcere sotto

il

il

il

quale ogni giorno

uolse liberare

il

bate

LXXVI]>.

lo ui dicho in uerita che

ha DIG

il

giorno del iuditio molti dirano

ho signore noi habiamo predichato he ammaestrato

per la tua leggie

contra delli quali chriderano

quando ad

pietre dicendo

altri

insino le

predichauate chon la propia

lingua uoi condanauate uoi ho hoperatori de inniquita Viue

Dio b disse iessu che cholui il qualle chonosce la uerita he al
.

riuersso hopera che lui sera di graue

pena talmente punito

hora ditemi
che satana quasi li hauera chompassione c
d
Dio nosstro ha ci dato la leggie per chonosscere ouero per hoperare
io ui dicho in uerita che ogni scienza ha per fine
.

quanto chonossce hopera

la sapienzza la quale

80 a uno

sedesi

ha menssa he chon

li
|

ma

dellichati

chon

mani

le

Ditemi

se

hochij suoi uedessi cibi

inmonde he quelle

ellegesi chosse

mangiasi non sarebe pazo chostui si certo dissero li dissepoli

allora disse iessu ho pazzo sopra ogni pazzo che sei tu homo
che chon lo intelleto chonossci il ciello he chon le mani ellegi
.

terra

la

uoi

il

chon

monddo
cho

disso he

lo

intelleto

cho

chonossci DIG he chon lo affeto

lo intelleto chonossci le dellitie del

para-

hopere tui elleggi le misserie dello infferno

Brauo soldato che lassia la spada per chonbatere he porta
hora non sapete uoi che cholui che di note chamina
il fodro
le

dessidera

lume non per uedere

il

uedere la bona strada

ho missero monddo da

il

lume

sollo

ma

|sibene per

azioche sichuro uadi allo hosspitio

essere mille uolte dissprezato

he haborito

DIG nosstro per li suoi santi proffeti sempre ha

uolluto darli ha chonossere la uia da andare alia patria he
poscia che

Ma tu malligno non sollo non uoi chaminare

che
pegio he dissprezzi la luce
Elgie uero il
quello

requie sua

ma

bile

sJ

,jl$

sj^i?

J^-x-Jj

Ju:
<J-il

"H

4iiL>

_5

^c J15

RIGHT USE OF KNOWLEDGE

179

beaten without any mercy.

And then he put him into prison
under the keeping of a cruel servant who beat him
every day, and

never was willing to set him free for prayers of his friends.

LXXVII a

Verily I say unto you, that on the day of judgement

shall say to

God

"Lord,

many
we have preached and taught by thy_,

Against them even the stones shall cry~out7sayingT When

je prgached_to^ others, with your own tongue ye condemned^yourworkers of in iquity
selves,
"

kjK."

."

he who knoweth the truth and

worketh the
contrary^ shall be punished wTEh "such grievous^
that Satan shall almost have compassion on him
Tell
jTenalEy
hath our God given d us the law for
now,
Tne,
or for

As_God livethy

said Jesus,

knowing
knowledge hath for end

working 1 Verily I say unto you, that all

wisdom which worketh all it knoweth.

that

Tell me, if one were

his eyes beheld
sitting at table and with
delicate meats, but with his hands should choose unclean
things
[

and eat

those,

would not he be mad?

Yea, assuredly, said the disciples.

said Jesus
O mad beyond all

Then

madmen art thou, O man,

that with thine
understanding knowest heaven, and with thine
hands choosest earth; with thine
knowest God,
:

and with thine

understanding
world ; with thine under

affection desirest the

standing knowest the delights of paradise, and with thy works

choosest the miseries of hell.
Brave soldier, that leaveth the

sword and carrieth the scabbard to

Now, know ye not
fight
who walketh by night desireth light, not
only to see the
light, but rather to see the good road, in order that he
!

that he

may pass
miserable world, to be a thousand times

safely to the inn?

since our God by his holy

despised and abhorred
prophets hath
ever willed to grant it to know the
to
to
his
way
go
country and
!

his rest

which

is

but thou, wicked one, not

only wiliest not to go, but,
worse, hast despised the light!
True is the pioverb of

The Chapter of the one who has knowledge an evil-doer.

b
By
c
the living God.
Said Jesus
By the living God, whoever has learnt
the truth and acts contrary to it will have a fearful
punishment perhaps
Satan (even) shall have compassion
d
God gives.
upon him. Inde.
:

(?)

Cp.

Luke

xiii. 26, 27.

80 a

THE GOSPEL OF BARNABAS

180

80 b prouerbio

del chamello che

impero che

non

lui

li

spiaze la aqua chiajra per here

uolle uedere la sua bruta fazia

chossi

fa lo empio che hopera malle perche elgi hodia la luce azioche

non

chonosiuto

sia

hopere sui chatiue

le

riceue la sapienzza he

non

sollo

ma

cholui che

non hopera bene ma quello

he chome cholui che

che he peggio la impiega in malle

dessi li doni per isstrumento da ocider

LXXVIII a

il

donatore

lo ui dicho in uerita che DIG non hebe chompassione sopra

la

chaduta di satana

ma

sibene sopra la chaduta di

addamo b

he quessto basstiui per chonosscere lo infellice stato di cholui

che chonosse bene he hopera malle
allora disse andrea ho
maesstro bona chossa he il lasciare de imparare per non
chasscare in chotale stato
Risspose iessu, se elgie bono il
.

monddo senza

solle, lo

il

intelleto chosi elgie

homo

bono

che elgi non e bono chossi

bono

elgie

81a uoi che

lo

il
il

senza hochij he la anima senzza

non sapere
pane per

imparare per
elgie precceto di DIG

la

io ui

la uita

uitta

dicho in uerita

temporale quanto

etterna

Non

sapete

imparare perche chossi disse

DIG interoga li tuoi uechij he essi ti ammaestrerano he della
Fasi ehe il precceto mio ti sia auuanti li
leggie dice DIG
|

lo

chaminando he in ogni tempo pensi ha

adonque elgie bono il non imparare hora potrete

hochij he sedendo
quello

se

chonosscere

ho

infelice

cholui

che dissprezza la sapientia

perche elgie sichuro di herare la uita hetterna

Risspose
iachobo ho maesstro noi sapiamo che iob non imparo da
maesstro ne abraham nondimeno santi he proffeti riusscirno
.

Risspose iessu

io ui

dicho in uerita che cholui che he della

chassa delo sposo non ha bissogno di essere inuitato alle nozze

perche elgi habita nella chasa doue si fano le nozze ma si

bene

quelli che

sono lontani dalla chasa

hora non sapete

DIG sono nella chassa della gratia he

proffeti
misserichordia di DIG he pero hano maniffessto in loro la leggie

uoi che

di

DIG

li

chome

di

disse in cio dauit

padre nosstro la leggie del

THE VALUE OF LEARNING

the camel, that

liketh not clear water

it

own ugly

worketh

ill

known

l
.

to drink,

because

it

So doth the ungodly who

for he hateth the light lest his evil works should
But he who receiveth wisdom, and not only worketh

desireth not to see its

be

181

face.

not well, but, which is worse, employeth it for evil, is like to him
who should use the gifts as instruments to slay the giver.

LXXVIHa.
Verily I say unto you, that God had not compassion on the fall
of Satan^but yet [had compassion] on the fall of Adam b
And
let this suffice you to know the
him
condition
of
who
unhappy
.

knoweth good and doeth

Then said Andrew

evil.

master,

learning aside, so as not to fall into

it

is

a good thing to leave

such condition.

Jesus answered
If the world is good without the sun, man
without eyes, and the soul without understanding, then is it good
not to know.
Verily I say unto you, that bread is not so good for
:

the temporal life as is learning for the eternal life.

Know ye not
that
it is a precept of God to learn ? For thus saith. God
Ask 81 a
of thine elders, and they shall teach thee 2
And of the law
"

."

God

my precept be before thine eyes, and

when thou sittest down, and when thou walkest, and at all times
meditate thereon." Whether, then, it is good not to learn, ye may
saith

See that

"

now know.

Oh, unhappy he who despiseth wisdom, for he

to lose eternal

is

sure

life.

James answered

master,

from a master, nor Abraham

and prophets.
Jesus answered

we know

that Job learned not

nevertheless they became holy ones

Verily I say unto you, that he

who

is

of the

house needeth not to be invited to the marriage,

because he dwelleth in the house where the marriage is held but

bridegroom

Now know

they that are far from the house.

ye not that the

prophets of God are in the house of God s grace and mercy, and
so have the law of God manifest in them
as David our father
:

saith

on this matter 4

"

The law

The Chapter of the Light

Cp.

John

xi. 18, 19.

iii.

20.
*

Psalm

God

of his

of the hearts.

Deut. xxxii.

xxxvii. 31.

b
7

is

in his heart

God

is

there-

gracious.

Cp. Deut.

vi. 7,

8 and

THE GOSPEL OF BARNABAS

182

suo DIG he nello chuore suo pero non sera chauato il suo
io ui dicho in uerita
che DIG nosstro chreando

81 b chaminare

homo non

10

sollo

uno lume che

onde sebene

chreo iussto

giardi

chore suo

linseri nel

ha quessto

DIG he seruono

sebene smarissono
.

ma

hosscuro quel lume dapoi

esstinse che pero ogni natione

DIG

mosstrasi essere chonueniente

li

si

il

il

seraire DIG

pechato non

il

si

desiderio di seruire
li

dei falsi

he bu-

El bisogna adonque che lo homo sia hamaesstrato dalli

hano chiara la luce di amaesstrare la

proffeti di DIG perche loro

uia

per andare

paradisso patria nosstra bene seruendo

al

sichome he neccessario di essere guidato he agiutato cholui

che a imfermi li ochij suoi
DIG

LXXIX \
Risspose iachobo
se sono morti

he chome

ci

amaesstrerano

li

profeti

he chome sara ammaesstrato cholui che non

ha chognitione delli proffeti

Risspose iessu elgie la loro
dotrina scrita onde quella si deue studiare perche quella tie in
.

proffetta

in uerita in uerita ui dicho che chi dissprezza la

profetia dissprezza

82 a hanchora DIG che

non chonosscono

il

il

proffeta

ma

non solamente

dissprezza

ha proffeta mandate b
ma quelli che
ui dicho
chome
sono
le
natione
proffeta

lo

homo alchuno il quale uiua chome

suo chuore non facendo addaltri quello che
he donando al prossimo suo
lui non uolle riceuere da altri

se uissera in quelle regioni

11

dissmostrera

il

quello che lui uolle riceuere da altri

non sara chotal homo

abbandonato dalla misserichordia di DIG

pressto alia morte DIG

con misserichordia

li

onde

mosstrera he dara

penssate

forsi

se

non piu

la sua leggie

uoi che DIG habia dato

d
certo che quessto non e uero
per amore de la leggie
sibene che DIG ha dato la sua leggie azioche lo homo

la leggie

ma

ammore di DIG onde se DIG trouera uno

per ammore suo bene operi il dissprezera forsi

hoperi bene per

homo

il

qualle

EVERY NATION DESIEETH GOD

183

path shall not be digged up." Verily I say unto you

that our God in creating man not only created him righteous, but 81
fore his

inserted in his heart a light that should

fitting to serve~~Cro3T

Wherefore,even

show

to

him

if this light

that

be

it is

darkened^

For every nation hath this

serve God, though they have lost God and serve false

after sin, yet is

desire to

not extinguished^

it

and lying gods.

Accordingly

necessary that a

it is

man

be taught

of the prophets of God, for they have clear the light to teach the

way
it is

go to paradise, our country, by serving God well just as

necessary that he who hath his eyes diseased should be guided
to

and helped.

LXXIX a.
James answered
are dead

the prophets

And how

and how

shall he be

shall the prophets teach us if

taught who hath

Jesus answered

Their doctrine

is

written down, so that

it

to be studied, for [the writing] is to thee for a prophet.

unto thee that he

verily, I say

who

But concerning such

nations, I tell

man who

you that

as

ought

Verily,

despiseth the prophecy despiseth

not only the prophet, but despiseth

prophet

they

not knowledge of

also
|

know

God who hath

sent

the

*>

not the prophet, as are the

there shall live in those regions any

if

liveth as his heart shall

show him, not doing to other^

others, and giving to his

that which he would not receive from

neighbour that which he would receive from others, such a

shall not be forsaken of the

not sooner,

God

will

of

God.

man

Wherefore at death,

mercy
show him and give c him

if

his law with mercy.

Perchance ye think that God hath given the law for love of the law d
this is not true,

Assuredly
order that
shall

law.

Nay

Cp.

given his

"?

law in

so if

God

shall

he

b God
of the compassion of God.
sends.
God
Didst thou imagine that God sent the law for the sake of the
rather he sent it
service. Inde.

The Chapter
d

God

man might work good for love of God. And

man who for love of him worketh good,

find

gives.

but rather hath

Luke

x. 16.

82 a

THE GOSPEL OF BARNABAS

184

no

ma

certo

sibene lo

dato la leggie

amcra piu

di quelli alii

homo
torio

ha

quali lui

dicho per similitudine che elgi fu uno

io ui

il
quale haueua grande possesione onde nel suo terrihaueua tera disserta che sollo produceua chosse inf rutif eri
.

elgi chaminando uno giorno per chotale disserto trouo

82 b fra chotali piante infrutiferi una pianta che haueua delichati

onde

onde chotale homo

disse, hor chome quessta pianta

chosi
delichati fruti
certo che io non
quiui produce quessti
he
uolgio che sia talgiata he posta al fuocho con le altri
chiamato li suoi serui la fece chauare he ripore nel suo

fruti

giardino

chosi ui dicho che DIG nosstro riseruera a dalle fiami

inffernalj cholloro che

uolgia

hoperano

doue essere

iustitia siano

si

LXXXbc.
Ditemi doue habitaua iob
al

tempo

chome

del diluuio

Noe ueramente

se

no in hus fra

scriue moisse ditemi

trouo gratia auanti DIG

habraham haueua

iddolatri

he

elgi dice

padre nosstro

il

padre suo senzza fede imperoche faceua

li iddoli falsi
addoraua
he
lot staua fra li piu scellerati
elgi
de la terra Daniele fanciulo con anania azzaria he missaele
il

furno chatiuati da nabuchodonoxor talmete che aueuano hetta

di

dui hanni quando furno presi

moltitudine di serui idolatri

a

83 arde

he

he furno nutriti fra la

Viue Dio d che sichome

il

fuocho

fuocho non rissguardando allo oliuo houero cipresso he palma chossi DIG nosstro
ha misserichordia 6 sopra ogniuno che opera iustamente non
le

chosse aride

la conuerte in

rissguardando ha iudeo houero scita ne grecho ouero ismaelita

ma non si fermi qui il tuo chuore ho iachobo imperoche
.

doue DIG ha mandate/ il proffeta bissogna in tutto hanegare il

iuditio tuo
he seguitare il proffeta he non dire perche chosi
.

Ma di chossi
perche chossi proibisse he chomanda
uolle DIG chossi chomandda DIG hora che chossa disse DIG ha

dice

h JL*JI

c^
il.

->

ij)-,.

V-^ L
f

-.

il.

GOD MAKETH NO DIFFERENCE

perchance despise him

more than those

example

to

185

Nay, surely, but rather will he love him

whom

he hath given the law.

I tell

There was a man who had great possessions

you for an

and in his

And

territory he had desert land that only bore unfruitful things.

was walking out one day through such desert

found among such unfruitful plants a plant that had

so, as he

land, he
delicate

fruits.

this

Whereupon

man

said

here bear these so delicate fruits

"

Now how

doth this plant

Assuredly I will not that

it

be

down and put on the fire with the

And having called
his servants he made them dig it up and set it in his garden.
Even so, I tell you, that our God shall reserve a from the flames of
cut

rest."

who work

hell those

righteousness, wheresoever they be.

in Uz among idolaters 1
And at
how writeth Moses ? Tell meTTle saith

where dwelt Job but

Tell me,

the time of the flood,

"

Noah

Lot

God

truly found grace before

a father without faith, for he

Our

."

father

Abraham had

made and worshipped

false idols

3
.

abode among the most wicked men on earth. Daniel as

a child, with Ananias, Azarias, and Misael 5 were taken captive by
,

Nebuchadnezzar

were but two years old

in such wise that they

when they were taken

and they were nurtured among the multi

As God liveth d even as the fire burneth

tude of idolatrous servants.

dry things

between

and converteth them into

olive

making no

fire,

and cypress and palm

even so our

difference 83.1

God hath

on every one that worketh righteously, making no difference

between Jew, Scythian, Greek, or Ishmaelite 6
But let not thine

mercy

heart stop there,

prophet

it

is

James, because where

Why

prophet, and not to say

doth he thus forbid and command

"

Thus God

willeth.

commandeth."

Why

Job

i.

Cp. Dan.

i.
i.

6 sqq.

Gen.

God

the

Now

"

ThusGod
But say:
what said GocTto Moses
"

Mention of Job

living.

God

sends.

vi. 8.
c

saith he thus

"

b The
God keeps.
Chapter of knowledge.
d
and Noah and Abraham and Daniel.
God the

the compassionate.

sent

denytbjn_eownjudgement and

necessary entirely to

to-fallow the
"

God hath

Cp. Col.

iii.

See a6 b sqq.

n.

Gen.

xiii. 13.

186
moisse

ma me hano

dissprezato te

Elgi non haDO

ui dicho in ueiita

issdraele dissprezaua moisse

quanddo

io

dissprezzato

che lomo doueria spendere tutto

per sapere parllare ouero leggere

tempo

il

ma

della uita sua

non

sapere benne operare

hora ditemi quale he quello seruo di herode che non studij

Guai al
de piacere bene seruedolo cho ogni dilligenzza
.

83 b

monddo che

studia de piazere

sollo
|

fango he stercho

ma

he non studia

ha uno chorpo che he

seruitio di DIG chea fato ogni chossa

in hetterno

LXXXI
Ditemi

sarebe stato grande pechato di sacerdoti se quando

harcha del tesstamento di DIG la hauessero lassiata

la

portauano

pone in obliuione il
quale he benedeto

il

chassare in tera

tremorno

dissepoli quessto sentendo perche

li

sapeuano che DIG ammazo oza per hauere mallamente tochato

harcha di DIG he dissero grauissimo sarebe chotale pechato
allora disse iessu uiue DIG c che elgie magiore pechato il metere

la

in obliuione la parolla di DIG

per

la

quale

ti offerisse la

fece oratione he dapoi la

passare in samaria

84

di DIG

la quale haffato

il

tutto d

perche chosi

mi a

il

matina

deto lo angello santo

di

onde essendo affatichato iessu per il uiagio mando

onde elgi
dissepoli suoi nella citta ha chomprare il cibo
fiolo

ha sedere apresso il fonte sopra

hecho una dona samaritana che uene

posse
et

da bere ha

mi

al fonte per

si
.

chauare

me

se tu sapesi

tu

la pietra del fonte

li

disse iessu alia dona dami da bere

aqua
Risspose
dona hora non ti uergogni tu che sei hebreo ha dimandare

della
la

he deto quessto iessu

oratione disse dimani ci bissogna

uitta etterna

uno giorno per tempo hariuo iessu

fonte che fece iachob he il donete ha iosef suo

la

apresso

chon

li

chie cholui che ti

dimanderesti da bere

daressti

da bere

*Utl
ij

*^

Risspose iessu ho dona

dimanda da bere forsi che

che son samaritana

Jf jL1j

se tu

Risspose la dona hora chome

non hai uasso da chauare

la

aqua

THE WOMAN OF SAMARIA

when

Israel despised

Moses

they have despised me

Verily I say unto you, that

how

man ought

gence
that
of

spend

the time of

all

to

how to work well. Now

who would not study to please him by

Woe

to

thee, but

speak or to read, but in learning

tell me, who is that servant of Herod

his life not in learning

187

They have not despised

"

serving him with

all dili

unto the world that

studieth only to please a body

and
and
studieth
not
but forgetteth the service
clay
dung,
|

is

God who hath made

would

all

things

who

is

blessed for evermore/

if

when

they were carrying the ark of the testimony of God they had

let it

Tell me,

fall

to the

The

ground

have been a great sin of the priests

God
And

this, for they knew that

touched
the ark of God.
having wrongly
Most grievous would be such a sin.

trembled hearing

disciples

slew 1 Uzzah
they said

it

83 b

for

Then said Jesus As God liveth c it is a greater sin to forget the

word of God, wherewith he made all things ds whereby he offereth
:

thee eternal

life.

And having
he said

made prayer

said this Jesus

and

after his prayer

To-morrow we needs must pass into Samaria,

for so

hath

me

the holy angel of God/

Early on the morning of a certain day, Jesus arrived near to the
well which Jacob made and gave to Joseph his son 4
Whereupon

said unto

84a

Jesus, being wearied with the journey, sent his disciples to the
city to

buy

And

food.

so he sat himself

the stone of the well.

And,

lo,

down by

woman

the well, upon

of Samaria cometh to

the well to draw water.

Jesus saith unto the

answered

Now,

woman

art thou

to drink/
The woman
ashamed that thou, being an

Give me

not

Hebrew, askest drink of me which am a Samaritan woman 1

Jesus answered
woman, if thou knewest who he is that asketh_ t
thee for drink, perchance thou wouldestliave asked of him for drink/
iBA/1 LAA/O
The woman answered
Now how shouldest thou give me to
\|
:

*"

drink, seeing thou hast no vessel to

the well is deep 1
a

The Chapter
d

God.
1

Sam.

viii. 7

Ps. xxxiii. 6.

of the

God

Inde.

God punishes.
created everything in one speech.

Water.

cp. Ex. xvi. 8.

See John iv.

draw the water, nor

"2

4-20.

Sam.

vi. 7.

By
3

rope,

and

the living

John

i.

"~"

THE GOSPEL OF BARNABAS

188

ne chorda he

84b

fonte he profondo
Bisspose iessu, ho dona
di
fonte
di nouo li uiene sete
aqua
quessto

il

chi beue della

Ma

chi beue del

che hano sete

li

non ha piu

aqua chio do

sete

ma ha

cholloro

dano da here talmente che uano in uita etterna

dona ho signore dami di quessta tua aqua

ua he chiama il tuo marito che ad ambidui

allora disse la

Risspose iessu
da bere

ui daro

dona

disse la

io

no ho marito

Risspose

iessu bene hai deto la uerita perche tu hai hauto cinque mariti

he quessto che hai hora non e tuo marito

si smari la dona
sentendo quessto he disse signore per quanto uedo tu sei
proffeta pero dimi di gratia li hebrei fano oratione sul monte
.

sion

fabrichato

nel tepio

dichono che

misserichordia di Dio

a
.

monti he dichono che

85 a deue

da

sallamone in ierussaleme he

hiuui he non in haltri lochi trouano gratia he

he

addorare quali sono

li

nosstri adorano sopra quessti

li

sollo

sopra

li

monti di samaria

ueri addoratori

si

LXXXIIb
Allora dete uno sospiro he lachrimo iessu dicendo

ha

te iudea

che

ti glorij

guai
dicendo tempio 1 di DIO tempio di DIG

he uiui chome se non ui fusi DIO tutta data

alii

piazeri he

uadagni del monddo perche quessta dona il giorno del iuditio

ti chondanera allo infferno possciache quessta dona cercha di
.

sapere

trouare gratia he

misserichordia hapresso

DIO

he

uoltato alia dona disse ho dona uoi samaritani addorate quello

che non sapete

in uerita

ti

ma

noi hebrei addoriamo quello che sapiamo

dicho che DIO he spirito he uerita pero in spirito

he uerita deue essere addorato

he fata

ma

in ierasalem nel

perehe

la

di sallamone

promessa di DIO
he non altroue

tempio
chredimi d che uera tempo che DIO darra la misserichordia

4)1

JL.^
MS.

tempi.

L-oNI -s.

THE WOMAN OF SAMARIA

189

woman, whoso drinketh of the water of 84

this well, thirst cometh to him again, but whosoever drinketh of
the water that I give hath thirst no more; but to them that
have thirst give they to drink, insomuch that they come to
eternal

"

life.

Then

woman
answered
Go

said the

Jesus

call

give me of this thy water.

and to both of you I will
husband,
thy

Lord

have no husband.

Well hast thou said the truth, for thou hast

husbands, and he whom thou now hast is not thy

Jesus answered
five

give to drink.
Said the woman

had

Jesus answered:

husband.

The woman was confounded hearing this, and said

Lord
therefore tell me,
hereby perceive I that thou art a prophet
I pray
the Hebrews make prayer on mount Sion in the temple
:

built
else

by Solomon in Jerusalem, and say that there and nowhere

a
And our people
[men] find grace and mercy of God
.

worship on these mountains, and say that only on the mountains

of Samaria ought
Who are the true 85 a
worship to be made.
|

worshippers

LXXXII b.
Then Jesus gave
the

and

Lord,"

and wept, saying

Woe to thee, Judsea,
The temple of the Lord, the temple of

a sigh

for thou gloriest, saying

"

though there were no God

livest as

ffiven over

wholly to the pleasures and gains of the world for this

in the day of judgement shall condemn thee to hell for this
;

know how

seeketh to

And

to find grace and

woman
woman

mercy before God.

O woman, ye Samaritans

woman he said 3
know not, but we Hebrews worship that
Verily I say unto thee, that God is spirit and

turning to the

worship that which ye

which we know.
truth,

and so in

spirit

and

in truth

must he be worshipped

For

the promise of God was made in Jerusalem, in the temple of

Solomon, and not elsewhere. But believe me d a time will come
,

that

God

God

is

will give bis

the

way

He altered the

of the prophets.
1

Or

Sir.

in another city,

and

in every

and compassionate.
c
and prayer.
God is truth and

of salvation

of the prayer-direction
d

mercy

The Chapter

is

worshipped.

prayer-direction after the Gospel in the time of the

Account
3

[of it]. Inde.

Cp. Jer.

vii. 4.

See

John

iv.

place

21-26.

seal

THE GOSPEL OF BARNABAS

190

85 b sua in altra
uerita

lie

citta lie in

potera addorare con

si

DID* in ogni locho hauera hacceto

chon misserichordia

pero quando uenira

ci

che debia uenire

si

locho

ogni

il

Risspose la dona noi aspetiamo

amaesstrera

messia

messia b

il

Risspose iessu sai tu dona

Risspose

lei

si

signore

allora

allegro iessu he disse per quanto uedo ho dona tu sei fidelle

he pero sapi

che nella fede del messia

si

di DIG pero elgie neccesario che tu sapij la

disse la

dona ho signore

forsi sei

son ueramente mandato da

io

ini proffeta di sallute

dato da DIO

Ma

ha tutto

monddo onde per

.

tu

il

saluera ogni elleto

uenuta del messia

messia

me

dapoi di

Risspose iessu

uenira

il

messia

tutto

monddo per il quale DIG ha fato il

d
il monddo si addorera mo
he riceuera

il

hanno

dona

nella citta

locho

man

il

hora uiene ogni cento hani per

in ogni

DIG alia chassa de issdraele

misserichordia talmente che lo hanno del iubileo

86 a

uera

la horatione

allora la

il

quale

messia sara ridoto in oggni

lassio la idria

he chorse

ha nontiare quanto haueua

intesso

da iessu

LXXXIIIe.
Mentre che
he

li

tana

dona parllaua chon

uenero

li

dissepoli

ma

dissero niuno perche chosi parllasti cho una dona samari-

onde partita

Risspose iessu
fra loro

li

io

la

dona dissero Maesstro uieni ha magiare

deuo manggiare di altro cibo

dissepolli forssi

con ie?su he

lie

che qualche uiandante

elgi stato qui

che pero habia da portare cibo

JL:1_"

allora dissero
.

ha parllato

andato ha trouare cibo he interogorno cholui

che scriue quessto dicendo

iessu

stupirno che iessu parllassi chossi con una dona

si

non

la

4)1.

4)1.

JL^^>

al

4)1

alchuno ho barnaba

maesstro

Risspose cholui

THE WOMAN OF SAMARIA

him

will be possible to worship

_jt

The woman answered

cometh he

in every

85 b t

when he

---*

l^*~3?

with"mercy/

look for the Messiah b

will teach us.

Jesus answered

must come 1
She answered

Then Jesus
art faithful

We

And God a

in truth.

place will have accepted true prayer

191

Knowest thou, woman, that the Messiah

Yea, Lord

and

rejoiced,

know

said

So far as

I see,

woman, thou

therefore that in the faith of the Messiah shall

be saved every one that is elect of God; therefore

know the coming of the Messiah.

it is

necessary

that thou

Said the

woman

Lord

am

Jesus answered

perchance thou art the Messiah.

indeed sent to the house of Israel as
,

a prophet of salvation
but after me shall come the Messiah 2 sent
of God c to all the world; for whom God hath made the world.
;

And

d and
all the world will God be
worshipped
insomuch
that the year of jubilee, which now _
mercy received,
Cometh every" hundred years 3 shall by the Messiah be reduced *

then through

to every year in every

Then the woman

left

place.

her waterpot 4 and ran to the city to announce

that she had heard from Jesus.

all

LXXXIII e.
Whilst the woman was talking 5 with Jesus came his disciples,
and marvelled that Jesus was speaking
with a woman.
Yet no
one said unto him
Why speakest thou thus with a Samaritan
:

woman 1
Whereupon, when the woman was departed, they said
come and eat.
Jesus answered

Then

said

the

must eat other

disciples

one to

Master,

food.

another

Perchance

some

wayfarer hath spoken with Jesus, and hath gone to find him
food.
And they questioned him who writeth this, saying
Hath
:

there been any one here,

food to the master 1
a

God

is

prophet of
1

Or

Hebrew

Barnabas,

who might have brought

c
God sends.
worshipped.
Prophet.
e
the worshipped.
The Chapter of absolution.

The

The

God

Sir.

Jubilee

i.

e.

Mohammed

see 44*

and note

there.

came every 50 years

The Papal Jubilee

(Lev. xxv. n).
of 100 years seems to have been initiated in
1300 A. D., but the period
4
was reduced to 50 years in 1350. See Introd.
Jdria cf. Vulgate,
5
See John iv. 27-42.
hydriam.
:

86

ft

\/

THE GOSPEL OF BAKNABAS

192

che scriue non uie stato

la

86 b

sollo

qualle

aqua
tando

allora

lo

porto

che la dona che uoi uedessti

altri

uuoto

uasso

quel

per riempirlo di

stauano chon amirajtione li dissepoli asspeonde disse iessu uoi

exito delle parolle di iessu

non sapete che il uero cibo he di fare la uollonta di DIG

perche non il pane sosstenta lo homo he li da uita ma sibene la parolla di DIO per uollonta sua onde per quessto li
angioli santi no manggiano* ma uiuono sollo della uollonta
.

di DIO nutriti

cibo

he chossi moisse he hellia hanchora uno altro

quaranta giorni he quaranta notte senza ueruno

he leuato li hochij iessu disse quanto he lontano il

siamo

stati
.

richolto

Rissposero

hora chome

il

li

dissepoli tre messi

monte he biancho

Disse iessu guardate

di formento io ui dicho in

uno grande richolto he mosstro

ueniuano ha uedere perche la dona

uerrita che ogidi se de fare

alloro la moltitudine che

il

hentrata nella citta chomosse tutta la citta dicendo

ho

b
proffeta da DIO mandate
rino|tio alloro quanto haueua

homeni uenite ha uedere uno nouo

87 a

chassa

alia

intesso

da

de issdraele he
iessu

hariuati

iessu di stare

che furno iuui

chon loro

pregorno
he stete hiuui dui giorni

il

la

moltitudine

quale hentro nella citta

sanando tutti

li

imfermi he am-

maesstrandoli del regno di DIO

allora diceuano li citadini
alia dona noi piu chrediamo alle parole he miracholi suoi
.

non facessimo

che

santo di DIO

derano
iessu

li

al

tuo

parllare perche
l

proffeta mandate

dapoi la oratione di mezzanote

dissepoli et elgi

elgie

in sallute de

disse alloro

si

chi

in
li

uero
chre-

apressorno

Questa notte sara

ha
al

del messia nontio di DIO

il
iubileo ogni hano che
hora uiene ogni cento hanni d pero non uolgio che dormiamo
ma faciamo horatione inclinando il chapo nosstro cento uolte
fazendo riuerenzza al nostro DIO potente he misserichordiosso 6

tempo

s
1

ill.

MS. mandate mandate

(bis).

JESUS AND THE SAMARITAN

Then answered he who writeth
other than the
to

fill it

woman whom

with water.

Then

193

There hath not been here any

ye saw, who brought this empty vessel

the disciples stood amazed,

awaiting 86
Ye
Whereupon Jesus said:
to do the will of God ; becauseTt

the

know not

that the truefood

J

not bread

is

words of Jesus.

issue of the

word

the

is

man and

that sustaineth

of God,

by

And

his will.

giveth hinTlIfe, but rather

so for this reason the holy

angels eat not, a, IvutJiYenourished^ only by the willof God.

And
thus we, Moses 2 and Elijah 3 and yet another, have been
forty day_s__
andjorty nights without any food/

And
The

lifting

up

Jesus said

his eyes, Jesus said

answered

disciples

How

Look now, how the mountain

verily I say unto you,^that to-day there

jeaped/
see him.

And

God b

is

is

white with corn

a great harvest to be

then he pointed to the multitude who had conuTto

woman having entered into the city had moved

For the

the city, saying

all

far off is the harvest

Three months.

men, come and see a new prophet sent of

and she recounted to them all that 87*
;

to the house of Israel

had heard from Jesus.

she

When

they were come thither they

and he entered into the city

besought Jesus to abide with them

and abode there two days,
healing
concerning the kingdom of God.
;

the sick, and

all

teaching

Then said the citizens to the woman

We believe more in his
words and miracles than we do in what thou
saidst; for he is
indeed a holy one of God, a
sent
for
the
salvation of those
prophet
that shall believe on him.
:

4
After the prayer of
midnight the disciples came near unto
Jesus, and he said to them
This night shall be in the time of
the Messiah *,
messenger of God, the jubilee every year that now
cometh every hundred years 6 d. Therefore I will not that we
sleep,
but let us make prayer,
bowing our head a hundred times, doing
reverence to our God,
mighty and merciful, who is blessed for ever:

The angels do not

at

apostle
1

it

shall be every year.

Cp. Deut.

Kings

viii.

(first

Cp. above, 44

God powerful and compassionate.

star);

all

and note.

iv. 4.

I 43

(evening);

140*

and with the Muslim prayer

we may perhaps have

a

Inde.

z
See Exod. xxiv. 18.
Other hours of prayer are mentioned

Matt.
*

xix. 8.

106*
(midday)
dentical with this

97

eat.
God sent.
The prophet of
That the prayer of absolution (sic] in thx- old time came
the beginning of every hundred
years once, and in the time of the
d

God.

the

five

hours

of

(night).

before the

Mohammed.

Cp. above, 85

and

See

(dawn);
If the last be

note.

94*"

first

watch,

See Introd.

THE GOSPEL OF BARNABAS

194

87 b

quale he beneddeto in etterno he pero ogni uolta dire|mo

a
io chonffesso te.Dio nosstro
che no hai auto principio
sollo
il

ne

il

che per tua misserichordia dessti ha

giamai
he
principio
per tua iusstitia darai a il tutto fine

fine hauerai

tutto

che non hai ueruna simillitudine cho

lo

homo

perche nella

inmenssa bonta tua non chapisse raoto ouero acidente ueruno

habici misserichordia perche ci chreassti he siamo oppere
.

mani c

delle tui

LXXXIVd.
Fata
donate

la oratione iessu disse

8

Ringratiamo DIO perche

per quessta note grande misserichordia

elgia fato ridure

il

tempo che deue uenire

fato oratione insieme chon

he ho sentito

sua uoce

si

cia

imperoche

in quessta notte per

modo che habiamo

la

il

li

allegrorno

nontio di Dio f
dissepoli

molto

sentendo quessto he dissero maesstro ammaestraci di qualche

88 a precceto quessta notte allora disse iessu hauete giamai ueduto
j

missciare chon

il

balssamo

il

stercho

loro

Rissposero

no

signore perche niuno he chosi pazzo che facessi quessto hora

ui dicho che ui sono al monddo di magiori pazzi disse iessu
imperoche nel seruitio di DIO messcolano il seruitio del
.

monddo

he talmente che molti di uita inreprensibili sono

he orando hano messcolate chon
ingganati da satana

stati

mondani onde sono

la loro oratione negotij

abomineuoli auanti DIO

oratione ui guardate che

in quel tempo fati

ditemi quando ui lauate per fare

non

ui tochi chossa

inmonda

si

certo

ma

che chossa fate quando uoi fate oratione uoi ui lauate

la anima uosstra da pechati per misserichordia di DIO g
Vorete
.

uoi

adonque mentre

mondane
88 b dana

si

che

guardatiue di

chonjuerte

^L)

*JjL9

non

farllo

j JL!

tremorno

li

di

chosse

perche ogni parolla monsopra la anima

dissepoli allora perche cho

41)1.

JAcj (^^^pl &\j^\

41)1.

parllare

in stercho del diauollo

di cholui che parlla

a

oratione

fate

jL) j

all!.

f 4^1

OjJ

41)1.

PRAYER MUST BE PURE

195

I confess thee our God 87 h

more, and therefore each time let us say
alone a that hast not had beginning, nor shalt ever have end b for
;
"

by thy mercy gavest thou to all things their beginning, and by thy
thou shalt give to all an end ; that hast no likeness
among

justice

men

because in thine infinite goodness thou art not subject to

Have mercy on us, for thou hast

motion nor to any accident.

created us, and

we

are the works

of^

thy hand

c
."

LXXXIVd
Let us give thanks to God
Having made the prayer, Jesus said
because he hath given e to us this night
great mercy; for that he hath
made to come back the time that needs must pass in this
night,
in that we have made
prayer in union with the messenger of God f
:

And

have heard his voice.

The

disciples rejoiced greatly at hearing this,

precepts this night.

and said

Master,

teach us some

88 a

Then
balsam

Jesus

said

Have ye

ever

seen

dung mixed with

They answered

Nay, Lord,

for

no one

is

so

mad

as to do this

thing.

Now

I tell

said Jesus,

you that there be

in the world greater

madmen,

because with the service of

service of the world.

So much

so that

God they mingle the

many of blameless life have

been deceived of Satan, and while praying have

mingled with their
prayer worldly business, whereupon they have become at that time
abominable in the sight of God. Tell me, when
ye wash yourselves
for prayer, do ye take care that no unclean
Yea,
thing touch you ?
assuredly. _JBut what do ye when ye are making prayer?
Ye

wash your

soul from sins through the

Would ye
mercy of God
be willing then, while ye are
making prayer, touspeak of worldly
Take care not to do so, for every worldly word_
things?
s

"bVcometh
|

dung

o7~the

devil

upon_ the

soul

of

him~that 88 b

spealceth.

TTien trembled the disciples, because he

spake with vehemence
*

God

one and of old and for ever. b God of old and for ever. c God
d
the compassionate and just, and to him be praise.
Chapter
f
of the sincere.
God bestows.
The prophet of God.
Prayer
is the soul of
purity. Inde.
is

is greatest,

a
Cp. i6 and note

(p. 31).

THE GOSPEL OF BARNABAS

196

di spirito parllo

empito

ho dissoro

parllaro

tione

ho maesstro che faremo

uno ammieho per

asspetaro he finite la ora

noi so quando fa/iamo oratione

uera

ci

Risspose iossu lassatclo

Disso bartolomoo ma si scandalizera he
.

si

partira

quando nod era che noi non li parliamo Risspose iessu se lui
si scamlalizera chredetimi che lui non sera hamicho uosstro
.

ma

ne

fidele

se

noi andasste ha

10

trouasti che lui parllasi alle horeehie di herode

sibene infidelo he
parllare

dal izaresste se lui ui

di satana

compagno

ehon uno

Ditemi

staliero di herode

non

facesi asspetare

ui scan

ma

certo

chonssolati uedendo uoi lo amicho uosstro grato apreso

Klgi uero quessto disse iessu

uerissimo
allora disse iessu io
89*
.

quando fa oratione

Rissposero

dieho

xii

mo
mo

chon

li

he

saresti
il

Re

dissepoli elgie

ueri|ta che

ogniuno

adonque iussta
chossa che lassiate di parllare con
per parllare chon lo
homo
elgi chossa iussta che lo amicho uosstro inzio si
olgi parlla

elgi

ha DIG che no ha

seandalizi perche hauete pin riuerenza

chredetimi che se

lui si scandalizera

quando

il

lui

farete asspetare

che elgie bono seruo del diauollo

perche quessto dessidera
11
diauollo che sia abbandonato DIO per lo homo Vine DIG
.

che in ogni bona opera chi teme

hopere del

mo

si

monddo per non chorompere

LXXXV

deue sequesstrare dalle

opera bona

la

>.

Quando uno hopera malle ouero parlla malic se uno ua

ha ehore^erlo he impedisse ehotal oppera che chossa fa tale
homo disse iessu Rissposero li dissepoli el^i fa bone perche
.

elgi

89 h

seme DIG

chome

fa

il

solle

quale sempre ccrcha de impedire il malle

cho sempre cercha di scaciare le tenebre

il

Disso iessu ho io per chontrario

ui

dicho cho quando uno

hopera bene ouero parlla bone che chi cercha do impodirlo

sotto proiessto di chossa cho non sia milgiore che ol^i seruo
.

il

diauollo an/.iehe diuentn suo

non alodo

il

diauollo so

chompa^no

non ha impedire

porehe ad altro

og"ni

bone

Ma

OF THE TRUE FRIEND

of spirit

and they

Baicl

master, what shall

197

wo do

if

when we

making prayer a friend shall come to speak to us ?

Suffer him to wait, and finish the prayer,.
Jesus answered

are

Said BartholomewT^BuFwhat
his

way, when he

Jesus answered

if

we speak

see that

he shall be offended and go

not with him

If he shall be offended, believe

me

ho will

not be a friend of yours nor a believer, but rather an unbeliever

and a companion of Satan. Tell me, if ye went to speak Avith

and found him speaking into Herod s ears,

would ye be offended if he made you to wait 1
No, assuredly
but ye would be comforted at seeing your friend in favour with
a stable boy of Herod,

the king.

Is this true

said Jesus.

The disciples answered

Then said Jesus: Verily
:

It is
I

most

true.

that everyone when

then right that ye should

pay unto you,

89

Is it
he praycth speaketh with God.
Is it right
leave speaking witli (j!od in order to speak with man 1
that your friend should for this cause be offended, because ye have
more reverence for God than for him ? Believe me that if he shall

be offended when ye

make him

For this desireth the

devil.

wait, he

devil, that

is

a good servant of the

should be forsaken,

God

good work he that feareth God

ought to separate himself from the works of the world, so as not
to corrupt the good work.
for

man. As God liveth

in every

11

LXXXVi
When
him,

man worketh

or talketh

ill

and hinder such work, what

ill,

dotli

if

one go to correct
said
an one?

such

Jesus.

He doth well, because he

The disciples answered
who always seeketh to hinder evil, even as the sun
:

seeketh

to chase

serveth (rod,

that always

away the darkness.

89

And
Said Jesus
you on the contrary that when one
or
worketh well
speaketh well, whosoever seeketh to hinder him,
of
under pretext
aught that is not better, he serveth the devil,
:

I tell

For the devil attendeth

his companion.
hinder
but
to
every good thing.
nought
But what shall 1 say unto you now ? I will say unto you as said

nay, he even
to

becometh

else

By

the living God.

a friend

and an enemy.

The Chapter

of the difference

between

THE GOSPEL OF BARNABAS

198

che diroui hora diroui chome disse sallamone proffeta santo

he amicho di DIG
de mille che uoi chonossete uno ui sia
.

ammicho
ogniuno

ueruna

hodiare chossa

uie licito

nom

ma sibene chome

ui dicho

io

Kisspose iessu,

talmente che satana

DIG

nom

Allora disse mateo adonque

se

non

potefce hodiarlo

innimicho di DIG

poteremo hamare

in uerita che
sollo

90 a odia

il

chreatore

ammicho non

Io

Ma Io

ammicho

ha chreato he

ma

partichollare obieto

facilmente

si

perde

perche

patisse chontraditione contra di quello che

amma

somamente

di

sapete perche io uello

ammicho he uno

troua facilmente

si

pechato

pero chi odia la chreatura consequentemente

che non

non

chome chreatura

diro perche elgie chreatura di DIG he quanto DIG

bono he perffeto a

il

Vardate

cholui che

non

siate chauti

amma

he non ellegete per

quello che uoi animate

sapete

ammicho, Amicho non uoi dire altro se non

anima onde sichome raro si troua bon medicho

che chossa uolle dire

medicho della
che chonossa
sono

chosi

inffermita he sapia aplicharui le medicine

le

rari

li

sapiano indriciare al

hamicj che chonosscano li herrori he

bene Ma quello che he malle molti sono
.

che hano ammicj che simulano di non uedere li herrori dello

Altri li esscusano
ammicho
altri li difendono sotto pre.

he quello che he peggio ui sono ammicj tali che

inuitano he hagiutano Io amicho ha herare il chui fine sera
tessto terreno

simille alle loro scelleraggine

00 b

Guardate che non riceuiate

chotali per ha|mici perche sono ueramente innimicj he

fiei

della

hanima

chame-

LXXXVIb.
Lo amicho

tuo

che sichome uolle choregerti

chossi riceui la choretione he sichome elgi uolle che tu lasij
ti

sia talle

ogni chossa per ammore di DIG . si chontenti hanchora lui

che tu Io abbandoni per seruitio di DIG Ma ditemi se Io homo
.

non

sa

sapera

ammare DIG chome sapera ammare se stesso he chome

ammare altri non sapendo hamare se stesso
certa.

Ji-b
1

MS.

Si

ill

J^li.

che che (bis).

U.

OF THE TRUE FRIEND

199

Of

Solomon 1 the prophet, holy one, and friend of God:

thousand

whom

ye know, one be your friend.

Then said Matthew

*
:

Then

we not be

shall

love

able to

any one.
Jesus answered
for

Verily I say unto you, that

save only sin

it is

not lawful_

insomuch that ye cannot^

you to hate anything

even Satan as creature of God, but rather as enemy of God,
:

Tiate

"Know

ye wherefore

God, and all that

I will tell

God hath

a singular thing

that

friend

is

lost.

For the friend will not

whom

he supremely loveth.

what

friend

who

meaneth

And

the soul.

so,

because he

is

a creature of

is

good and perfect*. -Accord-^

the creature hateth also the creator.

ingly^whoso jiateth

not for friend one

you

created

not easily found, but

is

But the 90
is easily

contradiction against

suffer

him

Beware, be ye cautious, and choose

loveth not

him whom ye

Know

love.

ye

Friend meaneth naught but physician o

just as one rarely findeth a good physician

who

Tcnoweth the sicknesses and understandeth to apply the medicines

under
thereto, so also are friends rare who know the faults and

But herein is an evil, that

guide unto good.
that
who
have
friends
feign not to see the faults
many
of their friend; others excuse them; others defend them under

how

stand

to

there are

earthly pretext

and,

and aid their friend

villany.

that in

what

worse, there are friends

is

whose end

to err,

shall be like

who

invite

unto their

Beware that ye receive not such men for friends,

truth they are enemies and slayers of the soul.

for
|

LXXXVI b.
Let thy friend be such that, even as he willeth to correct thee,
may receive correction and even as he willeth that thou

so he

things for love of God, even so again

content him that thou forsake him for the service of God.

shouldest leave

But
he

tell

know how

all

me,

if

man know

to love himself;

not

how

and how

to love

shall

God how

Cp. Prov. xviii. 24.

Or a possession

may
shall

he know how to love

a
God did not create except with truthfulness (Surah
The Chapter of the friend.

it

all

one

own.

xliv.

39).

90 b

THE GOSPEL OF BARNABAS

200

mente

elglie impossibil quessto

pero quando tu uoi ellegerti

uno per amicho

cholui clie non ha amicho ueruno

perche elglie in

non

del

bellezza

alia

familgia

non

somamente pouero

uerita

Fa che

parentado

non

tu prima consideri
alia

non

alia bellezza

alia bellezza del chorpo

ne tampocho

alia bellezza della chassa

delle uesstimenti

non

bellezza della

91 a alle sui belle parolle perche saressti facilmete inganato .

Ma guarda chome elgi teme DIG chome elgi dissprezza le chosse
|

terrene

chome
il

chome

elgi

amma

elgi odia la propia

ammicho a

uero

se

elgi

sopra ogni chossa temera DIG e

monddo

uanita del

le

bene opperare he sopra il tutto

charne he chosi facilmete trouerai
il

se sera

sempre hochupato
sempre in bene hoperare he il propio chorpo hodiera chome
chrudo innimicho Ne pero chotale amicho ammerai talmente

dissprezera

che

ammore tuo

lo

ma ammallo chome
di

maggiore gratia

ti

delitia del parradisso

Risspose tadeo
qualle non

91 b fare deue

ma

perche saressti iddolatra

donate Dio b che pero

lui

uno dono che

cholui che a trouato

il

fermi in

si

tia

addornera DIG

io ui

uno uero amicho che

dicho in uerita che

elgi a trouato

una

anziche he la chiaue del parradisso

se per sorte lo

homo hauera uno amicho

sia talle qualle hai deto

ho maesstro

che chossa

deue habandonare Risspojse iessu si deue fare chome

il marinaro fa della naue
il
quale ui nauiga mentre che
chonossce uadagnarui ma quando ui uede perdere la habanlo

dona

chosi farai tu dello

in quelle chosse che ti

che

ti lassi la

ammicho pegiore

he di scandalo

misserichordia di DIO C

di te

lassalo se

il

quale

tu non uo 1

LXXXYII a.
Guai
il

al

monddo per

li

scandalo perche tutto

ma

scandali
il

Elgie neccessario che uengi

mondo he

pero guai ha cholloro per

il

possto in mallignita

quale uiene

il

scandalo

El

OF THE TRUE FRIEND

201

Assuredly this is
knowing how to love himself]
one for friend (for
impossible. ^.Therefore when thou choose thee
not

others,

verily he

is

supremely poor who hath no friend at

thou consider

first,

words, for

see that

not his fine person, nor yet his

fine house, not his fine clothing,

fine

all),

not his fine lineage, not his fine family, not his

thou ehalt be easily

But look how he 91

deceived.
|

feareth
despiseth earthly things, how he^oveth good
works, and above all how he hateth hisown flesh, and so shalt

God, how he

thou easily find the true friend a

God, and

.Tear

he above

it

shall despise the vanities of the

things shall

all

world

Nor

he shall

own body

be always occupied in good works, and shall hate his

a cruel enemy.

if

But

that thy love stay in him, for [so] shalt thou be an idolater.

him

love

as

yet shalt thou love such a friend in such wise

God

as a gift that

hath given thee b , for so shall

God adorn

Verily I say unto you, that he who

[himj with greater favour
hath found a true friend hath found one of the delights of
l

paradise

nay, such

is

the key of paradise.

Thaddaeus answered
a friend

who

is

ought he to do

but

who

Ought he to forsake him

He

when he

seeth

it

with thy friend that

he

is

ought

saileth it so long as

to do as the

worse than thou

God c

if

have

shall

master

What

Qb
mariner doth with the

he perceiveth

an offence to thee, leave him

the mercy of

to be a loss forsaketh

is

man

perchance a

if

not such as thou hast said,

Jesus answered
ship,

But

it

it.

to be profitable,

So shalt thou do

in those things wherein

thou wouldst not be

left

of

LXXXVII d.
Woe

unto the world

because of offences.

that the offence come, because

But yet woe

a

to that

man

all

the world

through

whom

It needs

must be

wickedness

lieth in

the offence cometh.

3
.

It

b
If your
friend. Inde.
God bestows.
you from the right way, leave him if you do not
d
wish the grace of God to desert you.
The Chapter of the prevaricator

Account of the true

friend intends to divert

(evil-doer).

Translation uncertain.

See Matt, xviii. 6-9.

John

v. 19.

THE GOSPEL OF BAKNABAS

202
saria melgio

che

homo

lo

hauessi

una

chollo

al

pietra

da

mollino he fusi proffondafco nel proffondo del mare che scandalizare

il

prossimo suo

se lochio tuo ti scandalizza chauallo

perche elgie melgio che tu uadi cho uno sollo hochio im

la mano tua
92 a paradisso che con tutti dui nello inferno
se
.

tuo piedi ti scandalizza fa il simille

perche elgie
tu
che
uadi
nel
del
cielo
con
uno
melgio
regno
piedi he con
una mano che con dui mani he dui piedi uadi all inferno
ouero

il

Disse simone chiamato pietro, signore chome debo fare quessto

certo he che

im pocho tepo

ho pietro lieua
uerita

ti

talj

ti

Risspose iessu

prudenza charnalle he subito trouerai

la

imperoche cholui che ti ammaesstra he lo hochio tuo

he cholui che
che

la

saro smenbrato

agiuta ha opperare he il tuo piede he cholui

ministra chosa ueruna he la tua mano
pero quanddo
ti

sono chagione di pechato

di andare

lassali

imperoche

tie

melgio

im paradisso ignorante chom poche hopere he pouero

che andare nello infferno sauio chon grandi hopere he richo

ogni chossa che te impedisse ha seruire DIG scatiala da te
.

chome
92 b

scazia lo

homo ogni

chossa che limpedisse la uissta

he deto questo iessu chiamo pietro hapresso disse he

li
se in te pechera il tuo fratello ua choregillo
se
.

disselui si

emenda

ma

allegrati perche tu hai

se lui

non

si

guadagnato il tuo fratello

emendara ua chiama di nouo dui tesstimonij

he di nouo choregilo he se
alia chiessa
he se lui non

lui
si

he pero non habiterai sotto

non mangerai
parlerai

per

alia isstessa

modo che

non

menssa che

se tu chonossci

tu non

non

c
pietro pietro se DIG

pegiore di chostui
tsJLu.fr

siede

lui

piedi

agiutassi chon

Ijl

il

li

piede

ma

dirai chossi

la gratia sua saressti

Risspose pietro chome

(^y) AJJ

he non

doue elgi pone

tengi da milgiore

ti
ti

il

dillo

inffidele

che elgi habita

lo isstesso teto

chaminando non ui ponere tu iuuj

Ma guarda che

emendera ua he

si

hemendera habilo per

JJL. s^Jl ibLoJl

li

debo fare
eU.^*j

la

^ Jv

OF PUTTING
were better for the

man

AWAY OFFENCES

203

he should have a millstone about hig

if

neck and should be sunk in the depths of the sea than that he
If thine eye be an offence to thee,
should offend his neighbour.
for it is better that thou go with one eye only into
than
with both of them into hell. If thy hand or thy 92 a
paradise
foot offend thee, do likewise; for it is better that thou go into the

pluck

it

out

kingdom

heaven with one foot or with one hand, than with two

of

hands and two

feet go into hell.

Said Simon, called Peter
Lord, how must I do this
is that in a short time I shall be dismembered.
:

it

Certain

O Peter, put off fleshly prudence and stiaightfind

thou
shalt
the
For he that teacheth thee is thine
truth.
way
eye, and he that helpeth thee to work is thy foot, and he that
Jesus answered:

ministereth aught unto thee is thine hand.

Wherefore when such
are to thee an occasion of sin leave them ; for it is better for thee to

go into paradise ignorant, with few works, and poor, than to go into
hell wise, with greafworks, and rich.
Everything that may hinder
thee from serving God, cast it from thee as a
a
everything that hindereth his sight

man

casteth

away

And having said this, Jesus called Peter close to him, and said
unto him l
If thy brother shall sin against thee, go and correct 92
him.
If he amend, rejoice, for thou hast gained thy brother
but
if he shall not amend,
go and call afresh two witnesses and correct
:

him afresh

if he shall not amend, go and tell it to the

he shall not then amend, count him for an
unbeliever, and therefore thou shalt not dwell under the same
roof whereunder he dwelleth, thou shalt not eat at the same table

church;

whereat he
that

if

and

and

thou

if

and thou

sitteth,

know where he

shalt not speak with

him

insomuch

setteth his foot in walking thou shalt

not set thy foot there.

LXXXVIII b.
But beware that thou hold not thyself
thou say thus
Peter, Peter, if
be worse than
thou
wouldst
grace
Peter answered

How

for better

God c helped

"

rather shalt

thee not with his

he."

must I correct him

*
Everything that hinders you from serving (God), leave it as you
would anything that hinders your vision (lit. falls in your eye ). Inde,

The Chapter

of the just.

See Matt, xviii. 15-17.

God

helps.

THE GOSPEL OF BARNABAS

204
choretione

modo che tu

Risspose iessu nel

uoi esserre choreto

he sichome tu uoi essere soportato chossi soporta altri

93 a chredimi pietro che con uerita ti dicho che ogni uolta che
.

tu choregerai il tuo fratello chon misserichordia . riceuerai

da DIG misserichordia he farano qualche fruto le tui parole
.

ma

se tu

chon rigore di

farai

il

mente punito he niuno fruto

di terra che cuoceno

com
la

iusstitia

farai

brugiano chon
chordia
stesso

haffato

fasi

li

fuocho

il

pietro quelli pignati

poueri le loro uiuande

li

non certo

pietre he martelli di fero

aqua chalda

da DIG sarai rigorossa-

Dimi

spezza con

si

ma

homo

lo

il

il

lauano forsi

li

ma

sibene chon

fero

li

emenda con

si

legni

si

misseri

tuo fratello dirai fra te

pero quando choregerai

non mi hagiutera faro pegio dimani di quanto

se DIG

chostui ogidi

perdonare

mio

al

Risspose pietro

fratello

ho maesstro

uolte quanto uoressti che elgi

sete uolte al giorno

ha

quante uolte debo

Risspose iessu tante

te perdonasse

non

Risspose iessu

Disse pietro

ma

sollo sette

setanta

perdonerai ogni giorno* Perche chi perdona

li sera
perdonato he chi condana sara condanato disse allora
cholui che scriue quessto guai alii principi perche loro anderano
uolte sette

li

allo

infferno

il

ripresse iessu dicendo sei diuentato stolto

ho barnaba che chossi hai parlato io ti dicho in uerita che

il freno
non e tanto neccessario il bagno per il chorpo
per
.

naue quanto elgie neccessario

b
he
principe
per che chagione DIG dete
mosse, iossue, samuel, Dauit he sallamone he tanti altri che
fecero iuditio alii quali DIG ha dato la spada per esstirpare
il

chauallo he

il

per la republicha

timone per
il

la

le inniquita

Allora disse cholui che scriue hora chome

si

deue iudichare condanando he perdonando

Risspose iessu
non
he
iudice
al
iudice
sollo
si hapartiene
ogniuno
perche
.

il

chondanare

il

reo

altri

ho barnaba

chome chomanda

putrido al

fiolo

he

il

iudice deue chondanare

padre che sia talgiato uno menbro

azioche non
J

411.

il

J-J

si

^5*

putrefacia tutto

il

chorpo

OF FORGIVENESS
Jesus answered

And

corrected.

205

In the way that thou thyself wouldst fain be

as thou wouldst fain be borne with, so bear with

I say unto thee that every 93*

Believe me, Peter, for verily
time thou shalt correct thy brother with mercy thou shalt receive

others.

God, and thy words shall bear some fruit but if thou
it with rigour, thou shalt be rigorously punished by
the justice of God, and shalt bear no fruit.
Tell me, Peter

mercy

of

shalt

do

Those earthen pots wherein the poor cook their food do they
wash them, perchance, with stones and iron hammers ? Nay,
assuredly; but rather with hot water. Vessels are broken in pieces
with

iron,

wood

things of

amended with mercy.

are burned with

Wherefore,

brother thou shalt say to thyself:

all that he hath done
"

to-morrow worse than

Peter answered

master

How many

man

but

is

to-day."

times must I forgive

my

brother,

Jesus answered
given by him.
Said Peter

shalt forgive

be forgiven,

As many times

Seven times a day

Jesus answered

Then

fire

when thou shalt correct thy

If God help me not, I shall do

Not only

as thou wouldst fain be for

seven, but seventy times seven thou

him every day a for he that forgiveth, to him shall

and he that condemneth shall be condemned.
;

it

931*

said he

who writeth

this

Woe

unto princes

for

they
go to hell.
Jesus reproved him, saying
Thou art become foolish, O
Barnabas, in that thou hast spoken thus. Verily I say unto thee,
that the bath is not so necessary for the body, the bit for the
:

shall

horse,

and the

state.

And

tiller for

for

the ship, as the prince

what cause did God

David, and Solomon, and so

many

To such hath God given the sword

Then said he who writeth this

is

necessary for the

give Moses, Joshua, Samuel,

others who passed judgement ?

for the extirpation of iniquity

Now, how ought judgement

be given, condemning and pardoning

2
.

to

Not every one is a judge for to the judge

And the
alone it appertaineth to condemn others, O Barnabas.
judge ought to condemn the guilty, even as the father commandeth
a putrified member to be cut off from his son, in order that the
whole body may not become putrified.
Jesus answered:

Pardon thy brother every day seventy times seven times

forgive,
1

thou shalt be forgiven. Inde.

See Matt, xviii. 21, 22.

Cp. Horn.

God

gives.

xiii. 4.

if

thou

THE GOSPEL OF BARNABAS

206

LXXXIX *.

84a

quanto tempo debo asspetare ha pentirsi il

Risspose iessu quanto tn uoressti essere asspe-

Disse pietro

mio
tato

fratello

Risspose pietro

parllaci piu chiaro

insino che lo asspeta DIG

pietro

da

iessu

Risspose

pentirsi

ogniuno no intendera quessto pero

Risspose iessu asspeta

Mancho intenderano

asspetalo

senso

il

onde risspose

he chonosesste uoi

leto sano

chon

li

quessto disse

lui

ha tempo

altri

perche no

che

insino

allora pietro si atrissto

intendeuano

tuo fratello

il

iessu se uoi hauesste intel-

nom

essere pechatori

penssaresste

chore uosstro di misserichordia allo pecchatore pero chiaro ui dicho che si deue asspetare il pechatore

giamai

di serare

il

ha penitenzza insino che

elgia la

anima

suli denti per spirare

perche chossi lo asspeta DIG nosstro potente he misserichordiosso c Non disse DIG d in quella hora che il pechatore de.

giunera, fara ellemosine, fara oratione he andera

im

pere-

94b grinaggio io li perdonero

perche quessto molti hano hoin
Ma disse in quella hora
he
danati
etterno
sono
perato
.

che

il
pechatore
harechordero piu

Rissposero

li

si

dolera di suoi pechati per

le sui

inniquita

dissepoli parte

me

io

non mi

intendete uoi disse iessu

intendiamo he parte no

Disse

che non intendete Rissposero loro .

che molti li quali hano fato oratione con degiunij sono danati
allora disse iessu io ui dicho in uerita che li hipochriti he

iessu quale

he

la parte

fano piu oratione he piu ellemossine he piu degiuni

ma perche non hano fede
che non fano li hamici di DIG

li

gentilli

nom

possono per

ammore

di DIG pentirsi

allora disse ioane amaestraci per

he pero sono danatj

ammore

di dio della fede

Risspose iessu elgie hora che noi faciamo la horatione della

aurona

nosstro

il

f.

onde

si

leuorno he lauatosi fecero horatione ha DIG

quale he beneddeto in etterno

il.
il.

OF PATIENCE WITH OFFENDERS

207

LXXXIX*.
Said Peter

How

Jesus answered

84

long must I wait for my brother to repent

So long as thou wouldst be waited for.

Not every one * will understand this where

fore speak to us more plainly.
Jesus answered
Wait for thy brother as long as God waiteth
for him V
Peter answered

Neither will they understand this, said Peter.

Jesus answered
Wait for him so long as he hath time to
:

repent.

Then was Peter

and the others

sad,

stood not the meaning.

also,

because they under

If ye had
sound understanding, and knew that ye yourselves were sinners,
ye would not think ever to cut off your heart from mercy to the
sinner.
And so I tell you plainly, that the sinner ought to be
waited for that he may repent, so long as he hath a soul beneath his

For

teeth to breathe.

and merciful

God d

Whereupon Jesus answered

God wait for him, the mighty

In that hour that the sinner shall

doth our

so

said not

"

do alms, make prayer r and go on pilgrimage, I will forgive

Wherefore this have many accomplished, and are damned
But he said 2 "In that hour that the sinner shall
eternally.
fast,

him."

bewail his sins, I for

part will not remember any more his

ye understand 1 said Jesus.
The disciples answered
Part we understand, and part not.
Said Jesus
Which is the part that ye understand not ?

iniquities."

my

Do

That many who have made prayer with

They answered
damned.
Then said Jesus
Verily I say unto you, that the hypocrites
and the Gentiles make more prayers, more alms, and more fasts
:

fastings are

than do the friends of God.

they are not able to repent

But because they have not faith,

Ibve~of God; "and- so they areT

"for

damned.
*^

Then

said

John

Teach

us, for love of God, of the faith.

time that we say the prayer of the dawn 3
Whereupon they arose, and having washed themselves made
prayer to our God, w ho is blessed for evermore.
:

Jesus answered:

The Chapter
suffering).
d

God
1

pardons.

Or No one.

It

is

b God is
patient (longGod is patient and powerful and the compassionate.
e
God the compassionate.

of the gracious (one).

c

Cp. Ezek. xviii. 37.

Cp. 87*

(p. 193,

note

4).

THE GOSPEL OF BAENABAS

208

XO.
95 a

Fata

la oratione di

nouo

si

apressorno ha iessu

bocha sua

suoi disse-

li
j

disse
apresati ioane perche
dimandassti
la fede he uno
parllero
quanto
hogidi
il
DIG
li suoi elleti
il
con
qualle
sigilla
qualle sigilo
sigillo
dono allo nontio suo dalle chui mani ogni elleto ha riceuto
poli et elgi aperto la

di

ti

b
imperoche sichome DIG he uno chosi la fede he
onde hauendo chreato DIG auanti di ogni chossa il nontio
ha lui hauanti di ogni altro dono la fede la quale he

la fede

una c
suo

d
.

chome uno

fidelle

il

pero

chon

DIG he di quanto DIG affato he deto

per fede uede il tutto melgio che non si fa

ritrato di

li
hochij possono herrare anziche
herrano
Ma
la
fede non herra giamai perche
quasi sempre
ha per fondamento DIG he la sua parolla chredetimi che per
fede sono saluati tutti li elleti di DIG he certo he che senzza
li

hochij imperoche
.

fede elgie impossibile di piacere ha DIG ueruno

non cercha

di scancellare digiuni

95 b preregrijnagij anziche

incitta

li

elgi prende piazere di uedere lo

Ma prende chon

onde satana

he oratione ; ellemosine con

inffideli

homo

ha quessto perche

hoperare sanzza riceuere

mercede

la fede

onde deue essere somamente chusstodita con

genzza

ogni dilligenzza faticha di scacellare

he la maggiore fortezza sera habandonare

essendo che

il

perche scazio lo

homo

del paradisso

uerti satana di bellissimo angelo in horido diauollo

disse ioane hora

chome habandonaremo

elgie la porta della scienzza

il

il

dilli

perche

he chon.

Allora

perche essendo che

Risspose iessu anziche

il

perche

he porta dello infferno

onde se amuti ioane quado iessu
tu
sai
che
DIG ha. deto una chossa chi sei
sogionse quando
.

homo che

perche ha deto chosi ho DIG perche

hai fato chossi . dira f orsi il vasso di terra al suo fatore perche
mi facesti da tenire aqua he non da seruare balssamo . lo

tu ho

pero dici

ui dicho in uerita che

bissogna chontra di ogni tentatione

u Lo] u l

!f

4)1

Jj-^

4il

jjli.

Jjl

OF FAITH
XC a

209

When the prayer was done, his disciples again drew near to
Draw near, John, for
Jesus, and he opened his mouth and said
Faith J
to-day will I speak unto thee of all that thou hast asked.
|

95

jiereby God sealeth his electj which seal he gave

messenger, atwEos^-liaiidir^very one that is elect hath received
the faith. For even as God is one b so is the faith one c
Wherefore

toTm""

d
things his messenger
gave to
before aught else the faith which is as it were a likeness of

God, having created before

and of

all

that

all

God hath done and

said.

And

him

God

so the faithful

faith seeth all

things, better

by

than one seeth with his eyes because

the eyes .can err, nay they do almost
always err ; but faith erreth
never, for it hath for foundation God and his word.
Believe me
;

that by faith are saved all the elect of God.

Anjj4_js_certain

withoujL_(aith itjs imj3gjsrbje_for__any one to plea.se God \

Wherefore Satan seeketh not to bring to naught fastings and
prayer, alms and pilgrimages,
nay rather he inciteth unbelievers

tjbat

he taketh pleasure in seeing man work without

But he taketh pains with all diligence to bring
receiving pay.
faith to nought, wherefore faith ought
especially to be guarded
with diligence, and the safest course will be to abandon the
thereto,

for

"Wherefore,"
seeing that the "Wherefore" drove men out of
Paradise and changed Satan from a most beautiful
angel into
a horrible devilj

~Thensaid John: Now, how

seeing that

shall

we abandon

the gate of knowledge

Jesus answered
Nay, rather the
it is

the

"Wherefore

3
,"

?
"

Wherefore

"

is

the gate of

hell.

Thereupon John kept silence, when Jesus added

kuowest that God hath said a thing, who art thou,
:

When

thou

man, that

thou shouldst say, forsooth,

Wherefore hast thou so said, O God :
wherefore hast thou so done?" Shall the earthen
vessel, per
"

chance, say to its maker

Wherefore hast thou made me to hold
water and not to contain balsam
Verily I say unto you, it is
"

1"

necessary against every temptation to strengthen yourself with

b
The Chapter of surrendering oneself (Islam) to God.
God is one.
d
Account of the religion of Islam. Inde.
God s first creation was
the prophet of God.
c

Or, The faith.

KAGO

Heb.

xi. 6.

95

THE GOSPEL OF BARNABAS

210

96 a

con quessta parolla dicendo DIG ha chossi deto

DIG chossi haffato DIG chossi uolle che chosi fazendo uiuerai
stabillirsi

sicuro

XCI>.

In quessto tempo grande solleuamento hera per iudea per

ammore

di iessu

imperoche la millitia romana per hoperali hebrei chon dire che iessu hera

tione di satana sollicitaua

DIG uenuto ha

uissitarli

onde seditione

tale suscito che

arme

apresso alia quadragessima tutta la iudea hera in

mente che

si

trouaua

fiolo

il

chontra

tal-

padre he il fratelo
alchuni diceuano iessu essere
chotra

il

il fratello
imperoche
DIG uenuto al mondo
altri diceuano no
.

ma

di

elgie fiollo

altri diceuano no perche DIG non ha ueruna simillitudine humana he pero non genera fioli ma iessu nazareno

DIG he

he proffeta di DIG
li

che fece iessu

chalualchare

86 1 nome

he quessto naque per li grandi mirachoonde per quietare il populo fu neccessario

.

pontifice uesstito pontifichalmente

il

di DIG tetajgramaton

"

ualcho

il

gregorno

in fronte

preside pillato he herode

tre exerciti

portare spada

dapoi parllo

il

alii

ogniuno

di

il

chon

il

santo

he similmente cha-

onde in misfa
millia

dugento

quali parllo herode

preside he

ma

non

pontifice dicenddo

si

si

chon-

homeni da
haquietorno

f ratelli quessta

guera he suscitata per opera di sata imperoche iessu he uiuo

al quale dobiamo richorere . he dimandarli che dia tesstimonio
disse

onde chrediamo in

lui

sechondo la sua parola

aquietorno ha quessto ogniuno he depossto

le

armi

pero
si

si

ab-

brazorno ogniuno dicendo luno allo altro perdonami fratello

quel giorno adonque ogniuno si pose nel chore suo quessto
.

di chredere

he dal

ha

iessu sechondo che elgi dira

pontiffice fu

ha dinontiare doue

-.vail

^LJ
MS.

che che (bis).

pero dal presside-

promesso grandi doni ha cholui che uenisse

trouaua

iessu si

o
1

JESUS HAILED AS GOD

this
"

word,

God

saying

so willeth

hath so

"God

"

hath God done

"So

said";

doing thou shalt live

for so

safely.

XCK
At

was a great disturbance throughout Judea for

forthat the Roman soldiery, through_lha

this time there

the sake of Jesus

operation of Satan^stirred upTthe Hebrews, saying

God

that"jesus

was

c^meJojisitThenT

Whereupon~"scTgreat sedition arose, that

".

the Forty days

all Judea was in

arms, insomuch that the
son was found against the father, and the brother
againsTTfte"

""nTgTTupon

brother, for that

others said

some said thatJesus was God come

Nay/but he

is

a son of

God

to the world
and otEers saijjjjlay,
;

for_God hath no human similitude, and therefore begetteth not

sons but Jesus of Nazareth is a propEet of God"*?
;

this

^And

arose

reason

by

of

the

miracles
~~

great

Jesus did.

which

Thereupon, to quiet the people, it was necessary that the highpriest should ride in procession, clothed in his priestly robes, with
the holy

And

name of God, the teta\gramaton 3 c (sic), on his forehead. 96

manner rode the governor Pilate, and Herod.

in like

Whereupon, in Mizpeh assembled three armies, each one of

two Jiujiired thousand men that bare sword. Herod
spake to
inem, but they were
Then spake the governor and
quieted.
not"

the high-priest,
saying:
work of Satan, for Jesus

Brethren, this
is alive,

and

to

war is aroused by the

him ought we to resort,

and ask him that he give

testimony of himself,
in him,
according to his word.

and then believe

""

So atTnTsthey were quieted,

every one and having laid down
embraced one another, saying one to the other
;

their arms they all

Forgive me, brother

On_that day, accordingly, every one laid this in his heart^to^

^believe^Jesus^^ccording as he shall sayT~And by the governor

and thehigh-priesTwere offered

greaTrewards
come to announce where Jesus was to be found.
*
c

The Chapter
great

name

of the greatest tumult.

in Israel, (in) the Amran

to

him who

should,

b
God to whom be praise.
tongue Tetagramat. Inde.

2
and note on 49 b
i. e.
Cp.
Lent, not Ramadan, which does
3
not extend to forty days, see Introduction.
TO Tcrpaypafinarov =
the Name of four letters mrr
Clem.
50"

(Philo,

P 2

Alex., &c.).

l)

THE GOSPEL OF BARNABAS

212

97 a

In quessto tempo noi chon

iessu per parolla del

santo andassimo al monte sinai

suoi dissepoli

la quale

la

he iuui fece

si

passata
quadragessima
andare in ierussaleme

iessu al fiume giordano per

angelo

iessu

chon

li

apresso
il

quale
fu ueduto da uno di cholloro che chredeuano iessu essere DIG
.

onde

soma allegrezza chorse sempre chridando

chon

DIG

nosstro uiene he gionto nella citta chomosse tutta la citta

DIG nosstro uiene ho ierusalem preparati ha riceuerlo

he testo di hauere ueduto iessu apresso il giordano Vsscite
dicendo

della citta ogniuno dal pichollo al grande per uedere iessu

talmente che la citta rimasse uuota

li

perche
loro fanciuli nelle bracie he talmente che

di portare cibo

presside he

il

done portorno
smentichorno

le
si

sentito quessto chaualcho il

da manggiare
pontifice he mandorno uno nontio ha herode
.

azioehe se
quale similmente chaualcho per trouare iessu
97 b aquietasi la seditione del popu|lo onde per dui giorni il
il

il
giordano he il terzo giorno
hora di mezzogiorno che elgi chon
purifichaua per fare la oratione sechondo

cerchorno nel disserto apresso

il
li

trouorno

apresso la

suoi dissepoli

si

si marauilgio forte iessu uedendo la moltitudine che chopriuano la terra di populo he disse alii suoi
dissepoli forsi satana ha messo seditione in iudea piazia ha
il

libro di moisse

DIG di leuare

lo

he deto quessto

imperio ha satana che elgia sopra pechatori .

turba la quale quando il chonobbe

se auicino la

inchominciorno chridare

sia

bene trouato te DIG nosstro

chome ha DIG inchominciorno

dete uno grande gemito he disse

pazzi perche ho paura che

si

leuateui dauanti

il

onde

si

popullo he inchominciorno ha piangere

XCIII b

98

Quando

iessu leuato la

mano

he

onde iessu

ha me ho

apra la terra he diuori

uoi per le abbomineuoli parole uosstre

terrore

riuerenzza

affarli

me chon

riempirno di

in segno di silentio disse

Veramente auete fato pechato grademente ho

issdraeliti chia-

JESUS HAILED AS GOD

XCII a
At

213

we with Jesus, by the word of the

Mount Sinai. And there Jesus with

this time

were gone

to

kept the Forty days

*.

When

holy angel, 97

ri

his disciples

was past, Jesus drew nigh to the

And he was seen by one_of
Jerusalem.

river Jordan, to go to

this

them who believed Jesug^to^be Go3! W hefeTlpuu pvvith greatest

r
gladness ci ylDg evyf Our God cometH
having reached the city
he moved the whole city saying
Our God cometh,
Jerusalem
And he testified that he had seen
prepare thee to receive him
!

Jesus near to Jordan.

~Then went out from the

city every one, small

and

great, to see

women

Jesus, insomuch that the city

was

their children in their arms,

and insomuch that they forgat to

take food to

empty, for the

left

bare

eat.

When

they perceived this, the governor and the high-priest rode

forth and sent a messenger to Herod, who in like manner rode
forth to find Jesus, in order that the sedition of the people might

be quieted,
Whereupon for two days they sought him in the 97
wilderness near to Jordan, and the third day they found him,

near the hour of midday, when he with his disciples was purifying
himself for prayer, according to the book of Moses.
Jesus marvelled greatly, seeing the multitude which covered the

Perchance Satan
ground with people, and said to his disciples
hath raised sedition in Judaea. May it please God to take away
:

from Satan the dominion which he hath over sinners.

And when he had said this, the crowd drew nigh, and when they
knew him they began to cry out
Welcome to thee, O our God
and they began to do him reverence, as unto God. Whereupon
:

Jesus gave a great groan and said

Get ye from before me,
O madmen, for I fear lest the earth should open and devour me
with you for your abominable words
Whereupon the ^people
:

were

filled

with terror and began to weep.

t^

XCIIIb.

Then
Verily

Jesus, having

lifted

his

ye have erred greatly,

The Chapter

See on 96*

of the Christians.

(p.

in, note

2).

98"

hand

in token of silence, said

Israelites,

in

The Chapter

calling

me, a

of confession.

THE GOSPEL OF BAENABAS

214

mandome homo uosstro

la

DIG he temo che DIG ne dia per quessto

citta santa
tradendolla in seruitu

graue flagello sopra

alliena ho inille uolte malladeto satana che ha quessto ui
chomosse . he deto questo iessu si perchose la fazia chon

ambe

mani onde

le

si

leuo uno strepito de pianto che niuno

poteua intendere quello che iessu diceua

la

mano

di

nouo

in segno di silentio he aquietato

disse

io chonffeso

auanti

il

cielo

onde di nouo leuo

populo dal pianto

he chiamo in tessti-

il

monio ogni chossa che habita sopra della

allieno da quanto hauete deto essendo che
nato di dona

98

l)

mortalle

ha iudichare

le

io

homo

son

sottopossto al iuditio di DIG

a
.

che

de il fredo
manggiare he dormire
b
altri homeni
onde quando uenira DIG c

patisse le misserie

he chaldo chome

terra che io son

del

li

mie parole chome spada perchotera ogniuno

me

homo

he deto quessto iessu

uisste una grande moltitudine di chauallaria onde intexe che
1
il ueniua il preside
chon herode he il pontiffice massimo
che chrederano

essere piu di

Disse allora iessu forsi che chosstoro anchora sono diuentati

hariuato hiuui il presside chon herode he il pontifice
scaualcho ogniuno he fecero cerchio ha iessu dintorno
per
modo che la millitia nom poteua fare stare ha dietro il populo

pazzi

che dessideraua sentire parllare iessu con il pontifice Apressosi

cho riuerenzza iessu al pontifice il qualle uolleua inchinarsi
.

he addorare iessu quando iessu chrido . guarda quello che

tu fai ho sacerdote di DIG uiuo d nom pechare chontra di DIG
nostro

sopra

li

Risspose

il

pontifice hora he tanto

chomossa

la iudea

segni he dotrina tua che loro chridano te essere DIG

99 a onde chonsstreto dalla plebe son uenuto qui chon il presside

romano he il Re herode pero ti pregiamo di chore che tu sii
|

chontento di leuare la seditione che per te si troua

parte dichono te essere DIG parte dichono te essere

UU
-9

411.

MS. presise.

LJ!

^nJ!

..^j

!)!

**

li!

perche
fiolo di

^^s.

J15

CONFESSION OF JESUS
And

man, your God.

I fear that

the holy

upon

plague

city,

God may

handing

215

for this give

over in

it

a thousand times accursed Satan, that bath

strangers.
you to this

heavy
to

servitude

._

moved

And

having said this, Jesus smote his face with both his hands,
whereupon arose such a noise of weeping that none could hear
once more he lifted up his
and the people heing quieted from their
I confess before heaven, and I call
weeping, he spake once more

what Jesus was saying.

hand

"Whereupon

in token of silence,

that dwelleth upon the earth, that I am

a stranger to all that ye have said ; seeing that I am man, born
2
a
of mortal woman
suffering the
subject to the judgement of God
to witness everything

miseries of eating__and sleeping, of

Wherefore

when God

c shall

shall pierce each one [of

come

cold and heat, like other men.

to judge,

my

words

like a

98 b

sword

them] that believe me to be more than

man.

And having

saw a great multitude of horsemen,

whereby he perceived that there were coming the governor with
Herod and the high-priest.
Then said Jesus JPerchance^ they also are become mad.!
said this, Jesus

When

the governor arrived there, with Herod and the priest,

one
dismounted, and they made a circle round about Jesus,
every
insomuch that the soldiery could not keep back the people that

were desirous to hear Jesus speaking with the priest.

Jesus drew near to the priest)?, with reverence, but he was wishful

bow himself down and worship Jesus, when Jesus cried out
Sin
Beware of that which thou doest, priest of the living God d

to

not against our

The

God

fc

priest answered

Now

is

Judaea

so greatly

moved over

thy signs and thy teaching that they cry out that thou art God
wherefore, constrained
by the people, I am come hither with the 99*
Roman governor and king Herod. We pray thee therefore from
;

our heart, that thou wilt be content to remove the sedition which
is arisen on thy account.
For some say thou art God, some say
thou art son of God, and some say thou art a prophet.
a
b
Said Jesus: When God shall judge on the
God s judgement.
Day of Judgement then our words shall cut like a sword him that believeth
d
c
God is living.
that I am more than man.
God the judge.

See

p.

99*

and notes on io a
<tu

2
,

50*.

Or

of

woman,

mortal, &c.

THE GOSPEL OF BARNABAS

216

DIG he parte dichono te essere proffeta Risspose iessu he tu

sacerdote grande de DIG perche non quietassti quessta seditione
.

hanchora tu usscito delo intelleto

sei forsi

le prof-

adonque

con la leggie di DIG nosstro he andata in obliuione ho

missera iudea da satana inganata

fetie

E
il

deto quessto iessu di nouo disse

hauanti

io chonffesso

he chiamo in tesstimonio ogni chossa che habita sopra

che io son allieno da quanto ha deto l li homeni di

cielo

la terra

me

essere piu di

homo

son

io

perche

di Dio b

homo

nato di dona

che uiue qui chome li altri

misserie
Viue DIO alia
alle
chomune
homeni sotopossto
chui pressenza sta la anima mia che tu hai fato uno grande
sottopossto al iuditio

piazia ha
pechato ho pontifice ha dire quello che deto hai
DIG che non uenga sopra la citta santa grande uendeta per
Allora disse il pontifice perdonici Dio d he
quessto pechato
.

allora disse il presside he herode elglie

tu pregga per noi
2
impossibile che Io homo fazia quello che tu fai signore pero
non intendiamo quello che tu dici Risspose iessu elgie uero
.

quello che uoi dite imperoche DIG hopera

sichome satana ui oppera

una botegga doue

il

malle

perche

il

bene in

Io

homo he chome

Ma

dimi ho preside he tu

quessto perche sette alieni dalla nosstra leggie

Re

uoi dite

che se uoi

tesstamento he pato di DIG nosstro 6 uoi uederesste

mose fece chon una bacheta conuertire la haqua in
il

legesste
.

homo

cholui che ui hentra chon la uollonta sua

hiui hopera he uende

che

Io

sangue

la poluere

la luce in tenebre

im

pullici

Fece uenire

la rugiada in tempessta

le

he

rane he sorzi in eggito che

terra
ammazo li primogeniti he apersse il
100* chopriuano la
mare doue somerse faraone delle qualli chosse niuna ho fato
.

he pure moisse ogniuno

al pressente

conffessa

iosue fece fermare

il

che elglie homo morto

solle he aprite il giordano

41)1.

MS.

deto

to.

MS.

peno.

41)1.

CONFESSION OF JESUS
Jesus answered

And

high-priest of God, wherefore

thou,

hast thou not quieted this sedition

gone out of thy mind

Have

heaven, and

said this, Jesus

perchance,

also,

said

again

Satan

of

confess before

witness everything that dwelleth upon the

call to

am a
am more

Art thou

the prophecies, with the law of

(Twretched Judaea, deceived

so passed into oblivion,

And having

217

earth, that I

stranger to

all

wit, that I

than man.

For

men have

that

am

said of me, to

a man, born of a

woman,

subjegtjto the judgejnent-Qf^God^ that live here like as other men,

c in
whose presence
subject to the commonjniserjea. As God liveth
;

my

soul standeth,

thou hast greatly sinned,

that thou hast said.

May

it

please

God

priest, in saying

99>>

that there come not upon

the holy city great^yjejageaocj for this sin/.

Then

said the priest

May God

d and do thou
pardon us
pray
,

for us.

Then

man

and Herod:

said the governor

should do that which thou doest

Sir

it is

wherefore

impossible that

we understand

not that which thou sayest.

Jesus answered
in

That which ye say

good
wherein whoso entereth with

But

therein.

tell

me,

his

God worketh

true, for

is

man, even asl^atan worketh evil

For man

is like

consent worketh

governor, and thou

and

a shop,
selleth

king, ye say this

1

becausejre are_jtraagers to our law

mid CTwonant of our God

made

for if ye read tEe testament

ye would see that Moses with a rod

the water turn into blood, the dust into

fleas,

the

dew

into

He made the frogs and mice

tempest, and the light into darkness.
to come into Egypt, which covered the
ground, he slew the first- 100
Of these
born, and opened the sea, wherein he drowned Pharaoh.
|

And

things I have wrought none.

that he
a
d

a dead

is

man

The Chapter of the

ask God s pardon.

of Moses, every one confesseth

Joshua made the sun

at this present.
b

faithful.
e

God

is

wise.

God

to

is living.

Account of the plague upon Pharaoh and his

drowning. Inde.
1

Cp. 98*

Exod.

vii. et

see notes

sqq.

on io a 49 b

Or

Lord.

See

:l

THE GOSPEL OF BARNABAS

218
che non

il

hanchora

o fato

le

homo morto

conffessa che elgie

io

he pure iosue ogniuno

al presente

uissibilmente fuocho dal cielo he piogia

helia fece uenire

che non

il

ho fato

lo

he tanti
he pure ogniuno chonfessa helia essere homo
altri proffeti santi ammici di DIG che in uirtu di DIG hano
io

fato chosse le qualli

nom

che non chonosse

nosstro DIG

diosso

il

polle chapire lo intelleto

a

qualle he beneddeto in etterno

il

di cholui

omnipotente he misserichor.

XCVb.
Pregorno adonque iessu

Re

il

preside chon

che per quietare la plebbe elgi

100 b he

il

sallisse in

pontifice he

il

locho heminente

allora asscexe iessu sopra uno delli

parllasi al populo
duodeci sasi che fece chauare iossue alle duodeci tribu del
.

mezzo

del giordano

he disse ad alta uoce

al

quale chonfermi

intenda

Elgi

mie

le

scrito

piedi sutti issdraele

asscenda in locho alto

parolle

quale disse iessu

al

pontifice

quando passo hiui ha

il

pontifice nosstro

Ascexe adonque hiui

dichiaratamete che

il

ogniuno

nel tesstamento he pato di DIG uiuo

che DIG nosstro non ha hauto principio d ne fine hauera giamai e

Risspose il pontiffice chosi uie scrito Disse iessu heui scrito
.

che DIG

nosstro chon la solla parolla ha chreato ogni chossa s

chosi e disse
inuissibille h

il

pontifice

he asscoxo

alia inteligenza

k
imchorporeo he inchompossto senza

uero disse
di cieli

il

non

pontifice

il

polle chapire per essere DIG nosstro

il

4)1.

4J]1.

per essere
chosi elgie

Jli

4)1.

il

cielo

inmenso m

pontifice ho iessu

-Jill.

(j.x3

1j>

4)1.

humana

mutatione 1

Disse iessu heui scrito chome

101 a chosi disse sallamone proffeta disse

,jb

Disse iessu heui scrito che DIG he

.
|

Disse

CONFESSION OF JESUS

219

1
2
still ,
_and_ opened the Jordan, which I have not yet done
of Joshua every .one coniesseth thafTTe iiTa dead man at this

stand

And

..

made fire^ to come visibly__down from heaven*, / ^^/-i-^

4
And of Elijah every one coi^, -/
,*\yhjcFl havenot done.
Elijah

present.

and rain

And

manner] very many other

in the power of God have
be
which
cannot
wrought things
grasped by the minds of those
who know not our God a almighty and merciful, who is blessed for

Tesseth that he

is

a man.

[in like

prophets, holy men, friends of God,

who

evermore.

^~~*\

xcvv

Accordingly the governor and the priest and the king prayed
Jesus that in order to quiet the people he should mount up into
a lofty place and speak to the people.
Then went up Jesus on to

100

one of the twelve stones which Joshua made the twelve tribes take

up from the midst of Jordan, when all Israel passed over there dry
shod 5 and he said with a loud voice
Let our_ priest go up into
:

a high place whence he

priest~wenT~up thither

confirm

may
to whom

my

Thereupon the

words/

Jesus said distinctly, so that

written in the testament and covenant

It is
everyone might hear
of the living God c 6 that our
:

God hath had no beginning neither

have an endjL
~
The priest answered
Even so is it written therein.
Jesus said
It is written there that our God^ by his word alone
,

shall he ever
.

hath created

Even

7
things K
said
the
is,
priest.
It is written there that

all

so it

Jesus said

from the mind of man, seeing he

without variableness^.

So

is it, truly,

Jesus said

is

cannot contain him

invisible h

how

that the heaven of heavens

seeing that our God is infinite

So said Solomon the prophet, said the priest,

God

There
8

hidden.
is

101 a

Jesus.

The Chapter of
God is ancient.

one word. Inde.

m God

".

all-powerful and the compassionate.

c
no god but God.
God the living.

God endures.

is

is

and hidden

^
incorporeal and uncomposed,

said the priest.

It is written there

God is

* God created
God creates.
everything with
God is
God is not perceived by the eyes.
Ho has no body. Inde.
God betrays not. Inde.

great.

1
See Josh. x. 12-14.
See i Kings xviii. 38, 39.
6
Josh. iv. 8.
Cp. Ps. xc.

2.

See 200% and miracle recorded there.

5
See
See i Kings xviii. 41 sqq.
Cp. Ps. xxxiii.

6.

Kings

viii.

27.

THE GOSPEL OF BARNABAS

220

non ha bissogno imperoche

he non patisse diffeto ueruno a

iessu heui scrito che DIG

mangia
disse

il

non dorme
.

pontifice

per tutto he che

elgi

non

chosi e

Disse iessu heui scrito che DIG nosstro he

non uie

altro DIG che

lui b

il

quale perchuote he sana he fa tutto quello che li piaze chosi e scrito

Risspose il pontifice Allora iessu leuato le mani disse signer
DIG c nosstro quessta he la f ede mia chon la quale ueniro al
.

tuo iuditio

in tesstimonio chontra di

ogniuno che chredera

chontrario he uoltatosi al populo disse

fate penitenzza
che
he
scrito nel libro
pontifice
di moisse pato di DIG in sempiterno Voi potete chonosscere
il uosstro
he uno
pechato imperoehe io son homo uissibile

il

perche da quanto ha deto

il

mortale chome
pocho di fanggo che chamina
sono li altri homeni che ho hauto principio he hauero fine
101b he talle che io nom posso chreare una mossca di nouo leuo
sopra la terra

populo adonque piangendo he dissero habiamo

d
C
pechato signore DIO nosstro contra di te habici misserichordia
he pregauano ogniuno iessu che 1 elgi pregasse per sallute
le uoci sui il

della citta santa azioche DIG nosstro adirato

non

la dessi in

chonchulchazione delle genti e onde iessu leuato le mani horo

per la citta santa he per il popullo di DIG chridando ogniuno
.

chosi sia

amen

Finita la oratione
iessu che

gente

ci

mancha

il

pontifice disse

ad alta uoce fermati

di ssapere chi se tu per quiete della nosstra

Risspose iessu io son iessu fiolo di maria^ della stirpe

.
homo che he mortale he teme DIG et cercho che

di dauit

dato ha DIG honore he gloria

Risspose il pontifice nel
libro di mose he scrito che DIG nosstro deue madarci il messia h
sia

il

qualle uenira

41)1.

^
e

A.

ha nontiarne quelo che

4.

3 41)1.

g
1

MS.

che che (bis).

41)1

uolle DIG

he portera

CONFESSION OF JESUS
Said Jesus:

much

It is written there that

as he eateth

221

God hath_no jieed,

foras-_

not,jsleeneth no^and^sufferetjbnot from

any

deficiency *l^~

said the priest.

So~~isit,

Said Jesus

God is everywhere,
who striketh down
him
V
pleaseth
our

It is written there that

and that there

not any other god but he b

is

and maketh whole, and doeth

all

that

,P_ii-it written, replied the priest.

Then

Jesus, having lifted

his hands, said

up

Lord our God c

wherewith I shall come to thy judgement ; in

And
testimony against every one that shall believe the contrary.
for
from
turning himself towards the people, he said
Eepent,
all that of which the priest hath said that it is written in the

my

this is

faith

book of Moses, the covenant of God

for ever, ye

may perceive your

a morsel of clay that
walketh upon the earth,|mortal as are other men.) And I have
had a beginning jmd snail have an end, and [am] such that
sin

for

that

am

man and

a visible

~~101 b

I carinoTcreate a flyj over again/

Thereupon the people raised their voices weeping, and said

We have sinned, Lord our God c, against thee have mercy upon
And they prayed Jesus, every one, that he would pray for
us d
:

the safety of the holy city, that our God in his anger should not
e
give it over to be trodden down of the nations
Thereupon Jesus,

lifted

having

his hands,

up

prayed for the holy city and for the

So be it, Amen.

people of God, every one crying

XCVIf
When

the prayer was ended, the priest said with a loud voice

Stay, Jesus, for

we need

to

know who thou

art, for the quieting

of our nation.

Jesus answered
a

man

that

is

am

Jesus, son of

given honour and glory.

The priest answered

God must send us

us that which God

the Messiah

to

willeth,

God

is rich.
c

of the seed of David,

In the book of Moses

our

Inde.

Mary

mortal and feareth God, and I seek that to

God

is

Said Jesus

sovereign.

and
:

11
,

who

shall

There
d

I ask

is

shall

Cp. Deut. xxxii. 39.

it is

written that

come

to

announce

bring to the world the

no other god save our God.

God

e
God is
pardon.
8 Jesus said
I am.

f
The Chapter of the Evangelist.
powerful.
h
God sends a prophet.
Jesus, the son of Mary.

God be

THE GOSPEL OF BARNABAS

222

102 a

monddo

al

misserijchordia di DIG

la

uerita sei tu

ha promesso

no son quello perche

pero

me

dapoi di

il

Risspose

elgie fato auanti di

pero

per

preggo in

ammore

iessu

he segni
.

he issdraelle che tu

chome uenira

il

alia chui pressenza sta la

messia

il

di tutta iudea

ma

he uenira

he santo di DIG

essere proffetta

di DIG ci dicha

Viue DIG b

non son

nome

me

pontifice per le tui parolle

ad ogni modo chrediamo te

ti

Risspose

nosstro DIG

il

la

prego dici

messia* di DIG che noi asspetiamo

il

iessu elglie uero che chossi

io

ti

pero

messia

Risspose

anima mi a che

io

qualle asspeta tutte le tribu della terra

il

sichome DIG promisse ha il padre nosstro abraham dicendo

Nel seme tu benediro tutte le tribu della terra Ma quando
.

DIG mi leuera dal monddo satana suscitera di nouo quessta

chon fare chredere alii empij che io
seditione malladeta
.

sia

DIG he

he

la

fideli

102 b

il

fiolo di

DIG onde serano contaminato

mie parolle

mia dotrina talmente che apena rimanerano trenta

onde DIG hauera misserichordia del monddo he mandera
.

nontio suo
|

per

il

qualle haffato

chom

dalla parte di mezzogiorno

iddoli

le

chon

li

tutto

il

potessta

il

qualle uenira

he disstrugera

iddolatri imperoche lui leuera Io imperio

satana che elgi ha sopra li homeni

misserichordia di DIG in sallute de chi

Elgi portera secho la

chrederano he beato

cholui che chredera al suo parlare

li

ha
1

li

XCVII *.
Io indegno di sciolgere

li

suoi chalziamenti

he misserichordia da DIG di uederllo

fice

con

preside he

il

Re

il

ho hauto gratia

Risspose allora

dicendo non

ti

il

ponti

turbare ho iessu

santo di DIG perche al nosstro tempo non sera piu quessta

in modo che scriueremo nel sachro senato romano
seditione
.

talmente che per dechreto imperiale niuno ti chiamerano piu

allora disse iessu e del uostro parllare
DIG ouero fiolo di DIG
.

b
!>

yjjtf

UiUl

LoU

/<*

U LJ
*U.

il

bato (sic).

$j})

Ja.^>
*~~!->}

2^-

41)1

Jj-u,

^ W^

LJU-o

i-

J-*

o~c

JUi

CONCERNING THE MESSIAH

mercy of God.
the Messiah a of

Therefore I pray thee

tell

223

us thetruth, art thoaJU23_

Goa whom we expect ?

It is true
God hath so promised, but
Jeetts~~"answered
indeed I am not he, for he is made before me, and shall come
after me V
The priest answered
By thy words and signs at any rate we
that"

and an holy one of God, wherefore

Judaea and Israel that thou for love

believe thee to be a prophet

I

pray thee in the name of

of

God

shouldst

standeth, I

am

In thy seed

God

As God

God promised

in

whose presence

all

the tribes of the earth

me away from

shall take

son of

God 3

my

soul

Abraham 2 saying
the earth."
But when

to our father

will I bless all the tribes of

this accursed sedition,

God and

b,

whom

liveth

not the Messiah

expect, even as
"

us in what wise the Messiah will come.

tell

Jesus answered

all

the world, Satan will raise again

by making the impious believe that I am

whence my words and my doctrine shall be

contaminated, insomuch that scarcely shall there remain thirty

faithful ones
whereupon God will have mercy upon the world,
and will send his messenger for whom he hath made all things ; 102 b
:

who
idols

shall

come from the jsouth with power

with the idolaters

who

shall take

He

Satan which he hath over men.

mefc7^of"GT5oTforsalvation of

blessed

is

he

who

shall

them that

and

shall destroy the

away the dominion from

bring with him the

shall believe in him.

and

shall believe his words.

XCVII a
I am to untie his hosen 4 I have received
and
from
God to see him.
mercy
grace
Then answered the priest, with the governor and the king,

Unworthy though

Distress not thyself,

saying
Jesus, holy one of God, because
in our time shall not this sedition be any more,
seeing that we will
write to the sacred Roman senate 5 in such wise that
by imperial.^
:

decree none shall any more call thee God or son of God/
Then said Jesus e
With your words I am not consoled, because
:

Prophet.

By

the living God.

In the Latin tongue

laudabilis.

e
The Chapter of Mohammed, the prophet of God.
Jesus said
The coming of the prophet of God is our delight, for he, when he comes
into the world, will remove the false belief in us from the people of the
world, and his religion will keep the whole world in obedience.
:

2
3
See note on 49*.
Cp. John i. 15.
Cp. Gen. xxii. 18.
*
Cp. Mark i. 7 and parallels.
Cp. 104% and for similar decrees see
b
b
I73 2i7 and Introduction.
1

THE GOSPEL OF BARNABAS

224

non mi chonsolo perche doue sperate luce uenirano tenebre

ma la mia chonssolatione he sopra la uenuta dello nontio di
il
DIG
qualle disstrug-era ogni falssa opinione di me he la
.

103 a sua fede

disscorera he prendera tutto il monddo

perche
ha promesso mo ha abraham padre nostro he quello
che mi da chonssolatione he che la fede sua non hauera fine a
.

chossi

ma
la

sera inuiolata seruata

uenuta de

il

da DIG

nontio di DIG

dolgio

he

perche

li

non uenira dapoi di lui

uenira grande quantita di

iessu

ma

Risspose il pontifice dapoi

ueniraui altri proffeti Risspose

ueri profeti

mandati da DIG

falssi proffeti de il che mi

d
susciterra satana per iussto iuditio di DIG

choprirano sotto pretessto dello euangelio mio Risspose

herode chome he iussto iuditio di DIG che uengino chotali
si

empij . Risspose iessu elgie iussto che cholui il qualle non

uolle chredere alia uerrita per sua sallute chredi alia bugia
e
che il monddo sempre
per sua danatione . onde ui dicho

ha dissprezato li ueri proffeti he 1 ammato li falssi chome si

pol uedere al tempo di michea he hieremia Perche ogni simille
amma il suo simille f Disse allora il pontifice chome sara
.

103 b chiamato

8
quale segno dimosstrera la sua uenuta .
h
he admirabile perche DIG
Risspose iessu il nome del messia
li
il
nome
hebe
chreato la anima sua
propio
posse
quando elgi
he chollochata intuno splendore cellesste DIG disse asspeta
il

messia he

Machometo che per ammore tuo k io uolgio chreare il paradisso he il monddo he moltitudine grande di chreature delle
i

^
y

MS.

j+3

S_li

(Sill

O-JJ.. \j-~

THE NAME OF THE MESSIAH

225

where ye hope
darkness shall come but my consolation
forjight
is in the
coming of the messenger, who shall destroy every false
opinion of me, and his faith
shall spread and shall take hold of 103*
the whole world, for so hath God
promised to Abraham our
father.
And that which giveth me consolation is that his faith
shall have no end a but shall be
kept inviolate by God
The priest answered
After the coming of the
messenger of
Godc shall other prophets come?
Jesus answered
There shall not come after him true
;

prophets

sent by God, but there shall

whereat I sorrow.

judgement

of

God

<*

come a great number of false prophets,

For Satan shall raise them up
by the just
and tjiey_shalLhideJbhemselves underthe

pretext of_my gospel.

Herod answered
impious men

How

should come

a just judgement of

is it

God

that such

Jesus answered
It is just that he who will not believe in the
truth to his salvation should believe in a lie to his damnation.
:

Wherefore I say unto you that the world hath ever

despised the
true prophets and loved the
false, as can be seen in the time of
Michaiah and Jeremiah l
For
like loveth his like f.
,

every

Then said the priest

How shall the Messiah be called, and
what sign shall reveal his coming s ?
I03 b
Jesus answered
The name of the Messiah h is admirable, for
God himself gave him the name when he had created his
soul, and
:

placed

it

in a celestial
splendour.

God

said

"

Wait Mohammed

thy sake k I w j]l to create 1 paradise, the world, and a great

multitude of creatures, whereof I make thee a
present, insomuch

for for

The religion of the prophet of

shall preserve his
religion. Inde.
of God, the seal of the
prophets.
unto mankind.

God

is

everlasting, for

God keeps.
God s judgement

God Almighty
The prophet

is just.

And

Kind with kind (like with like). Inde.

* Certain
of the Jews came to Jesus
asking the name of the prophet who will be sent
in the last times, and Jesus said
God created the prophet at the end of
time, and placed him in a lamp of light and called him Mohammed.
He
:

said

Mohammed, be patient, on your account (I have created) many

creatures, and have bestowed all on you ; and whoever is pleased with
you I am pleased with him, and whoever hates you I am quit of him,
and when you are sent your word will excel all words and
code shall
"

last."

gives.

Inde.

God

your

Prophet.

creates.

Cp. ? Jer. xxvi. 18.

Mohammed.

God

loves

and

THE GOSPEL OF BARNABAS

226

uno pressente talmente che

qualli te ne fazo

chi te benedira

sara beneddeto he chi te malladira sarra malladeto

mandero

io ti

al

monddo a

he

la tua parolla sara uera

he

la terra

he

il

ma

ho DIG mandazi
in sallute del

104 a

talmente

non manchera giamai

nome benedeto

suo

mandero mio nontio

io ti

Allora
b

tuo nontio

il

monddo

deto quessto

si

il

quando

di sallute

che manchera

la tua fede

uolgo leuo

ho machometo

cielo

uocj dicendo

le
c

il

Machometo

uieni pressto

parti la turba

con

il

pontifice

he

il
|

chon herode grandi disscorsi fazendo sopra di iessu

onde il pontifice prego il preside di
la sua dotrina

preside

he sopra
scriuere

ha roma

nel senate

tutto

il

che fece

il

il

presside

che pero il senate ha chompiacimento de issdraele dechreto

che ha pena della uita niuno chiamasi iessu nazareno proffeta
.

di iudei

ne DIG ne

fiolo di

nel tempio in scritura di

DIG

rame

il

qualle dechreto fu possto

partito la magiore parte della

turba ressto circha cinque millia homeni sanza le done he

fanciuli
li
quali lassi per il uiaggio sendo stati dui giorni
.

senza pane perche per dessiderio de uedere iessu si smentichorno di portarne onde mangiorno herbe chrude pero nom
.

poteuano andare chome li altri Allorra chonosscendo quessto

iessu hebe misserichordia di loro he disse ha fillipo doue
.

trouaremo pane per chosstoro azioche non perisscano di fame

Risspose fillipo signore ducento danari di horo no potera

104b chomprare tanto pane che ne tochi uno pocho pero ogniuno
Disse allora andrea elgie quiui uno fanciulo che a cinque pani
.

he dui

pessi

ma

che chossa sera f ra tanti

Risspose iessu fate

li
quali sentorno sopra il feno ha cinquanta
he ha quaranta onde disse iessu in nome di DIG e he prese il
pane he prego DIG he poi spezo il pane il quale dete alii
he chosi fece
dissepoli he li dissepoli il detero alia turba

sentare la turba

delli pessi

[Ut]

Mangiorno ogniuno he ogniuno furno

filt

ijy*.

4J1

satiati

onde

DECREE OF THE KOMAN SENATE

227

that whoso shall bless thee shall be

blessed, and whoso shall curse
thee shall be accursed.
When I shall send thee into the world 1
E shall send thee as
and
my messenger of
word
salvation,

shall be true,

faith shall

insomuch that heaven and earth

Mohammed

never" fail."

Then the crowd

thy messenger
the world

lifted

up

"their

O Mohammed c

*>:

is

thy
but thy

shall fail,

his blessedname.

voices, saying:

come quickly

-*^

"

God, send us

for the salvation of

XCVIII

And
and

having said
the

this,

//
"

the multitude departed with the

priest

governor with

Herod, having great disputations

concerning jfesus^ and
Whereupon"
concerning^jis^ _doc_trine.
*Ehe priest
prayedlhe governor "to^rite" unto Rome to the senate
|

the whole matter; whicJL thing the

governor didj wherefore the
senate had compassion on Israel, and decreed 1 that on
pain of
death none should call Jesus the
Nazarene, prophet of the

Jews,

either

God

or son of God.

Which decree was posted up

in the

temple, engraved upon copper.

When the greater part of the

remained about

crowd had departed, there

thousand men, without women and children 2
;

five

who being wearied by

the journey, having been two

days without
bread, for that through longing to see Jesus they had
forgotten to

bring any, whereupon they ate raw herbs

therefore they were
not able to depart like the others.
Then Jesus, when he perceived this, had
pity on them, and said
to Philip
Where shall
not of hunger ?
:

Philip answered

<

we

find bread for

them that they perish

Lord, two hundred pieces of gold could not

much bread that each one should taste a little.

buy
Then
said Andrew
There is here a child which hath five loaves and
so

two

fishes,

but what will

Jesus answered:

it

Make

be among so many 1
the multitude sit down.

And they
the grass by fifties and
by forties.
Thereupon
said Jesus
In the name of God e
And he took the bread, and
prayed to God and then brake the bread, which he gave to the
sat

down upon
:

disciples,

and the

they with the

*

God

sends.

Chapter of food.
1

See below,

gave it to the multitude; and so did

Every one ate and every one was satisfied.

disciples

fishes.

173",

The prophet of God.

e

By

2i 7 b .

Mohammed.

permission of God.
See

John
2

vi.

5-13 and parallels.

The

104*>

THE GOSPEL OF BARNABAS

228

Racholgete quello che he auantagiato pero racholdissepoli quelli minucioli he riempirno duodeci sporte

disse iessu

sero

li

onde ogniuno si tochaua chon mane li hochij dicendo uegio io

houero insonio he stetero per una hora chome fuori di sse
ogniuno

ha DIG

miracholo grande iessu dapoi le gratie resse

da loro ma setanta dui homeni non il uolssero
.

lizenzio

abandonare
dissepoli

il

per

si

pero iessu chonosiuto la loro fede

ellese in

li

XCIX.
105 a

Ritirato iessu
il

giordano

sentatosi

im parte

chonuocho

sopra una

del disserto chaua in tiro apresso

setanta dui

li

pietra

aperto la bocha sua sosspirando disse

una grande

scellerita

hanchora mi trema

cho

li

duodecj

he

fece sedere apresso di lui he

li

hogidi habiamo ueduto

he in

in iudea

issdraelle

he tale che

chore nel peto per timore di DIG . io

ui dicho in uerita che DIG he zelosso sopra il suo honore
il

he che 2 chome uno ammante

amma

issdraele

b
.

Voi sapete che

quando uno giouine hama una dona la quale non ammi lui
ma altri lei ammi lui mosso ha sdegno amaza il suo riuale
.

che fa DIG imperoche quando isdrahele ha

chossa ueruna per la qualle si smentichi di DIG DIG

chosi ui dicho

ammato
ha

disspersso quella talle chosa

hora quale chossa he piu

grata ha DIG quiui in terra del sacerdotio he tempio santo

non dimeno al tempo di ieremia proffeta essendo il popullo
.

smentichato di DIG he gloriandosi sollo del tempio per non

esserne uno talle nel monddo DIG suscito la ira sua per nabuch-

105 b donosor

Re

di babillonia

he chon

essercito
|

fece prendere

he abrugiarla cho il sachro tempio per modo

chosse sachre le qualli tremauano li proffeti di DIG

la citta santa

che

le

ha tochare
d

li

inffideli pieni di scelleragine le

abraham ammaua uno pocho

il

suo

filgiolo

MS.

issmaelle

pero

piu di

DIG

chonchulchorno

quanto

si

chomando per hocidere

4J|.

sentato so.

MS.

&e.

chonuiene

MS. uno pocho umpocho

(sic).

OF THE JEALOUSY OF GOD

Then

said Jesus

Gather up that which

is

over.

So the

disciples

Thereupon
gathered those fragments, and filled twelve baskets.
I awake, ^r
every one put his hand to his eyes, saying-

Am

do I dream

And

oY an hour, as

it

they remained, every one, for the space

were beside themselves by reason of the great

miracle.

Afterwards Jesus, when he had given thanks to God, dismissed

1
them, but there were seventy-two men that willed not to leave
him
wherefore Jesus, perceiving their faith, chose them tor
;

les.

XCIX a.
Jesus, having

withdrawn

105

into a hollow part of the desert in

near to Jordan, called together the seventy-two with the

twelve, and, when he had seated himself upon a stone, made them
Tiro

And

he opened his mouth with a sighand said

day have we seen a great wickedness in Judaea and in Israel,
and such an one that my heart yet trembleth within my breast for

to sit near him.

fear of God.
Verily I say unto you, that God is jealous for his
Ye know that when a youth
honour, and loveth Israel as a lover
loveth a lady, and she love not him, but another, he is moved to
*>.

Even so, I tell you, doth God

rival.
when Israel hath lovecTanything by reason whereof he forgetteth
Now what thing
God, God hath brought such thing to nought c
is more dear to God here on earth than the priesthood and the
indignation and slaveth his

for,

holy temple ? Nevertheless, in the time of Jeremiah the prophet,

when the people had forgotten God, and boasted only of the
3
for that there was none like it in all the world, God
temple
,

his wrath by Nebuchadnezzar, king of Babylon, and

an army caused him to take the holy city and burn it with 105
4
the sacred temple
insomuch that the sacred things which the

raised

with

up

prophets of

God trembled

infidels full of

wickedness 5

to touch

were trodden under foot of

^Abraham loved his sonlshmael a little_more

wherefore God commanded, in order to kill that
a
c

Chapter of the jealousy of God.

God
1

is victorious.

Cf.

Luke

x. i.

Jer. xxxix. 8 sqq.

and

lii.

Account

God is jealous and loving.

of the sacrifice of Ishmael.

Text obscure.
*

13.

thar^ was_right,
evil love out of

Cp.

Lam.

Cp. Jer.
i.

10.

vii. 4.

Cp.

THE GOSPEL OF BARNABAS

230
quello chatiuo
il

hamore dal chore

che haueria fato se

filgiolo il

ammaua absalom
filgiolo

si

che

si

Dauit

ribelo

ammare

li

suoi chapelli
a
.

suoi sette noli

li

mano ha

dete in

modo che

quali se

li

chon tre

ma

li

cormertirno

fiole
il

sue quando DIG

priuete di

fioli

graue inffermita il perchosse

uermi dalla charne

di

padre nosstro iachobo ammaua piu delli altri

iosef onde DIG il fece uendere he fece inganare iachob
.

per

sero deuorato

pianto

il

he

sette hani chontinui usciua

fioli

il

isstesi fioli

ha

inocente iob hera uicino

lo

satana che non sollo

richezze intuno giorno

il

he fu sospesso per li chapelli he da ioab

ho tremendo iuditio de DIG che absalon ammaua

in chorda per apicharlo

chortello talgiaua

il

forte che pero fece DIG

sopra ogni chossa

per

che elgi amazassi

al padre

ammazato

106 a sua

abraham

di

modo che

il

suo

fiolo

dalli

elgi chredeua che le bestie hauesche pero stete dieci hanni chom

Viue DIG

f ratelli chio

temo che DIG

sia adirato

chotra di

me

pero elglie neccessario che uoi andate per iudea he issdraele

predichando alle duodeci tribu de issdraele la uerita azioche

sganino Bissposero li dissepoli chon timore piagendo noi

faremo quanto ci chomanderai allora disse iessu faciamo tre
si

im

giorni oratione he digiuno he da qui

si uedera la prima stella che si fa

uolte oratione faremo

perche
altri

pechati

li

tre uolte misserichordia

he graue

chosi sia rissposero

li

dissepoli

Finite

la

barnaba he ioane uoi

di samaria iudea
la scure

altri ui

issdraelle

il

li

terzo
tutti
ressti

andarete per tutta la regione

peniteza perche
he fate
per talgiarllo
infermi perche DIG* mia dato imperio sopra

he possta hapresso

oratione sopra

T>*-

he

tre uolte piu delli

matina del quarto giorno iessu chonjuocho

bassti che con me
dissepoli he appostoli he disseli

106 b giorno
li

dimandando

pechato di issdraelle

il

poi ogni sera quando

una oratione ha DIG tre

predichando

lo arbore

OF THE JEALOUSY OF GOD

231

Abraham, that he should slay his son which he

would have done had the knife cut
David loved Absalom vehemently, and therefore God brought it
that the son rebelled against his father and was suspended
to
the heart of

pass

2
by his hair and slain by Joab
above
his
hair
that Absalom loved
.

all

T"j

judgement of God,
this was turned
and
things,
fearful

into a rope to hang him withal

his seven sons
a Innocent Job 3 came near to loving
[over much]
of Satan,
hand
into
the
him
when
God
and three daughters,
gave
in
one day,
his
riches
and
his
sons
of
him
who not only deprived
!

but smote him also with grievous sickness, insomuch that for seven
out of his flesli^
years following^Qrms came

^75u7lutherJacob loved Joseph more than his other

wherefore God caused him to be sold, and caused Jacob

sons

4
,

106*

to be

deceived by these same sons, insomuch that he believed that the

beasts had devoured his son, and so abode ten years mourning.

CX
As God

God be angeredj^ainst me.

and Israel, preaching
Judaea
musTgoTKrough

liveth^brethren, I fear lest

ThereforeTye ne~eds

to the twelve tribes of Israel the truth, that they

The disciples answered with

soever thou shalt bid us/

weeping

fear,

may be

We

undeceived.

will do

what-

days make prayer and fast,

B
the first star shall appear
when
and from henceforth every evening
when prayer is made to God, let us make prayer three times,
""Tlien

saId~Jesus

Let us

for three

the sin of Israel is

asking Him three times for mercy because
sins.
than
other
times
more
three
grievous
SQ lift it^jtnswered the disciples.
was ended, on the morning of the fourth
\Vhen the third
:

day

all the disciples and apostles and said

day, Jesus called together
Suffice it that there abide with me Barnabas andJobnj
to them

106 b

the region of Samaria and Jud~aea7and

laid nigh unto the
Israel, preaching penitence ; because the axe is
6
the sick, because tj
over
make
And
it
down
cut
to
tree,
*
^-prayer
T~i
X><X/Vv/*v/^TT
-X
God e hath given me authority over every sickness^.

do ye others go through

all

"

Account of the history of Job.

The Chapter of the evening prayer.

victorious.

God

See above, p. ia b
See Gen. xxxvii.

See 2 Sam. xviii. 9 sqq.

a
Cp. 8 7 (p. 193, note 4).

3
.

parallels.

Account of the history of Joseph.

d
By the living God, God the

gives.

and

Cp. Matt. x. 8 and parallels.

See Job
6

i.

Cp. Matt.

a-ii. 8.
iii.

10

THE GOSPEL OF BARNABAS

232

oggni inffermita

Disse allora quello che scriue ho maesstro

se serano interogato

tuoi disscepoli del

li

penitenzza che chossa rispoderano loro

a
.

modo che

fare deuono

Risspose iessu quando

uno perde una borssa ritorna ha dietro solamete

mano

per uederlla ouero la

per riceuerlla

lo

hochio

ouero la lingua

ma tutto il chorpo ritorna ha dietro

he impiaga ogni potenzza della anima per trouarlla
elgi
uero quessto Risspose cholui che scriue helgie uerissimo

per interogare no certo

107 a

CI b
a

Allora disse iessu

la penitenzza

uitta perche ogni senso

le
le

dollore al risso
uiggillie

fabule

sine

si

il

pianto

al

alle

li

chrapule

al hotio lo exercitio

chontrario di

deue ponere
degiuni al dormire

perche al dilleto

he uno rouersio della malla

deue chonuertire

si

quanto opero pecchando

il

si

alia libidine la chasstita

conuertino in horatione he la auuaritia in ellemos-

Risspose cholui che scriue

ma

se serano

dimadati chome

chome dobiamo piangere chome dobiamo

dollersi
degiunare chome dobiamo exercitarsi chome dobiamo stare
dobiamo

chassti

chome dobiamo

chossa rissponderano

non saperano

pentirsi

ho barnaba he uolgio

he ellemossine che

fare horatione

he chome farano bona penitenzza se

Risspose iessu bene hai dimandato
.

piazendo ha DIG

al tutto sodisfare

pero

he quello che
ha uno lo dicho ha tutti lo dicho
sapiate adonque che la
10 7 b penitenza piu di ogni altra chossa deue essere fata per puro
ammore di DIG altrimenti sera uano il pentirsi imperoche
hogidi te diro della penitenzza generalmente

ui parllero per simillitudine ogni fabricha leuandoli

mento ua
li

in rouina elgi uero quessto

dissepoli allora disse iessu

il

il

fonda-

Elgie uero rissposero

fondamento della

sallute nosstra

quale non uie sallute

quando lo homo ha
pechato elgia persso il fondamento della salute sua pero elgie
neccessario di principiare dal fondamento Ditemi se li uosstri

he Dio e senza

il

*
c

(jLo l_^J.
5-JL-*

AJjjJI iJi-XJ

Ll

a l.

..v-*

C-JJ-^J.

M-

4)1.

OF PENITENCE

233

Then said he who writeth

Master, if thy disciples be asked
manner in which they ought to show penitence, what shall
they answer ?
:

of the

Jesus answered
When a man loseth a purse doth he turn back
only his eye, to see it? or his hand, to take it? or his tongue, to
ask? No, assuredly, but he turneth back his whole body and
:

employeth every power of his soul to find it. Is this true

Then answered he who writeth
It is most true.

107*
a

Then

said Jesus

Penitence
a reversing of the evil life ; for
every sense must be turned round to the contrary of that which it
For instead of delight must be put
wrought while sinning.
is

for laughter, weeping; for revellings, fasts; for

;
sleeping,
for
leisure, activity; for lust, chastity: let story-telling be
vigils;
turned into prayer and avarice into almsgiving.

mourning

Then answered he who writeth

But if they be asked, how we

how
we
to
mourn,
ought
ought
weep, how we ought to fast, how
we ought to show activity, how we ought to remain chaste, how we
ought to make prayer and do alms what answer shall they give ?
And how shall they do penance aright if they know not how to
:

to

repent ?
Jesus answered

answer

to

all

fully

Well hast thou asked,

if it

be pleasing to

speak to thee of penitence generally,

I say unto all *.

Know

Barnabas, and I wish

God d

So to-day I will
and that which I say to one
.

then that penitence more than anything must be done 107^

God otherwise it will be vain to repent. For
|

for

pure love of

I will speak unto

you by a similitude.
Every building, if its foundation be removed,
true

is this

It

is

Then
out

true,

answered the

said Jesus:

whom

falleth into ruin

salvation

disciples.

The foundation of our salvation

is not.

"When

the foundation of his salvation

man hath

is

God

e
,

with

sinned, he hath lost

so it is necessary to begin

from

the foundation.
Setting forth (showing) of repentance.
c
How can he repent who
pentance.
d
e
If it please God.
God is peace.
1

Cp.

Mark

xiii. 37.

b The
Chapter
knows not repentance ?

of re
Inde.

THE GOSPEL OF BARNABAS

234

serui ui auesse offeso

di auerui offeso

he chonoseste uoi che loro non

ma

si

si

dolgiono di hauere persso

dolgiono

il

premio

perdonaresste uoi no certo chossi ui dicho che fara DIG

li

ha

cholloro che

pentono per hauere persso il parradisso

satana innimicho di ogni bene ha pentimento grande di auere
Ma pero non
persso il paradisso he uadagnato lo imferno
si

trouera giamai misserichordia he sapete perche . perche elgi

ueruno ammore di DIG anzi hodia il suo chreatore

10 8 a non ha

lo ui dicho in uerita che ogni animalle sechodo la sua

natura
perdendo quello che dessidera si duole del bene
.

perduto il pechatore adonque che uolle fare uera penitenzza

debe auere grande dessiderio di punire in se stesso quello che
chontra il chreatore suo ha hoperato
per modo che elgi
.

horando non ardissca dimandare ha DIG

DIG

lo liberi dallo infferno

Ma

il

paradisso houero che

con chonfussione di mente

Echo il reo ho signore

prostrato auanti DIG dicha horando
che tia offexo senza ueruna chagione nello isstesso tempo che
.

pero quiui ricercha che per mano tua

che
lui
ha fato he non per mano di satana
punito quello
innimicho tuo azioche non preda allegrezza lo empio sopra
elgi

doueua

seruirti

sia

le tui

chreature

chastiga punissi chome ha te piaze signore

10S b perjche tu non mi darai giamai tanto tormeto quanto merita

onde quessto modo tenendo il pechatore
questo scellerato
tanto piu trouera misserichordia apresso Dio b quanto elgi
dimandera iusstitia Elgie certo uno sachrillegio abomineuolle
.

il
il

imperoche quessto monddo chon uerita

dauit lo chiama ualle di lachrime . Elgi

ridere del pechatore

padre nosstro

fu uno

Re

il

quale

si

adoto per

fiolo

fece signore di quanto possedeua

di

uno

scellerato

mente che
essere

uno sciauo suo

il

qualle

interuene che per ingano

missero chassco in dissgratia del

sostene grandi misserie

si

del uiuere

Re

chome

tal-

del

he robatoli quanto uadagnaua ogni giorno

chredete uoi che talle homo ridessi per alchuno

scernito

lauorando

il

OF PENITENT CONFESSION

235

your slaves had offended you, and ye knew that

they did not grieve at having offended you, but grieved at having
Tell me, if

lost their

reward, would ye forgive them ? Certainly not. Even

God will do to those who repent for having lost
Satan, the enemy of all good, hath great remorse for

so I tell you that

paradise.

But yet
having
and
know
Because
hath
no
he
mercy,
ye why?
lost

paradise and gained

hell.

will he never find

love of
|

\_S\j^-t^-^\-

<~2\J

Verily I say unto you, that every animal after its own nature,
lose that which it desireth, mourneth for the lost good.
O

it

who will be truly penitent must have

great desire to punish in himself that which he hath wrought in
opposition to his Creator in such wise that when he prayeth he
Accordingly, the sinner

God

paradise, or that he free him from hell,

but in confusion of mind, prostrate before God, he saith in his
Behold the guilty one, O Lord, who hath offended
prayer
"

thee without any cause at the very time when he

ought to have
been serving thee. Wherefore here he seeketh that what he hath
done may be punished by thy hand, and not by the hand of

Satan, thine enemy in order that the ungodly may not rejoice
over thy creatures.
Chastise, punish as it pleaseth thee, O Lord,
for
thou wilt never give me so much torment as this wicked one 108 !)
;

deserveth."

Whereupon the sinner, holding to this manner [of penitence],

more mercy with God b in proportion as he craveth

will find the

justice.

Assuredly, an abominable sacrilege

somuch that
vale of tears

this

world

is

is

laughter of the sinner in

by our father David a
:

rightly called

*.

There was a king who adopted as son one of his slaves, whom
he made lord of all that he possessed. Now it chanced that by
the deceit of a wicked

man

the wretched one

fell

under the dis

pleasure of the king, so that he suffered great miseries, not only

in his substance, but in
being despised, and being deprived of all
that he won each day by working.
Think ye that such a man

would laugh

for

The Chapter

Ps. Ixxxiv. 6.

.-*

*~^

PJT

dare not to crave of

((

God; nay 108*

he hateth his Creator.

if

\^

any time

of grief in penitence.

God the compassionate.

*>

THE GOSPEL OF BARNABAS

236

tempo

No

certo rissposero

della disgratia del

10 9 a note

Re

Ma

dissepoli perche se

li

hauessi saputo lo haueria fato

il

Re

hammazare uedendollo

lo

ridere

elgie chredibille che giorno

he

dicendo* guai allo

piajgessi
monddo perche elgie sichuro di etterno tormento ho missero
homo che DIO nosstro ti haueua elleto quasi chome fiolo donaniessu lachrimo

allora

lui

ho missero per operatione di satana

chasscasti in dissgratia di DIO he fusti scaziato da il paradisso
he chondanato al monddo inmondo doue ogni chossa riceui
doti

il

parradisso onde tu

chon traualgio he ogni hopera bona tie robata per il chontinuo

he pure ride il monddo he quello che peggio he
pechare
.

cholui che he magiore pechatore ride piu delli haltri

chome hauete deto che DIO dara

sara adonque
di
li

morte hetterna sopra

suoi pechati

pechatore che ride he no piange

il

II pianto del pechatore

piangia
piangi

109 b la

il

fiolo

b.

deue essere chome di padre che

ho homo pazo ehe tu

ha morte

uicino

corpo dal qualle he partito la

anima

elgi

danatione

CIII

il

la

dalla quale

per

misserichordia di DIO

il

Ditemi

anima he nom piangi

pechato he partito da lei la

se il marinaro dapoi la naue

rota per fortuna potessi piangendo richuperare quanto elgia

perduto che farebe elgi certo he che dirotamente piangeria

Ma ui dicho in uerita che in ogni chossa che lo homo piangie
.

pecha saluo quando piangie per

homo

misseria che uiene al

li

il

ogni
pechato imperoche
uiene da DIO per sua sallute

che pero doueria allegrarsi Ma

per sua danatione del homo he lo
.

il

pechato uiene dal diauollo

homo

di quello

no

si

atrista

certamente che qui potete chonosscere che lo homo dano

Disse bartolameo signore che fara
cercha he non utile
.

cholui che

nom

dal pianto

pole piangere per hauere

Risspose iessu

piangie ho bartolameo
dalli hochij loro

non

non

Viue DIO

usscite

il

chor suo allieno

tutti quelli che lachrimano

c

che

si

troua homeni che

giamai lachrima he piansero piu

OF MOURNING FOR SIN

237

No, assuredly/ answered the disciples, for if the king should

have known it he would have caused him to be slain, seeing him
laugh at the king

displeasure.

weep day and night.

Then Jesus wept saying a

But

it is

probable that he would

Oh

of eternal torment.

Woe

to the world, for

it

is

sure 109*

wretched mankind, for that God hath

chosen thee as a son, granting thee paradise, whereupon thou,

O wretched one, by the operation of Satan didst fall under the
displeasure of God, and wast cast out of paradise and condemned
where thou receivest all things with toil,

to the unclean world,

and every good work is taken from thee by continual sinning.

And the world simply laugheth, and, what is worse, he that
the greatest sinner laughejh_mpe_jtha^_th^j:est:_ It will be,
that God will give the sentence of
therefofeT^s ye have said
eternal death upon the sinner who laugheth at his sins and
weepeth not therefor.
is

cmt>.

The weeping

of the sinner ought_to be as that of a fathgr_ffiho

over
his
son nigh to death.
On rnadness of man, that
weepeth
from
over
the
which
the
soul
is departed, and weepest
body
weepest

not over the soul from which,

of

God

through

sin, is

departed the mercy 109

when his ship hath been wrecked by

recover
all that he had lost, what would
by weeping
he do ? It is certain that he would weep bitterly. But I say
unto you verily, tEatin every thing_ wherein a jnan_ffi^th_jjj
Tell me, if the mariner,

a storm, could

sinneth^save onlv^whe^^hejweepetEfor his

that cometh^to man cometh to him from

sin.

For every misery

God

for bis
salvatio^
But sin cometh from the
Ihat ho ought to .jgjoice thereat.^
Qevil for the damnation of man, and at that man is not sad.
Xssuredly here ye can perceive that man seieketh loss and not
?6

profit.

Said Bartholomew

Lord, what shall he do

-

y.

for that his heart is a stranger to

who cannot weep

Jesus answered
weeping
THose wh~o shed tears weep, O Bartholomew. As God
there are found men from whose eyes no tear hath ever
1

^TN ot all

liveth c
fallen,

*
e

and they have wept more than a thousand of those who

Great lamentation
the living God.

b
(?).

The Chapter

By

of

weeping in repentance.

Ij

THE GOSPEL OF BARNABAS

238

110 a di mille di
quelli che lachrimano

uno chonsumamento

pianto del pechatore he

il

.
|

di hafeto terreno per empito di dollore

talmente che sichome

solle

il

chonserua quella chossa che

sopra
pone da putrefatione chossi quessto sconsumameto
se Dio a donassi lachrime
chonserua la anima da pechato
si

quanta aqua ha

al uero penitente

sidarebe he

mare molto piu ne

il

pero quessto

de-

sconsuma quel pocho

sconsuma una ardente

dessiderio

humore che uorebe uscire chome

fornaze una goza di aqua
Ma cholloro che facilmente si
im
il ehauallo che tanto piu
sono
chome
prorompono
pianto
presto elgi chamina quanto meno he charge
.

In uerita ui sono homeni che hano

lachrime essteriori

ma

lo affeto interiore

chie quessto uno hieremia

he

le

trouerasi

Nel pianto DIG missura piu il dollore che le lachrime allora

disse ioane ho maestro chome perde lo homo piangendo le
.

altre chosse

pechato Risspose iessu se herode ti donas|se

uno mantello he dapoi lo leuasi da te haressti

che

110 b in chusstodia

il

ragione di piangere

no

disse ioane

allora disse iessu hor

meno

homo de piangere quando elgi perde qualche

chossa ouero non ha quello che uorebe
imperoche il tutto
uiene dalla mano di DIG c adonque DIG nom potra al piazere

ragione ha lo

suo dissponere delle chosse sui

tuo

sollo

chossa

il

ho

stolto

homo

che tu hai per

pechato del quale dei piangere he

non

di altra

Disse mateo ho maesstro tu hai conffessato hauanti

tutta iudea che DIG

hora tu dici

che

non ha niuna

lo

homo

simillitudine cho lo

homo he

mano

adonque

riceue dalla

di DIG

DIG hauendo mani elgia simillitudine chon lo homo Risspose

iessu tu sei in herrore ho mateo he molti chossi hano herrato
.

non sapendo

il

senso delle parolle

perche

chonsiderare delle parolle non lo essterno

humana he chome uno

che la uoce
DIG
a

ma

il

lo

homo deue

sensso essendo

interpetre

fra

hora non sapete che uolendo parllare DIG

t^Uj ill.
ill XLC

^ J^

b
d ^1

J-^

csLJI

cr*

noi he

alii

padri

p,J

J^l^^

*ill

u^-5^*

^-

OF MOURNING FOR SIN

a consumption of earthly 110 a

Insomuch that just as the

sunshine preserveth from putrefaction what is placed uppermost,
If God a
even so this consumption preserveth the soul from sin.
affectioja-4j^yehemeuce of sorrow.

should grant tears to the true penitent as

waters he would desire far more

and

many

as the sea hath

so this desire

consumeth

that little drop that he fain would shed, as a blazing furnace

But they who readily burst into
consumeth a drop of water.
faster the

wee pmg_axie_Jike_the horse that goeth the

n~e is

more lightly^

laden.

Verily there are

tears.

thlftmtward
weeping,
"*~*Then

men who have both the inward affection and

But he who is thus^jwill be a JeremiabA In

God measureth more

said

John

the sorrow than^the tears.

how

master,

dftft

man

over things other than sin 1

d&i.
If Herod should give thee
Jesus answered

lose in

weeping

for him, and afterwards should take

thou have reason to weep 1

No, said John. Then said Jesus

it

a mantle to keep
from
thee, wouldest
away

Now

hath

man

less

reason

to weep when he loseth ught, or hath not that which he would ;

for all cometh from the hand of God c.
Accordingly, shall not God
his
foolish
own things d
of
at
his
have power to dispose
pleasure
and
for
that
sin
alone
of
thine
?
thou
hast
man For
;
own,
oughtest
,

thou to weep, and not for aught

O master,
Said Matthew
:

else.

thou

hast

confessed

before

all

Judaea that God hath no similitude like man, and now thou hast
said that man receiveth from the hand of God
accordingly, since
;

God hath hands he hath a similitude with man.

Thou art in error,
Jesus answered
Matthew, and many
have so erred, not knowing the sense of the words. For man
:

ought to consider not the outward [form] of the words, but the
seeing that human speech is as it were an interpreter

sense

Now know

between us and God.

God bestows.
thing
thing

is
is

Cp.

from God.
from God.

Lam.

i.

12,

&c.

ye not, that

when God

willed to

c
The Chapter of loss in weeping.
Every
God to whom be praise, God is possessor, every

THE GOSPEL OF BARNABAS

240

monte

nosstri sul
lll a

ho moisse he non
a

chossa disse DIG

lontano

il

uie deli

homeni

meni

sina

chridorno

he

li

he che

no che tanto quanto he

per essaia proffeta se

lontano

cielo dalla terra chossie

.

padri nosstri parllaci tu

DIG azioche non moriamo

ci parlli

li

le uie di

DIG dalle

pensieri di DIG dalli pensieri deli ho-

DIG he tanto inmenso che tremo ha nararlo Ma bissogna

che io ui fazia una propositione Dichoui adonque che noue
.

quali sono distanti luno dal altro chome he

distante il primo cielo dala terra
il
quale he lontano dalla
terra einqueceto hanni di strada onde la terra he lontana dallo

sono

li

cielli li

piu alto ciello quatro millia he cinquecento hanni di strada .

io ui dicho adonque che ha proportione del primo cielo uno
ponto di ago he il primo cielo ha proportione del secondo he

similmente uno ponto

dello altro

lll b tutti

li

li

he chossi tutti

sono inferiori luno

tutta la grandezza della terra con quella de

ha proportione

di

chui pressenzza sta la anima mia che

pichollo

li cieli

anz
del parradisso he uno ponto
harena elgi smisurata quessta grandezza RisDisse allora iessu uiue DIG c alia
dissepoli si certo

cieli

uno grano
sposero

Ma

chome uno grano

di arena d

il

tutto auanti di DIG he

he DIG he tante uoltc

maggiore quanti grani di harena andaria ha riempire tutti li

hora penssate uoi se DIG habia
cieli he il parradisso he piu
.

proportione chon Io

homo

che he uno pocho di fango che sta

guarddate adonque di pilgiare il senso he non
le parolle nude se uollete hauere la uitta hetterna
Risposero
adonque li dissepoli sollo DIG polle chonossere se stesso he
sopra la terra

ueramente he chome disse esaia profeta elgie asscoxo dalli

sensi humani
Risspose iessu chosi e uero onde quando saremo
im paradisso chonossceremo DIG chome qui si chonosse il mare
.

chon una gozza di aqua sallata Ritornando al mio parllare ui

dicho che sollo si de pianggere per il pechato he perche
.

4)1.

OF THE IMMENSITY OF GOD

241

speak to our fathers on mount Sinai, our fathers cried out:

Speak
thou to us, O Moses, and let not God
l
1
speak to us, lest we die
And what said God a by Isaiah 2 the prophet, but that, so far as the
heaven is distant from the earth, even so are the
of God
"

"

ways
ways of men, and the thoughts of God from the

distant from the

thoughts of

God
it is

men

immeasurable that I tremble to describe him. But

make unto you a proposition. I tell you.

so

is

necessary that I

3
xthen, that.thejiea.vensa.re nine and_that they are distant from
another
heaven iTTHstant

which

eveiTasJhTfirst
distant from the earth

is

"

from~thTearth,

^~

,^L&A/^Q/y

-five
^hundred
JLereoretheearth isdistantmm;TTfl

heaven four

thousand ^niL five hundrgcTvears

Journey. I tell yon, nnnnrdiVJ^T
that [the
earth] is in proportion to the first heaven as the point
of a needle, and the first heaven in like manner
is in
proportion
to the second as a
point, jmd_sonilarly all the heavens are inferior
the next. But all the size of the earth with that of all
eachj)ne_to
heavens

J[fie

b
proportio^lojmradise_aFa~plimtn""ay as a grarn~lll
*
this greatness immeasurable 1

isjn

>

"~

o^sand-^^Js

The disciples answered

Yea, surely.
Then said Jesus: As God livethc, in whose
presence my soul
standeth, the universe before God is small as a grain of sand d and
God is as many times greater
as it would take
of
:

[than

sand to
if

ye

grains

it]

the heavens and

paradise, and more.

fill all

God hath any

proportion with man, who

Xow

is

consider

piece of
clay that standeth upon the earth.
Beware, then, that ye take the
sense and not the bare words, if
ye wish to have eternal life.

The
truly

answered

disciples
it

human

is

as said Isaiah

God

know

alone can

the prophet:

is

"He

little

himself,

and

from

hidden

"

senses."

Jesus answered

So is it true
wherefore, when we are in
paradise we shall know God, as here one knoweth the sea from
a drop of salt water.
:

Returning
a

God

By
1

to

to

whom

the living

Exod. xx.

^ ^(YT)

my

discourse, I tell

be praise.
d

(Joel.

Isa

"

God

is

]v Qf

you that

The Chapter
greatest.

for sin alone

one

of the excellency of God.

e

God

is

hidden.
b

19.
Cj) be i OW;
Thjg
Igo
tradition of 500 years distance between each heaven is found
in Jerus.
5
Talmud, Ber. ix. See Introduction.
Cp. Isa. xly. 15.
_

p>

THE GOSPEL OF BARNABAS

242

homo habandona DIG

lo

pechando

Ma

chreatore suo

chome

112 a pian gera cholui che atende ha chrapule he chonuiti

elgi
piangera chome dara fuoeho il giazio El bissogna conuertire
.

le chrapulle in

geiunio se uollete signoregiare

sensi uosstri

li

perche chosi lo signoregio DIO nosstro Disse Tadeo adonque

DIG ha sensso da signoregiare Risspose iessu ritornate pure
la chon dire DIG ha chossi DIG he tale ditemi lo homo algi
.

senso, si Rissposero li dissepoli disse iessu

che habia uita in lui he non hoperi in lui

il

dissero

li

dissepoli

Voi ue ingganate

si

troua

il

senso

disse

iessu

homo
.

No

perche

he horbo, sordomuto he stropiato doue he il

si smarinio allora
senso he quando lo homo he trassmortito
che

cholui

li

quado iessu disse, tre chosse sono che fa lo homo

anima il senso he la charne ogniuno da per sse

dissepoli

che he la
separate

he

il

chreo DIG

ma

chorpo

nosstro

chome hauete

intesso la

anima

non hauete hanchora intesso chome chreo

pero dimani ha DIG piazendo ui diro il tutto he

deto quessto iessu resse le gratie ha DIG he prego per sallute

il

sensso

112 b del
popullo nostro

Fata

dicendo ogniuno di noi

la oratione di

he iuui

se

Viue DIG

d alia

sono

inganati

chongionta

haurora

auicinorno

la

suoi

li

iessu sedete sotto

dissepoli

circha alia

anima he

una palma

allora disse iessu

uita

nosstra

he tanto

perche

senso he la charne che la magiore

il

diuidendola per operatione

chui pressenzza sta la anima mia che molti

parte delli homeni affermano la anima he

chossa

amem

he

il

senso una isstessa

nom

per

essenzza

chiamandola anima sensitiua uegetatiua he intelletiua

Ma
in uerita ui dicho che la anima he una che intende he uiue
.

ho

sciochi

giamai
semiuiuo
.

doue trouerano

Ma
si

la

intelletiua senza uita certo

trouerasi bene la uita senzza sensi

uedera quando

il.

anima

il

chome

senso lo abanddona

b
Jfla.

il.

nello

Risspose

THE SOUL AND THE SENSE

243

weep, because by sinning man forsaketh his Creator

But
weep who attendeth at revellings and feasts ? He
will weep even as ice will
Ye needs must turn revelgive fire
lings into fasts if ye will have lordship over your
senses, because
even so hath our God
lordship.

ought

how

to

shall he

112"

Said Thaddaeus

So then, God hath sense over which

have

to

lordship.

Go ye back
man

Jesus answered:
is

such 1

"

Tell me, hath

to saying,
sense 1

Yea, answered the disciples.

Can a man be found

Said Jesus

"God

who hath

hath

No, said the

"God

in him, yet in

life

him sense worketh not

this,"

disciples.

Ye

deceive yourselves, said

Jesus, for he that is blind, deaf,
dumb, and mutilated where is his sense ? And when a man is in
a swoon 1

Then were the disciples

perplexed when Jesus said
Three
things there are that make up man: that is, the soul and the
sense and the flesh, each one of itself
Our God created
separate.
the soul and
the^bodyjise have heard, but ye
the SenSe> "~^^rel
if God
;

*>

^^^

ofe^o-^o7rW;

1 wmTeTT you aTI7~~~

And having said this

Jesus gave thanks to God, and

prayed for
the salvation of our
11 2 b
people,
every one of us saying
Amen.
:

CVIc.

When

he had finished the

prayer of dawn, Jesus sat down under

a palm tree, and thither his

disciples drew nigh to him.
Then
said Jesus:
As God livethd in whose
presence standeth my soul,

For so closely are the

joined together, that the more part of men
the soul and the sense to be one
and the same

m2ZJJeceivfi(L^
eouj and the sense
affirm

thing,

by operation and not by essence, calling it the sensitive

vegetative, and intellectual soul 2
] ut
verily I say to you, the
soul is one, which thinketh and liveth.
O foolish ones, where will
dividing

it

d CreateS

.By the living

d the Creator

The Cha P ter

God.
a

rm

f the Aristotelian

the MMiddle Ages, seems to be aimed

at.

Cp.

Nic. Eth.

the soul.

doctrine, familiar in
i.

13.

THE GOSPEL OF BARNABAS

244

tadeo ho maestro quando

non ha uitta
113 a lo
la

homo he

il

non

iessu

Risspose

senso habandona la uita lo

homo

uero quessto per] che

quando la anima si parte perche

anima non torna piu nel chorpo se non per mirachollo 3
priuo di uita

ma il senso si parte per paura che elgi riceue ouero per

grande dollore che habia la anima
perche il senso DIG
10 a chrehato b de dilleto he sollo di quello uiue sichome il
.

la anima uiue di chognitione he

hora
rebelo della anima per sdegno
quessto elgie

chorpo uiue di

amore

che elgia di essere

pechato

chi

intedete uoi
11

del

priuo

dileto

del

onde he soma neccessita di

spirituale

he

cibi

chondano

non

Vi dicho

nutrirlo

di

per

il

dilleto

uiua di dilleto chamalle

che lui

uolle

parradisso

in uerita che DIO auendollo chreato

he

allo infferno

nutrimento chon leuarli

neui he giazi intollerabili

alle

perche elgi diceua di essere DIO

ma quando

elgi lo priuo di

cibo confesso di essere seruo di

il

DIO he opera delle sui mani

he hora ditemi nelli empij
il senso chome
he
che
certo
elgie chome DIO in loro
hopera
.

H3 b

il senso habandonando la ragione he

imperoche seguitano
la leggie di DIO
onde riusiscono abomineuoli senza opperare
bene ueruno.
|

CVIIc.

Pero

prima chossa che seguita

il dollore del
pechato he
uede
uno
cibo darli inffermita
degiuno perche cholui che
perche teme la morte dapoi il dollersi di hauerlo mangiato

la

il

lo

abandona per no inffermarsi

che chonossendo

il

dilleto

chreatore d suo seguitando

si

li

da

la

il

senso in quessti beni

morte hetterna dello infferno

homo uiuendo bissogna

monddani

di

Ma

.
perche
beni
mondani
riceuere
quessti

degiuno onde uengi ha mortiffichare

senso he chonoscere DIO suo signore f
he quando uedi

quiui he neccessario
11

il

dolgia di hauere chossi fato perche lo priua di DIO uita

sua he
10

chosi deue fare

pechatore
hauerlo fato pechare chontra DIO
.

il

ill.

jJli.

ill.

fU-

ill.

ulkL-

ill.

THE SOUL AND THE SENSE

Thaddaeus answered

man hath

when

life

more

This

nf

it.
f<nrjT|j)t,

that alone

rftr.eivgtVL
i

liveth,

man

a
deprived 113

is

But sense departeth by reason^

by reason of great sorrow that the

or

Fm^a ^^

it

le

because the soul returneth not any

by miracle
flt 1l

-G24^r ea

even as the body liveth

by knowledge and

liyeth

not true, because

is

the soul departeth

to the body, save

soul hath.

master^jyhen the sense

life.

answered

*"~Jesus

of

not

245

hove.

j?his

against the soul, through indignation that

it

/or pleasure,_an.d__bj^
by food_and the
is now rebellious

l>

hath at being deprived

Wherefore there

of the pleasure of paradise through sin.

the

is

him who
greatest need to nourish it with spiritual pleasure for
Understand ye 1
willeth not that it should live of carnal pleasure.
Verily I say unto you, that

God having

hell

and to intolerable snow and

God

.but

food from

when he deprived
it, it

of his hands.

ungodlyj

ice

confessed that

it

me,

God

how doth

in

them

it

to

was

work

sense

in the*

seeing that they follow

and the law of God.

sense, forsaking reason

said that it

away its
and
the work
was a slave of God

And now

Assuredly ,TFis as

condemned

it
it

of nourishment, taking

it

tell

created

because

b
Whereupon they 113

become abominable, and work not any good.

CVII

And
For~TTe"

feareth

so the first thing that

that

Seeth"

death,

o.

followethsorrow for sin

that a certain lood

maketh him

after sorrowing that he hath eaten

make himself

is

fasting^

he

sick, for that

it,

forsaketh

So ought the sinner to

do.

God

his

creator d by following sense in these good things of the world, let

him

it,

so as not to

Perceiving that pleasure hath

sick.

made him

to sin against

sorrow at having done so, because it depriveth him of God, his lifeje
But because man
and giveth him the eternal death of hell.
,

while living hath need to take these good things of the world,
fasting

is

needful

and to know God

God created the

d
God

fasting.

here.

So

for his lord f

soul,

creates.

let

him proceed

And when
God
e

to

creates.

By

mortify sense

he seeth the sense abhor

the living God.

The Chapter
God

of
is

THE GOSPEL OF BARNABAS

246
che

senso

il

sono

li

degiunij

doue hiuui niuno

inffernale

114a se riceue

haborisse

he

met/ill

dauanti

meti

ma

dilleto

auanti

li

stato

il

dollore

inffinito

le dellitie del paradisso le quali

che uno grano di una del paradisso he milgiore de

monddo che chosi stara quieto facilmente

tali

tutte le dellitie del

melgio chontentarsi del

pocho per riceuere il

perche elgie
che essere sfrenato nel pocho he essere priuo de il
molto
Vi douete harechordare del
tutto stando in tormento
.

bene degiunare

in

richo

hepulone

per

terra

uollendo

priuo

in

fu
ogni giorno conuitare delitiosamente
una gozza di aqua
he lazaro chon-

perche

quiui

elgi

etterno di

tentandossi di minucioli quiui in terra in etterno stara nelle

del paradisso abondantissime

dellitie

Ma

chauto

stia

il

penitente imperoche satana cercha di scancellare ogni bona

imperoche il
oppera he piu nel penitente che in altri
.

penitente lie rebellato he di suo fidato seruo sie chonuertito

in suo rebello innimicho onde inzio satana . cerchera di fare

che non degiuni ha moddo ueruno sotto pretessto de im114b f ermita he quando quessto non uallera lo inuite ra ad uno
esstremo degiuno azioche se infermi he poi uiua delitios|

he questo non consequedo cerchera di farlo ponere

suo degiuno sollo nel chorporale cibo azioche sia simille
che giamai non manggia he sempre pecha
Viue
ha lui
samente

il

Dio

che elgie habomineuolle

anima

riepire la

il

priuare

il

chorpo di cibo he

di superbia dissprezando quelli che

nano tenendosi da milgiori

Ditemi

lo

inffermo

non degiusi

gloriera

medicho he chiamera pazzi

cholloro che non stano ha dieta certo no . Ma si dollera

elgi della dieta che

infirmita

della

chossi

li

per la quale

dicho che

ui

fa fare

il

il

li

ha dieta

bissogna stare

degiuno he dissprezare quelli che non degiunano

dollersi
cibi

del

pechato per

dellichati

chontenti

il

il

qualle

degiuna

penitente che degiuna

hora dara

lo

penitente non debe gloriarsi dello

homo

ma

de

Ma

Ne

prochuri

uilli

cibi dellichati al

deue

cibi

si

chane che

OF PENITENCE AND FASTING

let

fastings,

pleasure at

him put

all

before

247

the condition of hell, where no

it

but infinite sorrow

is

received

let

him put

before 114

the delights of paradise, that are so great that a grain of one of

it

the delights of paradise

For

is

greater than all those of the world.

so will it easily be quieted

with

little in

for that it is better to be content

order to receive much, than to be unbridled in

and be deprived of

and abide

all

little

m torment.

1
Yel)ughirto jgmember the rich feaster in order to fast well.
For he, wishing here on earth to fare deliciously every day, was
deprived eternally of a single drop of water while Lazarus, being
:

content with crumbs here on earth, shall live eternally in

full

abundance of the delights of paradise.

But

the penitent be cautious

let

Satan seeketh to

for that

annul every good work, and more in the penitent than in others,
for that the penitent hath rebelled against him, and from being
his faithful slave hath turned into a rebellious foe.

Satan will seek

to cause that he shall not fast in

Wheieupon

any wise, under

pretext of sickness, and when this shall not avail he will invite

him

to

an extreme

wards

make him

to

fast, in

And

live deliciously.

set his fast

be like unto himself,

may
As God

liveth a it
,

order that he
if

may

fall

he succeed not in

sick

this,

and

after

he will seek

simply upon bodily food, in order that he

who never eateth but always sinneth.

isabominable to deprive the_bod^jof food

and nliTKe^soul with pride, despising ^them that fast not, and
Tell me, will the sick man boast
holding oneself better {Fan tEey.
imposed on him by the physician, and call
who are not put on diet ? Assuredly not. But he will
the sickness by reason of which he needs must be put
Even so I say unto you, that the penitent ought not to

of the diet that

them mad
sorrow for

upon

diet.

is

boast in his fast, and despise

them

that fast not

sorrow for the sin by reason whereof he fasteth.

but he ought to
Nor should the

penitent that fasteth procure delicate food, but he should content

himself with coarse food.

Now

will a

man

give delicate food to

the dog that biteth and to the horse that kicketh

By

See above,

the living God.

23*"

(p. 50).

No, surely,

THE GOSPEL OF BARNABAS

248

morde he

al

chaualo che chalcitra certo no

Ma

chontrario he quessto bastiui circha allo degiuno

sibene allo

115*

Pero asscoltate che

ui ssono di dui sorte

il

chauti

nel

chopo non dormi

grauissimo hero re

che chaminando

la

anima

modo

per

uigillare

che

che quessto saria

ditemi per simillitudine elgie uno homo

percuote intuno sasso il qualle per non

si

chon

ui perchuotere piu

qualle he

il

essere

chossi bissogna

uigillando

ue diro del uigillare perche sichome

dormire zio e de il chorpo he della anima
io

il

chon

piedi ui percuote

la chonditione di talle

missero perche elgie ferneticho

homo Rissposero
allora
talle homo
.

il
li

chapo

dissepoli

disse iessu

bene hauete rissposto perche in uerita ui dicho che cholui

che uigillia chon il chorpo he dorme chon la anima he fer
neticho

graue

he tanto piu

difficille

da churare quanto he piu

onde talle
chorporalle

spiritualle dalla

non dormire chon

chorpo che he
si hachorgie la sua misseria che
piede della uitta he non
dorme chon la hanima chapo della uita il sono della anima
onde
he la obliuione di DIG c he del suo tremendo iuditio

missero
115 b

la inffirmita
si

di

gloriera

il

anima che

uigillia he quella che in ogni chossa in ogni

locho chonosse DIO he in ogni chossa per ogni chossa he sopra

la

chonossendo che semprc

ogni chossa ringratia sua maessta
d
in ogni momento riceue gratia he misserichordia da Dio
.

onde

chon timore di sua maessta

quella uoce
il

angellicha

sempre lintona la horechia

chreature uenite al iuditio perche

uosstro chreatore ui uolle iudichare

nel seruitio di DIO

una

pero sollita sta sempre

Ditemi che chossa dessiderate piu di uedere
.

ouero allo lume del

al

lume

di

al

lume

del solle ho maesstro perche al

potiamo uedere

ill.

stella

li

uicini

monti

he

allo

solle

lume
lume

Risspose andrea
della stella

del solle

nom

uediamo

OF SLEEPING AND WATCHING

but

And

rather the contrary.

let

this suffice

249

you concerning

fasting/

CVIII*.
Hearken, then, to what I

For

and that of the

shall say to

two kinds of

just as there are

U5 a
you concerning watching.

sleeping, viz. that of the

body

even so must ye be careful in watching that^.

b
For this would be
.jyhile the body watcheth the
souLslgapnot
a most grievous error. Tell me, in parable
there is a man who
soul,

whilst walking striketh himself against a rock, and in order to

avoid striking

what
E^

is

it

more with

the

Miserable, answered the

Then

said Jesus

his foot, he striketh with his head,

man

the state of such a

disciples,

for such a

Well have ye answered,

man

frenzied.

is

for verily I say to

you that he who watcheth with the body and sleepeth with the
soul is frenzied.
As the spiritual infirmity is more grievous than
is it more difficult to cure.
Wherefore, shall
such a wretched one boast of not sleeping with the body, which is
the foot of the life, while
he perceiveth not his misery that he 115 b

the corporeal, even so

sleepeth with the soul, which

is

of the soul

God c and

is

forgetfulness of

the head of the

life

The

sleep

of his fearful judgement.

ThlTsoul, then, that watcheth

is TEat which in
everything and in
every place perceiveth God, and in everything and through every
thing and above everything giveth thanks to his majesty, knowing

that always at every

God d

moment

Wherefore in fear of

it

in its ear that angelic utterance

for

receiveth grace and mercy from

his majesty there

"

always resoundeth

Creatures, come to judgement,

your Creator willeth to judge you." For it abideth habitually

in the service of God.
Tell me, whether do ye desire

ever

the more

to_seeby the

light of a star or

by the

light of the_

sun?

-*

Andrew answered
of the star

we cannot

light of the sun

we

the light of the sun

By

see the tiniest grain of sand.

The Chapter of sleep.

without sleeping, must not
c

God

is

wise.

for

by the light
and by the

see the neighbouring mountains,

let

God

is

Whoever

serves

Wherefore we

God with

his body,
Inde.

his soul sleep with his body.

guidance and the gracious one.

THE GOSPEL OF BARNABAS

250
la

minuta harena onde chon timore chaminiamo

stella

Ma

lume

al

del solle sichuri

andiamo

al

lume

della

116*
Risspose iessu

chon

anima

la

hora chosi ui dicho che douette uigillare

DIG nosstro he non ui gloriare

al solle di iustitia

del chorpo
Elglie uerissimo pero che il sono
da
he
fugirsi quanto piu si pole ma in tutto elgi
chorporale
he imposibile per essere il senso he la charne agrauato da cibi
delle uigillie

he

lo intelleto
li

fugissca

da negotij

onde cholui che uolle pocho dormire

Viue Dio b
il molto mangiare

tropi negotij he

alia chui pressenza sta la

anima mia che

elgie licito dormire

alquanto ogni notte ma non e giamai licito . smenticharsi

di DIG he del suo tremendo iuditio d che il sono della anima
talle obliuione

Risspose cholui che scriue ho maesstro chome

poteremo sempre hauere in memoria DIG certo che ci pare

impossibile Disse iessu chon sospiro quessta he la maggiore
116 b misseria che possi patire lo homo ho barnaba che lo homo
.

nom possi quiui in terra hauere sempre in memoria DIG chreatore 6

suo saluo cholloro che sono santi
in

memoria DIG perche

talmente che

nom

in loro

hano

imperoche
il

lume

essi

sempre hano

della gratia di DIG

possono smenticharsi di DIG

Ma

f
.

ditemi

hauete ueduto choloro che lauorano pietre uiue che per il

chontinuo essercitio hano talmente imparato ha perchotere
.

che parllano chon

altri

he tutauia perchuotono il fero che

il fero he
pure non si per

lauora la pietra sanza guardare

chuotono

le

mani

hora chossi fate uoi dessiderate di essere

santi se uollete superare in tutto quessta misseria di

ragine

certo

he che

la

aqua spezza

le

smemo-

durissime pietre cho

una gozza perchotendoui longo tempo

sapete perche uoi
non hauete superato quessta misseria perche no la chonossete
.

che he pechato
a

117 uno principe

ti

Dichoui adonque che elgie herrore quando

dona ho homo uno pressente che tu seri li
|

OF SLEEPING AND WATCHING

walk with

we go

fear

by the

light of the star, but

by the

251

light of the sun

securely.

Jesus answered
Even so I tell you that ye ought to watch
with the soul by the sun of justice [which
our God, and not to
is]
:

boast yourselves of the watchings of the body.

It is jmost true,
therefore, that bodily sleep is to be avoided as much as is possible,

down with

being weighed

him that

let
"^erefoi-e

and much

much

business

food.

As God
to

and the mind with business.

food

will sleep little avoid too

liveth b , in

whose presence standeth

my soul,

it is

lawful

somewhat every night, but it is never lawful to forget

and his fearful judgement d and the sleep of the soul is such

sleep

God c

oblivion.

answered he who writeth

O master, how can we always
have God in memory ? Assuredly _it_seem
Jesus, with a siglTT^ Thisis the greatest misery that
man
can suffer,
Barnabas. For man cannot here upon earth have

Then

L^i eaLur^aiwayarrn memory ; saving them tbati jreholy, for

they always have God in niemorj, because they have in them the
Tight ofthe grace of

God f

so

that^ey^cannot forget^GocL

But

me, have ye seen them that work quarried stones, how by their
constant practice they have so learned to strike that
they speak

tell

with others and

all

the time are striking the iron tool that worketh

the stone without looking at the iron, and

yet they do not strike
their hands

Now

tooyercpme entirely

do ye likewise.

Desire to bebply if ye wish

Sure it is that

this misery of forgeTfulnesZ

water* cleavetKThe hardest rocks with a

single drop striking there
for a long period.

Do

ye

know why ye have

ye have not perceived that

error,

when
|

not overcome this misery

it is sin.

tell

you then that

a prince giveth thee a present,

Because
it is

an

man, that thou 117 a

a
b
e
The Chapter of the neglectful.
It is
By God the living.
not permitted to forget God and the resurrection. The sleep of [the]
d
e
f
God is wise.
God creates.
The guidance
spirit. Inde.
of God.

THE GOSPEL OF BARNABAS

252
hochii he

uolti

li

le

spalle

chossi

herano cholloro che

smentichano di DIG perche in ogni tempo

da DIG doni he missericordia a

lo

homo

si

riceue

c
nosstro ui presenta lo certo

Hora ditemi ogni tempo DIG

.

perche di chontinuo ui minisstra il fiato chon

in uerita in uerita ui dicho che ogni uolta che
riceue

il

Dio

fiato

doueria dire

maesstro

beato stato

deue dessiderare

il

nosstro

ha quessto
non si per-

sibene per misseri-

non uollete

uoi
quelli cibi che

menssa riceuete uoi

non

ui dicho che uoi

chosi

potente he
dessiderando uoi la santita di f arui santi piu pressto che

riceuerete quello che uoi

he

ringratiato

tuo parlare ho

il

di peruenire

humane e ma

117 b tampocho guardare no cerjto

h

non

sia

Elgie ben uero che lo homo

bene azioche DIG ge lo dij g Ditemi quando

chordia di DIG signore

DIG

il

che
Risspose iessu in uerita ui dicho

uiene ha talle stato co forze

uoi sette a

modo

il

pero insegnaci

si

qualle uiuete
chorpo uosstro
.

chore uosstro

il

Allora disse ioane elgie uerissimo

il

sera lo hochio

si
il

donatore

diamo

non

ma

uollete desiderare

azioche chonossi lo

homo

dono

il

DIG nosstro nolle che asspetiamo he diman-

ha saetare

allo

certo he che loro saetano molte uolte indarno

non

auete ueduto cholloro che

si

exercitano

seggno
dimeno giamai uolgiono in darno saetare ma stano sernpre
chon speranzza da dare nello segno hora quessto fate uoi che
1
he
sempre dessiderate di hauere in memoria DIG nosstro
.

quando ui smentichate dolleteui che DIG ui dara la gratia

il digiuno he uigillia
di peruenire ha quanto ui ho 1 deto
la
spirituale he tanto unito uno chon laltro che rompendosi
.

uigilia subito he roto

il

digiuno

perche pechando lo

JuC
.J

MS.

uio.

oj

eLJ

homo

OF KEEPING GOD IN MIND

shouldst shut thine eyes and turn thy back

do they_err_yvho_ forget God,

God gifts and mercy a

253

Even

upon him.

for at all times

man

so

receiveth from

Now tell me,

Yea, assuredly

doth our

at all times grant

you

for unceasingly he ministereth to

Verily, verily, I say

live.

whereby ye

God

bounty]

[his

you the breath

unto you, every time that

body receiveth breath your heart ought

thanked !jf

"

to say

"your

Godbe

"

Then

said

John

It is

teach us therefore thpwg.y

most true what thou

human powers e but rather by

is true indeed that man ought

It

God may

order that

it

give

him

Even

so I

the mercy of

God our
good in

Tell me,

s.

when ye

much

say_unto_you that ye

that which ye will not desire.

God

make you holy in less time

orSer that man may be sensible

than"

willeth that

to desire the

do ye take those meats which ye would not so

No, assuredly.

master

Verily I say to you, one cannot attain to such

Jesus answ~ered:
condition by

Lord f

sayest,

t n attain to this blessed condition.

we should wait and

is

shall

are at table
as look at

not receive

able h if ye desire holiness, to

,

the t^n]dig-xj_jin_eye, but in

of the gift

and the giver our~God

ask.

HaveTye seen them that practise shooting at a mark 1 Assuredly

they shoot many times in vain. Howbeit, they never wish to shoot
"

in vain, but are always in hope to hit the

ye

who

ever desire to

ye forget,

mourn

for

have our

God

in

mark.

Now do

remembrance

i,

ye

this,

and when

to attain to all that

God_shall give_j_gu grace

I have said.

Fasting and spiritual watching are so united one with the other
that, if one break the \vatchTstraightwi.y the fgsfTaTEjrok en..

* God bestows and

God bestows.

thank God.

what is good [?].

h God is of old.

For

The Chapter of government.

Every time a breath is taken the heart must
If you wish God to do good unto you, you must desire
f
e God is
God is sovereign and gives.
gracious.
The guidance of God.
is

gracious.
d

THE GOSPEL OF BARNABAS

254

alia

118 a

Ma
si

si

smenticha di DIG che

uigillare he degiunare

pero

digiuno della anima he

il

rompe

anima he ha

tutti

cie sempre neccessario quanto

Perche ha niuno he licito il pechare*
.

digiu|no del chorpo he uigillie chredetimi che non

polle fare sempre ne tutti possono farlo chome sono inil

fermi uechij, Done grauide, uiandati, fanciuli chon altri che

hano chomplesione debolj che pero ogniuno sichome ha sua
.

propositione

chome

homo

uesste chossi ellegij

si

le uestimenta di

di trenta anni chosi le uigilie

per uno altro

il

degiuno

uno fanciulo non sono

perche

habili per

si

uno

he degiunij di uno non sono

CXIb.

Ma guardate che satana fara

ogni sforzo

si

che uoi

uigillate

he poi quando douete per chomandamento di mo fare

oratione he asscoltare la parolla di DIG uoi dormite
Ditemi

la note

piazeria

uno uosstro amicho manggiasi la charne

ossa Risspose pietro no maestro perche talle

ha uoi

he ui donasi

se

le

amicho non

si

deue chiamare

sospirando tu hai bene deto

11 8 b

il

ma

scernitore

Risspose iessu

uero ho pietro perche in uerita

ogniuno che uigilia chon il chorpo piu di quanto he neccesario

dormendo houero hauendo agrauato il chapo da sono
quando elgi fara oratione ouero asscolta la parolla di DIG
|

che tale missero scernise DIG chreatore

suo onde di talle

pechato he reo Anziche elgie ladro imperoche roba il tempo

che deue dare ha DIG he il spende quando li piaze he quanto
li
piaze intuno uasso di hotimo uino uno homo dete da bere
.

ma per uenuto
uino alia fece dete da bere al suo signore hora che pensate
che fara il patrone al seruo quando elgi sapera il tutto he

alii suoi

innimicj mentre che

il

uino fu otimo

il

il

seruo

li

sera dauanti

mazera per

certo he che lui lo flagelera he

iussto sdegno sechondo le legie del

che fara DIG

al

homo che

Conj. proporzione.

il

monddo

amhora

milgiore tempo spende ha negotij

AND PRAYER

FASTING, WATCHING,

is

it

man breaketh

the fast of the soul, and forgetteth God.

tnat~watchingand fasting as regardeth the soul are

in sinning a

5o

255

For to none is it
always necessary for us and for all men.
lawful to sin a
But the fasting of the body and its watchings, 118 a
believe me, they are not possible at all times, nor for all persons.
.

For there are sick and aged folk, women with child, men that
are put upon diet, children, and others that are of weak complexion.
For indeed everyone, even as he clotheth himself according

to his

proper measure, so should choose his [manner of] fasting. For

just as the garments of a child are not suitable for a man of
thirty years, even so the watchings

and

fastings of one are not

suitable for another.

CXIb.
But beware that Satan

will use all his strength [to bring it to

that
watch
ye
pass]
during the night, and afterward be
[shall]
sleeping when by commandment of God ye ought to be praying

and listeningtcTthe word of God.

~*TelTlne, would it please you
the meat and give you the bones

Peter answered

if

a friend of yours should eat

for

such an one ought not to be

No, master,

called friend, but a mocker.

Jesus answered with a sigh

Thou hast well said the truth,
that watcheth with the body more 118 b
Peter, for verily every one
:

than

is necessary,
sleeping, or having his head weighed down with
slumber when he should be praying or listening to the words of
God, such a wretch mocketh God his creator c and so is guilty of
,

such a

sin.

Moreover, he

is

time that he ought to give

much as, pleaseth him.

a robber, seeing that he stealeth the

to

God, and spendeth

In a vessel of the best wine a

so long as the

down

wine was

to the dregs he

at its

man
best,

when, and as

gave his enemies to drink

but when the wine came

gave to his lord to drink.

will the master do to his servant

it

when he

shall

What, think

know

all,

ye,

and the

servant be before him ?

Assuredly, he will beat him and slay him
in righteous indignation according to the laws of the world.
And

now what

11

shall

God do

It is not permitted
Chapter of time.

to

to the

anyone

God

man
to do

creates.

that spendeth the best of his

what

is

unlawful. Inde.

The

THE GOSPEL OF BARNABAS

256

he

piu uille ha oratione he studio della legie

il

mondo perche
il

uigillie

di quessto

quanto hauete intesso che

deue senpre piangere he il pianto sia di chore
a
offeso DIG chreatore nosstro che douete degiunare

io ui serai in tre parolle

quiui in terra

perche sia

si

il

nom

senso he uigilare per

per signoregiare
che il pianto chorporalle chon
si

al

he maggiore pechato elgie agrauato

Addonque quando ui dissi che il risso si chonin pianto, le chrapule in degiuno he il dormire in

chore suo

119 a uerti

Guai

il

degiuno he

pilgi sechondo la chomplesione di

pechare

he

uigillie chorporale

ogniuno

CXII b.
Deto quessto iessu disse el bissogna che uoi cerchate delli
fruti he erbe da sostentare la uita nosstra perche sono otto
.

giorni che noi

non habiamo mangiato pane

onde

io

oratione ha DIG nosstro he ui asspetaro chon barnaba

faro

pero

he aposstoli si partirno ha quatro he ha sei

Bimasse con iessu
he andorno sechondo la parola di iessu
tutti

li

dissepolj

cholui che scriue onde iessu lachrimando

disse

ho barna ba
|

elgie neccessario che io ti manifessti grandi sachreti

dapoi che
cholui

io saro partito

che

maestro he

da

monddo

il

li

riuellerai

li

quali

Risspose

piangendo he disse lasami piangere ho

altri homeni perche siamo pechatori
he tu

scriue
alii

santo he proffeta di DIG non e choueniente tanto piangere

Risspose iessu chredimi barnaba che io nom posso piangere

quanto doueria perche se li homeni non mi hauessero chiamato

DIG io haueria ueduto DIG quiui chome si uedera im paradisso
.

he saria stato sichuro di non temere

il
giorno del iuditio
son inocente perche giamai hebi penssiero
di essere tenuto da piu di uno uille seruo
anzi ti dicho che

Ma

sallo

DIG che

io

se io

non hero chiamato DIG

quando mi

partiro dal

hora uedi se

io

barnaba che per quessto

io

al iuditio

io saria stato portato

monddo

im pavadisso

che pero non ui andero insino

ho chagione di piangere sapi ho

debbo hauere grande perssechutione
.

JESUS CONVERSETH WITH BARNABAS

257

time in business, and the worst in prayer and study of_the

Woe to_jhe worRi. because with ibis laid wUh_jgeater sin

is

its

Accordingly, when I said_unto youjbhat

neartweigheddown
a
should
be
turned
intojweeping, feasts_injto festingj and 11.9
laughter
!

in., three words all that ye have

one ought always to weep, and that
thaFTieTe^lm^earth
l^a^
a
weeping should he from the hearL because God our creator is

sleepTTnto watching, I compassed

ought tojast in order

and towatch in order not tosTn

to have lordship over the

offenHecT ;TEat ye

and^that bodily weeping

and bodily Tasting and watching should be taken according to the

sense,

constitution of each one.

CXII b.
Jesus said

said this,

Having

eight days that

Ye needs must seek of the

wherewithal to sustain our

fruits of the field the

we have eaten no

life,

for it is

now

Wherefore I will pray

bread.

to

our God, and will await you with Barnabas.

So all the disciples and apostles departed by fours and by sixes
and went their way according to the word of Jesus. There re

mained with Jesus he who writeth

;
whereupon Jesus, weeping,
l)
necessary that I should reveal to thee 119
after
I
that
be
from
the
shall
world,
great secrets, which,
departed

said

it is

Barnabas,

thou shalt reveal to

it.

Suffer me
writeth, weeping, and said
men also, for that we are sinners.

Then answered he that

to weep,

And

master, and other

thou, that art an holy one

for thee to

weep

so

Jesus answered

much

as I oujht.

have_Jiggn

and prophet of God,

it is

not fitting

Believe me, Barnabas, that I cannot weep as

if men had ---not called me God, I should
___

For
_M\

God here

_________

__

___

as he will be seen in paradise,

and should

But God
have_been safe_not to fear the day of .judgement.
Icnoweth that I am innocent, because never have I harboured
thought to be held more than a poor slave. Nay, I tell thee that
if I had not been called God I should have been carried into
paradise when I shall depart from the world, whereas now I shall
not go thither until the judgement.
Now thou seest if I have
cause to weep.

God

creates.

>

much.

Know,

Barnabas,

The Chapter

tn"at

fur

tEIsI must have

of the grief of Jesus.

_sl
^p
TJ^JUsT

THE GOSPEL OF BARNABAS

258

120 a he saro uendu|to da uno mio dissepolo per trenta danari

onde sebene son sichuro che cholui che mi uendera sara am.

mazato in mio nome perzioche DIG mi leuera dal monddo

he trassmutera il traditore talmente che ogniuno chrederano
tt

quello essere

me

nondimeno morendo
di

Dio

mallamente staro

modo ma

chon quello dissonore molto tempo nel

machometo sachro nontio

lui

quando uenira

leuato

sara

quessta in-

he quessto fara DIO perche ho chonfessato la uerrita

del messia il quale mi dara quessto premio che io saro chonosiuto per uiuo he allieno da quella morte inffame
Risspose

famia

quello che scriue ho amestro di a me chi e quello ribaldo perche

il
uolgio afogare Taci risspose iessu perche chossi DIO uolle
.

he no

si

Ma

polle fare altro

fa

che quando la mia madre

si

sara aflita per chotale chossa tu li dicha la uerita azioche

.
sij chonssolata
Bisspose cholui che scriue il tutto faro ho
d

maesstro piacendo ha DIO

120 b

CXIII
Venuti

li

dissepoli portorno pigne

trouorno bona quantita di datolj

he per uollonta di DIO

pero dapoi la oratione

mangiorno chon iessu onde li aposstoli he

dissepoli uedendo cholui che scriue di malla uolgia temetero
che iessu si douessi pressto partire dal monddo onde iessu

di mezogiorno

li

non temete perche non e uenuto hanhora mia che io mi parti da uoi io staro chon

chonforto dicendo

chora la

tempo pero hora bissogna che

ui hamaesstri azioche andate chome uio deto per tutto

uoi hanchora uno pocho di

io

ilsdraele

penitenzza azioche DIO habi misGuardissi adonque

pechato de issdraele

ha predichare

serichordia

sopra

il

la

ogniuno dallo hotio he molto piu cholui che fa penitezza

perche ogni harbore che non facia bono fruto sara talgiato
.

he messo nel fuocho

elgi fu

uno citadino che haueua una

uiggna he in mezzo ui haueua uno horto

41)1

d
f

41)1

Jj-~,

^ix*.

il

quale haueua

JJJJ^

41)1

JESUS PREDICTETH HIS HUMILIATION

great persecution, and shall be sold
thirty pieces of money.

me

sell

shall be

skin

from the earth

Whereupon

my

in

and

shall

by one of

am

my

259

disciples for

sure that he

who

120"

shall

me up

name, for that God shall take

change the appearance of the traitor so

that every one shall believe him to be me l nevertheless, when he

dieth an evil death, I shall abide in that dishonour for a
long time
;

in the world.

God

But when Mohammed

messen

shall come, the sacred

that infamy shall be taken away. And this shall God

do because I have confessed the truth of the Messiah ; who shall

ger of

l)

give me this reward, that I shall be

a stranger to that death of infamy.

known

to be alive

and

to be

Then answered he that writeth

O master, tell me who is that
him to death.
Hold thy peace, answered Jesus, for so God willeth, and he
:

wretch, for I fain would choke

cannot do otherwise

but see thou that when

my mother is afflicted

at such an event thou tell her the truth, in order that she

may

be

comforted.

Then answered he who writeth

God

if

please

All this will I do,

master,

d.

120

When

the disciples were

the will of
the

ate with Jesus.

midday prayer they

and

come they brought pine-cones, and by

God they found a good quantity

disciples, seeing

him

So after

of dates.

Whereupon the

apostles
that writeth of sad countenance, feared

that Jesus needs must quickly depart from the world.

Where
Fear not, for my hour is not
upon Jesus consoled them, saying
:

I shall abide with you

yet come that I should depart from you.
2
still for a little while
Therefore must I teach you now, in
.

order that ye
penitence

may go, as I have said, through all Israel to preach

f
in order that God may have
mercy upon the sin of

Let every one therefore beware of

Israel.

sloth,

and much more

he that doeth penance because every tree that beareth notgood

fruit shall be cut down and cast into the fire 3
;

There was a~crHzen who had a vineyard

God

keeps.

ordaining
f

God
1

is

is

mighty.

Mohammed
d

4
,

and

in the midst

the prophet of God.

Please God.

The Chapter

God

s fore

of penitence

gracious.

b
*
Cp. below, 2o8 and 222" sqq.
Cp. John xiv.
*
iii. 9.
See Luke xiii. 6-9 (expanded).

Luke

S 2

19.

Matt.

iii.

10

THE GOSPEL OF BARNABAS

260

una
121a

il

bella pianta di fichi

la quale per tre

hanni che uene

patrone non ui trouo fruto he uedendo ogni al|tro harbore

f rutare iuui disse al suo uignarolo

perche elgi hochupa

non

talgia quessto trissto legno

terreno inuano

il

fare signore perche elgie

uno

il

Risspose

bello arbore

uignarolo
disse

tacj

patrone che io non mi churo di bellezze uane Tu dei sapere

che la palma he il balssamo sono piu degni del ficho ma io
il

ne haueua piantato nel atrio di chassa mia uno piedi di palma

he uno di balsamo li quali haueuo circhondato di mura pre-

ma quelli non frutando ma producenddo folgie che

imarziuano he putrefauano il tereno auanti chassa li feci
ambidui leuare
he hora perdonero ad un ficho lontano da
ciosse

se

chassa che
altro

ogni
piu

mi hocupa

mio horto he uigna inuano doue

arbore frutificha
certo che io non il soportero
il

allora disse

il

uignarollo

il

signore

terreno he tropo

io talgiero
grasso pero asspeta hanchora uno hanno perche
di rami alia fichulnea he li leuero la grassezza della terra
.

ponendoui terreno magro chom pietre he chosi frutera Risil

patrone hora ua he fa chossi che io asspetero he
spose
.

121 b

la fichulnea frutera
li

intendete uoi quessta parabola

dissepoli no signore pero dichiaracilo

Risspose iessu

he

il

uignarollo he la sua leggie

disso la

homo

in uerita ui dicho che

Rissposero

il

patrone he

mo b

onde DIG haueua im parala palma he il primo

palma he

il

balssamo che satana

balsamo

li

quali scazio perche

il

non fecero fruto

di

bone hopere ma dissero parolle empie che chondano molti

angioli he molti homeni hora che DIG ha Io homo nel monddo
.

in
il

mezzo

chreature

le sui

suo precceto

he

Io

le qualli

homo

dicho

tute seruono DIG sechondo

.

non fazendo fruto ueruno

talgiarebe chon mandarllo allo infferno non hauendo

perdonato allo angelo he al primo homo
langiolo punendollo

DIG

il

in etterno

he

Io

homo temporalmente

onde

la leggie di

DIG

PARABLE OF THE BARREN FIG-TREE

261

thereof had a garden, which had a fine fig-tree whereon for three
years when the owner came he found no fruit, and seeing every
;

he said to his vinedresser

tree bare fruit there

other

"

Cut 121 a

down this bad tree, for it cumbereth the ground."

The vinedresser answered "Not so, my lord, for it
:

is

a beautiful

tree."

for I care not for useless

Hold thy peace," said the owner,
Thou shouldest know that the palm and the balsam are
beauties.
But I had planted in the courtyard of my
nobler than the fig.
house a plant of palm and one of balsam, which I had surrounded
with costly walls, but when these bare no fruit, bnt leaves which
"

"

heaped themselves up and putrefied the ground in front of the

And now shall I pardon
house, I caused them both to be removed.
a fig-tree fur from the house, which cumbereth my garden and my
vineyard where every other tree beareth fruit
not suffer it any longer."

Then

said the vinedresser

Lord, the

"

Assuredly I will

soil is

too rich.

therefore, one year more, for I will prune the fig-plant

Wait,

branches,

and take away from it the richness of the soil, putting in poor soil
with stones, and so shall it bear fruit."
Now go and do so for I will wait, and 121 b
The owner answered
|

"

the fig-plant shall bear

The

disciples

Understand ye this parable 1

No, Lord therefore explain it to

fruit."

answered

us.

CXIV *.
b
Verily I say unto you, the owner is God and
the vinedresser is his law.
God, then, had in paradise the
palm and the balsam; for Satan is the palm and the first

Jesus answered

man

the balsancu

Them

did he cast out because they bare not

of good works, but uttered ungodly words that were the

condemnation of many angels and many men. Now that God
fruit

hath

man

God,

all

in the world, in the midst of his creatures that serve

of them, according to his precept

and man, I

say,

him down and commit him to

the angel and the first man,
hell, seeing he pardoned not
punishing the angel eternally, and the man for a time. Where
bearing no

fruit,

upon the law

of

God would

God

cut

saith that

man hath

too

a
The Chapter of the repentance of the slothful.
All creatures disobey not the command of God

Inde.

much good
b

God

in this

possesses.

only sons of Adam.

THE GOSPEL OF BARNABAS

262

homo ha

dice che lo

122 a che

sia

he

tribul|lato

leuarli

li

beni terreni azioche operi

che pero DIO nosstro asspeta lo homo ha penitenzza a

ui dicho in uerita che DIO nosstro chondano lo homo ha

bene
io

tropo bene in quessta uitta pero bissogna

chome

operare talmente che

DIO

sichome

homo

chossi lo

disse iob

amicho he proffeta di
il
pessie ha notare

ha uollare he

lo ucello nascie

nassie allo hoperare

nosstro proffeta di DIO dice che

le

che pero dauite padre

opere dele nosstre

b
mangiando saremo beati he ci sera bene
sechondo la quallita sua hoperi hora ditemi

mani

onde ogniuno
se dauit

nosstro he sallamone suo fiolo hoperauano chon le loro

padre

mani

Disse ioane maestro elgie chossa

pechatore
choueniente lo hoperare ma quessto deue fare li poueri
che deue fare

il

Eisspose iessu

si

nom

possono far altro

ma

tu non sai

perche
bene per essere bene bissogna che sia libero da
necessita
onde il solle he li altri pianeti sono sforzati dal

che

il

122 b

hauerano merito

nom

possono fare altro onde non

Di temi quando DIO dete il precceto d di

precceto di DIO talmente che

|

non

hoperare elgi
della facia sua

uollare chossi lo

DIO

al

homo

disse

homo pouero

lo

uiuera nel sudore

ne iob disse che chome lucello nassie ha

homo pouero

nascie

ha hoperare

iob disse che lo

homo

Ma

disse

pane he
mangerai
ha hoperare pero cholui che non

nel sudore del tuo uisso

nassie

il

he homo he libero da quessto precceto certamete che nom per

altro ogni chossa he preciossa se non perche ui sono grande
.

moltitudine di otiosi
la terra

monddo

li

quali se lauorasero chi

he chi ha pescare
.

della chui

la

penuria

giorno del iuditio tremendo

ha choltiuare

aqua soma abondantia

saria nel

bissognera rendere chonto

il

MAN
and

life,

BORN TO LABOUR

IS

263

so it is necessary that he should suffer tribulation

|andl22

be deprived of earthly goods^ in ordejvthat bejnay_do good works^

God wafteth for man to be penitent a Verily I say

TKerefore our

unto you, that our God hath condemned

l

Job

said

to fly

the friend and prophet of

and the

So

toswim, even so

fish

David

also

to

we

and

shall be blessed,

been

ia

the__bjnl

"As

let

work/
"

Eating

be well

shall

it

Now

every one work, according to his quality.

David our father and Solomon

if

me,

God
man born

."

Wherefore
tell

to work, so that, as

our father, a prophet of God, saith

the labours of our hands

with us b

is

man

worked with

his son

what ought the sinner to do ?

Said John
Master, to work is a fitting

their hands,

thing, but this ought

the poor to do.

Jesus answered

But

Yea, for they cannot do otherwise.

knowest thou not that good, to be good, must be free from

c
necessity ? Thus the sun and the other planets are strengthened
the
by
precepts of God so that they cannot do otherwise, wherefore
they shall have no merit. Tell me,

work, he said not

"

that

tTry~iTOTInTenance shalt

thou eat

"

"

As a bird

But God

Therefore [only] he

work."

is

man

said to

bread,"

who

is

born to
"

not

man

so a poor_,

is

"

Man

free

is

from

born
this

things costly, but

all

that there are a great multitude of idle folk

fly,

"

In the sweat of

and Job that

Assuredly for no other reason are

precept.

the precept d to 122 lj

when God gave

A poor man shall live of the sweat of his face

And Job did not say

man is born to work
to

if

these

were to

some attending the ground and some at fishing the water,

would be the greatest plenty in the world. And of the lack
thereof it will be necessary to render an account in the dreadful
labour,

there

day of judgement/
b David said in the Psalms that
patient and repenting.
be content with what he acquire lawfully with his hand, it
shall be well for them and the dominion shall be made easy for them.
c
The hest thing is that which comes of free choice, and what is not of
1

if

God

is

man

free choice

Cp. Job

cannot be good.

v. 7 (Vulg.).

God

givea

Ps. cxxviii. a.

and

is

wise.

THE GOSPEL OF BARNABAS

264

homo ha me

che chossa ha elgi portato nel monddo per la qualle elgi uolle uiuere otiossamente b
certo he che lui naque nudo innabile per chossa ueruna onde

Dicha urn pocho

lo

quanto elgia trouato elgi non e patrone ma disspensiero

deilche bissognera renderne ragione quello tremendo giorno
di

123 a

la

habomineuole libidine che fa

lo

bruti deuessi temere molto perche

cho talmente che non

homo

simille alii animali

innimicho he domessti-

lo

polle andare in ueruno locho che

iuui non uengi il tuo innimicho
ho quanti sono periti per
c
la libidine .
Per la libidine il diluuio uene talmente che
si

per
che

il

monddo hauanti

la misserichordia di DIG

he talmente

saluo noe chon ottanta tre perssonne

humane per la libidine DIG somersse tre citta nefande onde
fugite sollo lot chon dui sui filgiole per la libidine la tribu
.

solamente

si

di

beniamin fu quasi estinta he ui dicho in uerita che se

non chaperia

io

ui narassi quanti per la libidine sono periti

il

tempo de cinque giorni Risspose iachobo ho maesstro quale

d
se intende libidine
Risspose iessu libidine he uno sfrenato
.

dessiderio di

prorompe

ammore

lo intelleto

he affeto del homo

homo

chonosscendo lo

123 b doueria

quale non sendo reto dalla ragione

il

se

stesso

amma

chredetimi che quando lo

talmente che non

quello che odiare

homo amma una

chossa

li abia dato talle chossa ma chome

patrone
la
anima
la
che elgie fornichatore
imperoche
quale deue
6
DIG
suo
unita
chon
chreatore
la
unisse
la
stare
chon
chreatura

nomperche DIG

lamenta DIG per esaia proffeta dicenddo

fornichato chon molti ammatori nondimeno ritorna ha
che pero

si

io ti riceuero

(jj

So MS.

J.

Viue DIG

;
>]

conj. peril.

alia chui pressenzza sta la

Tu
me

hai

che

anima mia

THE EVILS OF LUST

CXV a
man

265

What hath he brought into the

which
he
would
live in idleness?
Certain it
worlcl,_bx.reason_of^
he
born
of
ig_that
wag^
anything.
Hence,
naked^jmd incapable
Let

say somewhat to me.

v~J&^*i f^

13

of all that he has found, he

is

not the

OAvner",

but The dispenser.

And

be will have to render an jimmr^ thereof in that dreadful day^l23 a

The abominable lust,_that maketh man like the brute beasts, ought
greatly to be feared ; for the enemy is of one s own household, so
Ehat it is not possible to go into any place whither thine

enemy may

c
Ah, how many have perished through lust
Through
came the deluge insomuch that the world perished before

not come.

lust

God and so that there were saved only Noah and

2
eighty-threg human persons.
For lust God overwhelmed three wicked cities 3 whence
escaped
the mercy of

only Lot and his two children.

Tur

liistthe tribe of Benjamin was

all

but extinguished

Ana

I tell you_jyjydly_T3fca,t fil should narrate to

th*
n
Imve perished
1i]fif,
tlirniTjrrh

4
,

you

flpnr<>

"suffice/

James answered

Master, what signifieth lust ?

is an unbridled desire of
love, which,
not beingdirected by^reaspn, bursts the _bounds of man s intellect
and affections ; so that the man, not knowing himself, loveth that

Jesus answered

which he ougfit
not because
isli,

its

Lust

j_

Believe me,

to Eate.
[

Uod hath

fornTcator

with God

gifren

Him such

when a man
tiling,

loveth a thing, I23 b

but as

its

owner, he

for that the

creator

6
,

soul^jvhich ought to abide in union

be hath united with tbe creatureT And so

God lamenteth by

Isaiah the prophet 5 saying: "Thou hast com

mitted fornication with many lovers ; nevertheless, return unto me
and I will receive thee."
,

livethf in whose presence

my soul

standeth,

if

there were

b
The Chapter of the repentance of the sensually impure.
sons
Adam, tell me what ye have brought into the world, whereon ye can
Account of the family of Noah and the
rely and do nothing ? Inde.
d
e
God creates
family of Lot. Inde.
Setting forth sensual desire.

of

and

repents.

1
See Gen. vi.
See Gen. xix.

By

sqq.
*

the living God.

In Scripture
See Judges xix, xx.

Gen.
Cp. Jer.

eight:
*

vi.

18

iii. i.

2 Pet.

ii.

5.

"^^

i~

THE GOSPEL OF BARNABAS

266

che se non fusi la libidine interna del chore del

non chassceria

elgi

10 arbore pressto

nella essterna imperoche

more

in obliuione

Risspose iessu

ritira

della

il

doue ne sono quantita grande

citta

ho andrea certo he che cholui

nella citta la fara malle imperoche la citta

che

homo

suo chreatore he ogni altra meti

andrea
chome si smentichera lo homo
Risspose

done uiuendo nella

le

homo che

leuato la radice

chontentisi adonque lo

donato

la quale lia

molgie

ogni iniquita

qualle uiue

il

he una sponga

.
|

CXVI *.

124*

El bissogna che
uiue

soldato

il

homo uiua

lo

quando elgia

li

chome

nella citta talmente

innimici intorno la fortezza

che ad ogni assalto se difende he sempre teme tradimento de

citadini chossi dicho che ogni offerta essterna di pechato la
ributi he che terni il sensso perche elgi desidera somamente
.

inmonditie

ma chome

si

difendera se elgi non frena lo hochio

b
quale he horigine di ogni pechato charnalle . Viue DIO
alia chui presenza sta la anima mia che cholui il quale non
ha hochij chorporali elgie sichuro di non riceuere pena senon
11

per terza portione

portione la riceue

d
.

che quello che ha

al

li

hochij ha setima

di helia proffeta quessto

tempo

aduene

che uedendo helia uno ciecho piangere il quale hera di bona

uitta
lo interogo helia dicendo perche piangi ho fratello
.

il

Risspose

ciecho io piangio porche

124b proffeta santo di

DIG

allora

helia
|

non posso uedere

il

helia

ripresse dicendo cessa

ho homo perche pechi piangendo

Risspose il
ciecho hora dimi tu elgi pechato il uedere uno s?nto proffeta
di piangere

di DID
cielo

il

qualle risuscita

Risspose

helia

li

morti he fa uenire

il

helia

homo chome

homeni no possono fare nasscere una mossca

ciecho tu di quessto ho homo perche helia ti deue

che tutti

Disse

fuocho dal

tu non dici la uerita perche

nompolle fare niente di quanto dicj perche elglie

tu

il

li

w_
THE LUST OF THE EYE

267

not internal lust within the heart of man, he would not

the external

Let a

fcr if the rcot be

man

removed the

fall

into

tree dieth speedily.

content himself therefore with the wife

whom

his

creator hath given him, and let him forget every other woman.
How shall a man forget the women if he live
Andrew answered
:

in the city

where there are

so

of

many

them

O Andrew, certain it is he who liveth in the

Jesus replied
will
him
harm seeing that the city is a sponge that
do
it
city,
:

draweth in every

iniquity.

CXVI a

It hehoveth a man to live in the city, even as the soldier liveth

when he hath enemies around the fortress, defending himself

against every assault and always fearing treachery on the part of

the citizens.
Even so, I say, let him repell every outward en-

ticement of

and fear the

sin,

bridle not the eye,

God

liveth c in

sense, because it

But how

desire for things impure.

which

is

hath a supreme

shall hedeFerTd himself if he

the origin of every carnal sin

whose presence

my

soul standeth, he

who hath

As
not

bodily eyes is secure not to receive punishment save only to the_

Third degree., while he that hath eyes receiveth^it to the seventh

degree.
d In the time of the
prophet Elijah it came to pass that Elijah
seeing a blind man weeping, a man of good life, asked him^saying
:

The blind man answered

Why weepest thou, O brother
^1 weep because 1 cannot see Eljjah^the prophet, the_holy one
"

"

~~

"

Then Elijah rebuked him, saying

"

Cease from weeping, 124

nfan, for in

weeping thou sinnest.

The blind man answered
Now tell me, is it a sin to see a holy
prophet of God, that raiseth the dead and maketh the lire to come"
from heaven 1
y>wn
"

"

Thou speakest not the truth, for Elijah is

Elijah answered
not able to do anything of all that thou sayest, because he is a man
"

as thou art.
to be

For

all

the

men

in the world cannot

make one

fly

born."

Said the blind

man

"

Thou

sayest this,

man, because Elijah

*
b
The Chapter on the eye (and) repentance.
The eye
c
every sensual desire. Inde.
By the living God.
Elias and the blind man.

is

the cause of
Dialogue of

THE GOSPEL OF BARNABAS

268

qualche pechato tuo onde lo hodij

Risspose hellia piazese ha DIG che tu dicessi il uero perche
ho fratello se io hodiasi hellia io hameria DIG he quanto

hauere

di

ripresso

piu odiassi hellia tanto piu io hammeria DIG

il

ciecho incio he disse uiue DIG

amma

si

DIG chon odiare

hora chio non

ti

li

che tu

sei

adiro forte

uno empio adonque

uatene in bona

proffeti di DIG

uolgio piu asscoltare

si

Risspose hellia fratello

hora tu poi uedere chon il tuo intelleto quanto sia malle il

125 a chorporale uedere perche tu desiderij la ueduta per uedere
hellia he odij hellia chon la anima tua
Risspose il ciecho
.

hor uatene perche tu sei

il santo di DIG

chontra

il
.

diauollo che

Dete un

mi

uolle fare pechare

sosspiro

he

hellia allora

la
uero ho fratello perche
Disse
mia charne che dessideri di uedere ti separa da DIG

lachrimado

disse,

tu hai deto

il

il

ciecho io

10

li

non

non

chiuderia per

chio son hellia

11

uolgio uedere anziche se io auessi

ti

il

dissepoli di hellia dissero fratello elgie in uerita

di DIG hellia

Dichami

quale stirpe son

io

hochij

Allora disse hellia sapi fratello

ciecho tu non dici il uero Allora

uederti

Rissposse

li

disse

ciecho se elgie

il

he chome diuentai ciecho

il

il

proffeta

profeta di

CXVIIb.
Risspose helia tu sei della tribu di leui

he perche tu uedessti
nello hentrare
tempio di DIG una dona mallamente essendo
allora
tu apresso il santuario DIG nosstro ti leuo la ueduta
.

il

il

125 b

ciecho piangedo disse perdonami ho santo proffeta di DTO che

ho

io

pechato parllando techo

che se

io ti

hauessi ueduto

non haueria pechato ; Risspose hellia ti perdoni DIG nosstro

ho fratello perche quanto hame chonossco che tu mi hai detto
.

la uerrita

ammo

imperoche quanto piu hodio messtesso tanto piu

DIG he se tu mi uedessti quietaressti il tuo dessiderio
.

che nompiazia ha DIG perche hellia non e

l
si bene DIG c onde
quanto per te io sono

il

ma

MS., apparently,

parte.

il

tuo chreatore

il

diauollo disse

ELIJAH AND THE BLIND

must have rebuked thee
hatest

for

some

MAN

269

of thine, wherefore thon

sin

him."

Elijah answered

^ nr

"

that thou^be^ speaking the

should hate Elijah I should love
God, and the more Ishould hate Elijah tnVmore I should love God."

truthj_because,

"Hereupon

God

TVray__i<h_p1pa.gft

brother, if I

was The blind man greatly angered, and said

liveth a , thou art an impious fellow

"

As

Can God then be loved

while one hateth the prophets of GodJ ^Begone forthwith, for

TViTl not

listen to thee

Elijah answered
intellect

how

^K-

"

any longer

"Brother,

now mayest thou

see with thine

For thou desirest sight to

evil is bodily seeing!

__

see

Elijah7n3_hates^Elijah with thy soul."

v "The~~bTmd man answered
for thou art the
r"^fow~begone
that wouldst make me sin against the holy one of God."

devil,

Then

Thou hast
Elijah gave a sigh, and said with tears
spoken the truth,
brother, for my flesh, which thou desirest to _
"

fmm

see^separateth_thfip
1

my*

man

Said the blind

eyes, I

would

"

/. __

I do not wish to see thee

them

close

^-/-i

God."

so as not to see thee

nay,

if I

had

"

Then said Elijah

Know, brother, that I am Elijah
The blind man answered
Thou speakest not the truth."
Then said the disciples of Elijah
Brother, he verily is the
"

"

"

"

prophet of God, Elijah."

Let him tell me," said the blind man,
"

what seed I am, and how

Elijah answered

"

became blind

Thou

"

if

he be the prophet, of

"

art of the tribe of Levi

and because

thou, in entering the temple of God, lookedst lewdly upon a woman

near the sanctuary, our Jjod_took away
^thou_being
thy_ sight."
TheiTthe blind man weeping said "Pardon me,

sinned in speaking with thee

seen thee I should not have sinned."
Elijah answered

as regardeth

me

"

May our God pardon

know

holy prophet

of God, for I have

thee,

that thou hast told

me

for if I

had 125

brother, because

the truth, seeing

that the more I hate myself themore I

loveGod^ and if thou
sawest me thou wouldst still thy desire, which~Is not
pleasing jo

God:

FoTTlijasnoTyour

By
c

God

creaTor,
b

the lining God.

the creator.

but "God

The Chapter on the body

is

Text obscure.

c~

r\

of the idol.

THE GOSPEL OF BARNABAS

270

piangendo perche ti dessuio dal tuo chreatore piangi

adonque ho fratello perche tu non hai quella luce che ti

hellia

faria uedere

il

uero dal falsso

che se quella tu hauessi non

mia dotrina

haressti dissprezzato la

onde

ti

dicho che molti

dessiderano di uedermi he di lontano uengono per uedermi

mie parolle
onde saria melgio alloro
per loro sallute di non hauere hochij imperoche
ogniuno
che se chompiaze nella chreatura sia chi si uolgia he non
che dissprezzano

le

cercha di chompiacerssi in DIO elgi affato uno iddolo nel chore

suo he habadonato DIO . allora disse iessu sopirando hauete

126 uoi intesso quanto ha deto hellia

Bissposero li disjsepoli,
certo che lo habiamo intesso he siamo ussiti di noi chonos.

sendo che quiui in terra sono pochissimi che non siano iddolatri

CXVIIIa.
Allora iessu disse

uoi dite la uerita perche isdrahele hora

uolleua stabillire la iddolatria che hano nel chore chon tenire

me

per DIO

li

hano dissprezzato

qualli hora molti di loro

mia dotrina dicedo che

poteua farmi signore di tutta

he che som pazzo per
uollere poueramente uiuere fra disserti he non stare chontinuo
fra principi in dellitie
ho infellice homo che precij la luce
la

io

iudea chofessando di essere DIO

che he chomune

alle

mosce he formiche he sprezzi

he chomune solamente
,di

DIO

se

alii

la luce

che

angioli he proffeti et santi amici

adonque non sera chusstodito

lo

hochio ho andrea

dicho che elgie impossibile di non precipitare in libidine b .

onde inzio piangendo ieremia proffeta chon uerita dice lo hochio

ti

126 b mio he uno

ladro il qualle roba la anima mia

che per
nosstro
dauit
chon
somo desio pregaua DIO
padre
quessto
c
signore nosstro che li uoltasse li hochij azioche non uedessi
.

perche in uero hogni chossa che a fine he uana

Ditemi adonque se uno auessi dui soldi da chomprare il pane

le

uanita

certo no impero
spenderebe elgi per chomprare il fumo
che il fumo fa malle alii hochij he non da sostanza ueruna
li

OF GUARDING THE EY
I am the deviL_" said Elijah
weeping, "because
^oncerneth thee,
turn thee asidejrom thy creator.
Weep then, O brotherTbecause
tRou hast not that light which would make thee see the true from
I"

the false, for

thou hadst had that thou wouldst not have despised

I say unto thee, that
Wherefore
my
many desire to see
me and_jcome"from far to see me, wlio~3^spise~my worclsT
""Wherefore it wenTbetter for
them, for their salvation, that they
if

doctrine.

had no

eyes, seeing that everyone that

who he may, and

creature, be he

findeth pleasure in the

seeketh not to find pleasure TrT ,

ami forsakenGod.^
Have ye understood all that Elijah

t?od, hathjnade_an_idol ^nlilsTieart,

~Tn"erTsaid

said

Jesus, sighing

The disciples answered

In sooth, we have understood, and we 126 a
are beside ourselves at the
knowledge that here on earth there are
very few that are not idolaters.
:

CXVIIK
Then

said Jesus

Ye

<

speak the truth, for

now was

Israel

desirous to establish the idolatry that

they have in their hearts,
in holding me for God;
ofwhbm
have now despised my
many
teaching, saying that I could make myself lord of all Judaea, if
1 confessed myself to be God, and that I am mad to wish to live
in poverty among desert
places, and not abide continually among
Oh hapless man, that prizest the light
princes in delicate living.
that is common to flies and ants arid
despisest the light that

common

is

only to angels and prophets and holy friends of

God!
<

jf _then,
z

that

the eye shall not_b.e_guarded,

O_Andre_w_I

tell

thee

impossible not to fall headlonginto lust^T^WEerei ore

JTeremiah the prophet r
Mine
weeping "vehemently, said truly
is a
thief that robbeth my soul."
For
therefore
did
^avT3"
eye
our father pray with greatest
longing to God our Lord c that he
would turn away his eyes in order that he
might not behold
it

is

"

For_truly every^nwhicliha<l^flTT__RjTfl ia vain. Tell

me, then, tfonehad two pencetcT buy bread, wouloThTspencT it to

"vanity

buy smoke
a

Assuredly not, seeing that smoke doth hurt to the eyes

The Chapter on

light.

Whoever does not keep fast his eyes

God is sovereign.

will

not escape from the sin of impurity. Inde.

1

Lam.

iii.

Ps. cxix. 37.

51

cp. Vulg.

Oculus meus depraedatus

est

animam meam.

^^

THE GOSPEL OF BARNABAS

272

ha

il

chorpo

chosi adonque fazia lo

homo che chon

ueduta

la

esterna delli hochij he ueduta interna dello intelleto

di chonossere DIO suo chreatore

uollonta

he non

dal chreatore

he

la chreatura sia

il

il

cerchi

beneplacito della sua

suo fine che

il

fa smarire

Perphe in uerita ogni uolta che lo homo uede una chossa he

si smenticha DIO che la ha fato per lo homo elgia pechato
perzioche se uno tuo amicho donandoti una chossa che tu
.

la tengi in

memoria sua

127 a del tuo amicho

uedendola tu he smentichandoti

tu hai offexo lo amicho tuo

chossi fa lo

homo che uedendo

chreatore che per

la chreatura

ammore de

he non auendo in me[mo]ria

lo,

homo

ha chreato

la

il

elgi

c
cholui
pecha chontra DIO chreatore suo de ingratitudine
done
he
si
DIO
che
uedera
le
smentichera
che
de
adonque
.

per bene del

homo

chreo la dona elgi la amera he dessiderara

he talmente prorompera quessta sua libidine che elgi ammera

ogni chossa simille alia chossa ammata che percio naque quel
pechato del qualle he uergogna hauerne memoria se lo homo
.

adonque ponera freno

hochij suoi dominera

alii

quale non polle dessiderare quello che non

naue

senza

il

nom

penitente

127 b

nom

polle pecharre

conuertire le fabule
|

non

parolla otiossa pecha lo

che sia poi neccessario al

lo dimosstra la

im horatione

fusi precceto di DIO

homo he

il

scancella per la horatione d imperoche

he

anima

la

ragione se giamai

della

apresentato

il

senso
il

sensso

charne sogeta al spirito imperoche si chome

chosi la charne
polle chaminare senzza uento

he chossi stara
la

lie

il

la oratione

diffessa del chore

perche in ogni
pechato DIO nosstro il
la oratione he auochato
.

he medicina della anima

la

oratione he freno del senso

oratione he
.

la oratione

che non la lassia putrefare di pechato

oratione he mani della uitta nosstra
b

arme
he
.

la oratione

della fede

salle della

la

charne

he ui dicho che la

onde

lo

homo che

THE EVILS OF VAIN TALKING

273

and giveth no sustenance to the body. Even so then let man do,
for with the outward sight of his eyes and the inward sight of his
mind he should seek to know God his creator a and the good-pleasure
of his will,

and should not make the creature

his end,

which

causeth him to lose the creator.

For verily every time that a man beholdeth a thing and forgetteth
God who hath made it for man, he hath sinned. For if a friend
of thine should give thee

somewhat

to keep
and forget thy

and thou shouldest

sell

offended a

.friend.

it

Even

He

therefore

for the

good

of

created

who
man

shall

it,

memory

friend,

doth man;

so

beholdeth the creature and hath not in

man hath

in

memory

he sinneth against

of him,

thou hast 127 a

when

for

the creator,

God

he<

who

his creator c

behold womenjinjLjaliall_forget God who

woman, hewill love her and desire

created

And

to such degree will this lust of his break forth, that he

V
will love everything like unto the thing loved
so that hence
her.

cometh that

man

sin of

which

a shame to have

it is

memon

Li,

then,

put a bridle upon his eyes, he shall be lord of the sense,

desire that which is not presented to it.
cannot
which
For so
shall

*"hair~the

flesh

be subject to the

Because as the ship

spirit.

sin.
1

That thereafter

it

would be necessary

story-telling into prayer

*.

and ourjjodjjlotteth out

reason itself showeth, even

For

also a precept of God.

sin

by reason of prayerA
is

is

the defence of the heart

prayer

is

the bridle of sense

God

creator.

is

by

whereby the

is

sin.

man

is

(p. 233).

Cp. Matt.

man

were not 127 b

sinneth,

For that prayer

^~

the

weapon

of faith,

the salt of the flesh that

I tell

you that prayer

is

that prayeth shall defend

b The
the creator.
Chapter on prayer,
d
God is the pardoner.

See above, 107*

EAGG

prayer

prayer

suffereth it not to be corrupted

life,

if it

prayer

the medicine of the soul:

"

the hands of our

word

in every idle

the advocate of the soul; prayer

is

for the penitent to turn

xii. 36.

God

is

the

THE GOSPEL OF BARNABAS

274

fa oratione difendera se stesso

il
giorno del iuditio
perche
anima
da
sanera
la
sua
he
pechato quiui in terra
elgi
chonseruera il chore suo che non sia tochato da chatiui desiderij
.

offendendo satana

DIG

he

perche retinera

senso nella leggie di

il

sua charne chaminera in

la

alia chui pressenzza

elgie chossi posibile

homo da bene hoperare chome

che lui sia

128 a narare

sua chaussa

al ciecho la

sanarsi senza onguento

senza arme

posibile

chome he

il

mutto
|

possibile la fisstula

motto

diffendersi senza

da

iusstitia riceuendo

Viue Dio
DIG quanto elgi dimandera
siamo che lo homo senza horatione

offendere

nauigare senzza timone he chonsseruare charne

morta senzza salle perche inuero chi non ha mano nom pole
riceuere

he

il

se lo

in

fango

homo

potessi chonuertire

zucharo

che farebe

il

stercho in horo

tacendo allora iessu

ogniuno non farebe altro exercitio che

allora disse iessu hora perche non
fare horo he zucharo
li

rissposero

dissepoli

chouerte

lo

dato da Dio

homo
b

il

il

stolto fabullare in oratione

tempo azioche

elgi forsi

no

elgi offenda DIG certo

percio che principe darebe una citta al suo sudito azioche li

facessi guera
Viue DIG* che se lo homo chonossese chome
.

si

trasforma la anima per

pressto

si

il

uano parllare che

troncheria la lingua chon

li

elgi

piu

denti che parllare

ho missero monddo perche ogidi non si chongregano li

ma nelli portichi del tempio
128 b homeni per fare oratione
he nello isstesso tempio satana uia il sachrificio del uano
de chosse che no ne posso
parllare he quello che peggio he
.

senza uergogna parllare

CXXc.
uano parllare he quessto
che indebolisse lo
intelleto per modo che non e habille ha riceuere la uerita si
chome uno chauallo hasuefato a portare una onzia di bonbaze
II fruto del

nom
lo

pole portare cento

homo che spende

lire di pietre

il

Ma

tempo in burlle
411.

quello che pegio he

.

quando

elgi fara

PRAYER INSTEAD OF VAIN TALKING

275

himself in the day of judgement for he shall

keep his soul from
here on earth, and shall preserve his heart that it be not
:

sin

touched by

evil desires

his sense within

offending Satan because he shall keep

the law of God, and his flesh

walk in

shall

righteousness, receiving from God all that he shall ask.

As God liveth a in whose presence we are, a man without prayer
can no more be a man of good works than a dumb man can
|

plead his cause to a blind one

unguent

man

than

fistula

can be healed without 128 a

defend himself without movement

or attack

another without weapons, sail without rudder, or

preserve dead
flesh without salt. For
verily he who hath no hand cannot receive.
If

man

could change

would he do

dungTnto gold^ndclay

Jesus being

Then,

and sugar.
Then said Jesus
telling into prayer

may

offend

in

any way other than

Now why

doth not

Is time, perchance,

God

the disciples answered

silent,

would exercise himself

he

in

\vhaT

man change

No

ifjnan knew

after

foolish story

given him by God

soul

is

l>

that

city to his

make war upon him

what manner the

one

making gold

For what prince would give a

subject in order that the latter might

liveth a

into sugar,

As God

transformed by

vain talking he would soonerjjite_pff his tongue with his teeth

than talk. O wretched world for to-day men do not assemble
!

together for

prayer, but in the porches of the temple and in the

very temple itself Satan hath there the sacrifice of vain talk, and
that which is worse

of things

shame.
*~~

which I cannot talk of without

CXX

Thejruit of vain talking

in such wise that

it^

is

c.

this,that

it

weakeneth the

is~not ready to receive the truth

intellect

even_as

a horse accustomed to carry but one ounce of cotton-flock cannot

carry an hundred pounds of stone.

But what

When
a

By

he

is

is

worse

is

the

man who

fain to pray, Satan will

the living God.

God

is

spendeth his time in

jests.

put into his memory those

the giver.

The Chapter on

Cp. Qoran xxix. sub fin.: Prayer preserveth from

from that which is blameable.
T 2

filthy

speech.

crimes and

128 b

THE GOSPEL OF BARNABAS

276

oratione sataiia

li

metera in memoria

modo che douedo piangere

ha misserichordia he

li

le isstese

burle

per

suoi pechati per prouochare DIG

perdono delli suoi pechati

che li dara flagello he lo ripro-

riceuere

Ridendo prouocha DIG ha ira

Guai adonque ha cholloro che burllano he parllano
bera
Ma se DIG nosstro ha in habominatione cholloro
129 a uanamente
.

che burllano he parllano in uano

che mormorano he infamano

chome

ho mondo inmondo che

sarai

quanto

in che chonto tenira cholloro

prossimo he in che stato sono

il

cholloro che tratano di pechare

necessario

da DIG punito b

di negotio

nom

somamente

posso choprendere

cholui che uora adonque fare

penitenzza ui dicho che elgi deue ha prezio di horo dare le sui

parolle
Rissposero li suoi dissepoli hora chi chomprera le
.

parole del

homo ha

precio di horo certo niuno

he chome fara

elgi penitenzza certo he che elgi diuentera hauaro

iessu uoi hauete tanto graue

chore uosstro che

Risspose
posso

missterij di DIG

li

horo

10

non dicho che

il

penitente uendi

parllare

he sichome niuno spende

dia dano al chorpo

dano

suo

dicho che quando elgi parlla riputi di getare uia

che pero quessto facendo si chome lo horo si spende in

chosse neccessarie chossi elgi parllera quando

ha

il

ma

parllare

11

nom

io

onde in ogni parolla mi bissogna che io ui dicha

senso ma ringratiate DIG che uia datto c gratia di chonossere

soleuarlo
il

il

alia

chossi

non

lo

sera neccessario
|

horo in chossa che

parlli in chossa che

li

dij

anima.

CXXI a.
6

il
li

Quando

il

preside

ha presso uno reo il quale lo essamini he

chome parlla talle homo Rissposero
.

cha[n]celiero scriua ditemi

dissepolij elgi parlla

dare sosspeto di se

chon timore he

al proposito

per non

he guarda di non dire chossa che spiazia

OF THE RESPONSIBILITY OF SPEECH

same

277

insomuch that when he ought to weep over his sins to

to mercy and to win forgiveness for his sins,
by
he
laughing
provoketh God to anger who will chastise him, and
jests,

provoke God

ft

cast

him

Woe,

out.
therefore, to

Goa hath

them that

and talk vainly

jest

!
[

But

if

our

129"

them that

jest and talk vainly how will

he hold them that munnur^
slander
their neighbour, and in
and_
wnat plight will they be who deal with sinning as with a business

in abomination

supremely necessary

Oh impure

how
who would

world, _I cannot conceive

grievously thou wilt be punished by

God

He, then,

"

do penance, he, I say, must give out his words at the

price of
gold.

Xow who

His disciples answered:

will buy a man s words at

no
one.
And how shall he do
Assuredly
certain that he will become covetous

the price of gold

penance

It

is

lift

it

I should tell

Jesus answered
able to

Ye have your

up.

Hence

heart so heavy that I

in every

you the meaning.

word

it

am

not

necessary that

is

t,hankp_tojjod, who hath_

a
I do not say
given you_c_grace tojuiow the mysteries o God
r
Hhat the penitent should sell his talking, but I
that when he

Eutjnye

if

^Tl^

say

talketh he should think that he

so doing,

even as gold

is

For indeed,

casting forth gold.

is

spent on necessary things, so he will talk

And just as no one spendeth 129

[only] when it is necessary to talk.
gold on a thing which shall cause hurt to his body, so let him not^
talk of a thing that may cause hurt to his soul.
[

--

--

When the governor hath arrested a prisoner whom he examineth

while the notary writeth down
[the case], tell me, how doth such
e

man
The

talk

disciples

answered

<

God

how

is

victorious.

the great

God

wickedness of the world,

will punish you.

Chapter on listening in silence.

Adam two

angels,

wickedness.
1

Cp.

Mark

with fear and to the point,

and he is careful not to say7

He_tfllkelh.

so as not ._tO-gJY.e_ suspicion of himself,

and they write what people

Inde.

iv. 1 1.

cannot

God is the giver.

The great God gave to the

Inde.

do, both of

know
d

The

sons of

good and of

j*

THE GOSPEL OF BARNABAS

278

ma cercha de dire chossa per la qualle elgi sia liberate

al preside

allora risspose iessu quessto doueria fare

il
penitente adonque
*
la
anima
sua
non
imperoche DIG ha dato dui
per
perdere
luno scriuendo il bene
angioli ha ogni homo per chancelieri
he laltro il malle che fa lo homo se lo homo adonque uolle
misserichordia ri[ce]uere missuri il suo parllare piu che non si
.

missura

lo

Quanto
ui dicho

horo

che

alia auaritia

che

chome

si

chossi lo auaro

ha per

si

il

chonuerti in ellemosine in uerita

pionbo ha per suo fine

fine lo infferno

allo

il

centro

auuaro

lie
perche
che
bene
ueruno
im
imposibile posiedere
paradisso sapete per
d
chagione per che io uelo diro Viue DIG alia chui pressenza sta
.

anima mia che

la

hopere dice

le

ha

lo

auaro sebene taze chon la lingua

chon
altro DIG che me imperoche quanto lui
.

non uie

uolle spendere al

lo

suo piazere non rissguardando hal

che nassie nudo he morendo il tutto

principio he fine suo
lassia
hora ditemi se herode ui donasi ha chonsseruare uno
.

non
giardino he uoi uollesste dissponerui chome patroni
he
herode
mandasse
mandando ueruno fruto ha herode
quando
.

per fruti uoi scaziaste

resste

Re

homo auaro
lia

130 b

dato

chosi

gare

le

si

ditemi uoi ui chonstituisi

hora ui dicho che

he una sette del senso

quale hauendo

nom
pechato perche elgi
DIG il quale lie asscoxo circha di chongrechosse temporal: le quali tiene chome suo bene he
.

dilletarsi di

si

uede priuo di DIG che pero

chonuerssione del pechatore he da DIG

gratia dapentirsi

MS.

il

uiue di dilleto

il

tanto piu forte quanto piu

lo

chonstituisse DIG nelle fachulta sue che DIG

la auaritia

persso DIG per

potendo

messi

li

di quelo giardino ce[r]to

chome

chongregaregare (sic).

disse

il

e f

il

quale dona

la
la

padre nosstro dauit, quessta

THE EVILS OF AVARICE

anything that

may

279

X^,

displease the governor, but. seeketh_to speak

somewhat whereby he may be set free.

Then answered Jesus: Tins oughtThe^ penitent to do, then,
order not to lose his soul. For that God hath given a two angels
every

in
to

for notaries, the one writing the good, the other the

man

evil that the

man

him measure

his talking

If then a

doth.

man would

more than gold

receive

mercy

let

measured.

is

CXXII b.

130*
l

for avarice, that must be changed into almsgiving

Verily
for
hath
its end the
the
even
as
that
unto
plummet
say
you,
for it is impossible
centre, so the avaricious hath hell for his end

As

for the avaricious to possess

wherefore

my

liveth d

As God

for I will tell you.

Know

any good in paradise.

,

ye

m_whosejM-esence

soul standeth, the avaricious, even though he be silen.t_with_hjs_

Itongue, by his works saith

"There

Inasmuch^aiTall that he hath he

is

no other God than

fain to spend at his

is

I."

own

or his end, that he is born

pleasure, not regarding his beginning

naked, and dying leaveth a\l\

Now

me

tell

if

Herod should give you a garden

to keep,

fain to bear yourselves as owners, not sending

ye were

any

and
fruit

Herod, and when Herod sent for fruit ye drove away his
over
messengers, tell me, would ye be making yourselves kings
Now I tell you that even so the
that garden ? Assuredly yea.
to

man maketh

avaricious

given him.
Avarice
4

liveth
|

who

things which
the more

And

God
e

And

it

hidden from

is

holdeth as

it

it,

its

and being unable

surroundeth

good

and

is

he

to delight itself

itself

with temporal

groweth the stronger

it

seeth itself deprived of God.

so the conversion of the sinner

the giver.
a miser.

There

See above, 107*

is

is

from God

e f
,

The Chapter

is

repentance.

by pleasure,

God hath

God through

a thirst of the sense, which having lost

is

sin because it

in God,

himself god over his riches which

By

of the repentance of the miserly.

e
God guides to
the living God.

no power except with God.

(p. 233).

who giveth

Cf.

Job

i.

21

Tim.

Inde.

vi. 7.

130 b

THE GOSPEL OF BARNABAS

280

mutatione uiene dalla destra de DIG a

El bissogna che

io ui

homo se uollete sapere la penitenzza chome

deue he pero hogidi rendiamo gratia ha DIG che cia
gratia di chomunichare la sua uollota chon il mio

dicha chome he lo
fare

si

fato

onde leuato

parllare

le

mani horo dicendo

signore Dio

omnipotente he misserichordiosso che per misserichordia

chon
chreassti dandoci il grado di homeni tuoi serui
.

fede del notio tuo ueraze

di

ti

ci

la

ogni beneficio

ringraziamo
tuo he uolgiamo adorarti te sollo tutto il tempo della uitta
nosstra d
piangendo li nosstri pechati fazendo horatione he
.

digiunando he studiando la tua parolla

13]a amaesstranddo
quelli che sono ignoranti della tua uollonta
ellemossine

monddo per tuo ammore he metendo

patendo dal

uitta

la

morte per seruirti tu signore saluaci e da satana da la

si chome tu saluassti li tuoi elleti
charne he dal monddo

alia

per ammore

he per ammore del nontio tuo f per il

he per ammore di tutti li santi he profeti

di te steso

qualle ci chreassti

Risspondeuano sempre li dissepoli chosi sia chosi

g
signore chosi sia ho misserichordioso DIG nostro

tuoi

sia

ho

Fato giorno il uenere di matina per tempo

iessu dapoi
he
disseli
chonuocho li suoi dissepoli
sediamo 1
.

la oratione

perche
terra

zendo k

si

chome hogidi DIG chreo

chossi
.

ui diro che

lo

homo del fango

homo ha DIG

della

chossa he lo

pia-

seduti ogniuno iessu di nouo disse DIG nosstro per

dimosstrare alle chreature sue la sua bonta he misserichordia

he

la sua

MS.

graphy.

omnipotenta chon la

liberalita

suoi dissepoli he disse poll he disseli

he

sediamo

iustitia

sua

fece

surely a mere ditto-

MAN

OF THE COMPOSITION OF
As

the grace to repent.

David

said our father

281

"This

change

cometh from the right band of Godj1 /

It is necessary that I should tell you of what sort man is, if
ye
would know how penitence ought to be done. And so to-day let
us render thanks to God, who hath given us the grace to com

municate His will by

Whereupon he

word.

my

lifted

up his hands and prayed, saying

Lord God b

almighty and merciful, who iu mercy hath created us, giving us

c
the rank of men, thy servants, with the faith of thy true
messenger
,

we thank
all

thy benefits and would fain adore thee only

the days of our life d bewailing our sins, praying and
giving
thee for

all

alms, fasting

and studying thy word, instructing

ignorant of thy

those that are 131

from the world for love of thee, and

will, suffering

giving up our life unto the death to serve thee. Do thou, O Lord,
save us e from Satan, from the flesh and from the world, even as

thou savedst thine

elect for love of thine

thy messenger f for

whom

thy holy ones and prophets.

The disciples ever answered

our merciful God

it,

own

thou didst create

So be

self

us,

So be

it/

and

and

for love of

for love of all

it,

Lord/

So_be^

CXXIII h

When it was day, Friday morning, early, Jesus, after the prayer,
assembled his disciples 2 and said to them
Let us sit down for
even as on this day God created man of the
clay of the earth *, even
:

so willTTeJl

When

all

you what a thing is man", if God please kT~

were seated, Jesus said again
Our God, to shew to
:

his creatures his goodness

liberality

and justice

1,

and mercy and his omnipotence, with his

made a composition

of four things contrary

God guides whomsoever he pleases. Inde.

omnipotent, the gracious, God gives penitence.
is

worshipped.

The Chapter on
from mud.

Adam

God

keeps.

Thy

liberty (of choice).

k
If God will.

gracious, the powerful, good

Ps. Ixxvii. 10 (cp. Vulg.).

and

Thy
g

apostle.

On
l

God

is

God

God

is

sovereign.
Friday God created

God

is

beneficent, the

just.

sovereign,

prophet.

See note on opposite page.

THE GOSPEL OF BARNABAS

282

una chompositione
131 b

he

le

di quatro chosse chontrarie

he

unijte intuno ogeto finalle qualle

quessto he la terra,
temperassi luno ha

la

aqua

lo

lo

altro

il

haere he

sangue medole he

chon tutte
he

il

le sui interiore

homo

lo

he

homo

chon nerui he uene

pelle

di quessta

he fece di

chorpo del

il

nel quale DIG chollocho la

chome dui mani

senso

all altra

fuocho azioche

il

suo esstremo

quesste quatro chosse uno uasso quale he

di charne, ossa,

luna

uitta

anima

dando per

stanzia al sensso hogni parte del chorpo il quale seli diffuse

chome holio . he alia anima dette per stantia il chore doue

unita chon
chreato lo

senso tutta la uita reggie

il

homo

dete nel

homo uno lume

che douessi unire

charne

la

il

auendo chosi DIG

quale he chiamato

il

sensso he la

ragione
intun fine di hoperare per seruitio di DIG
.

anima

onde ponendo

quessta opera nel paradisso he la ragione essendo sedota dal

sensso per opera di satana
la charne persse il riposso
il
.

senso persse

132 a non

si

Resstato lo

ma

quieta

he

dilleto del quale uiue

il

sua bellezza

homo

cer cha dilleto

talle
.

il

la

hanima

persse la

senso che in traualgio

non sendo reto dala ragione

lume che li dimosstra li hochij onde nom potendo

uedere
se non uanita se ingana he chossi ellegendo
hochij
le chosse terrene pecha
che pero bissogna che per misseriseguita

il

li

homo

chordia di DIG sia illuminate di nouo la ragione del

ha chonossere

il

bene dal malle he

il

uero dilleto d

il

qualle

chonuerte ha penitenzza il pechatore

pero
ui dicho in uerita che se DIG signore nosstro e non illumina

chonossendo

il

si

homo

chore del

niente gioua

li

Bissposse ioane adonque ha che serue

Risspose

homo ha

DIG di esso

si

pinitenzza

serue

DIG chon sachreto

deue ogni

homo

homeni

il

parllare delli

homeni

homo chome homo

iessu, lo

uertire lo

delli

ragionamenti

ma

homo che pero hoperando

homo per sallute del homo f si

chouerte lo

moddo

asscoltare

nel
.

azioche in tutti se riceue cholui

b +*\

4)1.
J

niente gioua per chonlo homo chome mezzo che

4)1.

4)1

d *LiJ

t>U.

..

UiJL-

4)1.

OF THE COMPOSITION OF MAN

the one to the nthprn.m^nnit,ed

man

is

aud

this

Dearth,

one might temper

themjjnjone

air, waiter,

and

final object,

fire^>-in

And he made

its opposite.

283
which 131 h

order that each

of these four things

v

ia Bail s body, of^esh,_boneg7 blood, marrow,

a"jT_
nerves and veins, and with all his inward parts
God placed the soul and the sense, as two hands of this
rViirJi

life:

for

it

of the body,
giving for lodgement to the sense every part
Aud to the soul gave he for
diffused itself there like oil.

lodgement the heart, where, united with the

whole life.

God a having thus

.

called reason

ioa

created

man b

put into him a ljghjjwhich_is

which was to unite the

to

single"end

work

sense, it should rule the

flesh,

the sense, aiid_the_aojjj

for the service of

Wh~ereupon, he placing this work in paradise,jind the reason

of
the flesh.
Satan^
beingseduced of the sense by the operation
TnsTitsrest. the sensejost
itllveth, and the

tji^cjeligjrt_whereby

soul lost its beauty.

^*

Man

having come to such a plight, the sense, which findeth not ^

but seeketh delightjiot being curbed by reason, 132 a
repose
Tolloweth the light which the^ eyes show it whence, the eyes not
being able to see aught but vanity, it deceiveth itself, and so,
"

in labour,

choosing earthly things, sinneth.

Thus

it is

necessary that by the mercy of

God man

reason

be enlightened afresh, to know good from evil and [to distinguish]

the true delight cd
knowing which, the sinner is converted to
:

Wherefore I say unto you

penitence.
e

Lord

enlighten not the heart_of

man

verily,

that__ifGod our

the reasonings^gf^ men are

of no avail.
1

John answered

men

Then

what end serveth the speech

to

of

Man as man availeth naught to convert man to

Jesus replied
converteth man
penitence ; but man as a means which God useth
:

so that seeing

salvation
all

may

God

f
,

God worketh by

man

for

one ought to listen to every man, in order that

be received

is

a secret fashion in

him

the creator.

in

whom God
b

God

Cp. below, i83

b
.

among

speaketh to us.

created

Adam.

d
Whom he wishes.
repentance and shows the true way.
f
God works (?) secretly in the sons of Adam.
is sovereign.

man

God

gives

Inde.

God

THE GOSPEL OF BARNABAS

284

nel qualle ci parlla DIG

132 per forte uenira uno

*

Risspose iachobo ho maesstro se

he medace dotore sotto

falso proffeta

dobiamo

pretessto di amaestrarci che fare

CXXIV.

homo chon

Risspose iessu per simillitudine elgi ua lo

.

ha pesscare
chatiui

li

nella quale molto pessie prende

geta uia

ma

quelli che sono

homo ha seminare ma

Elgi usisse lo

la rete

sollo

il

grano che chassca in tera bona frutificha chossi fare douete uoi
che ogniuno asscoltate he la uerita sollo riceuiste imperoche la
uerita sollo fa fruto de uit-ta etterna Rissposse andrea hora
.

chome

si chonossera la uerrita
Rissposse iessu ogni chossa
chonffonne al libro di mose quello riceuete per uero imperoche
la uerita he una
DIG he uno
onde chonsequentemente la
dotrina he una he il senso della dotrina he uno che pero la
.

he una a

f ede

dicho in uerrita che

io ui

la uerita dal

scancellato

133 a dato ha dauit padre

non

di dauit

date ha

me

inmutabile

bc

fusi stato

sechondo

he se

libro

il

fussi stato

lo

il

non

se

moisse DIG non haueria

di

libro

nosstro

euangelio

man

chontaminato DIG non haueria

.

imperoche

il

he un

sollo parllare affato

nontio di Dio d

signore DIG nosstro he

ha tuti

li

homeni onde
.

uera ha puriffichare quanto

chontaminato
nel libro mio
Risspose
empij
che
maesstro
ho
che
chossa
fara lo homo quado
scriue,
quello
si trouera la leggie chontaminata he
parllera il falso proffeta

quando uenira
hauerano

il

li

tua dimanda ho barnaba pero ti

dicho che in talle tempo pochi si saluano
imperoche non
chonsiderano li homeni il fine suo che he DIG Viue DIG e alia
Risspose iessu

grande he

la

chui pressenza sta la anima mia che ogni dotrina che suiera
lo homo dal fine suo che he DIG che quella he
pessima dotrina
.

onde tre chosse chonsiderarai nella dotrina zio e

DIG

la pieta uersso

il

prossimo he
JLC j

MS.

che che (sic).

Oo.lj

lo

lo

ammore uersso

hodio uersso se stesso

il.

THE TRUE TEACHER AND THE FALSE

285

James answered
O Master, if perchance there shall come
false prophet and lying teacher pretending to instruct us, what 132 1
ought we to do 1
:

CXXIV.
Jesus answered in parable
therein he catcheth

many

A man

goeth to fish with a net, and

but those that are bad he throweth

fishes,

away.

man went forth

ground beareth seed

Even
truth,

so

to sow, but only the grain that falleth

on good

l
.

ought ye to do, listening to all and receiving only the

that the truth alone beareth fruit unto eternal

seeing

life.

Then answered Andrew

Jesus answered

Now how

one; whence
of the doctrine

it

one

is

known

seeing that God is one, the truth

followeth that the doctrine is one and the meaning:
O

Moses, that receive ye for true

is

shall the truth be

Everything that conformeth to the book of

and therefore the

faith is

one

a.

Verily I say

unto you that if the truth had not been erased from the book of
Moses, God would not have given to David our father the second. 133
And if the book^of David had not been contaminated, God would
|

not have committed the~G~bspel to me seeing that the Lord our

^Grod is unchangeable ^c, and hath
spoken but one message to all
men. Wherefore, when the messenger of God d shall come, he shalp
;

come

to cleanse away all wherewith the

ungodly have contaminated
book/^ Then answered he who writeth
O Master, what shall a man
do when the law shall be found contaminated and the false

"my

prophet

shall

speak 1
Jesus answered

Great is thy question, O Barnabas wherefore

theethat in such a time few are saved, seeing that men
:

I_tell

dc^

not consideTlheir end, which

f^s"elice~Tn7-sonT

staiideth,

is

GocL

As GooTliveth

in wTiose

every doctrine that shall turn

man

which is <3oa7is most eviidp^tritre;^WheTefore

fromjiis end,
there are threlTthlngs that thoiTshalt consider in doctrine
namely,
aside

love towards

fail.

God

is
c

s neighbouj^and hatred towards

God, and offendest him every day.

God^ pity towaiolg^one

who

thyself,

hast offended

one, one knowledge, one religion. Inde.

d
is holy.
The apostle of God.

God

See Matt.

xiii.

b
e

By

God

will not

the living God.

3-9 (parable given more fully below, 143*

sq.).

"

THE GOSPEL OF BARNABAS

286

chai offesso DIG he offendi ogni giorno onde ogni dotrina

133 b chontraria ha
quessti tre chapi fugisila perche he pessima
.

he dichoui che quando il senso

una chossa ouero tenacemente chonseruare

Ritornero hora alia auaritia

nolle chongregare

dicha la raggione

chotal chossa heuera

essa hauera fine he pazia

lla fine

certo he che se

ammarlla onde bissogna ammare he

non hauera

chonuerta adonque in
ellemossine la hauaritia bene donando quello che mallamente
seruare quello che

fine

si

he guardissi che quello che dara la mano

ha congregate
desstra non il sapia la sinistra b imperoche li hipochriti quando
.

fano ellemossina uolgiono essere ueduti he laudati dal mondo

Ma in uerita sono uani imperoche per cholui che hopera lo
.

homo da

cholui riceue la mercede

riceuere chossa ueruna

se

lomo adonque

da DIG bissogna che

uolle

elgi serua DIG

he guardate che quando fate ellemossina chonsiderate che

134 a date ha DIG quanto per ammore di DIG onde non siate pigri
|

nel dare he date quello che auete del milgiore per

DIG

di

ammore

Ditemi uollete uoi riceuere chossa ueruna da Dio

chatiua no certo ho poluere he cenere adonque chome hauete

fede in uoi se darete chossa ueruna chatiua per ammore de
.

Melgio saria non dare niente che dare chossa chatiua

perche non dado hauerete qualche scuxa sechondo il monddo
ma dando chossa trissta he seruando per uoi il milgiore quella *
Dio

sera la scusa

...

he quessto he quanto uio da dire circha

>

^>

(J?;.~

11

OJuJ.

lili

So MS.

conj. qualle.

la peni-

OF AVARICE AND ALMSGIVING

Wherefore every doctrine
do thou avoid, because

b
contrary to these three heads 133

that

is

most

evil.

it is

cxxv
1

now

1 will return

to avarice

287

and I

you that when the

tell

sense would fain acquire a thing or tenaciously keep

reason

it,

must say
Such a thing will have its end." It is certain that if
it will have an end it is madness to love it.
Wherefore it behoves
"

one to love and to keep that which will not have an end.

Let avarice then be changed into alms, distributing rightly what

[a man] hath acquired wrongly.

And
hand

let

him

shall not

see to it that

know

desire to be seen

wages

c.

If,

what the right hand

shall give the left

Because the hypocrites when they do alms

and praised

vain, seeing that for

his

But verily they are

whom a man worketh from him doth he receive

then, a

of the world.

man would

receive anything of God,

it

behoveth him to serve God.

And
God

to

see that
all

when ye do alms, ye consider

that [ye give] for love of God.

that
|

a
ye are giving 134

Wherefore be not

slow to give, and give of the best of that which ye have, for love
of

God.
Tell me, desire ye to receive of

Certainly not,
if

dust and ashes

God anything

that

Then how have ye

ye shall give anything bad for love of

God ?

bad

is

ialtirnryoTi

were better to give nothing than to give a bad thing for in

notjriving ye shall have some excuse according to the world TmFv
*_It

in

thing.,

giving^a^worthless
shall be the excuse

whai
a

and keeping the best

for

yourselves^

The Chapter on almsgiving.

If you wish to give alms, you shall give
with the right hand while your left hand hears (sic) it not. Inde.
To
whomsoever you have done (it) your reward is incumbent on him. Inde.
A
If you desire anything from God, you desire the best of things.
If
you do a deed of charity (almsgiving), give alms of what is good. Inde.
f
According to what religion should he give alms of what is vile? Inde.
1
If you give unto God of what is vile, what can you say before God
therewith ?

Matt.

Inde.

vi. 3.

THE GOSPEL OF BARNABAS

288
tenzza

Risspose bartolameo quanto tempo deue durare la

penitenza

Risspose iessu mentre che

homo he

lo

in stato

pechato debe sempre pentirsi he fame penitenzza onde

sichome la uitta humana sempre peccha ehossi sempre deue

di

fare penitenzza

che

si

non

se uoi

scarpe uosstre che della

uollete fare piu chonto delle

anima uosstra posscia che ogni uolta

ronpono quelle uoi

rachonziate

le

.
|

CXXVI*.
Chonuochati iessu

suoi dissepolj

li

mando ha

li

dui ha

dui per la regione de issdraele dicendo andate he predichate

si chome hauete intesso li
inclinandosi limponeua la
quali
.

mano

sopra

chapo dicendo

il

alii inffermi,

scaziate

dicendolj quello che

in

nome de DIG b

datte la sanita

demonij he sganate issdraele di me

ho deto auanti il ponttfice si partirno

li

io

tutti saluo cholui che scriue

chon iachobo he ioane

adonque
he andorno per tutta iudea predich?.ndo la penittenzza si
chome li haueua detto iessu sanando ogni sorte de inffermita
.

talmente che in issdraelle

si

chonfermo

le

parolle di

iessu

che DIG HE UNO he iessu he profeta di DIG c uedendo loro tanta

moltitudine fare quello che faceua iessu circha il sanare li
.

inffermi

Ma

li

fioli

onde

ha

inchominciorno

modo trouorno per

del diauollo altro

perseguitare iessu he quessti herano

che

dire

li

sacerdoti he scribi

iessu

asspiraraua

alia

135a monarchia sopra issdraele ma temeua|no la plebe onde sechretamente tratauano chotra di iessu Disscorssa iudea ritornonorno
.

li
li

ha

dissepoli
filgioli

quale li riceuete chome padre riceue

ditemi chome ha hoperato il signore
certo che ho ueduto satana chasscare sotto li
iessu

dicendo

DIG nosstro

il

uosstri piedi he uoi chalpestrallo

uua

chome

fa

il

uignarolo la

Rissposero ho maestro habiamo sanato inffiniti inffermi

he scaziato molti demonij che tormentauano li homeni
.

Disse iessu Dio e ui perdoni ho frateli perche hauete pechato

il.

MISSION OF THE DISCIPLES

And jhja

289

have to say to you concerning

penitence.
long ought penitence to last ?
Jesus replied
As long as a man is in a state of sin he ought
always to repent and do penance for it. Wherefore as human life
always sinneth, so ought it always to do penance ; unless ye would
is all float

arnabas answered

How

make more account of your shoes than of

your soul, since every
time that your shoes are burst
ye mend them.
|

CXXVI a

Jesus having called together his

disciples, sent them forth by
two and two through the
Go and
region of Israel, saying:
preach even as ye have heard.
1

Then they bowed themselves and he laid his hand

upon their
In the name of God b give health to the
heads, saying
sick, cast
:

out the demons, and undeceive Israel

concerning me, telling them
that which I said before the
high priest V

They departed therefore, all of them save him who

James and John and they went
all
through

penitence even as Jesus had

sickness,

insomuch that in

told them,

writeth, with

Judaea, preaching

healing every sort

of

were confirmed the words of

Israel

God is one and Jesus is prophet of God c, when

they
saw such a multitude do that which Jesus did
concerning the
Jesus that

healing of the sick.

But the sons of the devil 3 found another

and these were the priests and the

way

to persecute Jesus,

scribes.

Whereupon they began

to_savj:hat Jesus aspired to the monarchy overjsraeT
BuFthey
feared
the common
people, wherefore they plotted against Jesus 135
|

secretly.

Having passed throughout Judaea the disciples returned

who received them as a father receiveth his

Jesus,
1

Tell me,

how hath wrought

seen Satan

God ? * Surely I have

and ye trample upon him even

the Lord our

under your feet

fall

as the vinedresser treadeth the

grapes

The

to

sons, saying:

answered
O Master, we have healed numberless
5
sick persons, and cast out
many demons which tormented men.
Said Jesus
God forgive you
O brethren, because ye have
disciples

The Chapter

mission of God.
sovereign.
1

Cp.

5o

(p.

Mark

b
of [?] associating others with God.
c
God is one and Jesus is his prophet.

By

the per
d

God

is

God pardons.

vi. 7-13.

113 and note).

See above,
Cp.

Luke
u

99"

x. 18.

See above,

(p. 217).
5

Cp.

Luke

x. 17.

THE GOSPEL OF BAENABAS

290

chon dire habiamo sanato imperoche DIG ha fato il tutto

allora dissero habiamo parllato da stolti pero insegnaci chome

a
Risspose iessu in ogni bona opera dite DIG ha
operate he in ogni chatiua dite io ho pechato chossi faremo
allora disse iessu hora che dice issdraele
dissero li dissepoli

dobiamo

dire

hauendo ueduto tanti homeni DIG fare per loro mani quelo
che DIG affato per le mano mie
Rissposero li dissepoli
.

dichono che DIG he sollo he che tu

sei

di

Dio b.

santo

nome

me

seruo

proffeta

Bisspose iessu chon lieta fazia sia benedeto

il

che non ha dissprezzato il desside fio di

suo he deto quessto andarno ha riposare.

135 b di DIG

CXXVII*.
Partissi iessu dal disserto he hentro in ierusaleme

tutto

onde

populo chorse al tempio per uederllo pero dapoi la

salmi iessu salli sopra il pinacholo doue saliua
scriba
he fato segno di silentio chon la mano disse
il

letione di
il

sia

del

benedeto

il

santo

nome

della terra

fango

ho fratelli che

cia chreato

he no di spirito ardente

per che
DIG e che

di DIG

pechando noi trouiamo

misserichordia

satana non

giamai

la

trouera

hapresso
perche per sua superbia

inchorigibile dicendo

elgie

ardente

spirito

sempre essere nobile per essere

Auete intesso fratelli quello che dice il

padre nosstro dauit del nosstro DIG che elgi sie harechordato
che siamo poluere
he che il spirito nosstro ua he non torna
.

onde

incio

cia

hauto misserichordia

Beati cholloro che

chonosscono quesste parolle perche nom pecherano chontra

il signore suo in etterno essendo
che dapoi il pechato si

onde il pechato loro non dura

136 a pentono
guai ha chollojro
che si estoleno perche serano humilliati insino alle ardenti
ditemi fratelli qualle he la chagione
brase dello infferno
di essaltarsi uie forsi bene alchuno quiui in terra no certo
.

imperoche chome dice sallamone proffeta di DIG ogni chossa

che he sotto il solle he uanita . ma se le chosse del mondo
.

V;
4lll

41)1.

--J.

J^-y
d +*\ ,-li

15

.-.

**!

41)1.

,.^*T

41)1.

JESUS PREACHETH AT JERUSALEM

sinned in saying

done

"

WeJiav^Jiealed,/ seeing

if,

is

291

Gnrl

all.

-----_

Then said they

how to speak.
Jesus answered

We

have talked foolishly ; wherefore, teach us

In every good work say

and in every bad one say I have sinned."
So will we do, said the disciples to him.

"

God a hath wrought

"

"

Then said Jesus

Now what saith Israel, having seen God do
by the hands of so many men that which God hath done by my
:

hands

The

disciples

answered

and_ that_thou art

*
:

They saythat there

God s prophet

is

one God alone

Jesus answered with joyful countenance

name of God c who hath not despised the desire

And when he had said this they retired to rest.
,

Blessed be the holy

of me his servant! 135 b
|

Jesus departed from the desert and entered into

Jerusalem;
all the
So after
people ran to the temple to see him.
the reading of the psalms Jesus mounted
on
the
up
pinnacle where
the scribe used to mount, and,
beckoned for silence with hia

whereupon

having

Blessed be the holy name of God c,

hand, he said
brethren, who
hath created us of the clay of the earth, and not of
flaming spirit.
For when we sin we find mercy before God e which Satan will never
find, because through his pride he is incorrigible, saying that he is
:

always noble, for that he

is

flaming

spirit.

Have ye heard, brethren, that which our father David saith of

our God 1 that he remembereth that we are dust and that our
,

and returneth not again, wherefore he hath had

mercy
Blessed are they that know these words, for
they will
not sin against their Lord
eternally, seeing that after the sin they
spirit goeth

upon us

repent, wherefore their sin abideth not.

Woe

extol themselves, for they shall be

to the

unto them

thai 136*
[

hgll-

Tell me, brethren,

Is there, perchance,
as saith
_the

sun

Solomon

what

humbled

burning coals of

the cause for self-exaltation?

is

any good here upon earth

No, assuredly, for

the prophet of God

Everything that is under
But if the things of*the world do not give us
"

is vanity."

a
b God is
God is Lord.
one and Jesus is a prophet.
In the
d
e
name of God.
The Chapter on the sons of Adam.
God the gracious.
1

Cp. Ps.

ciii.

14-17.

Eccles.

i.

a,

&c.

THE GOSPEL OF BARNABAS

292

no

presstano chagione di esstollersi nel chore nosstro molto

ci

meno

da chagione la uitta nosstra la quale he traualgiata

da molte misserie possia che tutte le chreature infferiori al
ci

homo pugnano chontra

ho quanti ha hocisso lo ardente

hestate
ho quanti ha hocisso il gellato he fredo inuerno
quanti sono
quanti sono stati hocissi da saete he grandine
di noi

somerssi

nel

mare per

impeto de uenti

lo

quanti sono

morti per pesstilentia

per charestia
perche sono stati
diuorati da fiere
morsi da serpenti he hopillati da cibi
ho infellice homo che si estole auendo tanti chontrapessi per
.

da tutte

essere assediato

136 b diro della charne he

il

le

chreature in ogni locho

ma

che

senso che desside|rano sollo iniquita

monddo che non offerisse se non pechato delli reprobi

che seruendo satana persseguitano chi uolle uiuere sechondo
la leggie di DIG
certo he fratelli che se lo homo chome
del

dice

il

padre nosstro dauit chon

in etterno

hochij suoi chonsiderasse

non he

se

non

perdoni

li

li

non pecharia il esstolersi nel chore suo altro

non serare la pieta he misserichordia di DIG azioche
.

perche dice

il

padre nosstro dauit che DIG

nosstro sie harechordato che siamo poluere he che

nosstro ua he

non torna

di essere poluere

cholui che

onde no chonossendo

si

il

spirito

esstole

la

adonque nega
sua neccessita non

DIG suo agiutatore a

Viue
DIG alia chui pressenza sta la anima mia che DIG perdoneria
ha satana se satana chonossesi la sua misseria he dimandassi

dimanda agiuto che pero

irrita

misserichordia al

heterno

suo chreatore

il

qualle

he beneddeto in

.
|

CXXVIII c.

137

Adonque
della terra

fratelli

chamino

io

homo

poluere he fango che sopra

ui dicho che fate penitenzza

dicho] ho

he chonossete

li

che satana per uia della

[ui
me essere DIG
ui
dicesste
a
millitia Romana
inganati quando
pero guardatiue di non chredere ha loro perche sono chasscati
pechati uosstri

io

fratelli

nella malladitione di DIG d seruendo

.^IJI J^ou

ill

li

dei falsi he bugiardi

JESUS PREACHETH AT JERUSALEM

much

cause to extol ourselves in our heart,

us cause; for

it

doth our

life

burdened with many miseries, since

is

man

creatures inferior to

us.

fight against

been slain by the burning heat of

"

less

293

summer

of winter

slamn)y~tiie frost and cold

give

all

the

how many have

^O,

how many have been

how many have been"

how many have been drowned in

slain by lightning and by hail
how many have died of pestilence, of
the~sear by thTTury" ofwinds
;

of wild beasts, bitten

famine, or because they have been devoured
l
food
choked
of
hapless man, who extolleth himself

by

serpents,

laid wait for by all the

having so much to weigh him down, being
But what shall I say of the flesh and the
creatures in

every place

sense that desire

only iniquity

but sin

would
tnat

God

according to the law of

our father David

man, as saith

sider eternity, he

To

of the world, that offereth

b
nought 136

of the wicked, who, serving Satan, persecute whosoever

live

if

would not

extol oneself injone

Certain

it is,

brethren^

with his eyes should con

sin.

heart

but to lock up the pity and

is

David saith 3
mercy of God, that he pardon not. For our father
that our God remembereth that we are but dust and^that our spirit,

Whoso

goeth and returneth not again^

extolleth himself, then,

dust, and hence, not knowing his need, he^

that he is
a
asketh not help, and so angereth God his helper

"denieth

In whose

presence

Satan should know

who

is

soul standeth.

my

Accordingly, brethren,

brethren^ that
^yhopj" pfV

them

I,

a man, dust and clay, that walk upon

t 1lQf T

"-

God

aids.

Or

idols.

obstructed.

By the
d

(iQ,r!

Ps.

I say,

deceived you

under the curse of God

of

d
,

serving

The Chapter on Thou

God on the polytheists. Inde.

living God.

The curse

sins.

Wherefore, beware that ye believe

not, seeing they are fallen

not worship

137 a

Do penance and know your

of the Roman soldiery,
means
Satan^y

the earth, say unto you

God wouUl pardon Satan

blessed foreverniore.

CXXVIII

Ae Uodliveth b

if^
misery, and ask mercy of his Creator,^

own

his

Ps.

ciii.

14, 15.

shalt

THE GOSPEL OF BAENABAS

294

chome

li imprecho dauit padre nosstro dicendo, li dei delle

sono
che
genti
argento he horo hopera delle mani loro
hano hochij he non uedono, hano horechie he non sentono .
.

hano nasso he non hodorano, hano bocha he non mangiano

hano lingua he non parllano hano mani he non tochano
hano piedi he non chaminano pero disse dauit padre nosstro
.

a
similli siano ha loro cholloro
pregando il nosstro DIG uiuo
si
in
li
fano
he
chi
confidano
loro
ho superbia inaudita
che
.

137 b

che quessta del homo il quale essendo chreato da DIG di

si smenticha la sua chonditione he uolle fare DIG al
|

terra

suo piacere

non

onde tacitamente

hopere loro

le

ueruna

uie uttillita

il

si

burlla di DIG quassi dicendo

seruire DIG

perche chossi dimosstra

quessto ui uolleua ridure satana

chon farui chredere

me

essere

ho

fratelli

DIG perche non potendo

io

chreare una mossca he essendo passibile he mortale niuna

posso dare essendo che io di ogni chossa ho bissogno

hora chome in ogni chosa ui agiuteria chome he propio di
DIG noi addonque che habiamo DIG nosstro grande che il l

utillita ui

tutto ha chreato chon la parolla sua b

he di loro dei

Fu

si

burlaremo di gentilli

dui homeni che assiese qui nel tempio per

horare luno fariseo he laltro publichano

hapresso

il

il

ando

fariseo

santuario he horando chon facia drita disse

io ti

C
mio perche io no son chome li altri
ringratio signore DIO
homeni pechatori che fano ogni scellerita he particholarmente
138 R chome quessto publichano
perche digiuno dui uolte alia
|

decime di quanto possedo

il
publichano
staua di lontano prostato ha terra he perchotendossi il peto
setimana he do

le

diceua cho fazia inclinata

il

cielo

ne

il

il

signore io no son degno di guardare

santuario tuo perche ho molto pechato habimi

misserichordia

da

in uerita ui dicho che

il

publichano dissexe

d
tempio milgiore del fariseo imperoche DIG nosstro

*-XL
MS.

il il

4JJ1.

(sic).

il

THE PHARISEE AND THE PUBLICAN

295

the false and lying gods; even as our father David invoketh
a curse upon them, saying: "The gods of the nations are silver

and gold, the work of their hands ; that have eyes and see not,
have ears and hear not, have noses and smell not, have a mouth
and eat not, have a tongue and speak not, have hands and touch
have feet and walk not." Wherefore said David our father,
not,

praying our living God

and they that trust

in

"

2
Like unto them be they that make them

them."

who being created by 137 b

O~pnde
God out of earth forgetteth his condition and would fain make
Wherein he silently mocketh God, as
God at his own pleasure
"~

unheard-of, this pride of man,

though he should say

do their works show.

"

brethren, in

There

To

making you

being able to create a

fly,

is

no use in serving

this did Satan

me

believe

to be

God

For so

God."

desire to

reduce you,

because. I not

and being passible and mortal,

can give

need of everything.
nothing of use, seeing that I myself have
How, then, could I help you in all things, as it is proper to God

"you"

to do?

Shall we, then,

who have

created the universe with his

gods 1
There were two

for

our

God

word b mock

the great

God who hath

at the Gentiles

and their

here into the temple to

men 3 who came up

The
other a publican.
pray: the one was a Pharisee and the
Pharisee drew nigh to the sanctuary, and praying with his face
because I am
I give thee thanks, O Lord my God
said
"

uplifted

not as other men, sinners, who do every wickedness, and particularly

a
for I fast twice in the week and give tithes of 138
as this publican
|

all I

possess."

The publican remained afar

off,

bowed down

beating his breast he said with bent head

"

to the earth,

and

Lord, I amjiot worthy

upon thy sanc{/uary,1orl havejuimed.

np nn flift liPftvpn n
much have mercy upon me
from the temple
Verily I say unto you, the publican went down
^>r

t2J^>V

"

in better case than the Pharisee, for that our

"

God

is living.

save with God. Inde.

Ps. cxv.

48.

God

justified

God is great, the creator of all, there

d God is wise.
God is sovereign
3

Cp. Vulg.

fiant.

See Luke

is

him d

no power

xviii. 10-14.

THE GOSPEL OF BARNABAS

296
iustificho

Ma il farisseo
ogni suo pechato
publichano perche DIG nosstro il riprobo

perdonandolj

dissexe pegiore de

il

hauendo in habominatione

le

hopere sui

CXXIXa.
Si gloriera forsi la scure di hauer
talgiato la selua doue
lo

138 b

il

homo

affato

uno giardino no certo perche lo homo

mani sui he tu homo ti

affato

tutto he la scure con le

glojriherai

hauere fato bene ueruno hauendoti chreato DIG nostro

di fango b
he operando DIG in te quanto bene si
hopera he
perche dissprezi il prossimo tuo non sai che se DIG non ti
chonseruasi da satana che saressti
hora
pegiore di satana
non chonossi che uno sollo
pechato fece il piu bello angelo
chonuertire nel piu bruto demonio
he il piu perfeto homo
che sia uenuto al monddo
qual fu adamo il chonuerti in
missero sottoponendolo ha
quanto patiamo chon tutta la
sua progenie
hora qual dechreto hai tu
per il qualle tu
di

possi uiuere al piazere tuo senza temere ueruno

Guai ha

te

tuo essaltarti sopra DIG tuo chreatorre d

sarai prostrate soto li
piedi di satana tuo insidiatore he deto

fango perche per

il

quessto iessu fece oratione auendo le

he

il

mani

popullo dicendo chosi sia chosi sia

leuate al signore

.
|

la oratione dissexe del

pinacholo

inffermi

alii

li

quali dete la sanita he

onde simone leprosso

ha mangiare il pane
iessu

onde

renontiorno ha

il

quale iessu

la

millitia

chontra di loro dei haueua deto

he

elgi fini

fu apressentato molti
si

parti

dal tempio

haueua mondato

sacerdoti

li

quando

scribi

lo inuito

che odiauano

romana quello

che iessu

che pero cerchauano modo

trouauano perche temeuano il
populo
hentrato iessu nella chassa de simone si
possero ha messa
he mangiando
hecho una dona per nome maria
publicha
pechatrice che hentro nella chassa he prostratasi in tera
di amazarlo

ma

non

il

dietro alii

piedi

di

^; UJI

tj^.

iessu

chon

le

lachrime

li

lauaua he

JESUS IN SIMON S HOUSE

297

But the Pharisee went down in worse

forgiving him all his sin.
case than the publican, because our God rejected him, having his
works

in abomination.

CXXIX

<*.

Shall the axe, perchance, boast itself 1 at having cut down the
forest where a man hath made a garden 1 Nay, assuredly, for the

man hath done

And thou,

yea and [made] the axe, with

man, shalt thou boast thyself

all,

his hands.

b
having done 138
b
and
good, seeing our God created thee of clay

aught that is
worketh in thee

all

good that

is

of

wrought?

And

Knowest thou
wherefore despisest thou thy neighbour 1
not that if God had not preserved thee c from Satan thou wouldst be
worse than Satan
1

_Now knowest thou not that one

single sin changed the fairest

most repulsive demon"? And that the most perfect man
That hath come into the world, which was Adam, it changed into
a wretched being, subjecting him to what we suffer, together with
jingel into the

all his offspring

Thou mayest

What

decree, then, hast thou, in virtue whereof

T

own

pleasure without any fear 1 A\ oe

unto thee, O clay, for because thou hast exalted thyself above God
who created thee d thou shalt be abased beneath the feet of Satan

who

live at thine

layeth wait for thee.

And having

said this, Jesus prayed, lifting up his hands to the

When he had 139 a
Lord, and the people said: So be it! So be it!
*
( I38
finished his prayer he descended from the pinnacle.
"Whereupon
|

there were brought unto him many sick folk whom he made whole,
and he departed from the temple. Thereupon Simon, a leper 2
whom Jesus had cleansed, invited him to eat bread.

The

priests

and

scribes,

who hated

Jesus, reported to the

Roman

which Jesus had said against their gods. For indeed

were
seekinghow to kill him, but found it not, because they.
they
soldiers that

feared the people.

Jesus, having entered the house of

Simon

3
,

sat

down

to the

And

while he was eating, behold a woman named Mary *,

a public sinner, entered into the house, and flung herself upon
the ground behind Jesus feet, and washed them with her tears,
table.

b
The Chapter on pride.
God created Adam from mud.
d
God is the creator.
keeps.
a

Cp. Isa, x. 15.

See John

correct.

xi.

2.

The

Cp. Matt. xxvi.

identification

is

6.

See

Luke

vii.

God

36-50.

traditional, but probably not

THE GOSPEL OF BARNABAS

298

chon onto preciosso

li

ongeua he chon li chapelli del suo

scandalizo simone chon ogniuno che

si
sciugaua
he
nello
loro diceuano se chostui fosi proffeta
chore
mangiaua
13 9 b chonosserebe chi he chome he questa dona onde
non si

chapo

li

tochare

laseria

una chossa

simone

allora disse iessu

io

ho da

ti

dire

Risspose simone parla ho maestro chio dessidero

la tua parola

CXXX.
Disse iessu . elgli era uno homo il quale haueua dui debitorij
luno doueua darli al suo chreditore cinquanta soldi he laltro

onde non hauendo loro da pagare il patrone

cinque cento
mosso ha misserichordia ha tutti dui dono il debito qualle .
.

he di chosstoro che piu amassi il suo chreditore Risspose

Disse
simone cholui al qualle fu donato il magiore debito
.

dicho guarda quessta dona

luno
he te stesso perche ambi dui herate debitori ha DIG

bene deto pero

iessu tu hai

ti

per la lepra del chorpo he laltro per la lepra de la hanima

DIG nosstro signore mosso ha misserir
qualle he il pechato
.

chordia per

140 a

he ha

mie oratione b ha uolluto sanare ha

le

lei la

anima

pero tu pocho

te

il

chorpo

ammi me

perche pocho
hai riceuto in dono onde hentrando io in chassa tua no mi
.

ne ongessti il chapo mio

che subito hentrata in chassa tua

basiasti

li

ha lauato chon

qualli

onguento onti

tia fato salua

quessta dona uedi

possta

alii

mei piedi

c
.

le

hammato molto he

uatene im paze perche

tuoi pechati

Ma

sie

lachrime sui he chon preciosso

onde in uerita ti dicho che lie rimesso molti

pechati perche ha

li

ma

uoltato alia dona disse

signore DIG nosstro ti ha perdonato

guardati di non pechare piu la tua fede
il

CXXXId.
Si achostorno ha iessu

li

suoi dissepoli dapoi la horatione di

he dissero ho maestro chome fare dobiamo per fugire la

superbia Risspose iessu hauete uoi ueduto uno pouero inuitato

note

JESUS IN SIMON

HOUSE

299

anointed them with precious ointment, and wiped them with the
hairs of her head.

Simon was

scandalized, with

in their hearts

If this

and of what sort

this

is

all

man were

that sat at meat, and they said

a prophet he would know who

woman, and

would not
|

suffer her to

Then said Jesus

Simon answered

Jesus said

owed

one

139 b
( X 3 8bb

touch him/

Simon,

Master, for I desire thy word/

Speak,

There was a

to

have a thing to say to thee.

man who had two

creditor fifty pence, the

his

The

debtors.

other five

hundred.

Whereupon, when neither of them had wherewithal to pay, the

Which
owner, moved with compassion, forgave the debt to each.
of them would love his creditor most 1
Simon answered
He to whom was forgiven the greater debt/
:

Said Jesus

Thou

hast well said

woman and

behold this

"*

^*

I say unto thee, therefore,

were both debtors to God,

thyself; for ye

the one for leprosy of the body, the other for leprosy of the soul,

which

is sin.

God our Lord, moved with compassion through my prayers b ,hath

willed to heal thy body and her soul.
Thou, therefore, lovest me
And so, when
little, because thou hast received little as a gift.
|

me

I entered thy house

thou didst not kiss

But

straightway on entering thy house she placed

which she hath washed with her tears and

this

woman,

herself at

my

lo

feet,

nor anoint

my

head.

anointed with precious ointment.

Wherefore verily I say unto
many sins are forgiven her, because she hath loved much/

thee,

And

turning to the

woman he

said

Lord our God hath pardoned thy

sins c

Go thy way
;

in peace, for the

but see thou sin no more \

faith hath saved thee/

Thy

CXXXI<1.

His
said

drew nigh unto Jesus after the nightly prayer 2 and

Master, how must we do to escape pride 1

disciples

Jesus answered

house to eat bread

Have ye

a
The Chapter on the Giver.
God is sovereign and pardons.

Cp. John

viii.

seen a poor

man

invited to a prince

n.

b
d

God

is merciful, God is sovereign.

The Chapter on the mean (lowly).

Cp. above, 87*

(p. 193,

note

4).

140 a
(

39*)

THE GOSPEL OF BARNABAS

300

140 b da uno principe ha mangiare il pane

Risspose ioa ne ho
X 39
)
man gi ato io il pane da herode perche auanti che io ti chonosesi
.

andauo ha pessare he uendeua il pessie alia familgia di herode

onde esso essendo uno giorno in conuito he auendo io portato
.

hiui

uno

mi

bel pessie

ha mangiare

fece stare

hiui

Disse

chome mangiassti pane cho inffideli DIG ti

ho gioane ma di a me chome staui tu ha menssa

allora iessu hora

perdoni

cerchasti di hauere

piu dellichati

locho piu honorato dimandassti

il

parllassti

no sendo interogato

alia

cibi

li

menssa

piu degno delli altri di sedere ha menssa .

ioane
Viue DIG b che io non ardiua di leuare li hochij
Risspose

ti

riputasti

uedendomi
li

uille

baroni del

mallamente uesstito sedere fra

pesscatore

Re

il Re uno
pocho
monddo mi chasscasi sopra
fauore che mi fece il Re

onde auendomi donate

ha me che

di charne parue

il

chapo per la grandezza del

he dicho in uerita che se il Re fusi della nosstra leggie io Io
141 a haueria uolluto seruire tutto il tempo della mia uita chrido
il

iessu taci ioane perche

chome habiro per

temo che DIG non

la nosstra superbia

di spauento al parllare di iessu

temiamo DIG che non

ho

fratelli

quando

fazia noi proffondare

tremorno
di

elgi

chome

auete uoi intesso ioane

dissepoli

nouo disse

nosstra superbia

proffondi per la

ci

li

si

fa nella chassa

guai alii homeni che uengono al monddo

uiuendo
chon
perche
superbia morirano chon ignominia he
andarano in chonfussione
imperoche quessto monddo he una
di

uno principe

chassa doue DIG chonuita

tutti

li

homeni

santi he profeti di DIG

ogni chossa che riceue

Io

li

homo

Io

homo

ha mangiato

nella quale

he ui dicho in uerita che

la riceue

doueria stare chon soma humilta

da DIG che pero

.

chonossendo la

su[a] uillezza he la grandezza di DIG cho il grande beneficio

che ci fa nutrichandoci che pero
non he licito allo homo
.

di dire

ho perche chossi

rissguardare

se

stesso

fa he

si

si

ripu tandossi,

dice nel

chome

monddo
uerita

in

indegni di stare nel

4JJ|.

monddo

alia

mensa

di DIG

ma
sie,

Viue DIG

JOHN EATETH AT HEROD S TABLE

John answered

have eaten bread in Herod

301

For 140

house.

before I

knew

thee I wont to

family of Herod.
I

fish,

"Whereupon,

and used

to sell the fish to the

39

one day when he was feasting,

fish, he made mestayandeat

having brought thither a fine

there.

Then said Jesus

God pardon thee a

Now how didst thou eat bread with infidels

O John But tell me, how didst thou bear
?

Didst thou seek to have the most honourable

Didst thou ask for the most delicate food] Didst thou
place
table ? Didst thou
speak when thou wast not questioned at the
account thyself more worthy than the others to sit at table 1

thyself at the board

John answered

liveth b I did not dare to

As God

eyes, seeing myself, a poor fisherman, ill-clad, sitting

king

barons.

lift

"Whereupon,

when

the king gave

me

my

up

among the

a little piece

of flesh, -methought that the world had fallen upon my head, for
the greatness of the favour that the king did unto me. And verily
I say that, if the

him

fain to serve

all

the days of

Hold thy

Jesus cried out:

should
pride

the

us into

cast

should have been 141*

king had been of our Law, I

my

life.

peace,

abyss,

John, for I fear

even

Abiram

like

1
,

lest

God

for

our

the words of Jesus ; when he

disciples trembled with fear at
Let us fear God, that He cast us not into the abyss for
said again

The

our pride.
brethren, have ye heard of John what is done in the house
of a prince ? Woe to the men that come into the world, for as
into
they live in pride they shall die in contempt and shall go
confusion.

For

world

this

is

a house where

God

feasteth men, wherein

And verily
the holy ones and prophets of God.
it from
receiveth
he
man
that
a
to
I say
receiveth,
you, everything
with
himself
to
bear
man
Wherefore
humility;
God.
deepest
ought

have eaten

knowing

all

own

his

vileness

and the greatness

of

God

with the great

is not lawful for

bounty wherewith he nourisheth us. Therefore it
man to say Ah, why is this done and this said in the world 1 but
b
account himself, as in truth he is, unworthy to stand in 141
rather to
"

"

the world at

God

God pardons.

of all.
1

See

Num.

xvi.

board.

By

As God

liveth b , in

the living God.

whose presence

God

is

great

my

and Lord

THE GOSPEL OF BARNABAS

302
chui

alia

anima mia che non

la

sta

pressenza

riceue

si

monddo da Dio a

chossa chossi pichola qui nel

che per
la
uita
non
lo
homo
debia
spendere
richopenssa
pe[r] ammore
de DIG . Viue DIG b che tu non pechasti ho ioane ha mangiare
.

chon herode perche DIG ha quessto ti disspose azioche tu fussi

maestro nosstro he di ogniuno che teme DIG fate chossi disse
iessu alii suoi dissepoli che uiuiate nel mondo chome uisse
.

ioane nella chassa di herode

quado mangio chon

che in uerita sarete priui in tutto di superbia

lui

il

pane

CXXXII.
Chaminando

iessu per

il

mare

di galilea

fu circhondato

da una grande moltitudine di gente onde elgi assese sopra

una nauicella la quale si scosto da terra per se stessa
he
.

si

ferino apresso

14 2 iessu on de
|

( I 4 1 *)

si

ha

terra quanto poteuasi udire la uoce di

auicinorno ogniuno al mare he sentati asspe-

tauano la sua parolla

elgi adonque aperto la bocha sua disse,
echo che usisse il seminatore onde seminando parte del seme
.

chassco sopra la strada

il

quale

fu chonchulcato

dalli

homeni

he mangiato dalli ucelj

parte chassco sopra le pietre onde
non
humore fu arsso dal solle parte
hauere
naquendo per
.

chassco nelle siepi

seme

onde chressendo

spice affochorno

le

il

he parte chassco in terra bona onde frutificho sino

al trentessimo, al sessagessimo he al centessimo
Di nouo
.

hecho che uno padre di familgia semino bono

nel
grano
chapo suo onde dormendo li serui del bon homo
vene lo innimicho del homo loro patrone he semino lo holgio
disse

iessu

sopra

il

grande
li

buono seme

onde quando naque

quantita di holgio nato fra

serui al suo patrone

il

il

grano

grano fu ueduto
.

si

hachosstorno

he dissero ho signore non seminasti

bono seme nel champo tuo perche adonque uie nato grande
quantita di holgio Risspose il patrone buono seme seminai
.

142 h
^ I4

Ma

mentre che dormiuano

uene he semino

li

homeni

il

nemicho del homo

lo holgio sopra il grano dissero li serui

ti
che
noi
ha
andiamo
lo
fuori
chauare
del grano .
piaze
holgio
.

PARABLES OF THE SOWER AND THE TARES

soul standeth, there

from [the hand

of]

303

nothing so small received here in the world

is

God a but
,

that in return

man ought

to

spend his

love of

life for

liveth b

As God

was

for it

thou sinnedst not,

John, in eating with
s disposition thou didst so, in order that

of

God

Herod,
thou mightest be our teacher and [the teacher] of every one that
feareth God.
So do, said Jesus to his disciples, that ye may live
in

John lived

the world as

in the house of

Herod when he

bread with him, for so shall ye be in truth free from

all

ate

pride.

CXXXII.
Jesus walking along the sea of Galilee was surrounded by a great
multitude of folk, wherefore he went into a little boat 1 which lay
a

little off from

the shore by

itself,

and anchored

so near the land that

a
the voice of Jesus might be heard.
Whereupon they all drew nigh 142
1
to the sea, and sitting down awaited his word. He then
his
|

opened

mouth and
as he

said

Behold, the sower went out to sow, whereupon

fell upon the road, and this was

sowed some of the seed

trodden under foot of

the stones, whereupon

men and eaten up

when it sprang

of birds

some

up, because

it

fell

upon
had no

it was burnt
up by the sun; some fell in the hedges,
and
whereupon when it grew up the thorns choked the seed
some fell on good ground, whereupon it bare fruit, even to thirty,
sixty, and an hundredfold.

moisture,

2
Again Jesus said

Behold, the father of a family sowed good

whereupon, as the servants of the good man slept,
the enemy of the man their master came and sowed tares over the
good seed. Whereupon, when the corn sprang up, there was seen
seed in his field

sprung up among the corn a great quantity of tares. The servants

came to their master and said
O sir, didst thou not sow good
seed in thy field?
Wherefore then is there sprung up therein
"

"

a great quantity of tares 1

The master answered
Good seed
did I sow, but while men slept the enemy of man came and sowed I42b
Z lb
tares over the corn."
( 4
)
l<

Said the servants

"

from amoutf the corn

God

gives.

See Matt.

xiii.

By

1-8.

Wilt thou that we go and pull up the tares

"

the living God.

See Matt.

xiii.

24-30.

THE GOSPEL OF BARNABAS

304

patrone non fate quessto perche chauarete insieme

grano
asspetate che uengi il tempo del richolto perche
andarete allora he racholgerete lo holgio fuori de il grano
il

Risspose

ma

il

he

il

ponerete nel fuocho ha brugiarssi

ma

formento

il

mio granaro
di nouo disse iessu, elgi ussise
molti homeni ha uendere fichi onde hariuati loro im piazza
ponerete nel

li

homeni che n5 cerchauano

perzio

no potetero uendere

li

boni

fichi

li

li

ma

fichi

homeni

il

belle folgie

che ueduto uno

trissto citadino disse, certo chio posso diuentare richo

onde

elgi
filgioli he [dete] andete ha racholgere
grande quantita di folgie chon chatiui fichi li quali uendetero
ha precio di horo imperoche li homeni forte si chompiazeuano

chonuocho dui suoi

di folgie

onde mangiando li homeni li fichi se inffermorno

Di nouo disse iessu hecho che uno

143a di graue inffermita

ha uno fonte del qualle

citadino

tutti

riceuono aqua da lauare le loro inmonditie

lassia

putrefare

elgi usise dui

la scorza del

uesstimenta

sui

le

citadini

li

ma

Di nouo

uicini

citadino

il

disse

iessu

homeni ha uendere pomi, luno uolle uendere

pomo ha pesso di horo non si churando della

sostanza di pomi . he laltro cercha di donare li pomi sollo

ma li homeni
riceuendo per il uiaggio uno pocho di pane
horo
non
si churando
le
a
di
scorze
de
li
chomprorno
pomi pesso
.

di cholui che

li

uole donare anzi dissprezandolo

im parabole

giorno iessu parllo alia turba

licenziata elgi andete
risuscito

il

fiolo della

cho

il

hauendo

naim

suoi dissepoli in

li

uedoua

in chassa ministrandolj

he chossi quel

la quale

quale chon la madre

il

doue

riceuete

CXXXIII
Si hachostorno ha iessu

<*.

suoi dissepoli

li

he

lo

interogorno
dicendo ho maesstro dici la significhatione delle parabole che
143k tu dicessti alia plebe Risspojse iessu elgi si hachosta la hora
.

onde fata

di horare

parabole
alii

la oratione di uesspro diroui

fata la oratione

quali disse

lo

si

auicinorno

homo che semina

li

il

senso delle

dissepoli

ha

iessu

sopra la strada, sopra le

FURTHER PARABLES
The master answered
corn therewith

305

so, for ye would pull up the

the time of harvest cometh.

"JDc^not

but wait

till

For"""

then sKaTTye go and pull up~the tares from among the corn and
cast them into the fire to be burned, but the corn ye shall put into

my

granary."

There went forth many men to sell figs.

Again Jesus said
But when they arrived at the market-place, behold, men sought
:

not good
sell

figs

their

but

figs.

Therefore the

fair leaves.

And

men were

not able to

an evil citizen said

seeing this,

"

Surely

may become rich." Whereupon he called together his two sons

and [said]
Go ye and gather a great quantity of leaves with
And these they sold for their weight in gold, for the
bad
I

"

figs."

men were

mightily pleased with leaves. Whereupon the men,

figs, became sick with a grievous sickness.
Jesus
said
Behold a citizen hath a fountain, from 143 a
Again
which all the neighbouring citizens take water to wash off their ( 1 4 2 *)
eating the

uncleanness

but the citizen suffereth his own clothes to putrefy.

There went forth two

Again Jesus said
The one chose to sell the peel of the apple for
caring nought for the substance of the apples.
:

men
its

to sell apples.

weight in gold,

The other desired

the apples

away, receiving only a little bread for his

But
men
journey.
bought the peel of the apples for its weight in
caring
gold,
nought for him who was fain to give them, nay even
to give

despising him.
And thus on that day Jesus spake to the crowd in parables.
Then having dismissed them, he went with his disciples to ISTain,

where he had raised

received

him

widow s son; who, with

and ministered unto him.

to life the

into his house

his mother,

CXXXIII *.
His disciples drew nigh to Jesus and asked him 1 saying:
O Master, tell us the meaning of the parables which thou spakest
unto the people.
,

Jesus answered

:
|

when

The hour

the evening prayer

is

of prayer

ended

draweth nigh

I will tell

wherefore 143^

you the meaning of

the parables.
When the prayer was ended, the disciples came near to Jesus
and he said to them 3 : The man who soweth seed upon the road,
a

xiii.

The Chapter.
Cp.

Matt

xiii. 10.

See above, 87*

18-23.

\\ .

(p. 193,

note

4).

Cp. Matt.

(Z4

2b )

THE GOSPEL OF BARNABAS

306
li

pietre, sopra

homeni

he in terra bona he cholui che amaesstra

spini

della parola di DIG

la qualle chassca sopra

grande quantita

chassca sopra la strada quando pemiene alle

horechie di marinari he merchatori li quali . per li uiagii
di

longi che fano he per la uarieta di natione che pratichano

memoria

satana

li

pietre

quando peruiene

leua di

parola di DIG . chassca sopra le

horechie di homeni di chorte

la

alle

perche per la grande chura che loro hano

di seruire

il

uno principe nom penetra in loro la parolla di DIG

onde sebene ui ano qualche memoria subito che hano qualche
chorpo di

tribullatione
loro

nelle spine

ammano

memoria

usisse di

non seruendo DIG

144 a chassca
che

li

la parolla di

DIG

no possono sperare hagiuto da DIG

quando peruiene
onde sebene chressie

la propia uitta

b
.

horechie di cholloro

alle

perche

la parola

di DIG in loro

chano

quando chressiono li dessiderij charnalli sofoseme bono della parola di DIG perche le chomodita

il

charnalli fano abadonare la parolla di DIG

quello che chassca

bona he quando la parola di DIG peruiene alle horechie

onde fa fruto de uitta hetterna
de cholui che teme DIG
in terra

in uerita ui dicho pero che in ogni stato quando lo

teme DIG fara fruto in

lui la parolla di

di familgia ui dicho in uerita che elgie

DIG
i>io

signore nosstro

padre di ogni chossa per hauere chreato ogni chossa

non

non

si

polle generare

monddo he

Ma

non chapisse motto senza de

e padre per natura perche

qualle

homo

de quello padre

DIG nosstro

adoque de

il

il

qualle

champo suo doue semina sono li homeni

quessto
b
la
il
seme he
144 he
parolla di DIG onde quando sono negligen ti
il

li

dottori

ha predichare

negotij del

monddo

DIG per hochuparssi nelli

satana semina herrore nel chore deli
la parolla di

homeni che pero sono uenuto

dotrina

chridano

li

santi

tu adonque bona dottrina

he

alii

inffinite

proffeti

sette

di

scellerata

ho signore non dessti

homeni perche adonque

4)1.

ui sono

THE PARABLES INTERPRETED

307

upon the stones, upon the thorns, upon the good ground, is he who
teacheth the word of God, which falleth
upon a great number
of men.
It falleth upon the road when it cometh to the ears of sailors
and merchants, who by reason of the long
journeys which they
make, and the variety of nations with whom they have dealings,
have the word of God removed from their
memory by Satan. It

upon the stones when

falleth

cometh

it

to the ears of courtiers,

for

by reason of the great anxiety these have to serve the body of

a prince the word of God doth not sink into them.
Wherefore,
albeit they

any

memory thereof, as soon as they have

word of God goeth out of their memory:
a
seeing they serve not God
they cannot hope for help from

for,

Godb.
1

have some

tribulation

the

- It falleth

among the thorns when it cometh to the ears of them 144 a

own life, whereupon, though the word of God grow
when
carnal desires grow up they choke the
them,
upon
good seed
of the word of God, for carnal comforts cause
[men] to forsake the
word of God. That which falleth on
good ground is when the
word of Go^__c^mi;bj^JJig
who i eafeth"
|

that love their

::

efty&^f^im

upon

God,_where-

bringeth forth fruit of eternaTlife.

it

when man

that in every condition

Verily I say "unto you,

feareth

God theword

ofGod

will bear fruit in him!

Uf that

lather of a family 1 I tell you

verily that he is God our
Lord ; father of all things, for that he hath created all
things.
But he is not a father after .the manner of nature, for that he is

incapable
It

is,

of

soweth

is

which generation

motion, without

then, our

God

whose is this world and the

mankind, and the seed is the word of God.
;

is

impossible.

field

where he

So when the

teachers are negligent

in preaching the word of God,
through
being occupied in the business of the world, Satan soweth error in
the heart of men, whence are come countless sects of wicked
|

doctrine.

The holy ones and prophets cry

good

doctrine

errors

to

men?

sir, gavest thou not, then,

Wherefore, then, be there so many
"

"

Who

aids.

serves not
c

God

is

God cannot ask

assistance from God.

sovereign.

Contrast Matt.

xiii.

37-43.

hide.

God

THE GOSPEL OF BAENABAS

308

a
Rissponde DIG io ho dato bona dotrina alii
metre che li homeni sono dediti alle uanita satana

tanti herrori

ma

homeni

mia

uia seminato herrori per scancellare la legge

Dichono

ho signore noi disperderemo quessti herrori chon

disstrugere li homeni Rissponde DIG non fate quessto perche
santi

li

sono talmente uniti per parentado

si

perdera

chon

fidelle

il

li

fideli

chon

li

ehe

inffidelj

infidele ina asspetate

lo

sino al

tempo si racholgera li inffideli dali angioli

onde
sarano scaziati chon satana nello infferno

iuditio che aquello

145 a mei he
(

X 44

j-

30n ^

inffideli

fid e ]i

uen i ran o nel mio regno

fioli fidelj

genererano

qualli DIG asspeta

ha

monddo.

il

penitenzza

per

certo che molti padri

li

CXXXIV.
Cholloro che portano li boni fichi sono li ueri dotori
che predichano bona dotrina ma il monddo che si chompiaze
.

im buggie cercha
adullatione

he

il

dalli dottori

folgie di belle parolle

che uedendo satana

il

si

senso he porta grande chopia di folgie per la quantita

di chosse terrene nelle quali chuopre

riceuendo lo
il

chon

unisse chon la charne

homo

citadino che

se

ha

imfferma he

la

aqua he

la sua

la

il

pechato

disspone alia

dona ha

il

qualle

morte hetterna

daltri per lauare le

lassando putrefare

le sui uestiaqua
menti he il dotore che ha daltri predicha la penitenzza he lui
145 b sempre sta im pechato ho missero perche non li angioli ma

immonditie

loro

la

sua linggua scriue sopra

lo

haere la pena che

li

chonuiene

Se uno hauessi la lingua di ellefante he il chorpo restante fussi

chome una formicha picholo non sarebe mosstruossa chossa
hora in uerita ui dicho che elgie piu
quessto certo si
mostruosso cholui che predicha ad altri la peniteuzza ma lui
.

pente delli suoi pechatj Quelli du homeni che uendeno

pomi sono uno che predicha per ammore di DIG onde non
adulla ueruno ma predicha in uerita non ricerchando se non

non

si

il

nutrimento da pouero Viue DIG

ill.

MS.

he he (sic).

b
[ } y^>]j^.

alia chui pressenzza sta la

ill.

THE P&&MSL&&

Y^KPIIETED

good doctrine to men, but while

have been given up to vanity Satan hath sowed errors to

God auswereth

men

bring to naught

"

my

destroying

law."

Sir,we_walldisperse these errors by

"

men."

GocTanswereth

to the infidels
infidel?

have given

The holy ones say

*"

IIN

Do not

"

so, for

by kinship that^the

be

faithful will

until the judgement,

T>uT"wait

the faithful are so closely joined

for

lost with_ the

at that time

fchall

the infidels be gathered by mine angels and shall be cast out

with Satan into

my

to

Of a

kingdom."

faithful sons, for

while the good faithful ones shall come 145 a

hell,

surety,

many

infidel

whose sake God waiteth b

fathers shall beget

for the world to repent.

CXXXIV.
They that bear good

figs

Satan joineth himself with the

;

that

seeing,

and the sense, and bringeth

flesh
is,

seeketh from

lies,

The which

the teachers leaves of fine words and flattery.

a large supply of leaves

who preach good

are the true teachers

doctrine, but the world, which taketh pleasure in

a quantity of earthly things, in

which he covereth up sin the which receiving, man becometh sick

and ready for eternal death.
;

The

wash

to

become

citizen

who hath the water and

off their

giveth his water to others

uncleanness, but suffereth his

putrefied, is the teacher

and himself abideth

still

who

own garments

to

to others preacheth penitence

in sin.

wretched man, because not the angels but his own tongue

writeth upon the air the punishment that

him

is fitting for

had the tongue of an elephant, and the rest of his body

small as an ant, would not this thing be monstrous ? Yea,

If one

were

as

of a surety.
strous

Now

I say unto you, verily, that

who preacheth

he

is

more mon-

penitence to others, but himself repenteth

not of his sins.

Those two men that

for love of

seeking only a poor

u

God

sell

apples are

the one, he

who preacheth

God, wherefore he flattereth none, but preacheth in truth,

man
b

gives.

God

livelihood.

is

patient.

As God

liveth

By

c,

in

the living

whose

God

310

THE GOSPEL OF BARNABAS

anima mia che

tale

disprezato

he dona

Ma

il

homo non

e riceuto dal

monddo ma

sibene

cholui che uende le scorze ha pesso di horo

porno elgie cholui che predicha per piacere

homeni onde addulando

il

monddo perde

la

alii

anima chi seguita

ho quati inzio sono periti Risspose allora

146 a cholui che scrilue he disse chome si deue asscoltare la parolla
la sua adulatione

145

(l\

chome

di DIG he
di DIO

chome

si

deue chonossere chi predicha per ammore

si deue cholui che
predicha

Risspose iessu asscoltare

se parllassi DIO

quando elgi predicha bona dotrina

DIO parlla per la bocha sua
Ma cholui che non

perche

li

riprende

adulando

pechati hauendo risspeto ha perssone particholari

si deue
fugire chome uno horido serpente perche

in uerita lui auellena

dicho in uerita che

fassie

da

che chossi

il

chome

piage sui

ligarli le

humano

chore

il

si

ferito

il

ma

intendete uoi

io ui

non a bissogno di belle

buono onguento

sibene di

pechatore non a bissogno

di bello parllare

sibene di bone riprenssioni azioche cessi di

pechare

ma

CXXXV.
Disse allora pietro
ho maesstro dici chome sarano torli danati he
quanto starano nello injferno azioche
.

146t>

mentati

homo

pechare Risspose iessu ho pietro grande

tua dimanda nondimeno piazendo ha DIO ti
rispondero
sapiate adonque che lo inffemo he uno sebene ha sette cetri
fugissca lo

he

il

la

luna piu infferiore dello altro l

onde si chome di sette sorte
sono il pechato che chome sette porte dello imferno lo ha
.

Perche
generate satana chossi ui sono hiuui sette pene
il
superbo che he il piu alto di chore sara proffondato nel
.

piu basso centro doue passera per tutti li superior! centri

b
he si chome
patendo hiuui tutte le pene che hiuui sono
.

cercha di essere superiore

qui

First

altra.

hand has

luno

altro

ha DIO per

uollere

fare

the second hand has

luna

al

OF THE SEVEN CENTRES OF HELL

such a
presence my soul standeth,
he
But
world, but rather despised.

man
who

311

not received by the

is

selleth the peel for its

weight in gold, and giveth the apple away, heitjsjvlio^preacheth

to please

men

world^hruineth_ the__soul
how manyhave perished for this

and, so-flattering the

Ah

t^nOTowetlTlunialteiT!

cause

How should one 146 a

Then answered he who wiiteth and said
know him that
one
should
how
and
of
listen to the word
God,
:

^45"

preacheth for love of

Jesus answered
:

God 1

He

that preacheth should be listened to as

though God were speaking, when he preacheth good doctrine;

because God is speaking through his mouth. But he that reproveth
not

sins,

having respect of persons, flattering particular men^

truth he poisoneth
horrible"serpent,

should be avoided as an
flTe

human

forjri

heart.

a wounded man
ye ? Verily I say unto you, even as
hath no need of fine bandages to bind up his wounds, but rather
of a good ointment, so also hath a sinner no need of fine words, but
""""Understand

rather of good reproofs, in order that he

cxxxv
Then

said Peter:

if

asked, nevertheless,
therefore, that hell

another.

cease to sin.

<*.

tell

us

how

long they shall be in hell,

tormented, and how

may flee from sin.

Jesus answered

Master,

may

is

Peter,

God

is

be

shall

in order that

man 146 b

a great thing that thou hast

please, I will

one

Hence, even as

it

the lost

answer

thee.

Know

ye,

hath seven centres one below

^ yet

sin is of seven kinds, for as seven gates

of hell hath Satan generated

it

so are there seven

punishments

be

into

therein.

For the proud, that is the loftiest in heart, shall

plunged
the lowest centre, passing through all the centres above it, and
b
And as here he
in them all the pains that are therein
"suffering
.

seeketh to be higher than God, in wishing to do after his

a

The Chapter on the pains

of hell.

The punishment

own

of the proud.

In the Qoran the torments of hell are described

Ivi
cf. e. g. xxii (close-fitting garments of fire)
Ixxvii (dense columns
and
black
smoke)
water,
(burning winds, scalding
but there is no such
of smoke, which afford no shelter from the heat)
no
elaborate relation between sin and
and
arrangement,
systematic
of the arrangement according
punishment, as here. For the significance
to the scheme of the Seven Capital Sins, see Introd.
1

b
Cp. above, 6o sq.

with some vividness

THE GOSPEL OF BARNABAS

312

moddo

suo

che chomandda BIO

al chontrario di quello

non

uollendo chonossere superiore ueruno sara hiuui

possto sotto
li
di
satana
he
diauoli
suoi
che
il
piedi
chalpestrerano chome
si fa la uua
quando si fa il uino he sempre stara in derissione
.

^ e scerno ^ e diauolj

lo
inuijdiosso che quiui si rode del bene
del prossimo he allegra del suo malle
discendera al sessto
.

centre he hiui sara da quantita grande di

serpe inffernali
he ogni chossa che sera nello infferno li parera che

roduto

prendino allegrezza del suo tonnento he che

non

elgi

semitimo centre

sia disseso al

chapire allegrezza ueruna

uedera chossi

il

li

si
dolgiono che
che sebene nom polle

danati la iusstitia di DIG fava

missero inuidiosso

chome

si

che

cholui che in sonio

li
pare uedere uno che lo sprezzi che pero ne sente tormento
chosi sera lo hobieto al missero inuidiosso
che doue non
.

he

ueruna

li

del suo malle he

si

hauaro discendera

al

letitia

chome

patisse

tormento
hauera

147 b

di

li

alle

mano

richo hepullone

mani

he

li

demonij per magiore

quando la
chon uiolenzza quello leuerano l
parole, Rachordati che tu non uollessti

altri diauoli

ammore

ho

quinto centro doue patira soma pouerta

offerirano quello che elgi dessiderara he

con quesste

dare per
riceui

il

parera che ogniuno prendi allegrezza

a
lo
dolgia che lui non habia peggio

infelice

-i

di DIG pero DIG

homo chome

si

non

uolle che tu

hora

trouera in quel stato quando

harechordera la habondantia passata he uedera la

he che poteua chon li beni che allora
penuria pressente
elgi

si

nom

b
al quarto
polle hauere aquisstare le hetterne dellitie
centro andera il lusuriosso doue
quelli che trassmutorno la
.

uia datoli da DIG starano

chome grano che

nello ardente stercho del diauollo

da

si

chucini inmerssi

he hiuui sarano abbrazzati

he quelli che chon meretrice

inmondi hatti se li chonuertirano

horibilj serpenti inffernali

hauerano pechato tutti quelli

chon le furie infernalli

in unione

done

che sono demonij chome

chui chapeli sono serpi

li chui
hochij sono solfaro
affochato la chui bocha he uellenossa la chui
lingua he fiele
li

MS. apparently

getta

kuerano.

OF THE SEVEN CENTKES OF HELL

313

manner, contrary to that which God commandeth, and not wishing

anyone above him even so there shall he be put under

to recognize

the feet of Satan and his devils, who shall trample him down as
the grapes are trampled when wine is made, and he shall be ever

derided and scorned of devils.

a

The envious, who here chafeth

|

at the good of his neighbour

and 147 a

lejoiceth at his misfortune, shall go down to the sixth centre, and

there shall be chafed by the fangs of a great number of infernal

serpents.

And

shall

centre.

seem to him that

all things in hell rejoice at his

that he be not gone down to the seventh
For although the damned are incapable of any joy, yet

it

torment, and

mourn

the justice of God shall cause that it shall so seem to the wretched
envious man, as when one seemeth in a dream to be spurned by

some one and

set

torment thereby

feeleth

even so shall be the object

For where there is no

before the wretched envious man.

all it shall seem to him that every one rejoiceth at his

a
misfortune, and mourneth that he hath no worse

gladness at

The covetous

shall

go down

to the fifth centre,

where he

shall

extreme poverty, as the rich feaster 1 suffered.

And the
demons, for greater torment, shall offer him that which he desiretb,
and when he shall have it in his hands other djivjlg with violence
suffer

Shall snatch it from his hands with these

ffiou

wouldeSf nut givetor love of God;

th"ou

now

words
so

Remember that 147 b

willeth not thaT(f I6

"

God

*")

receive.""

Oh unhappyman Now shall he find himself in that condition

when he shall remember past abundance and behold the penury of
!

the present

and that with the goods that then he may not have

he could have acquired eternal delights

b

To

the fourth centre shall go the lustful, where they that have
transformed the way given them by God shall be as corn that is

cooked in the burnin

dun

of the devil.

And

there shall

be embraced by horrible infernal serpents.

And they that shall
sinneoT~with harlots, all these acts of impurity shall be

"Have"

transformed for them into union with the infernal furies

which

women, whose hair is serpents, whose eyes are

flaming sulphur, whose mouth is poisonous, whose tongue is gall,
are

11

demons

like

The punishment
See above, 23 b

of the covetous.

(p. 50), 114* (p. 247).

The punishment

of impurity.

THE GOSPEL OF BARNABAS

314

chui chorpo he tutto ricinto l di ammi ritorti chome quelli

le chui
148 a che si pilgiiano lo inchauto pessie
branche sono
X
( 47*)
de grifone
la chui natura di
le chui ongie sono rasori
il

he fuocho

g-enitale sensso

lusuriosso le brasse

hora chon quesste

inffernali che serano

il

si

godera

suo letto

og-ni
a
.

Al

che non uolle hoperare

terzo centre disscendera lo acidiosso

hora qui se fabrichano citta he pallazzi inmenssi

li

quali

bissogna dissfarli perche una pietra non e possta

ha missura
le chui pietre gradissime sono posste sopra
le spalle dello accidiosso il qualle non a libero le mani per
fati subito

potere
pesso

he

li

refriggerare il chorpo chaminando he solleuare il

essendo che la accidia lia leuato le forze di brazzi
li

piedi

sono inchatenati da serpi infernalli he quello

che peggio he
li sono ha dietro li
demonij che lo spingono
he fano chasscare ha terra molte uolte sotto il pesso ne pero
.

ueruno

hagiuta ha leuare

lo

dopia soma

lie

possta

al

onde stando troppo ha leuare

sechondo centre disscendera il

148^ gollosso hora qui uie charesstia talle che non si mangiaseno
I47
[che] scarpioni uiui he [se]rpenti uiui li qualli dano tale tor|

mento che

melgio il non essere giamai nato che mangiare

bene apressentato dalli demonij in aparezza cibi

saria

talle cibo

dellichati

ma

di fuocho

lie

per hauere mani he piedi liggati chon chatene

non possono dare di mano ha quello uento che

li
pare cibo ma quello che peggio he quelli isstessi scorpioni
che mangia perche diuorino il suo uentre per nom potere
.

presto usscire smenbrano le parte sechrete del gollosso

qualli ussciti sozi he inmondi chossi sporchi di nouo

mangiano
da tutti
danati

li

selli

irachondo disscendde al primo centre doue

diauoli he holtraggiato he quanti discendono
lo

li

infferiori

ha

lui

lo

scernisscono

he

perchoteno

fazendollo inchinare sopra la strada doue passano ponendoli

li

piedi sopra la golla

hauere

149* nom
( I 4 8 *)

mani he

polle

zioche

MS.

piedi

ma

pero

liggati

nom

he

polle diffendersi per

quello

che

peggio

he

sfogare la ira sua chon ol tragiare altri persua lingua he hatachata chon uno ancino
|

la

riciuto.

OF THE SEVEN CENTRES OF HELL

whose body

is

315

with barbed hooks like those wherewith

all girt

they catch the silly fish, whose claws are those of gryphons, whose 148 a
nails are razors, the nature of whose generative organs isfu-eT^14

Now

with these shall

which
a

shall be their bed.

To the third

nowT

the lustful enjoy the infernal embers

all

Here are

centre_shall go

down

built cities aiid

the slothful

immense

palaces,

who will

not work

which as soon

as

must needs be pulled down straightway, because

a single stone is not placed aright.
And these enormous stones
they are finished

who hath not

are laid upon the shoulders of the slothful,

hands

free to cool his

body

as

his

he walketh and to ease the burden,

seeing that sloth hath taken away the power of his arms, and his
legs are fettered with infernal serpents.

And, what is worse, behind him are the demons, who push him,
and make him fall to earth many times beneath the weight nor
;

doth any help him to lift it up

nay,
a double amount is laid upon him.
:

To

there

is

it

being too

much

to

lift,

the second centre shall go down the gluttonous. Now here

dearth of food, to such a degree that there shall be

148 b

nought to eat but

such torment that

scorpions and live serpents, which give

would be better never to have been born

live
it

than to eat such food.

( I47

There are ojFered to them indeed_bythe

demons, in appearance, delicate meatsT but for that they have

their hands and~-feefcxt)ound with fetters of fire, they cannot
put
out a hand on the occasion when the meat appeareth to

But what is worse, those very scorpions which he

eateth that they may devour his belly, not being able to come
forth speedily, rend the secret parts of the glutton.
And when
they are come forth foul and unclean, filthy as they are, they are
them.

eaten over again.

The wrathful goeth

by

all

than

throat.

to the first centre,

where he

is

insulted

down lower
They spurn him and smite him, making him lie down

he.

upon

down

the devils and by as

the

many

of the

damned

as go

road where they pass, planting their feet upon his

is he not able to defend himself, for that he hath his

Yet

hands and

feet

And what

bound.

is

worse, he

is

not able to give

vent to his wrath by insulting others, seeing that his tongue 149 a
Z
( 4 8a )
is fastened by a hook, like that which he useth who selleth flesh.
|

The punishment

slaves to the body.

of the lazy.

The punishment

of those

who

are

THE GOSPEL OF BAENABAS

316

ha quello che hatacha cholui che uendde la charne

in quessto maladeto locho uissera una pena generalle chomune ha tutti li centri chome una misstura di uarij
il
grani per fare uno pane
perche il fuocho
giacio
simille

la
il

le

saette

tempessta
la rabia
uento
.

il

solfaro

di

il

ardore
il

il

fredo

tutto unito per

non temperera

il

fredo

il

giazio

chaldo ne

lo

sara

il

fuocho temperera
dara tormento al misero pechatore

il

spauento
DIG he talmente che

iustitia

ma

ogniuno

CXXXVIb
c

In

quessta malladeta stantia

.
he talmente che se il

etterno

starano

monddo

li

inffideli

fussi

pieno

in
di

milgio he uno uccello ogni cento anni ne leuasi

uno grano per uotare il monddo
se quando fussi uuoto li

grani di

inffideli

douessero andare im paradisso loro stariano chon

Ma non uie quessta speranzza perche nom polle

149 b

dilletto

(*4 8

essendo che per ammore di

DIG non uolssero ponere fine alloro pechato . Ma li fideli
hauerano chonfforto perche hauera fine il loro tormento

hauere fine

il

loro

tormento

si
li

spauentorno
dissepoli quessto sentendo he dissero adonque
fideli deuono andare allo infferno
Rissposse iessu ogniuno
li

sia chi si uolgia

debe andare allo imfferno he bene uero che

santi he proffeti di DIG

ui anderano per uedere

nom

li

patendo

l
pena ueruna he li iussti sollo riceuendo timore he che sto dire
ui dicho che ui andera il nontio di DIG d per uedere la iusstitia
.

onde tremera lo infferno alia sua pressenzza he perche

hauera
charne humana tutti quelli che hano charne
elgi
humana che serano im pena quanto tempo stara il nontio di
DIG d ha uedere lo imfferno tanto tempo starano senzza pena
di DIG

Ma ui
150 a
(

49

a
)

stara tanto

tempo quanto tempo ua ha

serare he apprire

he quessto fara DIG azioche ogni chreatura

hochij
chonossca di hauere riceuto benefitio dal nontio di DIG d
li

41)1

MS.

Jj-,,.
iussta.

^U^Jl jij

JjU

4J11.

GOD S MESSENGER IN HELL

a

317

In this accursed place shall there be a general punishment,

to all the centres, like the mixture of various grains to

common
make a

loaf.

For

fire,

thunderstorms, lightning,
all be unitedjby

ice,

sulphur,

heat, cold, wind, frenzy, terror, shall

the^justice
of God, and in such wise that the cold shall not temper the heat

the

*iior

fire

the

but each shall give torment to the wretched

ice,

sinner.

CXXXVI b.
In this accursed spot shall abide the infidels for evermore
if the world were filled with grains of millet, and
a single bird once in a hundred years should take away a single
c

insomuch that

grain to empty the world

if

were

to

not

this hope, because their

when

go into paradise, they

it

would

should be empty the infidels

But there

rest delighted.

is

torment cannot have an end, seeing^ 149 b

tKaTttTey were noTwiflTng for thelove

put an end

ot Tj!od to

tQ-.(*4 8b )

their sin.

But the
The

faithful shall

were affrighted, hearing

disciples

this,

and said:

So then

jj

the faithful must go into hell

Every one^be he who he may, must go into

however, that the holy ones ajid prophets oi^GocT
shall go there to behold, not suffering any punishment jind
the^
Jesus answered

hell.

?/4-v^t-

It is true,

fj

AncTwhat shall 1 say 1 I tell you

that thither shall 66me [even^ the messenger of God d to behold the
e
justice of God
Thereupon hell shall tremble at his presence.
righteous, only^sutt ermg ieai\

And

because he hath

and

shall

shall

human

"flesh,

all

human flesh
d
messenger of God

those that have

be under punishment, so long as the

to behold hell, so long shall they abide without

abide

punishment. But he shall abide there [only] so long as

to shut and open the eyes.

it

taketh

And

this shall

God do

in order that every creature

that he hath received benefit from the messenger of

*

Punishments without number, and he is the son

Chapter on the perpetual torment of the infidels.
d
The prophet of God.
wretched son of Adam.

of

may know 150 a

God d

Adam.
e

The

And he is the
God is just and

the avenger.
1

In the Qoran also

(cr.

xix) the faithful

infidels abide there eternally.

^-

J*

have comfort, because their torment shall

must pass through

hell,

while

49

a
)

THE GOSPEL OF BARNABAS

318

quando

ui andera tutti

elgi

diauoli stridendo cercherano

li

di asscondersi sotto le ardente brasse dicendo luno allo altro

a
scampa scampa che elgi niene machometo nosstro innimicho
il che sentendo satana si
perchotera chom anbe le mani la

fazia

he stridendo dira tu

sei

piu nobile di

me

mio

al

li
fideli che
disspeto he quessto he iniusstamente fato
sono in setanta dui gradi quelli deli dui ultimi gradi che
li uni atrishauerano hauto la fede senza bene hoperare
.

standossi

hoperare he

bene

del

delletandossi

altri

li

del

malle starano nello infferno setanta millia hanni

li

.
dapoi
chui hani andera langiollo gabrielo allo infferno he sentira

dire

ho machometo b doue sono

le

promesse

con dire

f ateci

che cholloro che hauera la tua fede non starano in etterno

nello infferno

c
.

allora ritornera lo angelo di DIG al parradisso

150 h e
apressatosi chon riuerenzza

al nontio di

Dio

li

narera

d
quanto hauera intesso Allora parlera ha DIG il nontio suo
he dira signore DIG e mio rachordati la promessa fata ha me
.

seruo tuo di cholloro che hano riceuto la

non starano

in etterno nello inferno

quanto uoi ho amicho mio che

ti

mia fede

che loro

Eisspondera DIG dimada

daro quanto dimaderai

f
.

CXXXVII*.
Dira allora
stati nello

nontio di DIG d

ho signore ui sono deli fideli

infferno setanta millia hanni doue he signore la
il

misserichordia tua h
quelle

ammare pene

pregoti signore che liberi cholloro da

Allora chomandera DIG

e
A

Or

u lkL

MS.

Ae

if.

alii

quatro an-

4)1.

Joo J-IL* icli-l 8,,.

.. Q.ll

hegli

,O--MJ (jUaJLw

41)1.

GOD
c

When

MESSENGER IN HELL

319

he shall go there all the devils shall shriek, and seek to

beneath the burning embers, saying one to
a
Fly, fly, for here cometh Mohammed our enemy

hide themselves
another

"

"

Hearing which, Satan

upon the face with both

Thou art more noble than

shall smite himself

and screaming
my despite, and this

his hands,

shall say

"

"

unjustly done
As for the faithful, who are in seventy-two grades, those
of the two last grades, who shall have had the faith without
in

I,

good works

the

is

they shall abide in hell seventy thousand

those years shall the angel Gabriel

them say

shall hear

"

O Mohammed b

to us, saying that those

for evermore

Then

who have thy

come

into hell,

and

where are thy promises made

faith shall not abide in hell

"

God

shall return to paradise, and having

with reverence the messenger of God d shall narrate

the angel of

approached

him what he hath heard.

Then shall his messenger d speak to God and say
Lord, my
God e remember the promise made to me thy servant, concerning
them that have received my faith, that they shall not abide for
to

"

evermore

God

in

shall

give thee

all

hell."

answer

"

Ask what thou

that thou askest

wilt,

my friend,

for I will

f
."

CXXXVII e.
d

Lord, there are of the

messenger of God say:
faithful who have been in hell seventy thousand years.
"Where,

Then

Lord,

shall the

is

Q&l^
t

onebeihg sad jttgood works, and the other

delighting in~~eviT

thy mercy

"

I pray thee, Lord, to free

them from those

bitter punishments."

b
Said
Mohammed the enemy of devils.
Mohammed.
After the sinning believers have entered Gehenna, Gabriel comes
Jesus
into Gehenna and is faced by the believers, and they say O Mohammed
tt

where is your promise to those who accept your religion that they will
And if Gabriel informs Mohammed
not remain for ever in the fire?
of what he has heard from the sinning believers, then Mohammed
will call to his master (Lord) saying,
Lord, thy promise is true and
then God will send Gabriel and
thou art the best judge of judges
Michael and Asrafil and Azrael and they will take them out of the fire
d
e
The prophet of God.
God is
and place them in paradise. Inde.
f
g The
God gives.
Chapter of the intercession of Moham
sovereign.
h
God is sovereign and the merciful.
med after the resurrection.
;

ISO 1
(I

49

b
)

THE GOSPEL OF BARNABAS

320

da DIG che uadino

gioli fauoriti

ogniuno

che habia

im parradisso
de

fede

il

chreduto in

il

lui

di

Dio

(ISO

li

ch5ducha

uadagno della
qualli hauerano

il

li

sebene non hauerano hoperato bene essendo

chon quella fede

io ho deto
che
pena

nontio suo he

che quelli

loro morti

151 a la

il

che farano he chossi sera

nontio

he chauino fuori

allo infferno

de

la fede

annderano im parradisso dapoi

CXXXVIII.
Fata

chon

le

chon

li

matina per tempo

done he fanciuli uenero

la

suoi dissepoli he

tutti

li

homeni

alia chassa

doue iessu staua

pregorno dicendo

il

perche quessto hano

misserichordia di noi

della citta

signore habi

uermi hano

li

grano he non riceueremo pane quessto hanno nel

nosstro teritorio
Risspose iessu ho che timore he il uosstro
roduto

il

no sapete che

il

seruo di DIG hellia tre hanni chontinuando la

hachab non uiste pane nutrendossi sollamente

di herbe he fruti saluatici b
Dauit padre nosstro proffeta

persecutione di

DIG dui hani stete mangiando fruti saluatici he herbe

essendo persseguitato da saul
talmente che sollo dui uolte
di

mangio pane
proffeti

151 b durorno

di

Rissposero

ma chome
|

loro

richolto
si

che

fare

misseria

he

quessti

oratione

uenti

li

mosstrorno

hebe chompassione iessu allora

disse quanto tempo he lontano il
.

Rissposero loro uinti giorni

farano quessti fanciuli he

la moltitudine di loro filgioli

della

homeni siggnore loro herano

he pero bene

li

DIG nutriti di dilleto spirituale

allora disse iessu fate

giorni hatendiamo ha degiunare he

DIG ui hauera misserichordia
in

perche
uerita ui dicho che DIG ha dato quessta penuria perche
quiui cominzio la pazia delli homeni he il pechato de
issdraele
quando dissero me essere DIG ouero fiolo di DIG
.

degiunato decenoui giorni la matina del uiggessimo uisstero

le champagne he choli choperto di grano maturo
onde
chorssero da iessu he li rinontiorno il tutto il che auendo
.

JL*

iU! 111.

-^

crr

MIRACLE OF THE HARVEST

Then

shall

(J2l)/B50

God^jc^mmand the four favourite angels

of

God that

theY go to hell and take outevery one that hath the faith of his

X^

m essengeTTlijuriead

him

into paradise,.

And such shall be the advantage

And

this they shall do.

of the faith of God

messenger*

that those that shall have helieved in him, even_ though they have

not done any

go.or|

wnrfc^ seeing they died in this

into paradise after the

punishment of

which

faith, shall

go>.

151 a

have^spoken/

CXXXVIII.

When morning was

women and
disciples,

come, early,

came

children,

all

the

to the house

men

of the city, with the

where Jesus was with his

1
and besought him saying:
Sir
have mercy upon us,
worms have eaten the corn, and we shall not
,

because this year the

receive any bread this year in our land.

Jesus answered

Oh what

fear

is

yours

Know

ye not that

the servant of God^whilst for three years the persecution

Elijah,
of Ahab continued, saw notbread, nourishingliimself only with

herbs ami wild fruits b

David our

father, the prophet of

God, for

two years ate wild fruits and herbs, being persecuted of Saul,
insomuch thattwice only did he eat bread.
The men answered
Sir *, they were prophets of God, nourished
:

but how [151 b

the multitude ^ I5

with spiritual^delight^_and_therefore they endured well

shall these Tittle ones fare

of their children.
said

How long

and they showed

Tiirn

Then Jesus had compassion on

is it until

Then said Jesus

harvest?

their misery, arid

They answered:

Twenty days.

See that for these twenty days we give

ourselves to fasting and prayer; for God will have mercy upon
c
you
Verily I say unto you, God hath caused this dearth because
:

here began the madness of

men and

the sin of Israel

when they

said that I was God, or Son of God.

When

they had fasted for nineteen days, on the morning of

the twentieth day, they beheld the

ripe corn.

The prophet
c

God

is

fields

and

hills

covered with

Thereupon they ran to Jesus, and recounted

of God.
the Merciful.

The heaviest

trial is

all

on the prophets.

to

Inde.

1
b
viz.
Gabriel, Michael, Rafael, and Uriel, as appears from 22i
N.B. The Spanish version (cf. Introd.) has there Azrael for Uriel, like
the Arabic gloss here (p. 319).
2
Or Lord.
:

KAGG

/"

THE GOSPEL OF BARNABAS

322

ha DIG he

intesso iessu resse le gratie

disse

andate

fratelli

he racholgete il pane che DIG uia dato

Racholssero li
homeni tanto grano che non sapeuano doue chonsseruarllo
.

che fu chagioue di abondantia in issdraelle

silgio
C J 5 ia )

Re

citadini per constituire iessu loro

li

152 a nossendo

f ugite

onde

dalloro

giorn i ha trouarllo

li

Feccero chon-

il

qualle cho-|

penorno quindici

dissepoli

CXXXIX.
Ritrouato iessu da quello che scriue he iachobo con ioane
ho maestro perche fugisti noi
quali piangendo dissero
dollenti ti habiamo cerchato he piagendo ti cerchano tutti
li

li

Risspose iessu

dissepolli

io

fugi perche io chonobi uno

exercito de diauolj prepararmi quello che

uederete imperoche

leuera

si

chontra

im pocho tempo

me

di

li

principi

di sacerdoti

chonli uechij del populo he pilgierano potessta

dal presside

romano

uollere ussurpare

perche temerano me
Ma che piu
reggno sopra issdraelle
di

il

ammazzarmi

uenduto he tradito da uno di mei dissepoli chome

fu uendduto iosef in egitto ma pero DIG iussto fara chasscare b
io saro

chome

dice

il

fossa cholui
proffeta dauit, fara chasscare nella

che tende Io inggano al prossimo suo perche DIG mi saluera c

152 b dalle mani loro he mi leuera dal moncldo temetero li tre
.

^ I51

li

dissepolli

chonfforto

qualli

chonssolatione
trentasei

delli

mi

iessu

dicendo

non

temete

onde riceuetero alquanto

il
giorno uenente uenero ha dui ha dui
dissepoli di iessu pero sedete in damassco

perche niuno di uoi

tradira

he stauano ogniuno dollente perche

asspetando li altri
chonosseuano iessu douerssi partire dal monddo onde elgi
.

inffelice certo he chi chamina

apperto la sua bocha disse
ma molto piu imfelice
senzza sapere doue ha da hariuare
he cholui che potendo he sapendo di hariuare ha bono
.

hosspitio
di

fanggo

quessto

he uolle fermarsi nella strada piena

Ditemi fratelli
pioggia he pericholo di ladri

dessidera
alia

monddo

nosstra no certo imperoche fu

elgi patria

41)1.

JESUS FORETELLETH HIS BETEAYAL

323

And when he had

him.

heard it Jesus gave thanks to God, and

Go, brethren, gather the bread which God hath given you a
The men gathered so much corn that they knew not where to store
said

it

and this thing was cause of plenty in Israel.

The citizens took council to set up Jesus as their king

which

he

fled

knowing
Wherefore the disciples strove fifteen 152 a
~

from them.

**

days to find him.

Ti5i a )

CXXXIX.
Jesus was found by him

And they,
us

We

weeping, said

who

writeth,

and by James with John.

O Master, wherefore didst thou flee from

have sought thee mourning yea, all the disciples seek

Jesus answered
I fled because I knew that a host
;

thee weeping.
of devils

is

preparing for

me

that which in a short time ye shall

For, there shall rise against me the chief priests with the
elders of the people, and shall wrest authority to kill me from the
see.

Eoman

governor, because they shall fear that I wish to usurp

Moreover, I shall be sold and betrayed by
kingship over Israel.

one of

my

disciples, as

Joseph was sold into Egypt.

But the just

God shall make him fall b as saith the prophet David *

He shall
make him fall into the pit who spreadeth a snare for his neighbour."
For God shall save mec from their hands, and shall take me out 152
"

ll

of the world

The three disciples were afraid; but Jesus comforted them

Be not afraid, for none of you shall betray me.
saying
Whereat they received somewhat of consolation.
The day following there came, two by two, thirty-six of Jesus
and he abode in Damascus awaiting the others. And
disciples
:

they mourned every one, for that they knew that Jesus must
depart from the world. Wherefore he opened his mouth and said
:

Unhappy
he goeth

who walketh without knowing whither

but more unhappy is he who is able and knoweth how
of a surety

is

he

to reach a good hostelry, yet desireth and willeth to abide on the

miry road, in the rain, and in peril of robbers. Tell me, brethren,
is this

world our native country

God

Cp. Ps.

gives.

ix.

15

and

God

Ivii. 6.

is

Surely not, seeing that the

the avenger.

See below, 22i b

Y 2

God

keeps.

first

5i

b
)

THE GOSPEL OF BARNABAS

324
scaziato

primo homo nel monddo cliome in

il

quale patisca la pena del suo herrore

essule cbe

non

im pouerta
153 a
t 152*)

certo he

che la ragione

ha|matori del

il

nel

trouera forsi uno

niega

lie

sentirne parllare

ma la essperienzza

monddo non uolgiono penssare

proua perche
morte anzi che quando di quella

alia

si

asspiri di anddare alia patria richa ritrouandossi

li

il

essillio

non

parllato

uolle

CXL*.
Credete uoi ho homeni

che

uenuto

sia

io

monddo

al

priuilleggio che non ha hauto homo ueruno ne tampocho

hauera il nontio di Dio b essendo che DIO nosstro non chreoc

chom
lo
10

im

homo

monddo ma

per ponerllo nel

paraddisso

sibene per chollocharlo

certo he che cholui

il

non spera de

qualle

riceuere chossa ueruna da romani perche sono di leggie alliena

ha

lui,

non

uolle

lassiare la patria

ui uenire piu he anddarre

11

faria

trouassi di hauere offeso cessare

si

quando

con quanto ha per non

Roma he molto meno

ha habitare

ui dicho in uerrita he sallamone proffeta di DIO

ho morte quanto he ammara

memoria tua ha

la

chossi

mecho chrida

cholloro che

hebero pazze nelle loro richezze io non dicho quessto perche

153b io habia da morire hora essendo che io son sichuro di uiuere
.

I 5 2b )

inssino

hapresso

fine

le

del

monddo

quessto azioche imparate ha morire

chossa che

si

fa

una

sollo

fiata

Ma

ui

Viue DIO

malle

si

parllero
d

di

che oggni

fa onde per bene

hoperare una chossa elgie neccessario di essercitarssi in quella

hauete ueduto li soldati che in tempo di paze si exercitano
fra loro chome se fussero alia guera
Ma chome morira di
.

bona morte
he

la

morte

lo

homo che no impara bene morire

di santi nella pressenza di DIO disse

dauit sapete perche

le

io uello diro elgie

chosse rare sono preciosse

di quelli che

morono bene

DIO chreatore nosstro

perche

si

preciossa

il

proffetta

chome tutte

chossi per essere rara la

la loro

morte

morte he preciosa auanti di

certo he che ogni chossa la qualle

Jli.

4)1

UPON DEATH
man was cast

out into the world as to exile

325

and therein he suffereth

Shall there perchance be found an

the punishment of his error.
exile who aspireth not to return to his own rich country when he

Assuredly reason denieth it, but

poverty?
the lovers of the world will not 153 a
because
experience proveth it,
I 2
think upon death nay, when one speaketh to them thereof, they ( 5 ;
findeth himself in

will not hearken to his speech.

CXL*.

Believe ye,

men, that I am come into the world with a

man hath had, nor will even the messenger
seeing that our God created not man to set him

privilege which no

God b have

of

it;

him in paradise.
who hath no hope to receive aught

in the world, but rather to place

Sure

that he

is

it

Eomans, because they are of a law that

own country with

willing to leave his

when he found

how

bitter is the
"

riches
I

l
,

God

would he do

less

Even

himself to have offended Caesar.

and Solomon

verily,

all

And much

Rome.

return, and go to live in

prophet, crieth with

me

so I tell
:

remembrance of thee to them that have

I say not this because I

of the

foreign to him, is not

that he hath, never to

is

now

have to die

"0

so

you

death,

rest in their
b
seeing that 153

am

2
sure that I shall live even nigh to the end of the world
But I will speak to you of this in order that ye may learn
.

to die.
3
everything that is done amiss, even once
showeth that to work a thing well it is necessary to exercise oneself

As God

liveth d

therein.

Have ye seen the soldiers, how in time of peace they exercise

themselves with one another as if they were at war? But how
shall that
"

man

die a good death,

who hath

not learned to die well

Precious is the death of the holy in the sight of the

said the prophet

David

Know

4
.

ye wherefore

Lord,"

I will tell

you

because, even as all rare things are precious, so the death of

them that die well, being rare, is precious in the sight of God our
it is

creator e

By

Ps. cxvi. 15.

The Chapter on death.

the living God.

Ecclus. xli.

i.

God

The prophet of God.

God

creates.

creates.

Cp. below, 228*.

Text obscure.

THE GOSPEL OF BAKNABAS

326
inchominzia lo

homo non

che precia piu

154 a quando

il

ma

si

sforza

ho missero homo

suoi chalziamenti che se stesso imperoche

li

il

elgi talgia

che talgi
chusisse

ma

la uolle finire

sollo

che habia buono fine la sua intentione

pano

pane dilligentemente missu ra hauanti

he talgiato che he chon dilligenza il
sua che he nata per morire

la uita

non more cholui che non nascie

che sollo

li

per qualle chagione

homeni non uolgiono missurare la loro uitta chon la morte

hauete ueduto uoi quelli che fabrichano che ha dogni pietra
misurando se
che pongono hano per fine il fondamento
.

he iussto azioche non chassci

muro

il

ho missero homo

che chon soma roina chasscera la fabricha della uitta sua

perche lui non ha mira al fondamento della morte

CXLI a.
Ditemi quando

lo

homo

nassce chome nassce

llo

certo

he

che elgi nassce nudo he quando he posto morto sotto terra

che auantaggio ha elgi uno uille linziolo doue he inuolto he
.

premio che li da il monddo hora se li mezzi in

oggni hopera deuono essere proportionati allo principio he fine
b
154 perche chonsseguissca la hopera buono fine
che fine hora
quessto he

il

t3

hauera

chome

lo

homo che

dice dauit

morte pessima

richezze

DIG morira

il

elgi

morira

pechatore di

se

uno homo che choxisse pani ponesse

fillo

nella guchia per chusire le uestimenti

traui in locho de

chome hoteneria

di

proffetta

la

he saria scernito

terrene

uolle

hopera

certo

dalli uicini

he che

elgi indarno operarebe

hora no uede lomo quessto di

chontinuo fare quando elgi chongrega beni terreni imperoche

la morte he la guchia que nom pole passarlla li traui di beni
.

terreni

nondimeno

riusscire la

si

hoppera

mio parllare miri

alii

pazzo di cotinuo per fare

indarno he chi non il chrede al

sforza

ma

il

sepolchri che iuui trouera la uerita

che uolle diuentare sapiente piu di ogni altro con

timore di DIG studij il libro del sepolchro che hiuui trouera
cholui

la uera dotrina
per sua

sallute

perche elgi sapera guar-

OF MEDITATION UPON DEATH

Of a

327

whenever a man beginneth aught, not only

surety,

he

is

fain to finish the same, but he taketh pains that his design

may

have a good conclusion.

O miserable man, that prizeth his hosen more than himself; for
a
when he cutteth the cloth he measureth it carefully before he 154
^53
)
But
his
care.
with
it
seweth
cutteth it; and when it is cut he
|

life

which

who

is

death

born to

is

die,

insomuch that he alone dieth not

wherefore will not

not born

men measure

their life

by

Have ye seen them that

lay they have

that the wall

ruin shall

not

fall

down

measuring
wretched man
!

life,

if it

for

be straight,

with greatest

because he looketh not to the

when a man

the building of his

fall

me

for every stone that they

the foundation in view,

foundation of death

Tell

how

build,

is

born,

how

is

he born?

he

JSurely,

is.

born naked.. And when he is laid dead beneath the ground, what
advantage hath he 1 A mean-linen clatdk wherein he is wound:

reward which the worjd_gjTe^th_him

the means in every work must needs be proportionate
to the beginning and the end, in order that the work be brought

and

this is the
if

to a

good end,

riches?

He

what end

shall the

shall die, as saith

sinner shall die a most evil death

man sewing cloth should

needle, how would the work

If a

the

would work

man have who

desireth earthly

154 b

and

in vain,

David

prophet of God:

"

The

X 53 )

thread beams instead of thread in

Of a surety he
attain [its end] ?
be despised of his neighbours. Now man

doing this continually when he gathereth

For death is the needle, wherein the beams of

seeth not that he

earthly goods.

is

Nevertheless in his madness

earthly goods cannot be threaded.
he striveth continually to make the work succeed, but in
vain.

And whoso
tombs,

believeth not this at

for there shall he find

become wise beyond

~flie~l)oWl)f"the
"Tns

salvation"!

all

tomb,

Cp. Ps.

civ.

others in the fear

fo7~th"ere

For he will know

The Chapter on death.

35

(?).

my word,

shall he

to
b

let

him gaze upon the

He who would

the truth.

or God,

find"

let

fain

him jstudy,

the true doctrine

beware of the world, the

The worst death.

for__

flesh,

THE GOSPEL OF BARNABAS

328
darssi dal

monddo, dalla charne he dal senso

uedendo per
charne humana
Ditemi se

cibo di uermi chonsseruarsi la

155 a ui fusse una strada

talmente chonditionata che

chaminado

lo

homo

andassi

ma

sichuro

mezzo

nel

chaminando

alii

estreme parti si rompessi il chapo che diresste uoi

ueden
do li homeni chontresstare inssieme he hauere hemullatione di
.

anddare piu

esstremi per ammazarsi

sulli

che stupore sarebe

uosstro certo che diressti che sono pazzi he frenetici he se

il

non sonno sono

frenetici
li

posero

dissepoli

in uerita talli

li

morte

ma

monddo perche

se uiuessero

homo

quale sta nel mezzo dello

la

chossi elgie uero riss-

lachrimando iessu disse sono pure

allora

animator! del

sechondo la raggione
seguitariano la

dissperati

leggie di DIG he

si

saluariano dalla etterna

perche seguitano la charne he

il

monddo sono

chontendendo

fernetici he chrudeli innimici di loro isstessi

de uiuere piu superbamente he lasciuamente luno dello altro

CXLIIX
Vedendo iuda il traditore che iessu hera fuggito
perse
155 b la speranzza di uenire potente nel mondo perche elgi teneua
la borssa di iessu che di quanto li era dato per ammore di DIG
lui speraua che iessu diuentassi Re di issdraelle he
seruaua
.

chossi lui uenire

homo

potente

onde perssa quessta sperazza

disse fra se, se chostui fussi proffeta saperia che

danari onde non haueria pazienzza he

seruitio

fussi

chonossendo che

sauio

non fugiria

pero melgio sera che io

sacerdoti he chon

mano

li

lo

io

non chredo in

he

li

MS.

li

Re

he se

lui
.

principi di

l
onde
qualche bene
scribi he farissei chome
.

quali fecero chonsilgio

certo he che la faremo malle

bene hotenire.

li

he uedi di darllo in

somo sacerdote dicendo che faciamo noi

il

diuenta

alii

robo

uolle dare

loro che chossi potro hotenire

chossa hera passata in nain

chon

farissei

lui
li

mi hachomodi chon

scribbi

li

scazieria dal suo

honore che DIG

fato la rissolutione dete hauisso

la

mi

se chostui

perche elgi uora

JUDAS CONFERRETH WITH THE PRIESTS

and the

when he

sense,

seeth that

^nWsJlffth

is

reserved

329
he

f,n

food of worms.
"

Tell me, if there

were a road

which was of such condition that 155 a

|

should go safely, but walking

walking in the midst thereof a man
what would ye say if ye
head
his
hreak
on the edges he would
saw men opposing one another, and striving in emulation to get
and kill themselves ] "What amazement would
nearest to the

( I54

be yours

edge
Assuredly ye would say

"

are

They

mad and

frenzied,

and if they are not frenzied they are desperate."

Even so is it true/ answered the disciples.

Then Jesus wept and

For

the world.

if

said

lovers
Evenjo^verilv. arejbhe

they lived according to reason,

of___

which holdeth

middle place in man, they would follow the law of God, and ^
would be saved from eternal death! But because they follow the

"a

and the world they are frenzied, and cruel enemies of their
own selves, striving to live more arrogantly and more lasciviously
flesh

than one another.

CXLII a
Judas, the traitor,

when he saw

that Jesus

was

the

fled, lost

he carried Jesus 155 b

hope of becoming powerful in the world, for
him for love of God. ^ I54
purse, wherein was kept all that was given
^p
p=n
He hoped that Jesus would become king of Israel,
lost
this
himself would be a powerful man.
Wherefore, having
|

P"d,

hope, Lc

within himself:

.said

would know that

and

cast

me

Tf this

man were

^p
money; and_sO

I steal his

a prophet,

^o^d

ho

losejoatience

out of his service, knowingthat I believe not in him.

man

he were a wise

*Anc(

it

*Uod

willeth to give himu

Arrangement with the

Pharisees, and

see

how

he would not

Wherefore

chief

priests

to give

him up

it

flee

from the honour

will be better that I

and with the

thaj^_

make
and

scribes

into their hands, for so shall

Whereupon, having made

the scribes and Pharisees how the

I be able to obtain something good.

his resolution, he gave notice to

matter had passed in Nain.

priest, saying

a surety

we

What

shall

And

shall fare badly

The Chapter on the

traitor.

they took counsel with the high

we do
;

if this

because he

man become
is

king

Of

fain to reform the

THE GOSPEL OF BARNABAS

330
riformare

chulto

il

perche elgi

nom

faremo sotto
156 a tutti chon

di

DIG sechondo

il

chosstume anticho

pole patire le traditions nosstre

homo

imperio di talle

lo

hora che

certo che periremo

perche essendo scaziati dal nosstro

noi lodato DIG
officio ci bissognera mendichare il pane
hora habiamo Re he presside che sono allieni dalla nosstra
li

nosstri

fioli

leggie

li

noi non

churano della nosstra leggie si chome

churiamo della loro onde noi potiamo fare quello

quali

si

non

si

che uolgiamo che sebene pechiamo DIG nosstro he misserichordiosso talmente a . che chon il sachrificio he degiuno si
placha ma chostui diuentando Re non si plachera se elgi

non uedera

il

chulto di DIG

chome

scriue moisse

he quello

non uera della stirpe

che peggio he lui dice che il messia
ma
chome cia deto uno suo principale dissepollo

di dauit

he che la promessa
hora qualle f ruto nasscera
lascia chostui uiuere certo^he che uenirano li ismaeliti

dice che uenira della stirpe de issmaelle

fu fata in issmaele he no in issach

se si

in riputatione hapresso
la regione nosstra

seruitu

156 b

chome he

Romani

onde di nouo
stato per

il

he

li

darano im possesione

issdraelle sara sotto possto alia

passato

onde intessa

la propossta

pontifice dete risspossta che bissognaua tratarne cho herode

il
|

he chon

il

presside

perche la plebe he talmente inchinata

che senzza la millitia nom potremo fare niente he

ha
DIG che chon la millitia il potiamo passare quessto
piazia
onde
fato il chonsilgio fra loro deliberorno di prennegotio

ha

lui

derlo di notte

mani

quando

il

presside he herode ui ponerano le

CXLIIIc.
Peruenuto in damassco tutti

li

dissepoli

per uollonta di

he iuda traditore quel giorno piu di ogni altro faceua

dimosstratione di hauere hauto in dollore la abssenzza di
DIG

che pero iessu disse guardissi ogniuno da cholui che

senza o chasione si sforzza di farti segno de hammarti he DIG

iessu

ci

leuo lo intelleto che

nom

potessimo chonossere ha che fine

JUDAS CONFERRETH WITH THE PRIESTS

331

worship of God after the ancient custom, for he cannot away with
our traditions.
Now how shall we fare under the sovereignty

man]

of such a
for

cast

being

a
Surely we shall all perish with our children: 156
I55
out of our office we shall have to beg our

bread.

We

now,jQaised--be. God, have a king andj^governor that are

who care not for our law, even as we care not for

aliento our law,

theirs!

And

though we

and

sacrifice

so

sin,

we

our

are able to do whatsoever

God

is

so merciful a that

But

fasting.

this

if

man

He

we

list

even

for,

appeased with
become king he will not
is

be appeased unless he shall see the worship of God according as

Moses wrote and what is worse, he saith that the Messiah b shall
;

not come of the seed of David (as one of his chief disciples hath
1
and
told us), but saith that he shall come of the seed of Ishmael
,

that the promise was

What

made

and not

in Ishmael

then shall the fmit be

if this

man

in Isaac.

be suffered to live

Assuredly the Ishmaelites shall come into repute with the Romans,
and they shall give them our country in possession and so shall
;

againbe subjected to slavery as it was aforetime/ Wherefore,

b
Tiaving heard the proposaTTthe
higtTpriest gave answer that he 156

"Israel

must needs

treat with

Herod and with the governor, because the

towards him that without the soldiery we

people are so inclined

shall not be able to do anything
the soldiery

we may accomplish

and may

it

please

God

that with

this business.

Wherefore, having taken counsel among themselves, they plotted

him by night, when the governor and Herod should agree

to seize

thereto.

CXLIIIc.

Then came

And

all

by the
more than any

the disciples to Damascus,

on that day Judas the

traitor,

will of God.
other,

made

show of having suffered grief at Jesus absence. Wherefore Jesus

said
Let every one beware of him who without occasion laboureth
:

to give thee tokens of love

And God

took

to

what end he said

Gu

God

is

away our understanding,

we might

not

know

this.

the Merciful.

(?).

See above, 46*

that

(p. 103,

note

5).

Prophet.

The Chapter on the

(J

55

THE GOSPEL OF BAKNABAS

332

lui disse quessto

disse

da

dissepoli

in

sabbato di
iessu

li

gallilea perche quessto mia deto lo

DIG che bissogna che io ui uadi
onde uno
matina peruene iessu in na|zaret
chonossiuto

di

angello

157 a

dapoi la uenuta de tutti

ritorniamo

ogniuno dessideraua di uederllo onde uno

cittadini

publichano per nome zacheo di picholla statura nom potendo

uedere iessu per la grande moltitudine asscese sopra uno
sichomoro he iuui haspetaua che iessu passasi per quel locho
.

quando andaua
locho leuo

alia

sinagoga

pero peruenuto iessu ha quel

zacheo disscendi perche ogidi

hochij suoi he disse

li

uolgio habitare in chassa tua

allegrezza

il

riceuete facendo

morauano

li

farissei

he intrato

il

dicendo

uosstro maesstro

Disscese

homo he chon

lo

uno chonuito splendido

alii

dissepoli

di

iessu,

mor-

perche

ha manggiare cho publichani

he pechatori
E/isspose iessu per quale chagione [entra] il
medicho intuna chassa ditello ha me che io ue diro perche io
son hentrato quiui Rissposero loro per medichare li infermi
.

Voi

dite

il

uero disse iessu perche

ma

de medicina

sibene

li

inffermi

sani

li

non hano bissogno

CXLIV *.
Viue DIG

manda c

li

t>

alia chui pressenzza sta la

proffeti

facino penitenzza

hano bissogno

he
.

he non mada per

di penitenzza

bagno cholui che he monddo

si
.

li

he perche

il

le

mie parolle

rallegraresste che io sia

Ditemi sapete uoi

monddo comincio ha riceuere
d

&*>
>

MS.

iessu disse iessu disse (bis).

il

fare chonto del

b

non

sapete

henoch amicho di DIG che

chamino chon DIG in uerita senza

4)1.

di

ui dicho in uerrita che

certo che io uello diro poi che uoi

pero asscoltate

pechatori
perche loro non

ui

pechatori per sallute loro

la horigine uosstra

che DIG

ma

hentrato

farissei

li

chome non ha bissogno

ueramente

alii

azioche

iussti

se uoi foste

farissei

anima mia

monddo

serui suoi al

monddo

THE FEAST OF ZACCHAEUS

After the coming of

all

the disciples, Jesus said

into Galilee, for thus hath the angel of

must go

I needs

Jesus came to

God

333
:

Let us return

said unto me, that

Whereupon, one sabbath morning,

thither.

When

the citizens recognized Jesus, 157 a

Whereupon a publican, by name C

Nazareth.
|

everyone desired to see him.

Zacchaeus who was of small stature, not being able to see Jesus
by reason of the great multitude, climbed to the top of a sycamore,

S"*)

for Jesus to pass that place when he went to the

Jesus then, having come to that place, lifted up his eyes
Come down, Zacchaeus, for to-day I will abide in thy

and there waited

synagogue.

and

said

house.

The man came down and received him with

gladness,

making

a splendid feast.
Wherefore
The Pharisees murmured, saying to Jesus disciples
is your master gone in to eat with publicans and sinnejjj_j
:

"

"

For what cause doth the physician 2 [enter]

3
Tell me, and I will tell you wherefore I am come

Jesus answered:

into an house

in hither.

They answered

To heal the

sick.

Ye

no need of

for the whole have

say the truth, said Jesus,

medicine, only the sick.
|

CXLIV*.
As God livethk,

15 7 b

whose presence my soul standeth, God sendeth

his prophets and servants into the world in order that sinners may
repent and he sendeth not for the sake of the righteous, because
in

"they

have no need of repentance, even as he that

need of the bath.

But

is

clean hath no

verily I say unto you, if ye

were true

Pharisees ye would be glad that I should have gone in to sinners

for their salvation.

Tell me,

know ye your

to receive Pharisees
it

not.

and wherefore the world began

origin,

Surely I will tell you, seeing that ye

Wherefore hearken to my words.
1

know

4
Enoch, a friend of God, who walked with God in truth, making
no account of the world, was translated into paradise and there
;

a
The Chapter on Enoch.
History of Enoch.

See Luke xix. 2-10.

Luke

xx. 3, 4

and

Cp.

By

Luke
*

parallels.

the living God.

v.

Gen.

31

and

v. 24.

parallels.

God

sends.

Cp.

(i 5 6

b
)

THE GOSPEL OF BARNABAS

334

fu trasslato nel parradisso

perche hapresso

uno

homeni per

li

il

fine

monddo*

altro al

he hiui pennene inssino al iuditio

del monddo ritornera chon hellia he
.

onde hauendo chonossiuto quessto

del

dessiderio

cerchare DIG suo chreatore

b
.

parradisso

inchominciorno ha

perche farisseo propio uolle dire

158 a cercha DIG nella linggua di chanaam che iuui inchominzio

^
Essedo che li chananei
quessto nome per scerno de boni
|

herano dediti alia iddolatria che he chulto di mani humane

onde uedendo

chananei quelli del popullo nosstro che stauano sequestrati dal monddo per seruire DIG chome per scerno
c
quado uedeuano un talle diceuano farisseo zioe cercha DIG
li

quasi dicendo ho pazzo tu non hai statoe de iddoli he addori il

uento pero guarda il fato tuo he uieni ha seruire li nosstri
dij

in uerita ui dicho disse iessu che tutti

di DIG sono stati farissei no di

li

nome chome

santi he proffeti

ma

uoi

in fati

perche in ogni atione loro cerchorno DIG loro chreatore

per

ammore

abandonorno

di DIG

le citta

he

li

uendendoli he dandoli ha poueri per amore di DIG

he

propij beni

CXLV e.
Viue DIG
DIG

si

farissei

che al tempo di hellia ammicho he proffetta di

trouaua duodeci monti habitati da diecesete millia

he talmente che in tanto numero non

158 b pure uno reprobo ma tutti hejrano

che issdraele ha piu di cento millia

elleti di

DIG

trouaua

si
.

Ma

farissei piazesse

hora

ha DIG

che di ogni mille ne fussi uno elleto

Rissposero li farissei
indignati hora adonque siamo tutti reprobi adonque tu reprobi
.

Risspose iessu io non reprobo ma aprobo

Ma
la relligione di ueri farissei he per quella uolgio morire
uediamo
uoi
sete
farissei
hellia
ammicho
di
DIG
se
pero
la relligione nosstra

preggato da

elliseo

suo dissepolo scrisse uno libreto pichollo

nel quale inclusse tutta la sapientia

di DIG nosstro signore g

si

smarirno

li

humana chon

la leggie

farissei setendo

nominare

335
abideth until the

lie

(for

judgement

when

the end of the world

x*^

^clraweth nigh he shall return to the world with~Elijaa~~gTi;rone_

"other
And so men, ETtvilSgknowledge of this, through desire of

^jL

^).

to seek

paradise, began
strictly

meaneth

God

seeketh

creator b

their

God

"

human

Whereupon

"Pharisee"

of deriding good men, seeing

that the Canaauites were given up

worship of

For

in the language of Canaan, for

name begin by way

did this

there

"

to idolatry,

which

is

the

I58 a
(

1 57

a
)

hands.

the Canaanites beholding those of our people that

were separated from the world to serve God, in derision when

that is, "He seeketh
they saw such an one, said "Pharisee
!"

much

as to say:

mad

God";

as

of idols

and adorest the wind; wherefore look

and serve our

"0

God

thou hast no statues

to

thy

fate

and come

gods."

Verily I say unto you/ said Jesus,

For

fellow,

all

the saints and prophets of

have been Pharisees not in name, as you are, but in very deed.
God their creator d and for
in all their acts
they sought

love of

God they

and giving

forsook cities and their

own

goods, selling these

to the poor for love of God.

CXLVe.
As God livethf in the time of Elijah, friend and prophet of
God, there were twelve mountains inhabited by seventeen thousand
Pharisees and so it was that in so great a number there was not
;

found a single reprobate, but all were elect of God. But now, 158 b
I
when Israel hath more than a hundred thousand Pharisees, may it ^ ** *
|

please

God

that out of every thousand there be one elect

The Pharisees answered

in indignation

reprobate, and thou boldest our

I hold not
Jesus answered
:

religion in reprobation
in reprobation

So then we are

all

but in approbation

the religion of true Pharisees, and for that I

am

ready to die.

Elijah, the friend of God,

ye be Pharisees.
at the prayer of his disciple Elisha, wrote a little book wherein
he included all human wisdom with the law of God our Lord s.

But come,

let

us see

if

The Pharisees were confounded when they heard the name of

a
God creates.
First dervish.
Dervish, in the Amran tongue
d
e
God creates.
Tho
(Hebrew), Farishua (Pharisee). Inde.
8 God is
sovereign.
By the living God.
Chapter on the Dervish.

>-v

THE GOSPEL OF BARNABAS

336
il

di hellia perche per le tradition!

libro

niuno osseruaua

talle dotrina

hauere facende

pretessto di

sapeuano che

loro

onde uolleuano

partirssi sotto

allora disse iessu se uoi sette

ogni altro neggotio habandonarete per atendere ha

quessto perche il farisseo sollo cercha DIG chonfussi adonque
farisei

si

fermorno ha asscoltare iessu

il

seruo di DIG, che chossi chomincia

il

ha

libreto,

perche ha chi teme DIG

uolle

bastalj

qualle non fa

altro che riprendere

che uolgiono cerchare DIG serino

chassa sua perche il patrone non
chassa doue non e

he chusstodite

il

ammato

che DIG

non cerchano DIG

le
si

pechati nosstri
porte he

li

il

quelli

fuori di

sensi uosstri

si

nel qualle he odiato

uolgiono bene hoperare atendano alloro

fmestre di

le

lassia trouare

pero chusstodite

chore uosstro perche DIG non

im quessto monddo

di noi

li

suo quessto

sapere sollo quello

quelli che cerchano belle parolle

hellia

temono DIG

chi dessidera de imparare molto pocho

tutti quelli
b

15 9 a che dessiderano di chaminare chon DIG chreator

scriue

qualle di nouo disse

troua fuori
Quelli che

stessi

perche non

gioua niente guadagnare tutto il monddo he perdere la

anima sua
quelli che uolgiono amaesstrare altri uiuano
di
altri
melgio
perche niente se impara da chi sa meno
.

di noi

sente

hora chossi

uno peggiore

si

emendda

la uitta

di lui hamaesstrarllo

DIG fuggisca la chonuerssatione

159k

sollo essendo

chome

fa

sul

monte

sinai

uno amicho che

il

delli

pechatore quando

il

Quelli che cerchano

homeni perche moisse

chon DIG

trouo he parllo

chon

parlla

lo

ammicho

Quelli

DIG una uolta solla per ogni trenta giorni

sono homeni de il monddo
perche intuno
dui
hanni
circha alii negotij
giorno si polle fare hopere per
di cholui che cercha DIG
chaminando non guardi se non
che cerchano

usscirano doue

li

suoi piedi

parllando non dicha se non il neccessario

leuino da menssa chon fame
penssando ogni
.

Mangiando si
giorno di non peruenire
chome tira il fiato una
.

U1

L^bi.

allo

sechondo

spendendo

il

tempo

uesste di pelle di animalli

li

basti

-Jli ^1.

THE LITTLE BOOK OF ELIJAH

337

the book of Elijah, because they knew that, through their traditions,
no one observed such doctrine. Wherefore they were fain to

depart under pretext of business to be done.

Then said Jesus _If ye were Pharisees ye would forsake all
other business to attend to this ; for thePharisee seekqth God
:

who

Wherefore in contusion They tarried to listen to Jesus,

"alone.

"

said again

Elijah, servant of

God

"

beginneth the

(for so

that desire to walk with God their 15 9 a

book), "to all them
1
b
creator
writeth this.
Whoso desireth to learn much, they (sic] ( I 5 )
fear God little, because he who feareth God is content to know

little

only that which God willeth.

They that seek fair words seek not God,
"

reprove our

who doth naught but

sins.

They that desire to seek God, let them shut fast the doors and
windows of their house, for the master suffereth not himself to be
found outside his house, [in a place] where he is not loved. Guard
therefore your senses and guard your heart, because God is not
"

found outside of

us, in this

world wherein he

is

hated.

They that wish to do good works, let them attend to their

own~ selves, tor^Jbooteth not to gain thewhole world and
"

one

own

soul

l
.

They that wish

"

to teach others, let

them

live

better than

others, because nothing can be learned from him who knoweth less
than ourselves. How, then, shall the sinner amend his life when

he heareth one worse than he teaching him

They that seek God, let him (sic] flee the conversation of men ;
because Moses being alone upon mount Sinai found him and
"

with God, as doth a friend who speaketh with a friend 2

159 ^
that
seek
once
in
shall
come
God,
They
only
they
thirty days
forth where be men of the world
for in one day can be done works

spake

"

two years in respect of the business of him that seeketh God.

for
"

When

he walketh,

WheiT he

let

him not look save at his own feet.

him n&t speak save that wh ich

speaketh,~let~

is

necessary.
"When they eat, let them rise from the table still hungry;
thinking every day not to attain to the next ; spending their time
as one draweth his breath.
"

Let one garment

The book

of Elias.

3
,

of the skin of beasts,

b

God

Matt. xvi. 26, and parallels.

suffice.

creates.

Exod. xxxiii. n.

Cf. Matt. x. 10.

THE GOSPEL OF BARNABAS

338

dorma sopra
li

la

nuda

massa

terra la

basstera dui hore di dormire

per ogni notte

niuno hodij se non se stesso

Nella oratione stiano chon
.

niuno chondani se non se stesso

talle

di terra

timore chome se fussero al iuditio uenturo

hora fate

quessto nel seruitio di DIG chon la leggie che uia dato DIG
che talmente trouarete DIG che in ogni tempo
per moisse
.

he locho sentirete uoi in DIG he DIG in uoi

160 a

il

ho

libreto di hellia

uoi fosste farissei

farissei pero

Quessto he

nouo ui dicho che se

di
|

haresste letitia che io sia hentrato qui

perche DIG ha misserichordia

delli

pechatori

CXLVI b.
signore hecho chio uolggio dare per
di DIG quatro uolte tanto quanto per una uolta ho

Allora disse zacheo

ammore
riceuto

ha ussura

allora disse iessu ogidi

he pechatori
riputano iussti anderano

trice

farissei

si

il

padre dami
il

tierita

alle hetterne fiami

il

che intesso

li

partirno indignati allora disse iessu alii chonuertiti

ha penitenzza he
familgia

he fato sallute ha

che molti publichani, mereanderano nel regno di DIG he quelli che si

quessta chassa in uerita in

alii

suoi dissepoli

quale haueua dui

la

mia portione

filgioli

di roba

quale riceuta la portione sua

elgi fu

he
il

il

che

uno padre

di

piu giouine disse

li

dete

il

padre suo

parti he andete in paesse

fachulta sua chon meretrice

si

lontano onde sconssumo tutta la

160 b uiuendo
fato fu grande fame in quello
lussurio|samente
il missero andete seruire uno citadino il
talmente
che
paesse
.

qualle lo messe ha passere

li

porci nella possesione sua

chauaua

la

fame

qualli passendo si
le

giande di quercia

in

chompagnia

li

di porci

Ritornato in se stesso disse

mangiando
ho quanti nella chassa de mio padre habondano in chonuiuio
he io qui moro di fame io mi leuero addonque he andero dal
padre mio he diroli padre io ho pechato in ciello chontra di te
.

pero

fa ha

me chome

tu

fai

ad uno

delli tuoi seruitori

THE PRODIGAL
"Let

the

of earth sleep on the

lump

339

SON"

night let two hours of sleep suffice.

"Let
him hate no one save himself;

naked

earth.;

for every

Condemn no one

save

himself!
"In

them stand

prayer, let

in such fear as if they

were at the

to come.

judgement

Now do this in the service of God, with the law that God hath
given you through Moses, for in such wise shall ye find God that
in every time and place ye shall feel that ye are in God and God
"

in

you."

This is the little book of Elijah,

Pharisees, wherefore
again
I say unto you that if ye were Pharisees ye would have had joy

160 a

that I

am

entered in here, because

God hath mercy upon

sinners

59

a
)

a.

CXLVIb.
Then
fourfold

Then

said Zacchaeus

2
,

behold I will give, for love of

God ?

that I have received by usury.

said Jesus
This day hath salvation come to this house.
:

kingdom

shall

Sir

all

publicans, harlots, and sinners shall go into

of God, and they that account themselves righteous^

Verily, verily,

the

many

go into eternal flames.

Then said
HeaTrrrg th~is7 tEeTPharisees departed in indignation.
Jesus to them that were converted to repentance, and to his
c There was a father 3 who had two
sons, and the
disciples:
"

Father, give me my portion of goods ; and his

father gave it him.
And he, having received his portion, departed
and went into a far country, whereupon he wasted all his substance

younger said

"

"

with harlots, living luxuriously. After this there arose a mighty 160 b
b
famine in that country, insomuch that the wretched man went to ( I 59 )
|

who

serve a citizen,

set

him

to feed

And

swine in his property.

while feeding them he assuaged his hunger in company with the

But when he came to himself he said "Oh,
swine, eating acorns.
:

how many

in

my

father

house have abundance in feasting, and

I perish here with hunger!

I will arise, therefore, and will go to

and
will
unto
him: Father, I have sinned in
my father,
say
heaven 4 against thee do with me as thou doest unto one of thy
;

servants."

God

is

the Merciful.

The Chapter

of the Fornicator.

very

good parable on repentance.

1

cp.
4

See Luke xix.

Introd.

8, 9.

Or Lord.

See

Luke

xv. 11-24

and

for various Old-Italian versions of the following verses.

Cp. Vulg. ad

loc.

n coelum,
Z 2

THE GOSPEL OF BARNABAS

340

pouero onde quessto inteniiene che il padre il

uedete di lontano uenire onde si mosse ha, chompassione sopra

Andossi

di lui

il

pero uscite

abbrazzo he bassio

inchontro he peruenuto al

li
.

inchinossi

fiollo

il

pechato in ciello chontra di te fa

filgiollo lo

dicendo padre

ha me chome ad uno

io

ho

di tuoi

perche no son degno di essere chiamato tuo fiollo ;

Risspose il padre non dire chossi ho fiollo perche tu sei mio
seruitori

161 a

he non patiro te sta|re in stato de mio seruo

he
chiamato li suoi seruitori disse portate quiui uestimenti noue
fiollo

he uestite quessto mio fiollo he datelli noui chalciamenti dateli

he pressto ammazzate il uitello grasso he
.

10 anello in dito

faciamo fessta

perche quessto mio

hera morto he hora

fiollo

he rissuscitato hera perduto he hora he ritrouato

CXLVII.
Mentre
filgiolo

chassa

si

faceua festa in ella chassa

magiore ha chassa
si

hecho che uene

qualle chagione si faceua talle fessta rissposeli il seruo

uenuto tuo fratello he tuo padre ha ammazzato il

graso onde stano in chonuiuio

quessto sentendo he
11

padre ha lui he

non

adiro forte

si

il

fiollo

elgie

magiore

tuo fratello he uenuto pero

filgiolo

Risspose

il

fiollo

indignato sempre

bona seruitu he tu non mi

desti giamai uno

da
chon
li
mei
he
agnello
mangiarllo
amicj
quessto trissto
che sie partito da te sconsumando ogni sua parte chon mere-

seruito di

**

uitello

uolsse hentrare in chassa pero usscite

disseli

uieni allegrarti chon lui

161 b io tio

il

qualle sentedo farsi fessta in

uno seruo li dimando per
he
chiamato
marauilgio
il

hora che elgie uenuto hai hamazzato il uitello grasso ;

risspose il padre fiolo tu sempre sei chon me he ogni chossa
trice

he tua

ma

chosstui hera morto he hora he rissusscitato hera

persso he hora he ritrouato pero bissogna allegrarssi

se adiro

maggiore he disse ua tu trionfa chio non uolgio

ha
menssa di fornichatori
he si parti dal padre
manggiare
senza riceuere pure uno danaro
Viue DIG disse iessu che
de piu

il

fiollo

chossi

si

fa fessta da

li

angioli di DIG sopra di

che fazia penitenzza he mangiato che hebero

uno pechatore
.

si

parti per

THE PRODIGAL SON

341

The poor man went, whereupon it came to pass that his father
saw him coming from afar off, and was moved to compassion over
him.
So he went forth to meet him, and having come up to him
he embraced him and kissed him.

The son bowed himself down, saying

"

Father, I have sinned

in heaven against thee, do unto me as unto one of thy servants,

for I am not worthy to be called thy son."
The father answered
Son, say not so, for thou art my son,
"

and I

in the condition of

will not suffer thee to be

my

And

he called his servants and said

and clothe
on his

this

son,

and give him new hosen

make merry.

was losFancT ll.ow

is

slave."

new

robes

161 a
(

l6

*)

give him the ring

calf and we will
now come to life

and straightway kill the fatted

For this my son was dead and is

finger,

again, he

my

Bring hither

"

fuuud."

CXLVIL
J

While they were making merry in the house behold the elder
son came home, and he, hearing that they were making merry
and having called one of the servants, he asked
within, marvelled
,

him wherefore they were in such wise making merry.

The servant answered him
Thy brother is come and thy
The
father hath killed the fatted calf, and they are feasting."
elder son was greatly angered when he heard this, and would
Therefore came his father out to him and
not go into the house.
said to him
Son, thy brother is come, come thou therefore and
"

"

rejoice

with

him."

I have ever
served 161 b
The son answered with indignation
thee with good service, and yet thou never gavest me a lamb to ^
But as for this worthless fellow that
eat with my friends.
"

departed from thee, wasting all his portion with harlots,

that he is come thou hast killed the fatted calf."

The

father

everything

was

lost

is

answered

thine;

and now

"

Son, thou art ever

but this

one was dead and

is foiin3,__therefore

we needs

with
is

now

me and

alive again, _

mustrejoice."

The elder son was the more angry, and said:

"

Go thou and

And he
triumph, for I will not eat at the table of fornicators."
of
a
even
father
without
his
money.
piece
receiving
departed from
As God

liveth,

the angels of

And when
1

See

Luke

said Jesus,

even so 2

is

there rejoicing

God

among

over one sinner that repenteth.

they had eaten he departed, for that he was fain to

xv. 25-32.

Cp.

Luke

xv. 10.

THE GOSPEL OF BARNABAS

342

onde dissero allora

uollere antlare in iudea

li

dissepoli maesstro

che chontra di te li
non andare in iudea perche sapiamo
farissei ckon fl somo pontiffice hano fato chonsilgio Rissposse
.

iessu, io

so auanti che

lo

ma non temo

facessero

il

perche
possono fare niente onde
quanto uolgiano che io non temo loro ma temo DIO

chontra la uollonta di DIG

162 a faziano

nom

(161*)

CXLVIIIa.

Hora ditemi

li

sono farissei sono serui di

farisei hogidi

DIO certo no pero ui dicho in uerita che non uie chosa piu
di quella che lo homo che si chopre
pessima qui in terra
he
habito
di proffesione
relligiosso per choprire la sua
.

scellerita

uno essempio

dirui sollo

io uolgio

farissei azioche chonossiate

li

presseti

Dapoi

grande perssechutione de iddolatri

hellia per la

antichi

delli

la partita di
si

dissperssero

quella santa chongregatione di farissei . perche nello isstesso

tempo di hellia intuno hano furno ammazati diecemillia
proffeti
nelli

li

qualli herano ueri

monti ha habitare he

lo

farissei b

uno

ando dui

stete quindeci

farissei

hanni che

non sapeua de il chompagno nostante che fussero uicini

per una hora di chamino hora uedete se herano churiossi
.

interuene che uene secho in quelli monti onde arnbi dui

si

onde
162 b possero ha cerchajre la aqua he chossi si trouorno
l6x )
disse il piu tempato, perche chosstumauano li piu uechij ha
.

parllare auanti di ogni altro he teniuano per grande pechato

il

parllare di

piu uechio

chon

il

stantia

uno giouine auuanti

di

doue habiti

fratello

li

ho

disse dicho

il

Rissposse lui mostrandoli

dito la stantia hiuui habito perche herano uicini alia

del

giouine

disse

fratello che tu hiuui habiti

hanni

uno uechio

Disse

il

serui di DIO
fratello sai

il

uechio quanto tempo he ho

Rissposse

il

giouine sono quindeci

uechio forsi uenissti quando achab

.

chossie risspose

tu chi hora sia

il

giouine

Re

ammazaua

Disse

de issdraelle

il

uechio

Risspose

THE TRUE AND THE FALSE PHARISEES

343

said
Master, go not
go to Judaea. Whereupon the disciples
taken counsel
have
Pharisees
the
know
that
we
for
into Judaea,
thee.
the
with
high priest against
I knew it before they did it, but I do not
Jesus answered
:

of God.
fear, fcr they cannot do anything contrary_Jo_the__will
Wherefore let them do all that they desire for I fear not them,
a
-(i6i )
u
n A
butittear (jod.
;

"=

CXLVIII a

s;

Tell

me now:

the Pharisees of to-day

Are they servants

you

of

are they Pharisees?

Assuredly not. Yea, and I say unto

no worse thing here upon earth than this,

God 1

verily, that there is

cover himself with profession and garb of religion_to_^

cover his wickedness. I will tell you one single example ^oTthe
Pharisees of old time, in order that ye may know the present ones.

that a

man

After the dejmrture of Elijah, by reason of the great persecution

PhaHseeswa disposed.
by jd oTateTsTtliatlholy congregation of
were slainTn one year
there
*For in that same time of Elijah
l
b
more than ten thousand prophets that were true Pharisees
there
dwell
to
mountains
the
Two Pharisees went into

the one abode fifteen years

knowing

although they were but one hour

they were inquisitive

It

came

nought of his

and

neighbour,

See, then, if

journey apart.

to pass that there arose a

drought

in those mountains, and thereupon both set themselves to search

for water, and so they found each other.
Whereupon the more
eldest should speak
the
that
custom
their
it
was
aged said (for
|

before every other, and they held it a great sin for a young man
Where
the elder, therefore, said
to speak before an old one)
"

"

dwellest thou, brother

Here
answered, pointing out the dwelling with his finger
for they were nigh to the dwelling of the younger.
I dwell
"

He

"

dwelt here]"
long is it, brother, that thou hast
Fifteen
The younger answered
years."
Perchance thou earnest when Ahab slew the
Said the elder

Said the elder:

"

"

servants of
"

Even

God
so,"

"

replied the younger.

Said the elder

"

brother, knowest thou

who

is

now king

of

"

Israel

b In the time of Elias the

The Chapter on the kingdom (sic).
Jews killed ten thousand prophets without cause in a single year. Inde.
1
which follows bears certain
Cp. i Kings xviii. 4 and 13. The story
Paul.
obvious resemblances to the legend of the hermits SS. Antony and

(See Introd.).

"How

<->

THE GOSPEL OF BARNABAS

344
il

giouine ho fratello elgie

uero disse

il

giouine

issdrahelle perche se

non manderia chontra de

iddolatri

hora disse

il

che ha dato DIG

infidele

il

Rissposse

issdraelle persseguitano
.

li

issdraelle ma il perssequitano
Elgie
uechio pero ho uolluto dire chi he hora che

issdraelle

persseguiti

163a

de issdraelle perche

non regiono

iddolatri

pechato

Re

DIG

pechati di

li

non hauessero

issdraelle

li

principi

uechio qualle he quello

principe

per chasstigo de issdraelle

Risspose

il
giouine hor chome lo sapero che sono quindeci hanni chio
non ho ueduto se non te stesso he non so leggere per il che
.

non mi

sera

sono noue

manddato

literre

le tui pelle di

hai ueduto homeni

Disse

il

pechora chi te

uechio hora
le

chome

a date se tu non

CXLIX.
Rissposse

menti

il

giouine

allo popullo

ha chonsseruato
chonobe

il

cholui che chonsseruo bone le uesti-

de issdraelle per quaranta hanni nel disserto

mie pelli tale quale uedi allora il uechio

le

haueua ogni

giouine piu perffeto di lui perche lui

hanno pratichato chon

li

homeni

onde per hauere la sua

chouerssatione disse fratello tu non sai leggere he io so leggere

he in chassa mia ho

una

giorno te faro

li

salmi di dauit

pero uieni che

io

ogni

letione dichiarandoti quello che dauit dice

giouine andiamo hora disse il uechio ho fratello

Rissposse
b
163 sono dui giorni che io non ho beuto aqua pero cerchiamo uno
162
pocho di aqua Risspose il giouine ho fratello hora sono dui
il

messi chio non ho beuto aqua pero andiamo ha uedere quello

che dice DIG per

il

darci della aqua

suo profeta daui

onde ritornorno

potente he

b
il

signore

di

alia stantia del uechio alia

disse il
porta del qualle trouorno una fonte di aqua uiua
uechio ho fratello tu sei santo di DIG pero per te DIG a dato a
quessto fonte Rissposse il giouine ho fratello tu per humilta
.

dici quessto ma certo he che se DIG per me quessto facessi

haueria fato uno fonte apresso la mia stantia
azioche non
.

4J|.

THE TWO HERMIT-PHARISEES

The younger answered

"

It is

God

that

is

345

King

of Israel, for

the idolaters are not kings but persecutors of Israel."

but I meant to say,
It is true," said the elder,
"

that

"

now

who

is it

"

persecuteth Israel

The sins of Israel persecute Israel,

The younger answered
because, if they had not sinned, [God] would not have raised up
"

against Israel the idolatrous princes."

Who is that infidel prince
Then said the elder
hath sent a for the chastisement of Israel ?
"

whom God 163 a

"

how should I know, seeing

man save thee, and I know not
how to read, wherefore no letters be sent unto me 1
Said the elder
Who hath
Now, how new thy sheepskins be
given them to thee, if thou hast not seen any man 1
The younger answered:

"Now

these fifteen years I have seen no

"

"

"

The younger answered

"

CXLIX.
He who kept

good the raiment of the

l
hath kept my

people of Israel for forty years in the wilderness

skins even as thou seest."

Then the elder perceived that the younger was more perfect
than he, for he had every year had dealings with men. Where
upon, in order that he might have [the benefit of] his conversation,
he said

how

"

how

Brother, thou knowest not

and

to read,

then, that I

may

thee what David

know

saith."

Said the elder

let

The younger

and

my house the psalms of David. Come,

each day give thee a reading and make plain to

The younger answered

drunk water;

to read,

have in

"

Let us go

"

brother,

it is

us therefore seek

now."

now two days

a little

since I have

163 b

water."

"

replied

brother,

it is

now two months

since

I have drunk water.

Let us go, therefore, and see what God

gaith by his prophet David
the Lord is able b to give us water."
:

Whereupon they returned

to the dwelling of the elder, at the

door whereof they found a spring of fresh water.
Said the elder
brother, thou art an holy one of God ; for
a
thy take hath God given this spring."
"

The younger answered

but certain

it is

that

have made a spring

God
1

viii. 4,

brother, in humility sayest thou this

God had done

close to

my

is

gives.

Cp. Deut.

if

"

&c.

God

this for

my

sake he would

dwelling, that I should not depart

powerful.

THE GOSPEL OF BARNABAS

346

mi

dicessti

quando

cerchaui aqua

allora

pechasti

disse

quanto
DIG deue

l6 3 a )

di te

giouine ho

chondanare se

Disse

il
il

fratello

stesso

ma

sapessimo
piu

disse

tu dicessti la uerita pero non

fratello

il

azioche
.

chome milgiore
sei

smentichato di

che cercha

padre nosstro hellia che cholui

il

sollo

scrisse

164a uassimo

ho

disse

hero stato dui messi senza here onde

senti alteratione

uechio

il

me

he

mio senso

nel

il

che chonfessoti auere pechato chontra di te

che per dui giorni che non haueui beuto

partissi per

non

certo he che lui

sibene azioche lo hoser-

tempato chonosscendo

la uerita

he

chopagno, elgie uero pero DIG nostro tia

he deto questo presse li salmi he leggete quello

del

iustitia
a

perdonato
che il padre nostro dauit dice
.

bocha mia azioche

la

io

ponero chustodia alia

mia lingua non

mallitia esscusando chon esscussa

declini

li

im

he qui

parolle di
il

pechati
tempato
linggua he partissi il giouine
onde stetero altri quindeci hanni ha trouarsi perche il giouine
muto stantia Ritrouato adonque disse il uechio ho fratello

fece

uno ragionamento sopra

la

Risspose il giouine
perche non tornasti alia mia stantia
non
bene
ho
hanchara
perche
quanto me dicessti
imparato
.

hora disse

uechio chome polle essere quessto che sonno

il

quindeci hanni trasscorsi

Risspose il giouine le parolle le
imparai intuna hora che giamai mi son smentichato ma
non le o hanchora osseruate pero ha che proposito imparare
.

tropo he non hoseruarlo

bono il nosstro intelleto
il

ma

DIG nosstro non cercha che sia

ma

sibene

il

chore nosstro

onde

dimandera quello che haueremo

sibene quello che noi habiamo fato .

giorno del iuditio

164 b impara|to

non

ci

CIA
Risspose il uechio . ho fratello non dire chossi perche
tu dissprezzi la scientia la qualle DIG nosstro uolle che si
haprecij . Risspose il giouine hora chome parllero hora che
io

non

im pechato perche la tua

mia
dicho adonque che

chassci

hanchora
,*ic

la

41)1.

t)

\jjJl

parolla he uerra he
quelli

che sano

li

THE TWO HERMIT-PHARISEES

For

[in search thereof].

347

I confess to thee that I sinned against

When

thou saidst that for two days that thou didst not drink
thou soughtest water and I had been for two months without
thee.

drinking, whereupon I felt an exaltation

I were better than thou."

Then

said the elder

fore thou didst not

"

within me, as though

brother, thou saidst the truth, there

sin."

Said the younger: "0 brother, thou hast forgotten what our
jf
father Eljjab_ said, that he who seeketh God ought to condema__t/
himself alone 2
Assuredly he wrote it not that we might know it,
.

we might observe

but rather that

Said the more

his

companion

perceiving the truth and righteousness of

a
true; and our God hath pardoned thee

aged_,

"

it."

It is

."

And

having said this he took the Psalms, and read that which
our father David 8 saith
I will set a watch over my mouth that
"

my
my

tongue decline not to words of iniquity, excusing with excuse

sins
And here the aged man made a discourse upon the
*."

tongue, and the younger departed.

Whereupon they were fifteen
years more ere they found one another, because the younger changed
his dwelling.

Accordingly, when he had found him again, the elder said

brother, wherefore returnedst thou not to my dwelling ^
The younger answered
Because I have not yet learned well
:

"

"

"

what thou saidst to me."

Then said the elder

How

"

can this be, seeing

fifteen years are

"

past

The younger replied: "As for the woids, I learned them in

a single hour and have never forgotten them but I have not yet
observed them.
To what purpose is it, then, to learn too much,
;

and not

to observe it

Our God

seeketh not that our intellect

should be good, but rather ourhcarfc So. on the dav of jndgmfte will not ask us what we have
but what we have
learned,

3^

CIA
The elder answered

"

brother, say net so, for thou despisest

knowledge, which our God willeth to be

The younger
to fall into sin
ft

prized."

Now, how shall I speak now

I
word
is true, and mine also.
thy
"

replied
for
b

God pardons.

so as not
say, then,

The Chapter on wealth.

3
See above, i59b (p. 339).
Cp. Ps.
ad excusandas excusationes in peccatis.

Text chcmge.

Cp. Vulg. ad loc.

cxli. 3, 4.

164 a

//

THE GOSPEL OF BARNABAS

348

chomandamenti

di DIG scriti nella leggie che deue osseruare

imparare de piu he quanto imparera

Disse il uechio ho
per osseruarlo he non per saperlo
fratello dimi chon chi parli tu che tu pero chonossi non
quelli se elgi uolle poi

sia

hauere imparato quanto

me

dissi

Rissposse

il

giouine ho fratello

onde ogni giorno mi meto auanti

a
rendere
11 iuditio di Dio
he sempre
ragione di me
per
Disse il uechio ho
sento in me chi esscusa li mei diffeti

10

parlo chon

stesso

che

fratello

hai tu che

diffeti

stai

perffeto

Risposse il
son f ra dui

165 a giouine ho fratello non dire chossi imperoche

4
luno he che io non chonosco
grandi diffeti

me

he che

laltro

io

non

essere

il

fame
hora chome

dessidero

maggiore pechatore
piu di ogni altro penitezza Rissposse il uechio
chonosserai te essere il maggiore pechatore se
.

sei il piu
mi disse
che
perffeto
prima parolla
Rissposse
il mio maesstro
quando pilgiai Io habito di farisseo fu questa
che
douessi chonsiderare la bonta di altri he la mallitia
il

giouine la

mia che

me

se quessto facessi chonosseria

pechatore

Disse

essere

il

maggiore

uechio ho fratello de chi chonsideri bonta

il

su quessti monti che non uissono homeni

giouine io doueria chonssiderare la hobedienza

ouero diffeto
Risspose

il

del solle he pianeti che seruono

me

ma

suo chreatore melgio di

il

chondano ho perche non faciano lume chome

uoria ho perche scaldi troppo
ho che bagni tropo ouero
.

quelli

pocho
fratello

il

terreno

onde sentendo quessto

il

doue hai imparato quessta dotrina che

165 b nonanta hanni

uechio
io

disse

mi trouo

cinque son stato fari seo

il
ho
tu
fratello
dici quessto per humilta
giouine
Risspose
perche tu sei santo di DIG ma pero ti risspondo che DIG
.

delli qualli setanta

nosstro chreatore b

elgi

non guarda

il

tempo

ma

guarda

il

chore onde dauit de quindeci hani piu giouine di sei altri

fu elleto Re de issdraele
he diuene proffeta di DIG

fratelli

signore nosstro

il.
4)1.

b
<jJU*

4)1.

THE TWO HERMIT-PHARISEES

349

that they who know the commandments of God written in the Law
ought to observe those [first] if they would afterwards learn more.

And

that a

all

man

know

[merely] to

learneth, let it be to observe

and not

it,

it."

Said the elder

"

whom

brother, tell me, with

hast thou
"

spoken, that thou knowest thou hast not learned all that I said ?
O brother, I speak with myself.
The younger answered
I
before
the judgement of God a to give
Every day
place myself
"

account of myself.
excuseth my faults."
Said the elder:

And

ever do I feel within myself one that

what

brother,

"0

faults hast thou,

who

art

"

perfect

The younger answered

stand between two great
1

brother, say not

"

faults

the one

is

for that

so,

that I do not

know 165 a

myself to be the greatest of sinners, the other that I do not desire

to do penance for it more than other men."

The

elder answered

"

Now, how

shouldst thou

know

thyself to
"

be the greatest of sinners,

The younger replied

me when

thou art the most perfect [of men] ?

The first word that my master said to

if
"

I took the habit of a Pharisee was this

that

ought to

consider the goodness of others and mine own iniquity, for if

I should do so I should perceive myself to be the greatest of
sinners."

Said the elder

"

brother,

whose goodness or whose

faults

considerest thou on these mountains, seeing there are no men here 1

The younger answered
I ought to consider the obedience of
"

"

the sun and the planets, for they serve their Creator better than
But them I condemn, either because they give not light as
I.
I desire, or because their heat

or too

little

rain upon the

Whereupon, hearing
hast thou

too great, or there

is

is

too

much

ground."

this,

the

said

elder

learned this doctrine, for I

"

Brother, where

am now

ninety years old,

a Pharisee ?
165 b
"

for seventy-five years whereof I have been

The younger answered:

"O

b
brother, thou sayest this in humility, (i64 )

Yet I answer thee that God our

for thou art a holy one of God.
l
wherefore
creator b looketh not on time, but looketh on the heart
:

David, being
younger than six other his brethren
was chosen king of Israel, and became a prophet of God our Lord
fifteen years old,

2
,

."

God

is

wise.

Cp. i Sam. xvi. 7.

are seven), xvii. la, 14.
1

God

God

creates.

Cp.

Sam.

is

sovereign.

xvi. 10, ri

(where the brothers

THE GOSPEL OF BARNABAS

350

CLI.
Quessto hera uero farisseo disse iessu

suoi dissepoli

alii

he piacesse ha DIG che noi potessimo il giorno de il iuditio

Asscese adonque iessu in naue he li
hauerlo per hamicho
.

dissepoli

del

dolleuano che

si

pane

li

si

ripresse iessu dicendo guardateui dal leuato di

che sono al tempo nosstro

farissei

leuato guassta una massa

dissepoli

farina

di

perche uno pocho di

Diceuano

allora

li

luno allo altro hora che leuato habiamo se tam-

pocho non habiamo pane

haueuano smentichato di portare

ho homeni

disse allora iessu

di

166 a pocha fede ui sete smentichati adomjque di quanto ha fato

l6 5*) DIG b in naim doue non hera
he di quanti
segno di grano
furno
saturati
de
he
he
dui pessi
cinque pani
mangiorno
.

il

di

leuato del farisseo he la diffidenzza di

loro stessi che

tempo

ma ha

ha choroto non

choroto issdraelle

sollo

li

imperoche

DIG he pensiero
farissei di

sapendo legere fano quello che uedono fare alii

li
tengono per santi sapete uoi che chossa he
.

elgie olgio della natura

humana

sta sopra ogni liquore chossi

la

humana

q,|sto

aemplici non

li

farissei

perche

uero farisseo

il

perche sichome lo holgio

bonta de il uero farisseo

Elgie uno uiuo libro che

perche ogni chossa che elgi dice he
he
la
onde chi fa chome
sechonddo
leggie di DIG
hopera
il uero farisseo he salle che
lui osserua la leggie di DIG
sta sopra ogni bonta

DIG dona

al

monddo

humana di pechato perche

putrefare
che
lo
uede
se
ha
riduze
penitenzza
ogniuno
Elgie lume
166 b che illumina la strada di pere|grini perche ogniuno che
non

la

lasia

charne

pouerta sua chon la penitenzza . chonosse

che in quessto monddo non si deue fermare il chore nosstro .
Ma quello che fa lo holio marzo il libro choroto il salle
chonsidera

la

putrefato he
se

il

lume amorzato

adonque non uollete perire

fano hora

li

farisei

d
.

quello fa

il

falso

farisseo

guardateui de non fare chome

THE MARKS OF THE TRUE PHARISEE

351

CL]>.

This

may
c-4

it

him

for

and
man was a true Pharisee, said Jesus to his disciples
to have _
God that we be able on the day of judgement
**
;

please
1

our friend.
1

then embarked on a ship, and the disciples were sorry

Jesus rebuked them,
that they had forgotten to bring bread.
the Pharisees of our day, for
of
leaven
of
the
Beware
saying
a little leaven 2 marreth a mass of meal.

Tesus
:

Now what leaven have

Then said the disciples one to another
if we have not even any bread ?
men of little faith, have ye then forgotten
Then said Jesus
b
what God wrought in Nain *, where there was no sign of corn ? 166*
1
And how many ate and were satisfied with five loaves and two v 5 y
*
The leaven of the Pharisee is want of faith in God, and
fishes ?
:

we,

thought of self, which hath corrupted not only the Pharisees of this
For the simple folk, not knowing
day, but hath corrupted Israel.
the Pharisees do, because they
see
how to read, do that which they
hold them for holy ones.
Know ye what is the true Pharisee
nature.

He

is

the

oil

of

human

as oil resteth at the top of every liquor, so the

For even

human
goodness of the true Pharisee resteth at the top of all
c
to
the
world
which
God
a
He
is
giveth
living book,
goodness.
law
of
the
to
is
saith
and
doeth
he
that
for everything
according
;

whoso doeth as he doeth observeth the law of

God.

"Wherefore,

God.

The true Pharisee

be putTened__by sin

He

is salt

human

that suffereth not

for every one

who

Iseeth

him

is

flesh to

brought to

that lighteneth the pilgrims way,

light
repentance.
for every one that considereth his poverty with his penitence 16 6 b
5 )
heart.
perceiveth that in this world we ought not to shut up our
is"~a

But he that maketh the

oil rancid,

fieth the salt, extinguisheth the light

corrupteth the book, putrethis man is a false Pharisee.

do the
If, therefore, ye would not perish, beware that ye do not as
Pharisees to-day d
.

c
b God is Lord.
God
Chapter on the true Pharisee (dervish).
d
God defend me from the wickedness of the Pharisee

bestows.

(dervish).

(p.

*
Cp. i Cor.
Cp. Matt. xvi. 5-12.
*
See above, 104 (p. 227).
321 sq.).

Matt. v. 14.

v. 6.
*

See above, isi

Cp. Matt. v. 13.
Cp.

THE GOSPEL OF BAENABAS

352

CLII

Peruenuto iessu in ierussalem

sabbato nel tempio se
prenderlo he dissero

li

he hentrato uno giorno di

auicinorno

maestro elgi

soldati per tentandollo

li

licito millitare

iessu la nosstra fede ci dice che la uita nosstra

millitia sopra la terra

Dissero

li

soldati

Rissposse

he una chontinua

adonque

ci

uoi chon-

uertire alia tua fede he che lassiamo la moltitudine di dij, che

roma ne a uintiotto millia dij che si uedono he seguitaremo

tuo dio che he sollo he perche non si uede non si sa doue

sollo
il

167* elgie he forssi che elgie una uanita Rissposse iessu se io ui

(166*) hauessi chreato chome uia chreato il nosstro Dio b io cercheria
.

di chonuertirui

chome

Risspossero loro hor

tuo DIO che non

si

sa doue elgi

DIO che noi diuentaremo iudei

sia

si

cia chreato

dimosstraci

allora disse

iessu

il

il

tuo

se

uoi

haueste hochij da uederlo io uelo mosstreria ma perche sete

ciechi non posso mostraruello Rissposero li soldati per certo
.

che

Io

honore che

intelleto perche

ti

fa quessto popullo ti deue hauere leuato Io

ogniuno di noi ha dui hochij in chapo he

Rissposse iessu li hochij charnalli

uedere se non chosse grosse he essterne pero
dicj ciechi

uedere

se

non

li

nom
nom

ci

possono
potrete

uosstri dei di legno argento he horo che

Ma noi di iuda habiamo

possono fare chossa ueruna
che
sono
il timore he la fede di DIO nosstro
hochij spiritualli

nom

pero potiamo uedere

16 7 b

spossero

li

li

c
.

Ris-

guarda chome tu parlli perche dissprezando

daremo in mano di herode che fara uendeta
|

nosstri dei

ti

che sono omnipotenti

homnipotenti chome
li

allegrorno

exaltare

nosstro DIO in hoggni locho

soldati

delli nosstri dij

si

il

li

di parolle

mossca che

io

Risspose iessu se sono

li
uolgio adorare
.

soldati quessto sentendo he chominciorno

suoi iddoli

ma

dite perdonatemi chio

allora disse iessu

di fati pero fate che

li

uolgio adorare

non fa

ha

incio bissogno

li

uosstri dei chreino

si

sgomentorno

li

una

soldati

JESUS AND THE

ROMAN SOLDIERS

353

GUI*.
Jesus having come

day into the Temple, the soldiers

him, and they said
Jesus answered

Master,

Our

and having entered one sabbath

drew nigh to tempt him and take

to Jerusalem,

lawful to

is it

faith telleth us

wage war
that our

life

a con-

is

upon tneearth.
~~
So wouldst thou fain convert us to thy faith,
"Said the soldiers
and wouldst that we should forsake the multitude of gods (for
tinual waifare

Rome

alone

hath twenty-eight thousand gods

that

are

seen)

and should follow thy God who is one only, and for that he cannot
be seen, it is not known where he is, and perchance he is but 167 a
|

vanity.

jf had created you,

would seek to convert YOU/

Jesus answered

YOU b I
,

They answered
not known where he
:

Then

said Jesus

Now how
is

Show

If ye

as our

God hath

l66
">

created

hath thy God created us, seeing it is

we will become Jews.

us thy God, and

had eyes

to see

him

would show him

to you, but since ye are blind, I cannot show you him.

Of a surety, the honour which this
The soldiers answered
:

people payeth thee must have taken away thine understanding.

For every one of us hath two eyes in his head, and thou sayest

we

are blind.

The carnal eyes can only see things gross and

will only be able to see your gods of wood
therefore
ye
and silver and gold that cannot do anything. But we
Jesus answered

external

have spiritual eyes, which are the fear and the faith of our God.
~
wherefore we can see Oui Gud ilTevery place c
.

The

soidiei^-arrewertid

"Beware

how thou
|

speakest, for an thou 167

pour contempt on our gods we will give thee into the hand of
Herod, who will take vengeance for our gods, who are omnipotent.
If they are omnipotent as ye say, pardon me,
Jesus answered
:

for I will

The

worship them.

soldiers rejoiced at hearing this,

and began

to extol their

idols.

Then

said Jesus

Herein

is

not need of words but of deeds

cause therefore that your gods create one

fly,

and

I will

worship

them.
Chapter of the Great Name.

fear
1

and

religion.

Cp. Job

KAQQ

vii. i.

Inde.

God

creates.

Spiritual eye,

THE GOSPEL OF BARNABAS

354

quessto sentendo he non sapeuano che dire pero disse iessu

certo he che loro

non facendo una mossca

una parolla*

chui

nouo non uolgio

per loro habandonare quelo DIG che a chreato ogni chossa cho
.

il

Rissposero

nome

sollo

hora

soldati

li

faci

di

a spauentare li hesserciti
uedere quessto perche ti
.

uolgiamo prendere he uolleuano esstendere le mani in iessu

bc onde subito furno
allora disse iessu addonai sabaot
spinti li
.

chome

soldati fuori del tempio

168 quando
ft

Mi

si

la|uano per riponerui

piedi hora

il

chapo

se
il

spingono li uasi di legno

uino
per modo che hora
.

perchoteua la terra senzza

che ueruno

li

li
quali pressero tanto spauento he talmente fugirno
che non furno piu ueduti in iudea.

tochassi

Mormorauano

sacerdoti he farissei fra loro he diceuano

li

elgia la sapienzza di bal

ha

fato quessto

he asstarot onde in uirtu

di satana

aperto la bocha sua iessu disse DIG nosstro

chomando che no

rapisse la roba del prossimo nosstro

si

precceto he talmente uiolato he ehontaminato che ha rempiuto il monddo di pechato he talle che

onde

sollo quessto

non sara giamai rimesso chome

imperoche

non

si

per ogni altro pechato

li

li

altri

pechati

dollerssi di quello

farlo piu co degiunare fare oratione

nosstro potente he misserichordiosso

168 b

rimete
il

he ellemosine

perdona

cf s

ma

he
DIG

quessto

pechato he talle che non sara giajmai rimesso se non sera

restituito il mal tolto
disse allora uno scriba ho maesstro
.

chome ha rempiuto

il

monddo

che hora per gratia di Dio

li

qualli

non possono tanto

millitia sospessi

J~

non

-1

41).

Ij^-

KijJ

ill.

il

latroncinio

4J)I

certo

non pochi ladri

uedere che sono dalla

ui sono se

pressto farsi

^ JTill

iLJlll j floic

di pechato

Rissposse iessu chi non chonosse

tf ^
b

li

beni

MIRACLE WROUGHT ON THE SOLDIERS

The

were dismayed

soldiers

to say, wherefore Jesus said

at hearing this,

355

and wist not what

Assuredly, seeing they make not a single fly afresh, I will not
them forsake that God who hath created everything with
a single word a ; whose name alone affrighteth armies.
for

The

soldiers

answered

Now

us see this

let

for

we

are fain to

take thee/ and they were fain to stretch forth their hands against
Jesus.

Then

said Jesus

Adonai Sabaoth^c

"Whereupon

straightway

the soldiers were rolled out of the Temple as one rolleth casks of
wood when they are washed to refill them with wine ; insomuch 168*
|

that

now

their head

and now their

feet struck the

ground, and

( l6 7

a
)

that without any one touching them.

And

they were so affrighted and fled in such wise that they

in Judaea.

were never more seen

CLIII

The

priests

a.

and Pharisees murmured among themselves and said

He

hath the wisdom of Baal and Ashtaroth, and so in the power

of Satan hath he done this V
Jesus opened his mouth and said
Our God commanded thai^
not steal our
s
But this single
goods
neighbour
precept hath been so violated and abused that it hath filled the
:

we should

world with

and such

sin,

sins are remitted

and commit

it

it

[sin] as shall

never be remitted

seeing that for every other sin,

no more, and

fast

if

as other

man

bewail

with prayer and almsgiving,

our God, mighty and merciful, forgiveth g. But this sin is of

such a kind that it shall never be remitted, except that which is 168 h
wrongly taken be restored.
ef>

Then

sin

how hath robbery filled all

Assuredly now, by the grace of God h, there

said a scribe

world with

master,

the
are

but few robbers, and they cannot show themselves but they are

immediately hanged by the soldiery.

Jesus answered
Whoso knoweth not the goods, they
:

(sic)

can-

a
b God Adonai
God created everything in one word. Inde.
and
Shabaot (Sabaoth). Inde.
This is the name in the Amran tongue.
d
e
*
God pardons.
God is the merciful.
Chapter of the thief.

God
1

is

powerful.

Cp. Matt.

xii.

God guided.
*

24 and parallels.

a reminiscence of Matt. xii. 31 sqq.

a 2

See Exod. xx.

15.

Possibly

THE GOSPEL OF BARNABAS

356

nom

1
anzi in uerita ui dicho
possono chonossere li ladri
che molti robano he non sano quello che fano he pero il
lore pechato he maggiore de li altri
perche la inffermita
.

inchognita non

ha

iessu

sana

si

allora

farissei

li

he dissero ho maestro possia che tu

chonossi la uerita amaesstraci

hachosstorno

si

sollo in issdraelle

Rissposse iessu quessto non

dicho di essere sollo che chonosca la uerita perche questa uoce

di sollo

non ad

apartiene sollo ha DIG he

si

ab
la uerita che sollo la uerita chonosse
io saria ladro

quessto

DIO

169 a

qualle he

onde quando

io dicessi

maggiore perche roberia lo honore di

he dicendo di essere

chasscare

il

daltri

che chonossca DIG mi faria

sollo

in magiore ignoranzza di tutti

pero uoi facessti

graue pechato dicendo che io sollo chonossco la uerita . he

ui dicho che se uoi quessto dicessti per tentarmi che elgie
il

maggiore
tutti

pechato
tacere sebene

me

allora

di

iessu

nouo

uedendo

disse

non sono in

sollo

issdraelle

che

pero ascoltatemi posscia

tutte le chosse chreate sono de
che mi hauete interoggato
il chreatore talmente che niente nom polle pretedere niente

chonossca la uerita io sollo parllero

pero la hanima,

sensso, la charne,

il

honnore tutto he chossa di DIG

uolle DIG d

chome

si

diuenta ladro

al chontrario di quello che uolle

ui dicho uiue DIG * alia chui

tempo he

il

pilgiate

chossa, andero in

169 b sette ladri

tempo

il

sie

similmete ladro

he magiore ladri sette quando spen|dete

he no al piazere di DIG g he

ueramente

il

milgiore

il

piu uille

ladri

_j

MS.

cholui

pechato sia di qualle sorte si uolgia elgie ladro

elgi roba il tempo he la anima chon la uita sua che

il

ill.

pero

perche
deue seruire DIG he la da ha satana innimicho di DIG

* ill

tempo dicendo dimani faro chossi diro tal

he non dicendo se DIG uora f che

talle locho

spendete per seruitio di DIG che sete

lo

anima mia che

al uosstro piazere

che fa

chon

he spendendola similmete

DIG

pressenza sta la

quando

la roba

talmente che non riceuendossi

Li
ia.

jJU.

u l.

ill.

JL. ill

ill

d eUL.
ill

jLfcly-j*

ill.

^.

il.

OF ROBBING GOD

357

not know the robbers.

Nay, I say unto you verily that many rob
who know not what they do, and therefore their sin is greater than
that of the others, for the disease that is not known is not healed.

O master,
Then the Pharisees drew near to Jesus and said
since thou alone in Israel knowest the truth, teach thou us.
:

Jesus answered
truth, for this

For he

others.

if

Wherefore,

know

I say not that I alone in Israel

word

appertaineth to

"alone"

the truth,

is

who

God

the

alone and not to

alone knoweth the truth ab .

I should say so I should be a greater robber, for_

And in saying that
of God.

I should be stealing the honour

knew God

I alone
all.

I should be falling

Ye, therefore, committed a grievous sin in saying that I

know

the truth.

your sin

I tell

you that,

that

Jesus, Seeing

all

I be not alone in Israel

Though

if

ye said this to tempt me,

greater still/

is

Then

And

169 a
alone ^

into greater ignorance than

held

their

said

peace,

again

knowing the truth, I alone will

wherefore hearken to me, since ye have asked me.

All things created belong to the Creator, in such wise that

speak

nothing can lay cjajm^to__any_thjng. Thus soul, sense, flesh, time,

so that if a man receive
s
g&ods, and honour, all are God possessions
,

them not

as

And

willeth d he becometh a robber.

God

in like

that which God

he spend them contrary to

willeth, he
likewise a robber. t I say, therefore, unto you that, as God
if

nTanner,
is

liveth e in
:

saying

whose presence
"

I will go to such a

robbers

And

my

when ye take

soul standeth,

time,

will do thus, I will say such a thing,

To-morrow I
place,"

and not saying

ye are greater robbers

"

If

God

will f

when ye spend

,"

ye are

the better 16 9 h

and not in pleasing

part of your time in pleasing yourselves
then are ye
s service:
in
God
the
worse
and
part
Gods,
spend

robbers indeed.

Whoso committeth
for he stealeth time

sin,

and the

serve God, and giveth

God

is

it

pleases God.

Cp. Jas.

iv. 13, 15.

God

soul

and his own

to Satan, the

it

knowing.

creator and owner.

be he of what fashion he

There

God
is

is

enemy

will, is

life,

of

a robber

which ought

God/

is no one else save God. Inde.

e
owner.
By the living God.

pleased.

to

God
f

If

THE GOSPEL OF BARNABAS

358

CLIV*.

Lo homo adonque
quando

che a

lo

honore, la uita he la roba

sera robato la fachulta sua sara apichato

li

quando li sera robato la tiita sara dechapitato

he qnessto he iussto perche DIG lo ha chomandato

non

sera robato lo honore al prossimo perche

chroce

ladro

il

he

la

roba la uitta chon la roba sia punito

170 a sia

saluo

certo

no

non hetrorno

nosstri
li

suoi

ma

quando

e messo sopra la

nella terra di promissione

he per quessto pechato

fioli

micidialle

il

ha

roba sia punito he chi

ma chi roba lo honore

li

chui pressenzza sta la

ma

sibene

serpenti ne ocissero

setanta millia del nosstro popullo

circha

perche per la mormoratione di padri

ladro

roba dello honore

forsi milgiore la

chomandato DIG che chi roba

forsi

il

Viue Dio b

anima mia che he degno

alia

di

maggiore
pena cholui che roba lo honore di cholui che roba la roba
he la uita allo homo he cholui che asscolta il mormoratore
.

he similmente reo perche uno riceue satana sopra la linggua

he

lo altro

dentro

le

horechie

si

sconsumauano

li

farissei

nom

questo
poteuano chondanare il suo
parllare . allora si apresso ha iessu uno dottore he diseli
maesstro bono diame per qualle chagione DIG non choncesse

sentendo perche

formento he

porno alii nosstri padri

sapendo che loro
doueuano chassoare certo che elgi doueua concederli il for

il

il

mento houero non

homo

mi chiami bono ma

tu

homo

lassarlo uedere al

Rissposse iessu

heri perche sollo DIG he

bono c

he molto piu heri ha dire perche DIG non ha fato sechondo il

tuo ceruello Ma pero ti risspondero al tutto onde ti dicho
.

che DIG chreatore

ha noi

pero non e

he chomodita sua
suo

onde

chreatore

la

sta

licito alia

ma

si

chonforma

chreatura di cerchare

il

moddo

honore di DIG chreatore

sibene lo

la

dalla

chreatura

anima mia che

se

b
<uta.
"f-

)y^"

4)1.

non

chreatura dipendi dal chreatore he non

dipendi

pressenzza

nosstro nel hoperare

Viue Dio b

alia

d
il

chui

DIG choncedeua ogni

JESUS AND THE DOCTOR

359

CLIV a.
The man, therefore, who hath honour, and

and goods when,

hanged; when his

life,

his possessions _are stolen, the robber shall be

life^is taken, the murderer" shall "EeTieheaded.
for

God hath

taken away,

so

why

Hath God,

A~nd this

a neighbour s

not the robber crucified

is

honour?

better Tlian

But when

commanded.

forsooth,

is just,

honour

Are goods,
commanded

is

forsooth,

that he

who taketh goods shall be punished and he that taketh life with
goods shall be punished, but he that taketh away honour shall go ^
for by reason of their murmuring our fathers 170 a
Surely not
1
but only their children. ( l6
entered not into the land of promise
slew
about
And for this sin the serpents
seventy thousand of our

free

9")

people

As God

he that

soul

liveth

standeth,
^in^wjip^o^iresencemy
steaTeth honour is worthy of greater pumslrnrcnir than he that
//
And he that hearkenetti to ^Q^7.
"robbeth a man of goods and of life.
The inurmurer iFltfewise guilty, for the one receiveth Satan on
his

tongue and the other in his

ears.

The Pharisees were consumed [with rage] at hearing this,

3
because they were not able to condemn his speech
Then there drew nigh to Jesus a doctor, and said to him
Good master 4 tell me, wherefore God did not grant corn and
.

Knowing that they must needs fall, surely

he should have allowed them corn, or not have suffered men

fruit

to see

to our fathers?

it.

Man, thou callest me good, but thou errest^

And much more dost thou err in asking
God alone is good
TmfffnoTdone
God
according to thy brain. Yet I will answer
VHy
h
thee all. I tell thee, then, that God our creator d in his working con- 170
Jesus answered:

for

formeth not himself to

to seek his

us,

own way and

wherefore

it is

not lawful for the creature

convenience, but rather the honour of God

may depend on the Creator

his creator d in order that the creature

,

and not the Creator on the creature. As God liveth b in whose

to man,
presence my soul standeth, if God had granted everything
*

The Chapter on assistance.

d God creates.

By

the living God.

God

is

good.

Num. xiv. 29, 30.

Luke xviii. 18, 19.

See

Cp.

See
5

Num.

xxi. 5 sqq.

So Qoran

see 41*

Cp. Luke xx. 26.

note 4).

(p. 91,

l6 9 b )

THE GOSPEL OF BAENABAS

360
chossa

homo

al

seruo

DIG

di

parradisso pero
li

he

elgi

chreatore

il

si

haueria
aueria

homo

dicho in uerita che cholui

ti

honossiuto

riputato

essere

del

signore

qualle he benedeto in etterno

il

cibo azioche lo

il

proibite

homo non

lo

onde

stesse

sogetto ha lui

qualle ha chiaro

il

il

lume

delli hochij suoi oggni chossa uede chiaro he nelle isstese

il che non fa il ciecho onde ti dicho
tenebre chaua luce
.

che se

homo nom pechaua non

lo

chonossceria io ne tu la

misserichordia di DIG he la iustitia sua

homo

impechabille saria stato equalle

he

se

ha DIG

DIG faceua

lo

in talle chossa

pero DIG benedeto chreo lo homo bono he iussto* ma libero

171 a di f are
quello che li piaze quajto alia propia uitta he sallute
ouero danatione
parti chonfusso

si

stupite

il

dotore quessto sentendo he

si

CLV b.
Allora

mente

il

chiamo dui uechi sacerdoti sachreta-

pontifice

he

mando ha

li

tempio he sedeua nel

iessu

suoi

apressorno ha iessu

del

usscito

sallamone asspetando la
he appresso disse haueua

mezzo giorno per orare

dissepoli chon grande moltitudine

oratione di
li

qualle hera

il

porticho di

di

popullo

si

sacerdoti he dissero, maesstro per qualle

li

homo

il formento he il
chagione mangio
porno DIG uolsse
che lui lo magiasse ouero no he quessto dissero tentandollo

lo

perche se lui diceua DIG uolsse uolleuano risspondere cho dire

perche il proibite he se lui diceua DIG non uolsse uolleuano
.

dire

adonque

lo

homo

polle piu

chontra la uollonta di DIG

he chome

la uia sopra

sinistra

il

precipitio

dendo

li

sacerdoti

ji

j oro

cn uore

il

di

DIG posia che hopera

Risspose iessu la uosstra dimanda

monte che habia

ma

alia desstra

chaminero nel mezzo

il

he

alia

che inten-

confusero uededo che elgi chonosceua

allora disse iessu ogni homo per hauere
si

neccessita hopera per suo utille ogni

chossa

Ma

DIO

il

quale non ha bissogno di chossa ueruna opero per beneplacito

U.

OF THE FORBIDDEN FRUIT

man would

not have

known

himself to be

God

servant

he would have accounted himself lord of paradise.

who

Creator,

is

blessed for evermore, forbade

him

man might remain subject to him.

And verily I say unto you, that whoso hath

361
;

and so

Wherefore the

the food, in order

that

the light of his eyes

and draweth light even out of

everything
darkness itself; but the blind doeth not so.
Wherefore I say
clear

seeth

clear,

man had not sinned,_neither^nor thou would have known

God and his righteousness. And if God had made
man incapable of sin he would have been equal to God in that
a
matter; wherefore the blessed God created man good and righteous
but free to do that which he pleaseth in regard to his own life
that, if

the mercy of

171 a

and salvation or damnation.

The doctor was astounded when he heard

"

this,

and departed in

confusion.

CLV b.
Then the high-priest called two old priests secretly and sent
them to Jesus, who was gone out of the temple, and was sitting in
Solomon s porch l waiting to pray the midday prayer. And near
him he had his disciples with a great multitude of people.
,

The

priests

man

did

or no

it,

God

drew near to Jesus and said

Master, wherefore
and fruit 1 2 Did God will that he should eat
And this they said tempting him ; for if he said
:

eat corn
1

willed

they would answer

it,

Why

did he forbid

it

if he said
God willed it not, they would say
Then man
hath more power than God, since he worketh contrary to the will
of God.

and

Jesus answered

Your question

is

like a road over a mountain,

which hath a precipice on the right hand and on the

*

When

they heard this

knew

that he

Then

said Jesus

God

Cp.

John

ii (s.

Every man,
use.
But God c

own

See Sale

note on

Adam

God

x. 23.

init.)

and
ii.

he hath need, worketh

who hath no need of any

for that

did not create

of the liberal.

the priests were confounded, perceiving 171 b

wrought according to

thing,

Qoran

but

their heart.

everything for his

left;

walkJn the middle.

I will

his

good pleasure.

except with truth. Inde.

Wherefore in
b

The Chapter

is rich.

Cp. 42*

vii (nut.).

(p.

93)

for the forbidden fruit, see

it as corn.

The commentators explain

THE GOSPEL OF BARNABAS

362
suo

onde chreando

lo

homo

chreo

lo

libero azioche elgi

DIG non hauere bissogno di lui . uerbi gratia

chome fa uno Re il qualle per mosstrare la sua richezza
chonossesi

ammino piu dona liberta alii suo

DIG
chreo*
lo homo libero azioche molto piu
pero
ammassi il suo chreatore he chonossesi la sua liberallita
he perche
serai

serai suoi lo

li

b
che se bene DIG he omnipotente per non hauere neccessita
auendollo chreato chon la omnipotenzza il lasscio
del homo
talmente che potessi resistere al
libero per sua liberallita
.

che se bene poteua DIG impedire il

d
perche
pechato non uolsse chontradire ha la liberallita sua
DIG non ha chontraditione azioche auendo hoperato nel homo

malle he fare

bene

il

omnipotenzza he

la

172 a
^

I?I

non chontradi

liberallita

al

pechare del

homo dicho azioche potessi operare nello homo la missejrichordia di DIG he la sua iustitia 6 he in segno che io dicho
.

che

la uerrita ui dicho

mandati per tentarmi

pontiffice uia

il

he quessto he il fruto del suo sacerdotio si partirno li uechij

he rinontiorno il tutto al pontifice il qualle disse chostui
ha il diauollo ha dosso che li renontia ogni chossa
perche
.

elgi

asspira

prouedera

Fata

la oratione di

lo

ma

DIG

li

ha

iessu

della

nel uscire del

madre sua

lo

dissepoli dicendo maestro chi

ouero

la

Risspose iessu ne

DIO

mezzo giorno

uno ciecho dal uentre

li

interogorno

padre

sopra

issdraelle

tempio trouo

il

monarchia

alia

il

madre che

pecho in chostui
perzio elgie nato ciecho

padre ne

madre pecho in chostui

la

ma

chossi chreato 8 in tesstimonio dello euangellio

he chiamato

il

ciecho apresso disse sputo in terra he fece

fanggo he quello posse sopra li hochij del ciecho he disseli

ua alia lauanda di siloe he lauati, andete il ciecho he lauatossi
.

172 b riceuete

il

lume

onde ritornando ha

chassa molti che lo

|

I71

inchontrauano
a

jjJli.
c
}!)-

diceuano

se
b

41)1.

4lll.

Vll .

cholui
JjJ
J-i^fr

x.

<J]I.

4lll-

fussi

ciecho

io

diria

THE MAN BORN BLIND

man he created him
God had no need of him;

363
he might know

creating

free in order that

that

Verdi grro?T^-6-4lnth

ar

King,

X^,<_*-

//

wh~o"""~

"

hTsT icn^s7*ancrin order that

his slaves

display

by

is

man free in order that he might love his_

more and might knowhis bounty. For although
omnipotent b, not having need of man, having created him

God, then, created

much

Creator

God

him

iveth freedom to hisslavesg

more,
"~

love

may

the

his omnipotence,

he

him

left

free

by

his

bounty

in such wise

For although God had

that he could resist evil and do good.
to
hinder
he
contradict
his own bounty d
"wouldnot
sin,
power
no
in
God
hath
order
that, his omnipotence
(for
contradiction)
and bounty having wrought in man, he should not contradict sin
in man, I say, in order that in man might work the mercy
of 172 a
God and his righteousness e And in token that I speak the truth, ( 1 7 ia )
|

you that the high-priest hath sent you to tempt me, and this
the fruit of his priesthood.
The old men departed and recounted all to the high-priest, who

I tell
is

This fellow hath the devil at his back, who recounteth

everything to him for he aspireth to the kingship over Itrael ;
said

but

God

will see to that.

CLVK
When

he had made the midday prayer

1
,

Jesus

2
,

went out

as he

of the temple, found one blind from his mother s womb.

His
asked
him
in
sinned
this
who
Master,
man, his
disciples
saying
father or his mother, that he was born blind 1
:

Jesus answered

Neither his father nor his mother sinned in

him, but God created

And having

him

for a testimony of the Gospel.

so,

to him he spat on the ground

the
eyes of the blind man and
upon
to the pool of Siloam and wash thee

called the blind

and made clay and placed

man up

it

him
Go
The blind man went, and having washed received light; where
If this 172
upon, as he returned home, many who met him said
man were blind I should say for certain that it was he who was ^ I71

said to

God

is

the Creator.

is just.

God

God

is

God

of old.

gracious and just.

is liberal.

The Chapter.

&

God

G O(J

the Creator.

See note on 87*

(p. 193,

note 4).

See

John

ix.

1-24.

[s

THE GOSPEL OF BARNABAS

364

certo che lui essere quello che sedeua alia porta bella del

tempio
il

alia

diceuano elgie esso ma chome elgia riceuto

dicendo sei tu il ciecho che sedeua

altri

lume he

lo tratenetero

del

porta bella

perche

lui

uno homo

mi

apossto sopra

alia

tempio

Risspose

chome

Dissero loro hor

io

lui,

son lui he

ueduta

riceuessti la

Risspose

fece fango sputando in terra he quello fango

lauanda di

li

hochij he disse ha

siloe, io

me

ua he

lauati

son andato he son lauato he hora

uedo che sia benedeto DIG de issdraelle peruenuto il ciecho

nato di nouo alia porta bella del tempio si riempi tutto
ierussalem di talle chossa onde fu menato al principe di sacer.

doti

ciecho

qualle con

il

di iessu

lo
si

sacerdoti he farissei trataua chontra

li

il

interogo

lui

rissposse

pontifice dicendo

homo

sei

hora da gloria ha DIG

tu nato
disse

il

pontifice he dici qual proffeta tie aparuto in sonio che ti

habia illuminate elgi stato il padre nosstro abraham ouero
moisse seruo di DIG ouero alchuno altro proffeta perche altri
.

173

nom

possono fare talle chossa

Risspose il ciecho najto, ne
habraham ne moisse ne ueruno proffeta ho ueduto in sonio
.

ma sedendo alia porta del tempio uno

andare hapresso he fato fanggo di terra
chon il sputo suo mi messe di quello fango sopra li hochij
he mandomi ha la lauanda di siloe al lauarmi onde andai

che mi habia sanato

homo feceme

li

he mi son lauato he ritornai chon

10
11

il

interogo

nome

pontifice del

ciecho nato lui

non mi

il

disse

lume

deli

suo

homo Risspose
nome ma uno homo

di talle

il

mei hochij
.

che uisste quessto mi chiamo he disse ua he lauati chome

ha deto quello homo
perche elgie iessu nazareno proffeta
.

he santo di DIO de

issdrael

Disse allora

il

pontiffice forsi

hogidi tia sanato che he sabbato

Risspose il ciecho ogidi
mia sanato Disse il pontiffice hora uedi chome he pechatore
chostui che non hosserua il sabbato .
.

CLVII.
Risspose
il

so

ma

il

ciecho

nato

che lui sia pechatore

quessto so che essendo ciecho lui

io

non

mia illuminate

-*

V-a^V

/V.

THE MAN BORN BLIND

wont

i -^-.

1>

365
Others said

to sit at the beautiful gate of the temple.

And

It is he, but how hath he received light

they accosted
was
wont
to sit at the
man
that
him saying
Art thou the blind
?

beautiful gate of the temple

He

answered

They

He

said

Now

answered

am

and wherefore

he

how~didst thou receive thy sight ?

man made clay, spitting on the ground, and

Go and wash
he placed upon mine eyes and said to me
I went and washed, and now I see
thee in the pool of Siloam."
"

this clay

God

blessed be the
"When

man

the

of Israel

born blind was come again to the beautiful gate

of the temple, all Jerusalem Was filled with the matter. Wherefore
he was brought unto the chief of the priests, who was conferring

with the priests and the Pharisees against Jesus.

The high-priest asked him, saying
Man, wast thou born blind?
:

Yea/ he

replied.

Now

us what
give glory to God, said the high-priest, and tell
thee
in
dream
and
a
to
thee
light.
given
prophet hath appeared
Was it our father Abraham, or Moses the servant of God, or some
other prophet

could not do such a thing.

PWjrthers

The man born blind replied

Neither Abraham nor Moses, nor 173 a

:
|

any prophet have I seen in a dream and been healed by him, but
as I sat at the gate of the temple a man made me come near to

him and, having made clay of earth with his spittle, put some of
that clay upon mine eyes and sent me to the pool of Siloam
to wash
whereupon I went, and washed me, and returned with
;

the light of mine eyes.

The high-priest asked him the name of that man.

He told me not his name, but
The man born blind answered
a man who saw him called me and said: "Go and wash thee as
:

that

man hath

said, for

he

Jesus the Nazarene, a prophet and an

is

holy one of the God of Israel."

Did he heal thee perchance to-day,
Then said the high-priest
:

that

is,

the Sabbath

The blind man answered

To-day he healed me.

Said the high-priest: Behold now, how that this fellow
sinner, seeing he keepeth not the Sabbath
:

is

CLVII.
The blind
but
1

this I

See

man answered

l
:

know, that whereas I

John

ix.

25-34.

Whether he is a sinner I know not

was blind, he hath enlightened me.

^ 12

THE GOSPEL OF BARNABAS

366
173 b

Non

chredetero quessto

farissei pero dissero

li

al

pon|tifice

padre he madre sua che ci dirano la uerita

Mandorno adonque per il padre he madre del ciecho li qualli
mandissi per

uenuti
fiolo

li

il

il

interoggo

pontifice dicendo chostui elgi uosstro

ueramente nosstro

Rissposero loro elgie

allora

il

pontifice elgi

fiolo

dice di essere nato ciecho

uede chome he sucesso la chossa

Disse

he hora

Rissposero il padre he
madre del nato ciecho elglie ueramete nato ciecho ma chome
elgi habia riceuto

lume noi non sapiamo

il

interrogate he ui dira
pontifice di nouo disse

he
del

la uerita

dicj

ciecho

la uerita

ciecho nato

al

onde furno

Da

elgia hetta lui

licenziati

gloria

he

il

ha DIG

temetero di parllare il padre he madre

hera uenuto uno dechreto dal senate

perche
che niuno douessi 1 chontendere per iessu proffeta
de iudei sotto pena della uita il che haueua impetrato il

romano

presside he pero dissero lui ha hetta lui interogate

Disse

nato da gloria ha DIG he dici la

uerita perche sapiamo quessto homo che tu dici hauerti
174a sanato che elgie pechatore
Rissposse il ciecho nato che
dicho

il

pontifice al ciecho

ma

pechatore non il so
uedeua he lui mia illuminate
lui

sia

monddo

quessto

so

che

io

non

certo he che dal principio

ha quessta hora non uie stato piu

illuminate uno ciecho nato
he DIG non hesaudisse li
del

insino

pechatori*
illumine

dissero

si

li

marauilgio

inchredullita he disse

me

interogate non
.

dissepoli

Io

dissepollo

io

talle

uelo

dito

he perche di nouo
uoi

diuentare

homo

he

chostui

non sapiamo doue

che

il

perche noi siamo dissepoli di

DIG ha parllato ha moisse ma
.

elgi si sia

he

il

scatiorno fuori

della sinagogga he tempio proibiendoli la oratione

monddi de

MS.

issdrael.

douessi douessi (sic).

suoi

pontifice dicendo tu sei tutto

uoi hamaesstrare ua he tu diuenta

moisse

sapiamo

ho

hanchora

uollete

ci

hor chome fece quando te

natto allora della lore

ciecho

il

malladi allora

nato im pechato he
di

farissei

chon

li

THE MAN BOHN BLIND

367

The Pharisees did not believe this; so they said to the highSend for his father and mother, for they will tell us the 173 b
priest
( I72
truth.
They sent, therefore, for the father and mother of the
:

blind man, and

when they were come

the high-priest questioned

them saying
Is this man your son 1
answered:
He is verily our son.
They
He saith that he was born
Then said the high-priest
:

and now he seeth

how hath

this thing befallen

blind,

The father and mother of the man born blind replied

Verily
was born blind, but how he may have received the light, we
know not; he is of age, ask him and he will tell you the
:

lie

truth.

Thereupon they were dismissed, and the high-priest said again

man born blind
Give glory to God, and speak the truth.

to the

(Now

man were

the father and mother of the blind

afraid to

speak, because a decree had gone forth from the Roman senate
that no man might contend for Jesus, the prophet of the Jews,

under pain of death

wherefore they said

this

He

is

decree had the governor obtained

of age, ask him. )

The high priest, then, said to the man born blind

God and speak the truth, for we know this man,
:

to

Bayest to have healed thee, that he

a sinner.

is

The man born blind answered

Whether he be a sinner, 174 a

saw not and he hath en-

:
|

know

Give glory
thou

whom

not; but this I know, that I

Of a surety, from the beginning of the world to

lightened me.
this hour, there hath never yet been enlightened one who was born
blind

and God would not hearken

Said the Pharisees

thee

to sinners a .

Now what

did he

when he enlightened

Then the man born blind marvelled at their unbelief, and said
and wherefore ask ye me again ? Would ye also
become his disciples 1
The high-priest then reviled him saying
Thou wast altogether
:

I have told you,

born in

sin,

and wouldst thou teach us

man

we

Begone, and become thou

we
God hath spoken to Moses, but as for this man, we
not whence he is.
And they cast him out of the synagogue
and temple, forbidding him to make prayer with the clean among
disciple of such a

know
know

for

are disciples of Moses, and

that

Israel.
a

Neither was the prayer of the evil-doers but in error. Inde.

Surah

xiii. 15,

where however ^j

>sl5sJ!

is

read.

From

THE GOSPEL OF BARNABAS

368

CLVID>.

Andossi

174 b
(i73

dicendo

ciecho nato ha trouare iessu

il

in niuno

tempo

b
)

fosti chossi

da DIO nosstro benedeto

quale il choforto
beato chojme sei hora
il

qual parllo per dauit

padre nosstro he proffeta suo chontra li amici del monddo

perche

sei

il

dicendo loro malladiscono

proffeta disse

benedissco he per michea

io

malladisco le uosstre benedictione

io

he

perche
haere la aqua al f uocho
chaldo al fredo he Io hamore allo hodio

non he tanto chontrario

la luce alle tenebre

il

la terra allo

quanto ha chontrario DIO

il

monddo

uollere dal uollere del

interogorno adonque
dissepoli dicendo signore grande
sono le tui parolle pero dici il sensso perche hora noi no le
intediamo
Rissposse iessu quando chonosserete il monddo
Io

li

uederete che io ho deto

il

uero

he chossi chonosscerete

la

uerita in ogni proffeta sapiate adoque che tre sorte de monddi

intun sollo uochabolo si chomprende
luno he chiamato li
.

cieli

chon

la terra

inferiore allo

homo hora
.

monddo he

quessto

le

chosse

in tutto sechondo

DIO perche chome dice dauit proffeta di DIO

la uollonta di

175 a

aqua haere he fuocho chon tutte

non preterisscono
DIO lia dato uno precceto il qualle
sechondo he chiamato tutti li homeni chome se chiama

il

chassa di uno non per

quessto

li

ma

muri

per la familgia

la

hora

monddo hanchora amma DIO b perche naturalmente

dessiderano DIO
dessidera

DIO

talmente che quanto alia natura ogniuno

nel cerchare DIO he sapete

sebene herano

l
perche tutti dessiderano DIO perche ogniuno dessiderano uno
bene inffinito
senza ueruno male il che he sollo DIO C che
.

pero

il

quessto

misserichordiosso DIO ha

monddo per sua

mandate

sallute

il

li

terzo

proffeti

ha

monddo he

la

suoi

praua chonstitutione delli homeni di pechare che sie chonuertito in legie chontra DIO chreatore del

fa Io

homo

^l^i.
So MS.

diuentare simille

alii

4)|.
2

MS.

suo (sic).

monddo d

la

quale

demonij innimici di DIO

jJU.

THE WORLD OF THREE KINDS

CLVIII a
The man born blind

369

went to find Jesus, who comforted him 174 h

At
no
time
thou been so blessed as thou art now, C X 73 )
hast
saying:
for thou art blest of our God who spake through David 2 our
/l
l

father and his prophet, against the friends of the world, saying
They curse and I bless"; and by Micah 3 the prophet he said:
curse your blessing.
For earth is not so contrary to air, water
:

"

^
f

//

"I

to

lignTto darkness, cold to heat, or love to hate, as

that God hath contrary to the will of the world.
fire,

The

disciples accordingly asked him, saying

thy words

the will

Lord, great are

the meaning, for as yet

tell us, therefore,

is

we understand

not.

Jesus answered

ye shall

"When

know

the world, ye shall see

know the truth in

that I have spoken the truth, and so shall ye

every prophet.

Know
hended

ye, then, that there

name

in a single

be three kinds of worlds compre

the one standeth for the heavens and

the earth, with water, air and

Now

man.

inferior to

of God, for, as saith David

fire,

and

world in

this
4

all

the things that are

things followeth the will
all

prophet of God

them a precept which they transgress

The second standeth for all men, even

God hath given

"

175*

not."

one"

as the

"

house of such an

standeth not for the walls, but for the family.

Now this
God b because by nature they long after God,

world, again, loveth

forasmuch as according to nature every one longeth after God,

even though they err in seeking God. And know ye wherefore
Because they long every one after an infinite
long after God?
Therefore the
good without any evil, and this is God alone
merciful God hath sent his prophets to this world for its salvation.

all

The third world

hath transformed
the world d

is

men

itself into

This maketh

fallen condition of sinning, which,

a law

contrary to God, the creator of

like unto the demons, God s

man become

b
God did not create save with justice. Inde.
Chapter of the world.
c
d
God is best, greatest.
God is the merciful,
(Surah x. 5.)
and sends messengers and creates.

Cp.
Cp.

EAOQ

John
Rom.

ix. 35.

vii.

Cp. Psa.

cix. 28.

21 sqq.

Bb

Mai.

ii. 2.

Psa. cxlviii. 6 b

/*

*"

THE GOSPEL OF BARNABAS

370

hora quessto monddo DTO nosstro hodia talmente che se li

proffeti hauessero ammato quessto monddo che chredete uoi
.

certo he che DIG

Viue DIG*
uenira

17 5 b
(i74

b
)

haueria leuato la proffetia he che sto dire

nontio di DIG

il

questo

li

alia chui presezza sta la

monddo

monddo

al

trissto

se

certo he che DIG

anima mia che quando

elgi pilgiassi ammore ha
li

leuarebe quanto

elgia donato chreandollo

he

il

chontrario ha quessto monddo

reprobarebe

tanto he DIG

CLIX d.
Rissposero

li

dissepoli

ho maesstro grandissime sono le tui

no le intendiamo

parolle pero habici misserichordia che noi

Disse iessu chredete forsse uoi che DIG habia chreato

suo

il

nontio

per suo riualle che debia uollere agualgiarsi ha DIG

ma

no

certo

non

uollere quello che

intendere

pechato

uolle

pechato

chonossete

mie parolle

pero asscoltate le
il

suo signore

il

non

perche

quessto

ui dicho che

bene chome suo bon seruo che non debia

si

nom

Voi nom potete

che

chossa

sia

in uerita in uerita

polle nasscere nello

homo

se

non per chontradire ha Dio f essendo che sollo he pechato

che quanto DIG uolle
quello che DIG non uolle talmente
he allienissimo da pechato s
onde se li nosstri pontifici he
.

sacerdoti chon li farissei mi perseguitassero perche il popullo

176* de issdraelle mia
chiajmato DIG fariano chossa gratta ha
DIG he DIG li premiarebe
ma perche mi perssequitano al
.

chontrario essendo che non

uolgiono chio dicha la uerita

chome hano chontaminato

il libro di moisse . he
quello di
dauit proffeti he ammici di DIG chon le loro traditioni h he

pero
in

mi odiano he dessiderano

habominatione

mia morte

la

ditemi moisse

pero DIG lia

ammazzo homeni he achab

ammazzo homeni he adonque quessto tutto uno homicidio

certo no perche moisse ammazzo li homeni per disstrugere
.

il

J^.
l

Jbo
juq

il

[^ ^J
j^j
JiXJl

Uj

U>

1julj
3

cLJd/-

Jy*.

LJ

t_

OF THE NATURE OF SIN

And

enemies.

this

world our God hateth so sore that

prophets had loved thisiworld what think ye

would have taken from them their prophecy.

As God

371

the

if

God

assuredly

And what

shall

liveth a in

whose presence iny soufstandeth, when

the messenger of God b shall come to the world, if he should con
ceive love towards this
evil world, assuredly God would take 175k
b
l
away from him all that he gave him c when he created him, and ( 74 )
I say!

would make him reprobate

so greatly is

God

contrary to this

world.

CLIX a.
The disciples answered
master, exceeding great are thy
words, therefore have mercy upon us, for we understand them not.
Said Jesus
Think ye perchance that God hath created his
:

messenger e
with God ?

who should be

fain to make himself equal

rather as his good slave, who
should not will that which his Lord willeth not.
Ye are not able
to be a rival,

Assuredly not, but

understand this because ye know not what a thing is sin.

my words. Verily, verily, I say unto you,
sin cannot arise in man save as a contradiction of God f
seeing

to

Wherefore hearken unto

ThaT

fliat

only

is

which God willeth

not^j^insormich that all
most alien from sin s. Accordingly, if our high-

sin

thaTGod willeth is
and priests,

wltTT the~PharTsees, persecuted me because the

God 3 they would be doing a thing 176 a
people of Israel hath called me
pleasing to God, and God would reward them; but because they

priesti

persecute me for a contrary reason, since they will not have me

say the truth, how they have contaminated the book of Moses and
that of David, prophets and friends of God, by their traditions n
and therefore hate me and desire my death therefore God hath
,

them

in abomination.

Tell

me

Moses slew men and Ahab slew men

each case murder?

is

this

in

Assuredly not; for Moses slew the

men

to

b
c
the living God.
The prophet of God.
God is the bestower.
e
f
of
what
is
unlawful.
The
of
God.
Chapter
prophet
Explana
g The unlawful is what is not willed
tion of the unlawful.
by God,
*

By

who alone is exalted, and what he wishes is not unlawful.

Jews change the words after they have been set. Inde.

cp.

Cp. io3

(pp. 225, 226).

b
btlow, 178

(p. 377).

Characteristic

See 49 b

B b

(p. 113,

Inde.

Mohammedan
note

i).

The

doctrine

^
^C^<

THE GOSPEL OF BARNABAS

372

he chonsseruare

la iddolatria

ammazo

il

homeni per disstrugere il chulto

chonsseruare la iddolatria
onde ha moisse
.

ammazare

li

ma

hachab

he

di DIG uero*

li

sachrificio lo

chulto di DIG uero

si

homeni he ha achab

chonuertite in

chonuersse in

si

sachrilegio talmente che una opera isstessa feze quessti dui

b
chontrarij effeti Viue DIG alia chui pressenzza sta la anima
.

mia ehe

satana hauessi parllato alii angioli per uedere

chome loro ammauano DIG che lui non saria riprobato da DIG
se

176 b

ma

I75

Kissposse cholui che scriue hor

perche cercho

da DIG pero he riprobato

di desuiarli
|

chome

se intende quel deto in

michea proffeta della bugia che chomando DIG che fussi deta
per bocha di falssi proffeti chome e scrito nel libro di re de
isdrahele

Rissposse iessu ho barnaba recita uno pocho tutto

sucesso che uederemo la uerita chiara

il

CLX c
Allora disse cholui che scriue

Re

successi delli

li

Re

chongrego

il

chontra

fioli

li

amonitj

Re

iosafat

Daniel proffetta scriuendo

de issdraelle he tirani chossi scriue

de issdraelle chon

il

Re

si

di iuda per chobatere

de belial che uole dire reprobi che herano li

hessendo l sentati in sedia ambi dui in ssamaria

di

iuda he

achab Re de

issdraelle

stauano

auanti di loro quatro cento falssi proffetti li quali diceuano

allo Re de issdraelle asscendo chontra li amoniti
perche
DIG li dara nelle mani tui he disspergerai hamon
Disse
.

allora iosafat

177 a

nialligno

si

troua quiui

alchuno

del

proffeta

Rissposse achab uie uno

che sempre mi predice malle

padri nosstri

sollo
il

il

DIG di

qualle

he

quale tengo in

e quessto elgi disse elgie sollo perche quanti si

p regi one
trouauano herano ammazati per dechreto di hachab onde
t

herano
sopra

li

proffetti

chome

ci

hai deto ho maesstro fuggiti

monti doue non habitauano homeni

li

manda

Disse allora

he uediamo quello che lui dice;

chomando adonque hachab che fussi menato hiuui michea
iosafat

qui per lui

MS.

hessendo he essendo (sic).

AHAB AND MICAIAH

a
the worship of the true God
destroy idolatry and to preserve
:i
but Ahab slew the men to destroy the worship of the true God
Wherefore to Moses the slaying of men
and to preserve idolatry.
was converted into sacrifice, while to Ahab it was converted into
,

sacrilege

insomuch that one and the same work produced these

two contrary

As God

effects.

__j

liveth h in
,

my

whose presence

soul standeth,

if

Satan

had spoken to the angels in order to see how

he would not have been rejected of God, but because he sought
to turn them away from God, therefore is he reprobate.
How, then, is to be understood
Then answered he who writeth
they loved God,

that which was said in Micaiah the prophet, concerning the lie
which God ordained to be spoken by the mouth of false prophets,
as is written in the book of the kings of Israel

Jesus answered

we may

Barnabas, recite briefly

all

that befell, that

see the truth clearly.

CLX C

Daniel the prophet, describing the

1
and their tyrants, writeth thus
history of the kings of Israel
The king of Israel joined himself with the king of Judah to

Then said he who writeth

"

against the sons of Belial (that

fight

reprobates)

of Israel, being

them four hundred

false prophets,

who

said to the king of

God
Go up against the Ammonites,
Israel
Ammon.
scatter
into thy hands, and thou shalt
for

"

Then

said

of our fathers
"

And

Jehoshaphat

There

predicteth evil

"

for he

Send

for

him

here,

and

js

therefore

true.

commanded

let

us see

By

See 1 Kings xxii. 3-31.

that Micaiah be sent for thither,

the living God.

177*

in prison.

saith.

Ahab

Micaiah the prophet.

1

is evil,

and him I hold

there

Then said Jehoshaphat

God

me

is only one," because as many as

of Ahab, so that the prophets,
decree
by
fled to the mountain tops
were
Master,

"

been slain

even as thou hast said,

where men dwelt not.

what he

them

any prophet of the God

one only, and he

is

concerning

this he said, to wit,

were found had

"

Is there here

will give

Ahab answered

always

who were

Now Jehoshaphat, king of Judah, and Ahab, king

seated both on a throne in Samaria, there stood

the Ammonites.

before

is,

Chapter of the stories

<

THE GOSPEL OF BARNABAS

374
il

quale uene chon

homo

lo

chatene

le

alii

hachab dicendo
noi chontra

lo

interogo

michea in nome de DIG asscenderemo

dici

amoniti

li

chome

piedi smarito in fazia

die habita fra la uitta he la rnorte

dara DIO in

ci

mano

le citta loro

michea ascendi ascendi che bene ascenderai he

Rissposse

melgio disscenderai

allora

li

falssi proffeti

laudauano michea

per uero proffetta di DIO he li sciolssero le chatene da li piedi

iosafat che temeua DIO nosstro he non fu giamai inchinato li
.

suoi

ammore

per

auanti

ginochij

li

di DIO di padri nosstri dici la uerita

177 b hai ueduto la riuscita

hachab

di quessta

disse

non malle pero tu no

predice se

ambi dui hora chome

sai quessto

DIO he ho sentio DIO chossi dire

asscendi chontra di

una chossa
he disse

ha

li

il

chredeui

ho michea

haparechiarssi uno chonssilgio

10 senti

amon he
una

chi ne diceua

sia

dissero allora

Risspose michea

di angioli auanti di

chi inganera hachab azioche

ammazato

altra

onde chi diceua

uene allora uno angiollo

sign ore io chonbatero chontra di hachab he andero

suoi falssi proffetti he portero la

buggia nella

he chossi asscendera he sara ammazato

disse hora
11

chome tu

chome pechore senzza pastore Ridendo

ha iosafat io te lo deto che chostui

popullo de issdraelle

nom

guera Risspose michea ho

temo la facia tua pero ti dicho che ho ueduto il

iosafat io

allora

interoggo michea dicendo

iddoli

ua he fa chossi che uincerai

he

falssi proffetti

michea dicendo

il

bocha

che sentendo DIO

il
.

loro

allora se adirorno

principe loro perchosse la guancia de

ho reprobo di DIO quando si parti da noi

he da te uene dici quando uene ha noi

lo angiollo di uerita

178 a

lo angiollo

saperai
essere

che

quando

ci

porto la buggia

Rissposse

michea tu 1

lo

scamperai di chassa in chassa per timore di

ammazzato hauendo tu inganato

il

tuo

Re

allora

adiro achab he disse prendete michea he le chatene che

si

haueua ha

li

piedi poneteli al chollo he chustoditello

chom

inssino alia mia tornata perche

pane di orzo he aqua
hora non so la morte che io li uolgio dare
ascendetero
la
il fato
he
sechondo
de
michea
sucesse
adonque
parolla
.

MS.

to (sic).

375

AHAB AND MICAIAH

who came with fetters on his feet, and
a man that liveth between life and_dej

in the name of
Speak, Micaiah,
Will God give
God. Shall we go up against the Ammonites ]
their cities into our hands 1
Go up, go up, for prosperously shalt thou
Micaiah answered

him, saying:

"

go up, and

still

more prosperously come down

Micaiah as a true prophet of

prophets praised
[~
his feet.
God, and hroke off the fetters from
never bowed his
"Jehosha E hat.\ho^ared nnr ftflcL_and_had
For the love of the

Then the

"

false

<

I4iejdjols,_a^k^^

oTof our

fathers, speak the truth, as

thou hast seen the issue

177^

of this war.

Micaiah answered

"

Jehoshaphat^I

fear thy face, wherefore.

thee that I have seen the people of Israel as jh^e^jnthojiL

I tell

a shepherd.
I told thee that
smiling, said to Jehoshaphat
believe it/
not
this fellow predicteth only evil, but thou didst
thou this, O
knowest
Now how
Then said they both:

Then Ahab,

"""

"

Micaiah?
a council of
Methought there assembled
God
heard
I
say
the angels in the presence of God, and
thus^:
Who will deceive A hah t,hat_he may go

Micaiah answered

"

"

another
Whereupon one said one thing~and
I will
said:
"Lord,
cuiotherT Then came an angel and

said

slainj"

fight

and will go to his false prophets and will put

against Ahab,
and be slain."
the lie into their mouth, and so shall he go up
do
and
so, for thou shalt
And
this, God said: "Now go
hearing

prevail

".

Then were the

Micaiah

and their chief smote

false prophets enraged,

cheek, saying
of truth depart from us
:

reprobate of God,
to thee

and come

when did the angel

Tell us, when came

brought the lie 1

Thou shalt know when thou shalt flee 178*
Micaiah answered:
deceived C
from house to house for fear of being slain, having

to us the angel that

"

thy king/
"

Then Ahab was wroth, and

which he had upon

until
barley bread and water
him.
on
inflict
death I would

said

his feet place

"

my

Seize Micaiah, and the fetters

on his neck, and keep him on

return, for

They went up, then, and according

now

to the

word

know

not what

of Micaiah the

THE GOSPEL OF BARNABAS

376

perche il Re di amoniti disse alii suoi serui

guardate
no chonbatete ehontra il Re di iuda ne chon li principi de
issdraelle ma ammazate il Re de issdraele achab innimicho
.

mio
per

allora disse iessu fermati

il

proposito nosstro

Auete intesso
si

lo

barnaba qui perche

ci

basta

disse iessu

signore onde iessu disse

homicidio he maggiore

tutto

il

la
.

rissposero

li

dissepoli

bugia in uero he pechato ma

perche la buggia he pechato

ma lo homicidio se bene he
proprio de cholui che la dice
17 8 b propio de cholui che il chomete he talle che distrugie la
^ I77
piu chara chossa che habia DIG qua in terra che he lo homo
.

he

alia

bugia

quanto
per

nom

polle rimediare

si

sia deto

che

nouo dare

poterssi di

la uita allo

ha me mosse seruo di DIO pecho

ammazzo

li

Rissposero

chon dire

al chontrario di

homicidio non ha rimedio ueruno

lo

elgi

morto

pero dite

ammazando quanti

elgi

dissepoli DIO guardi DIO guardi che

Allora
moisse pechasse hobedendo DIO che il chomandete
disse iessu he io dicho DIO guardi che quello angiollo pechassi
che ingano li falssi proffeti di hachab chon la buggia im.

peroche sichome DIO riceuete in sachrificio

riceuete per laude la

che sichome hera

la missura del

il

alia

sottoposto alia leggie

quello che DIO

179 uio deto

.
|

chossi

nom

non

homicidio chossi

in uerita in uerita ui dicho

pichollo che fa fare le scarpe sue chon

gigante

sottoponere DIO

buggia

lo

chossi hera cholui che uolle fare

leggie
.

chome

elgi per essere

homo he

pero quando chrederete sollo pechato

quanto che io
onde perche DIO non he chompossto ne mutabille b
polle uollere he non uollere una chossa perche
uolle trouarete la uerita in

haueria chontraditione in se stesso he chonsequentemente pena

he non sarebe beato inffinitamente
Rissposse fillipo ma
.

chome

intendde quel deto di amos proffetta che non uie

malle nella citta che DIO non lo habia fato Rissposse iessu
se

hora qui uedi

fillipo

quanto he perichollo

il

fermarssi nella

OF THE NATURE OF SIN

For the king of the Ammonites said to his servants
the
See that ye fight not against the king of Judah, nor against
mine
of
enemy.
the king
Israel, Ahab,
princes of Israel, but slay
Then said Jesus: Stop there, Barnabas for it is enough for

matter

befell.

"

our purpose.

CLXI*.
Have
The

ye heard

all

said Jesus.

disciples answered

Whereupon Jesus

said

Yea, Lord.
Lying is indeed a

is

it,

but murder

is

a sin that appertaineth to him that

while it appertaineth to him that

a greater, because the lie is

speaketh, but the murder,

committeth

sin,

such that

it

fostroveth also the dearest thingj

6
"

And

lying can be
that God hath here upon earthTthat is, man^
been said
hath
which
of
that
remedied by saying the contrary
is
not
it
whereas murder hath no remedy, seeing
possible to give_
Moses
the servant of
did
Tell me, then,
life again to the dead.
1
sin in slaying all whom he slew
;

God forbid God forbid that Moses

should have sinned in obeying God who commanded him
And I say, God forbid that that angel should
Then said Jesus
have sinned who deceived Ahab s false prophets with the lie for
even as God receiveth the slaughter of men as sacrifice, so received
The

disciples

answered

he the

lie for praise.

even as
Verily, verily, I say unto you, that
its shoes to be made by the measure

the child erreth which causeth

of a giant, even so erreth he

who would

subject

God

to the law,, as

be himself as inaiTis subject to tliejaw^ AY hen, therefore, ye shall

TleTieve that only to be sin whichGodTwilleth not, ye will find the
truth \ even as I have told you.
Wherefore, because God is not 179
I

composite nor changeable

a single thing

for so

13
,

so also

is

wouTd he~Fave contradiction fn

and would not be

Consequently ^pain,
Philip answered:

Amos
that

But how

be understood, that

to

be unable J;o will and not wilj^

is
"

and

that

there

saying of the prophet

not evil in the city

is

God hath not done^T

"^TesurTinsweredl

""Now

here

see,

Chapter on goodness and wickedness.

himself,

infinitely blessed.

Cp. i75

(p. 371).

Amos

iii.

6.

Philip,

how

great

God

not created.

is

is

the

"78*^

378

chome fano

literra

che

farissei

li

si

ano fabrichato

la

pre-

che uengono ha dire

infato DIO essere iniussto, simullatore he bugiardo he horendo
desstinatione di DIO

nelli elleti talle

che sera sopra di loro

pero ti dicho che qui amos
di
DIO
dice
de
il
il monddo chiama malle
malle
che
proffeta
iuditio

imperoche

se lui hauessi presso

saria state- intesso dal

sono bene che ouero

ci

uochabolo de

il

monddo

il

purgano

iussti lui

non

perche tutte le tribulationi

malle che habiamo fato

sono bene perche cimpediscono di non fare malle

ouero ssono bene perche fano chonosscere al homo la con-

ouero

amiamo he dessideramo

quessta uita azioche

di

ditione

la

179 b uitta heter|na

se adonque amos proffetta hauessi deto non.
uie bene alchuno nella citta che DIO non lo habia fatto
.

haueria dato chagione di dessperatione

tribulati

pegio he
sopra

non

li

he

li

pechatori im

ma

le parolle

uedendossi

guarda

lo

habia fato

per uia di uanita

si

a parllare alia pressenzza

he negoti de il iudeo

non uie bene alchuno

Viue Dio

anima mia che haueria

monddo non ha per bene

per

lo interprete

CLXII a

che DIO non

seruirebono

alia uollonta

che non sa parllare lingua hebrea

Se amos hauessi deto

il

adonque amos chome

fece

che non guarda

del pontiffice

sta la

afliti

molti chredendo che satana hauessi talle imperio

homeni temerebono satana he

essere tribulati

Romano

alii

prosperita uiuere he quello che

se

fano

nella citta

alia chui pressenza

fato graue herore

non

perche

il

he pechati che
onde hauerebono molto piu
le scelerita

homeni inniquamente chredendo che non ui sia

hoperato
he
180* pechato
sce[leragine ueruna che DIO non la habia fato
li

he deto quessto iessu

che trema la terra sentendo quessto
subito uene uno grande teremoto per modo che ogniuno stete
tramortito li leuo iessu dicendo hora uedete se io ue dicho
.

GOD NOT AUTHOR OF EVIL

danger of resting in the

letter,

invented for themselves the

as

"

379

do the Pharisees, who have

of God in the elect,"

predestination

God is unrighteous,
fall
a deceiver and a liar and a hater of judgement (which shall
come

in such wise that they

to say in fact that

upon them).
Wherefore I say that here Amos thepropjiet
<

God speaketh

had used the

callenreyjrTfopJlie
noThave Jjeen__understood
__
righteous he would

.vWh

TTnr-^TT

of

"Tanguage^Fthe

worl.l

t.y,..

tribulation^ are well, either for that they

or are well because they restrain
purge the evil that we have done,
to know
us from doing evil, or are well because they make man

For

world.

tlie

all

the condition of this

life,

we may love and long for

There is
prophet Amos said

in order that

"

Accordingly, had the

no good in the city but what God hath wrought it/ be had given
occasion for despair to the afflicted, as they beheld fgemseivesin
what is worse,
tribulafio^amLsinners living in prosperii^f^nd,
:

eternal.

life

over man, would

na^yTbelieving Satan to have suclTsovereignty
to suffer tribula
not
as
so
have feared Satan and done him service,
Roman
the
interpreter, who
Amos therefore did as doth
tion.
of the
considereth not his words [as one] speaking in the presence
Jew
the
of
business
the
and
but considereth the will

high-priest,

that knoweth not to speak the

Hebrew

CLXII a

tongue.

no good in the city but what God

in whose presence my soul standeth,
as God
hath done
he would have made a grievous error, for the world holdeth not
done in the
for good ought save the iniquities and sins that are
have
wrought much more
Whereupon men would
way of vanity
that there be not any sin or wickedness
If

Amos had

said

"

There

liveth b

it,"

is

iniquitously, believing
"

which God hath not

bleth.

And when

a great earthquake,

raised

done,"

at hearing

whereof the earth trem- 180*

Jesus had said this, straightway there arose

Jesus
in so much that every one fell as dead.

them up, saying

Now

see

if

I have told

you the truth.

c
b
The people of
By the living God.
Chapter on misfortune.
foul things of
the
and
the world know no good save what is unlawful,

the world, and act according thereunto.

Inde.

^9

THE GOSPEL OF BARNABAS

380

la uerita pero
quessto bastiui

che amos dicendo

adonque
DIG affato nella citta malle
parllando chon il monddo disse
delle tribulatione le
quali sollo

Veniamo hora

li

pechatori le chiamano malle

alia predestinatione la
qualle dessiderate sapere

della quale ui parllero

apresso

DIG piazendo

il

giordano

passato dimani ha

a
.

CLXIIIb.
Andossi iessu
dissepoli

he fato

dissepoli

sechreta

homo

ho

le

chiari che

oltra

genti

uenendo

che

in

quale

al

li

suoi

mezzo giorno sedete apresso

uerita

chiaramente
il

giordano chon

il

onbra della palma sedetero li suoi

iessu tanto he la
predestinatione

alia

disse

fratelli

notta

sera

asspetano

180 b

allora

disserto

la oratione di

una palma he

di

(170

al

li

monddo

ui
il

dicho

quale

ad

urio

quello

che

sollo

he

sachreti di DIG

sono tanto

li

beati seralno chi ascoltera

il

suo parllare imperoche

sopra di loro

DIG mandera la misserichordia sua

chome he questa palma sopra di noi onde si.

chome quessto harbore

diffende dal ardore del solle chossi

ci

la misserichordia di DIG difenderano

chi sera

homo da satana
quello homo che

la terra

la

in quello

quelli

Risspossero

li

che chrederano

dissepoli

ho maesstro

tu dici il quale uera al mondo

Kissposse iessu chon iubilo di chuore elgie machometo nontio
di DIG c il quale uenendo al monddo sichome fa frutifichare
.

piogia quando longo tempo non ha piouutto

chossi elgi sera chagione de bene

hoperare alii

homeni per
perch e elgie una

abondante misserichordia che portera

neuolla chandida pieno della misserichordia di DIG
la

misserichordia DIG spargera sopra

li fideli

la

chome piogia

quale
.

CLXIV<*.

Vi diro adonque hora quella pocha chognitione che DIG

mia choncesso di essa predestinatione
Dichono li farissei
.

So in MS.

OF

PREDESTINATION"

381

God
you, that Amos, when he said that
hath done evil in the city/ talking withjthe world, spake of

Let

tribulations,

"

suffice

this, then,

which sinners alone

"

Let us come now

and whereof
to-morrow,

I will

will a

God

if

to predestination, of which ye desire to know,

speak to you near Jordan on the other side,
.

CLXIII

*>.

Jesus went into the wilderness beyond Jordan with his disciples,
and when the midday prayer 1 was done he sat down near to a
palm-tree, and under the shadow of the palm-tree his disciples

down.

sat

Then

said Jesus

So

secret is predestination,

I say unto you, verily, only to one

He

whom

it is

so clear that,

the nations look for 2

when he cometh

man shall it
to whom the

brethren, that

be clearly known.
secrets of God are

into the world, blessed shall they be

God

that shall listen to his words, because

shall

overshadow them 180 h

with his mercy even as this palm-tree overshadoweth us. Yea, ^^ 9

even as this tree protecteth us from the burning heat of the sun,

even so the mercy of God will protect from Satan them that believe
in that

The

man.
disciples

answered

Master,

who

man be

shall that

of

whom

thou speakest, who shall come into the world 1

He is Mohammed
Jesus answered with joy of heart
:

5
,

messenger

God c and when he cometh into the world, even as the rain maketh
the earth to bear fruit when for a long time it hath not rained, even
of

good works among men, through the

abundant mercy which he shall bring. For he is a white cloud
full of the mercy of God, which mercy God shall sprinkle upon the
so shall he be occasion of

faithful like rain.

CLXIV d

you now that little which God hath

know concerning this same predestination 4 The

I will accordingly tell

granted me
a
c

If

God

to

pleases.

Mohammed

Chapter on the nation of Mohammed, prophet.

d
Chapter on predestination.

the prophet of God.

a
1
See on 87* (p. 193, note 4).
Cp. traditional Messianic interpreta
*
3
The
See
tion of Hag. ii. 7, &c.
(p. 89, and note 6 there).
liberal doctrine hero taught is later than the Qoran (cp. Sale, Prelim.
40*"

Discourse, iv. and vii.) the original teaching is of an absolute predestina

tion cp. e. g. Qoran xvii. sub init. The fate of every man have we bound
See further, Introd.
about his neck.
:

THE GOSPEL OF BAENABAS

382

181 a che ogni chossa

nom

talmente predestijnata che chie elleto

he chie reprobo ha modo ueruno

sia

possi diuentare reprobo

he che sichome DIO predestino

non pole diuentare elleto
bene chome uia per la qualle chamini lo elleto alia sallute
.

il

che chossi DIO ha predestinate il pechato chome uia per la

che sia malladeto la
quale il reprobo uadi alia danatione
.

lingua che quessto disse chon la mano che quessto scrisse

ondi chi siano li
imperoche quessto he la fede di satana
.

che sono

farissei al pressente si polle chonossere

fidelli serui

che chossa uolle dire predesstinatione se no uno

hasoluto uollere di dare fine ad una chossa per la qualle
di satana

ha

mezzi in mano

li

desstinare

che non

pocho
niuno

elgi

fine

non ha

pietre

he danari da spendere

non ha terra da ponerui sopra uno

chossi

leuando

pura

uno

sollo

perche senza li mezzi non si pole

hora chome destinera la chassa cholui
.

ma

tam-

piedi certo

addonque ui dicho che la predesstinatione

arbitrio che DIO ha donato al homo per

libero

il

liberallita

sua b

he

DIO certo he che no

la leggie di

181 13 predestinatione ma habominatione ueremo ha chostituire

(180 ) cne J Q nomo s i a libero lo dimosstra il libro di moisse doue
.

quando DIO nosstro dete

disse

non

ti

non

Ma

il

il

la leggie sopra

il

chomandamento mio non he

monte

sina chossi

in ciello azioche tu

hora chi andera ha portarci

chomandamento di DIO he chi ci dara forze da osseruarlo
esscusi

chon dire

oltra

il

mare azioche similmente

tampocho
chomandamento mio he apresso

ti

esscusi

il

al chore tuo azioche

ditemi se il Re herodc
quando tu uoi possi osseruarllo
ad
diuentassi
uno uechio che
chomandassi
giouine he ad
.

uno imffermo che diuentassi sano

facessi

ammazare

il

che

sarebe iusto quessto

non fazendo

Rissposero

sarebe iniustissimo he empio herode quessto

allora sospirando iessu disse questi sono

li

li

loro

li

dissepoli

chomandando

fruti delle traditione

imperoche dicendo che DIO ha predesstinato il reprobo talmente che elgi nom polle diuentare elleto
che chomanda ha
bestemiano DIO per empio he iniussto

humane ho

fratelli

PREDESTINATION AND FREE-WILL

383

Pharisees say that everything hath been so predestined

become reprobate, and he who

cannot by any means become elect and that, even

who

elect cannot

is

that he 181 a
|

is

reprobate

as

God hath

predestined well-doing as the road whereby the elect shall walk

unto salvation, even so hath he predestined sin as the road by which
the reprobate shall walk unto damnation.
Cursed be the tongue
that said this, with the

hand that wrote

for this

it,

is

the faith of

Wherefore one may know of what manner are the Pharisees

Satan.

of the present day, for they are faithful servants of Satan.)

a What can
predestination mean but an absolute will to give an

end to a thing whereof one hath the means in hand ? for without
the means one cannot destine an end.
How, then, shall he destine
the house who not only lacketh stone and money to spend, but hath
not even so
[could do

away

much land

No

so].

more, then, I tell you,

God hath given to

the free will that

law of God.

the

as to place one foot

abomination

Of

surety

it

is

upon

is

Assuredly none
1

taking
predestination
of his pure bounty b
,

man

not
|

predestination but 181

be establishing.
That man is free the book of Moses showeth, where, when
our God gave the law upon Mount Sinai, he spake thus 2
My
commandment is not in the heaven that thou shouldest excuse
Ave shall

"

thyself, saying

God

of

Neither

Now, who

shall

and who perchance

is

it

go to bring us the commandment

shall give us strength to observe it

beyond the sea, that in like

manner thou shouldest

excuse thyself.
But my commandment is nigh unto thine heart,
when thou wilt thou mayest observe
Tell me, if King Herod should command an old man to becomo

that

it."

young and a
did

they
be just?

The

it

sick

man

not

should

disciples

that he should become whole, and

answered

cause

If

them

be

to

Herod gave

this

killed,

would

when
this

command, he would

be most unjust and impious.

Then

Jesus,

sighing, said

These are the fruits of

human

brethren; for in saying that God hath predestinated

the reprobate in such wise that he cannot become elect they
traditions,

blaspheme God as impious and unjust.

*

Sotting forth predestination.

i.e.

in the sense of taking

construction of the whole passage

2
Cp. Deut. xxx. 11-14.

For he commandeth the

God bestows and

is

away &c., cp. argument

is somewhat obscure.

munificent.

in 183*.

The

THE GOSPEL OF BARNABAS

384

182 a il pechatore che nom pechi he pechando che ne faci peni^ tenzza essendo che talle
predestinatione lieua al pechatore
l
he in tutto il priua di peniteza
il
potere de nom pecliare
|

CLXV*.
b
che dice DIG per ioel proffeta sentite Viue DIG uostro
non uolgio la morte del pechatore ma cercho che elgi si

Ma
che

io

chonuerta ha penitenzza adonque DIG predestinera quello che

lui non uora chonsideratello uoi quello che dice DIG he quello
.

che dichono

pressenti farissei

li

de piu dice DIG per essaia

hai uolluto udire he quanto

profeta ho chiamato he non mi
DIG ha chiamato sentite chome esso per lo isstesso proffetta
uello dice tutto il giorno esstendo le mani al popullo che non
.

mi

chrede

che non

ma mi

si polle

chontradisscono
ellegere

che DIG scernisse

mosstrassi

182 b horechie

il

li

il

homeiii

biancho

he

li

nostri farissei dicendo

reprobo che dichono adonque se no

chome

he scerniria

scerniria

il

uno ciecho chi

sordo chi

li

li

parllassi alle

reprobare chonssiderate quello

b
che disse DIG nosstro per hezechiel proffetta Viuo dice DIG
che se il iussto habandonera la iustitia sua per modo che
he non mi harechordero
elgi fara le abominationi elgi perira
.

che lo

elleto si posjsi

piu ueruna iustitia sua . perche chonfidandossi in quella essa

he della
lo habandonera auanti di me he non il saluera
.

uochatione del reprobo che dice DIG per hosea proffeta se

non che

io

chiamero

la plebe

nom

non

elleta la

chiamero elleta

bugia perche essendo

pressenti farissei chon la loro
dotrina chontradichono in tutto ha DIG
elgie

uerace

uerita

DIG he

uerita dice c

Ma

polle dire

li

CLXVI d

ma chome

intende quanto disse DIG

.ha moisse che elgi hauera misserichordia chi lui uora hauere
he indurera quelli che lui uora indurare .
misserichordia

Rispose andrea

se

MS.

se.

NO PREDESTINATION UNTO REPROBATION

385

and when he sinneth to repent while_^uch_182 a

1
predestination taketh away from the sinner the power not to sin^
sinner

not to

sin,

a^i3~entireiydeprivetirhim ot repentance.

CLXV a

As I live b,
the prophet:
I seek that
but
a
of
the
death
I
not
will
sinner,
[saith] your God,
God
then
"Will
be
to
should
converted
he
predestinate
penitence."
But hear what

saith

God by

that which he willeth not

Joel

"

Consider ye that which

God

saith,

and that which the Pharisees of this present time say.

2
I have called, and
Further, God saith by the prophet Isaiah
"

ye would not hearken unto me." And how much God hath called,
All the day have,
hear how he saith by the same prophet 3
I spread out my__hands to a people that believe me not, but
"

ww**,,

And

our Pharisees, when they say that the

cannot
become
elect, what say they, then, but that
reproTJate
God mocketh men, even as he would mock a blind man who
should show him something white, and as he would mock a deaf
contradict

me."

be 182 b
should speak into his ears ? And that the elect can
4
l8lb )
the
consider
our
Ezekiel
what
God
saith
prophet: (
by
reprobated,

man who

I live, saith God b , if the righteous shall forsake his righteous

ness and shall do abominations, he shall perish, and I will not
remember any more any of his righteousness ; for trusting therein

"As

forsake him before

it shall

me and

it

shall not save

him."

of the calling of the reprobate, what saith God by the

5
Hosea
I will call a people not elect, I will
but this
prophet

And

"

them

call

elect."

God

is

true,

and cannot

tell

a lie:

for

God

But the Pharisees of this present

being trutE speaketh truth
time with their doctrine contradict God altogether.
.

CLXVI a.
Andrew
said to

Kave

to

But how is that to be understood which Got

replied:
6
he will have merry on whom he willeth
that
,

Moses
rnjar-ey-

and-wilj^harden
b

God

he willeth to harden

By the living God.

Chapter on acceptance.
d
is faithful.
Chapter of predestination.

and
KAOQ

iv. 21,

&c.

God

is

truth

3
*
Isa. Ixv. 12.
Cp.
Cp. Isa. Ixv. 2.
6
Cp. Exod. xxxiii.
23 ^cp. Rom. ix. 25).
here cited apparently from Rom. ix. 18.

1
Cp. Ezek. xviii. 23.
5
Ezek. xviii. 24.
Hos.

19.

whom

ii.

C C

THE GOSPEL OF BARNABAS

386

Risspose iessu DIO dice quessto azioche non chredi lo homo per
propria uirtu saluarssi ma chonossi la uita he misserichordia
]

183 a di DIO per sua

liberallita

DIO hauerla donata

a
.

he

lo

dice

perche sia fuggito la opinione di altri dij che lui onde se elgi
induro faraone lo fece perche elgi haueua flagellato il popullo
.

nosstro he cerchato di disspergerlo chon fare anegare tutti

fioli

massci de issdraelle

la uitta

ha per fondamento

humano
monddo

che pero fu uicino moisse ha perdere

Vi dicho adonque

b
.

la

li

in uerita che la predesstinatione

DIO chon

legie di

libero arbitrio

il

talmete che sebene potria saluare DIO tutto

senza che ueruno perissi non

uolle fare per

il

il

non

homo di liberta la qualle per fare disspeto ha

chonsserua azioche quel fanggo sprezato dal spirito .
sebene pechera chome fece il spirito possi pentirsi he andare

priuare lo

satana

li

habitare doue

spirito fu scaziato

il

Voile DIO nostro dicho

seguitare cho la misserichordia sua il libero uollere dello homo

he non uolle chon la omnipotenzza sua abandonare la chrea-

tura

d
.

183 b ueruna
2

onde
per

il

li

giorno del iuditio ueruno potera dire scussa

loro pechati . essen|do che allora li sara

manifessto quanto DIO ha fato per la loro chonuerssione

he quante uolte

li

chiamo ha penitenzza

CLXVII

e
.

f.

adonque lo intelleto uosstro non si aquietera ha

he uorete di nouo dire perche chossi io ui
quessto

Se

apriro uno perche he quessto

nom

polle

la

aqua

la

terra
lo

stare sopra la

ditemi

fugisse

haere he

aqua
dimeno nel homo

perche una pietra

ditemi

aqua he tutta

la

terra sta sopra

perche
aqua esstingue il fuocho he
che la terra, la
dallo haere talmente
la

fuocho niuno polle unirli im paze non

sono uniti he pacifichamente si chons-

il

se donque non sapete quessto anziche tutti li

homeni chome homeni nom possono saperllo chome chono-

seruano

PREDESTINATION OVERTHROWETH NOT FREEDOM

Jesus answered

God

saith this in order that

man may

387
not

own

believe that he is saved by

virtue, but may perceive
a
been
have
of
God
that life and the mercy
granted him by God of 183
l82
his bounty a
And he saith it in order that men may shun the (
opinion that there be other gods than he.
did it because he had
If, therefore, he hardened Pharaoh he
his

")

all

our people and essayed to bring it to nought by destroying

the male children in Israel
whereby Moses was nigh to losing

his

life.

afflicted

Accordingly, I say unto you verily, that predestination hath for

foundation the law of God and human free will b
Yea, and even

its

that none should perish, he

would not will to do so lest thus he should deprive man of freedom,

God

if

could save the whole world

c so

which he preserveth to him in order

do despite to Satan, in

to

order that this [lump of] clay scorned of the spirit, even though it
shall sin as the spirit did, may have power to repent and go to
Our God
dwell in that place whence the spirit was cast out.
willeth, I say, to pursue with his mercy man s free will, and
And so
willeth not to forsake the creature with his omnipotence d
.

on the day of judgement none will be able to make any excuse for
b
that it will then be manifest to them how much 183
their sins, seeing
|

God hath done for their conversion e and how

them to repentance.
,

often he hath called

CXLVIIf.
Accordingly, if your mind will not rest content in this, and
ye be fain to say again: "Why sol" I will disclose to you
a
wherefore."
It is this.
Tell me, wherefore cannot a [single]
"

stone rest on the top of the water, yet the whole earth resteth
on the top of the water 1 Tell me, why is it that, while water

extinguisheth

fire,

earth, air, water,

man and

in

If,

and earth

and

fleeth

from

know not

a
God bestows and
God guards.
f

is
d

Cp. above, i3i

a-~ b

that none can unite

munificent.

And God

nay, all men, as men, cannot

this

is

(pp. 281-3).

C C 2

know

Setting forth predestination.

powerful over

Chapter on predestination.

air, so

harmony, nevertheless they are united

are preserved harmoniously

then, ye

repents.

fire in

all.

Inde.

God

THE GOSPEL OF BARNABAS

388

solla parolla

he

certo

184a essendo
l

hauere chreato

de niente DIO

scerano

mancho potrano

homo

lo

chorae chonosserano la hetternita di DIO

che

chon una

tutto

il

chome

finito

chonossere

perche

quessto

he chompossto chon

il

il

chorpo

dice sallamone proffeta perche

si

chorompe
qualle
agraua la anima he le hopere di DIO che he proportionate
Essaia proffeta
ha DIO chome si poterano chomprenderlle
di DIO chossi uedendo essclamo dicendo Veramente tu sei
.

DIO ascondito c
chreato

dice

he dello nontio di DIO

chome DIO

sua generatione chi la narera

la

hoperare di DIO dice chi e stato suo chonsilgiero

disse

humana Natura sichome

alia

dalla

terra

he

uosstre

chossi

li

pensieri

sono

essaltate

mei

il

ciello

le

uie

dalli penssieri

lo

ha

he dello

onde DIO

he essaltato

mie dale uie

uostri

ui

dicho

adonque che il moddo della predestinatione non he manifessto

f
alii homeni sebene il fato he uero di quanto uio deto
.

deue adonque
il

fatto

lo

la sanita sebene

mio tochare
18

homo

per non trouare

il

moddo

reprobare

non ho giamai ueduto ueruno richusare

modo no chonosceno chome DIO per il

certo che io

il

sani lo infermo che hancor

ha me he inchognito

.
|

CLXVIII e.

4t>

Dissero allora

li

dissepoli

ueramente DIO in te parlla

homo non ha parllato giamai chome te Rissposse

chredetemi che quando DIO mi ellesse per mandarmi
alia chassa de issdraelle mi dete uno libro chome spechio
perche

iessu

chiaro

parllo
di

tutto usisce da quel libro

usscire

monddo
tu dici

modo che quanto

he quando sera finito
bocha sero leuato da il

qualle disscese nel chor mio per

il

il

quel

libro

dalla

mia

Risspose pietro ho maesstro hanchora quello che

hora he scrito in quel libro
Risspose iessu tutto
.

quello che io dicho per chognitione di DIO

DIO

di
*

,jL.

jb

per chognitione

pj^lj
4)1.

dello

homo he

^ ^^^y
Ml]
c

alll.

he per seruitio
per

&\ jAj*

sallute
L..

del

PREDESTINATION INSCRUTABLE
how

it

389

understand that God created the universe out

word a ? How shall they understand the

shall they

of nothing with a single

of God b 1

Assuredly they shall by no means be able to

man being finite and composite with

eternity

understand

because,

this,

1
the body, which, as saith the prophet Solomon being corruptible,
of God being proportionate
presseth down the soul, and the works
,

comprehend them ?

how

shall they be able to

prophet of God, seeing [it to be] thus, exclaimed,
And of the messenger
Verily thou art a hidden God_c
saying
3
d
e
His generation,
saith
he
TiowHod hath created him,
of God
4
Who
he
saith
of
God
And of the working
who shall narrate 1

to God,

Isaiah

"

"

"

"

hath been his

nature

my

"

counsellor]"

Even

Wherefore God

heaven

as the

is

human

saith unto

exalted above the earth, so are

ways exalted above your ways and

my

thoughts above your

thoughts."

Therefore I say unto you, the manner of predestination

f
manifest to men, albeit the fact is true, as I have told you

is

not

Ought man

then, because he cannot find out the mode, to deny

Assuredly, I have never yet seen any one refuse health,

For I know not
though the manner of it be not understood.
sick.
the
healeth
touch
how
God
even now
by my

the fact

CLXVIHX
Then
never

said the disciples

hath

man spoken

Jesus answered
to the house

mirror

as

Yerily God speaketh in thee, for

thou speakest.

he gave

which came down into

that I speak cometh forth from

shall

to send me
me a book like nnto a clear
my heart in such wise that all
And when that book
that book.

when God chose me

Believe me,

of Israel,

have finished coming forth from

up from the world.

Peter answered

written in that book

master,

is

my

mouth, I

that which thou

shall be

now

taken

speakest

All that I say for the knowledge of God and

the service of God, for the knowledge of man and for the salvation

Jesus replied

a
is
f

created everything by one word. Inde.

d

concealed.

The prophet

Concealed predestination.
1

God

Wisd.

ix. 15.

Isa. Iv. 9.

Cp.

vii. 46.

God

God, to

persists.

whom

God

be praise.

Chapter setting forth the Gospel.

3

Isa. xlv. 15.

John

God.

of

Isa.

liii. 8.

See above, 9b

(p. 15

Isa. xl. 13.

and note

6).

184 a
r
~

l83

")

THE GOSPEL OF BARNABAS

390

homo

tutto uscisse da quello libro che he lo euangelio mio

Disse pietro he ui scrito la gloria del parradisso

CLXIXX
iessu

Risspose

he chome starano

parradisso

I85 a

li

ui

io

santi

chome he

diro

he

in

fidelli

il

quello

che quessto he uno di magiori beni del parraimperoche ogni chossa per grade che essa sia auendo

senzza fine

( l8 4 )

che

asscoltate

disso

fine diuenta picholla

DIG chonsserua b

he niente

parradisso he chassa doue

il

sono talle

le sui delitie le qualli

la qualle chalchera

li

piedi di santi

che la terra

he beati he tanto preciossa

che una dragma di quella he piu preciossa de mille mondi le

qualli delitie il padre nosstro dauit proffeta di DIG le uedete
.

perche uelle mosstrete DIG essendo che

del parradisso

li

fece uedere la gloria

onde ritornato ritornato in

se stesso

mani

chon abe

se chiusse li hochij he piangendo disse

non guardate
mei
ho
monddo
tutto
he
uano senzza
quessto
perche
piu
hochij
delle qualli dellitie disse esaia profeta hochij di
niuno bene
le

homo non ha

ueduto, horechie non ha udito ne chore

humano

chompresso quello che DIG ha preparato ha quelli che lui

amma c sapete perche elgie [che] non hano ueduto sentito he
.

chompresso

talli delitie elgie

perche

uiuendo quiui non sono

onde sebene il padre nosstro dauit

degni di uedere quelle
uedete in uerita ui dicho che lui non le uedete cho ochij
.

185 b

le

humani perche DIG

DIG per lume diuino

tiro la

anima sua ha

le uisste

sta la

anima mia che essendo

he

homo

lo

chome uno
il

mare

finite

non

Viue DIG d

se

onde unito chon

alia chui pressenzza

le delitie del parradisso inffinite

le polle

chomprendere

uasso pichollo di terra

guardate adonque quanto

nom

polle

sia bello

lo

homo

si-

chomprendere
il

monddo

nel

tempo de lo hestate quando ogni chossa produce frutto talmente

che il chontadino inebriate di allegrezza per il
.

pressente richolto fa risonare le ualli he monti chon

All!.

il

suo

OF THE GLORY OF PARADISE

mankind

of

391

cometh forth from that book, which

all this

is

my

gospel.

Said Peter

Is there written therein the glory of paradise

CLXIX*.
manner
Hearken, and I will tell you of what
faithful shall abide there
the
and
the
how
and
holy
is paradise \
of paradise, 18 5
without end, for this is one of the greatest blessings
if
it have an end, becometh
however
that
Jesus answered

great,

everything,

seeing

small, yea nought.

Paradise

is

the

home where God

storeth b his delights,

which

the feet of the

are so great that the ground which is trodden by
it is
is so precious that one drachm of
holy and blessed ones
more precious than a thousand worlds.
of God,
These delights were seen by our father, David, prophet
behold
him
to
for God showed them unto him, seeing he caused
to
himself,
the glories of paradise
whereupon, when he returned
Look
he closed his eyes with both his hands, and weeping said
is
vain, and
more upon this world, O mine eyes, for all
not
:

"

any

there

is

no good

"

the prophet:
human"heart
have not seen, his_earaJiam not heard, nor hath the
love him
that
ToTthem
Tonceived, that which God hath prepared
such
-ftnWye wherefore they have n6T~^e^n7tiear^co1acelved
not
are
below
they
It is because while they live here
delights 1
David
father
our
Wherefore, albeit
to behold such

Of

these delights said Isaiah

<V

worthy
verily saw them,

things.

with human
you that he saw them not
185^
C
his soul unto himself, and thus, united with
took
for
God
eyes,
whose
in
As God liveth^,
God, he saw them with light divine.
presence
infinite

my
and

I tell

soul standeth, seeing that the delights of paradise are

man cannot contain them; even as
man is
finite,

earthen jar cannot contain the sea.

in summer-time, when
Behold, then, how beautiful is the world
with gladness
intoxicated
The very peasant,
all things bear fruit
the
maketh
is
that
valleys and
come,
by reason of the harvest
his labours
loveth
he
that
for
resound with his

little

mountains

singing,

Chapter on paradise.
the living God.

God

guards.

God

gives

life.

By

rivers and
is characterized, as here, by miraculous
but in place of the spiritual
xlvii. wied.)
(Qoran xiii. sub fin.
of Qoran Ivi.
tone of Barnabas we have the sensual suggestions
i Cor. ii. 9).
from
2
cited
apparently
Cp. Isa. Ixiv. 4 (here
*

Paradise in Qoran

fruits

392
chantare
l

somamente ammando

le sui fatiche

hora chossi

chore uosstro al parradisso doue hiuui ogni chossa

he fratuossa di fruti proportionati ha cholui che lo ha

leuate

il

Viue DID* che quessto bassta per chonosscere il

b
il
parradisso imperoche DIG ha chreato
parradisso per chassa
choltiuato

delle sui delitie

hora chredete uoi che la inmenssa bonta

non habia chosse inmensse bone

habia chosse inmensse belle

inmenssa bellezza non

guardate che uoi herareste

se chredesste che lui

grandemente

la

non

le hauessi
j

186 a
(185")

Dio

dice chossi allo

chonossco

le

homo che fedelmente

opere tui che per

me

hoperi

il

seruira

io

uiuo in etterno

che lo ammore tuo non superera la mia liberallita . perche

tu mi serui chome DIO chreatore f tuo chonosscendo te essere

hopera

mia

he

non dimandi ha me

misserichordia di seruirmi fidelmente

mio

al

nelle

non gratia he
perche non poni fine
se

seruitio essendo che tu dessideri in hetterno seruirmi

chossi faro io che ti premiaro

mio

chome

se tu fussi DIO equalle

perche non sollo ponero la abondantia

tui mani
ma donero me stesso ha te
.

del parradisso*
in

dono

che

sichome tu uoi essere sempre mio seruo chossi faro sempre

tua mercede .

CLXXId
Che

ui pare disse iessu alii suoi dissepoli

de

il

paradisso

heui intelleto che possi chomprendere talli richezze he del186 b litie el bissogneria che lo homo hauessi tanta chognitione
.

quanto ha DIO se lui

donare alii serui suoi g

quanto DIO uolle

hauete ueduto quando herode fa
pressente ad uno suo fauorito barone chome lui lo presenta .
Risspose ioane io lo ho ueduto dui uolte he certo che
a

b
j*.

<Ujl).

p^ j

iS*
4)1.

MS.

leveta (sic).

jJU.

uollessi chonossere
.

4)1.

...

~\ 4)1.

dl

GOD THE REWARD OF HIS SERVANTS

Now

supremely.

lift

up even

things are fruitful with

cultivated

so

fruits

393

your heart to paradise, where all

proportionate to him who hath

it.

liveth a , this is sufficient for the knowledge of paradise,

forasmuch as God hath created b paradise for the home of his own

As God

Now think ye that immeasurable goodness would not have

delights c.

Or that immeasurable beauty would

things immeasurably good 1
not have things immeasurably beautiful ?
Beware, for ye err
1

greatly

if

ye think he have them not.

CLXX d.

186*
(185")

"I

God saith thus

know thy works,

to the

man who

shall faithfully serve

that thou workest for me.

As

him:

I live eternally 6

me
thy love shall not exceed my bounty. Because thou servest
as God thy creator f knowing thyself to be my work, and askest
,

nought of me save grace and mercy to serve me faithfully because

thou settest no end to my service, seeing thou desirest_to_se_rve_^
me eternally: even so will I do, forT WtH rgwa roT thee as til/
;

thou wert God,%ine equai._ For_no^pnly will I place in jhyjands_ L2

^j t^^^,
J2.
tSe abundance oL^aradise^but I will give thee myself as a giftjr
/
So Ifiaf7~even as thou art fain^to~~tre~my seivaut for^ever^eigix.

will I

"so

make thy wages^for

What

think ye/

ever."

said Jesus to

his

disciples,

mind that could comprehend such

Man must

needs have
|

riches

know what God willeth to give to his servants %.

Have ye seen, when Herod maketh a present
favourite barons, in

of paradise

and delights?
a knowledge as great as God s if he would 186 b

Is there a

what

sort

he presenteth

to one of his

it 1

I have seen it twice

and assuredly the tenth
John answered
man.
part of that which he giveth would be sufficient for a poor
:

By

the living God.

God

creates.

God

e
God is living and of old.
on paradise.
8 God bestows.
is guidance and merciful.

is

better.

God

is

For the mystic tendency of this chapter, suggesting Suffism,

and i59 b (p. 339) and see Introd.

(p. 55)

Chapter

the Creator and

cp.

THE GOSPEL OF BARNABAS

394

ha uno pouero la decima di quanto li dona Disse

se uno pouero sara pressentato da herode che chossa

bassteria

li

dara

sia

ma

iessu

il

Rissposse ioane uno ouero dui minuti

da studiare per chonossere

libro uosstro

hora quessto

il

parradisso

a
perche quato DIG ha dato al homo in quessto monddo per
il
chorpo he chome che herrode doni uno minuto ad uno

ma

quanto DIG dara" alia hanima he chorpo im

he
chome
se herrode donassi quanto elgia he la
paradisso
propia uita ad uno suo seruo
pouero

CLXXIIb.

DIG

ha chi

dice chossi

amma

lo

he chonssidera ho sseruo mio

18 7 a molta
(i86

onde se

il

mare

he serue fidelmente

donassi uno

ti

harena

ti

pareria pocho certo

si

Viuo

Va

grano di

sollo

a
)

harena dello mare se he

la

io

chreatore tuo che

in quessto monddo ha tutti li principi

quanto ho donate
he Re della terra he mancho di quello grano di harena

che

darebe

ti

parradisso

Ora

mare

il

mio

risspeto

ha quanto

daro

ti

nel

disse iessu chonsiderate la abondantia del parradisso

perche

se

DIG ha dato

oncia di bene

im

chonssiderate

la

monddo

homo

al

in

quessto

mondo una
some

parradisso ne dara dieci cento millia

quantita

la quantita

di

de cibi

quantita di chosse che serue lo

frutti
.

che

sono

la quantita de

homo

in

quessto

fiori

Viue Dio d

he

la

alia chui

pressenzza sta la anima mia che sichome al mare auanza

harena quando uno riceue uno grano di quella chossi supera

la quallita he quantita de fichi ha una sorte de fichi che
.

manggiamo he chosi ogni altra chossa nel parradisso

de piu ui dicho in uerita che sichome he piu preciosso
uno monte di horo he margarite de la ombra di una formicha
18 7 b chossi he piu preciosso
le dellitie del parradisso ha tutte
r
quiui

ma

(i86

L_

4)1.

b ila-

j|j

4)U.

k-*-

L$

OF THE ABUNDANCE OF PARADISE

Said Jesus

what

But

will he give to

John answered

a poor

if

man

him 1
One or two

shall be presented to

395

Herod

mites.

be your book wherein to study the knowledge

a to
because all that God hath given
of paradise/ [said Jesus]
should
Herod
is
as
man in this present world for his body
though
what God will give a to the
give a mite to a poor man; but
is as though Herod should give all that
and soul in

Now

let this

body

paradise

he hath, yea and his

own

life,

to one of his servants.

CLXXIIb.
God

saith thus

him

to

that

loveth

Go and consider the sands

faithfully
how many they are. Wherefore, if the
"

him, and serveth

O my

of the sea,

him

servant,

sea should give thee one

appear small to thee? Assuredly, 187*

l86
As I, thy creator, live, all that I have given c in this world (
yea.
a
than
is
less
grain
to all the princes and kings of the earth
of sand that the sea would give thee, in comparison of that which
single grain of sand,

I will give thee in

would

my

it

paradise."

CLXXIIIt).

God hath given

For
the abundance of paradise.
world an ounce of well-being, in

said Jesus,

Consider, then,
if

a to

man

in this

thousand loads. Consider the

paradise he will give him ten hundred
the quantity of food, the
in
this
that
are
of
fruits
world,
quantity
that minister to
quantity of flowers, and the quantity of things
d
man. As God liveth in whose presence my soul standeth, as the
sea hath still sand over and above when one receiveth a grain
,

thereof, even so will the quality

we

excel the sort of figs

and quantity of

eat here.

And

figs

in like

[in paradise]

manner every

But furthermore, I say unto you that

other thing in paradise.
is more precious than
verily, as a mountain of gold and pearls
even so are the delights of paradise more
the shadow of an ant.
I

187
(i86

God

ives.

gives.
d

By

Chapter on paradise.
the living God.

For the fruits of paradise,

cp.

Qoran,

God

xiii, xlvii,

lives, creates,

and

Ivi.

and

b
)

THE GOSPEL OF BARNABAS

396
le dellitie

de

li

principi del

monddo

che hano hauto he

hauerano insino al iuditio di Dio a quando

fine

nel

Rissposse pietro

monddo hauera

il

parradisso adonque anderaui

il

chorpo nosstro che hora habiamo

Rissposse iessu guarda
che
tu
non
diuenti
saduceo
pietro
perche li saducei dichono
che la charne non rissurggera he che non ui sia angiolli onde
.

sono priui di andare la anima he il chorpo loro nel parradisso

he sono priui di hauere alchuno seruitio dalli angioli in

monddo sei forssi smentichato di iob proffetta he

ammicho di DIG che dice io so che DIG mio uiue b he nel
quessto

nouissimo giorno risuscitaro nella charne mia he chon li

c
.
ma chredi ha me
hochij mei uedero DIG saluatore mio

che quessta charne nosstra sara talmente

puriffichata che
non hauera ueruna propieta di quello che hora ha imperoche
.

sera purgata di oggni chatiuo dessiderio he DIG la ridurera

in talle stato quale hera

seruono

188 a uede
7

la

addamo auanti che pechasse

Dui

uno patrone intuna isstessa hopera

luno sollo
he
chomanda
al
sechondo
he
il
sechondo
opera
ho|pera
.

primo chomanda parui iussto dicho che il patrone

premij sollo cholui che uede he chomanda he scazij fuori di
chassa cholui che si affaticho nella hopera certo no
hora

quanto

il

chome soporterra la iusstitia di DIG che seruendo DIG la

hanima he chorpo chon il senso del homo
la anima sollo
uedendo he chomadando il seruitio perche
la anima non
non chamina
no sente
manggiando pane non degiuna
.

freddo he chaldo

non

se infferina

la

hanima he inmortalle

di

quesste chorporalli

chorpo
he non

elgi

ne he ammazzata

la quale

non

patisse

perche

pena ueruna

che per uia di ellementi patisse

iusto dicho che sollo essa uadi

il

im parradisso

chorpo che tanto si affatichato seruendo DIG .

Risspose pietro ho maesstro il chorpo auendo fato pechare
la

il

anima non deue

iessu hora

chome pechera

elgie impossibile
al chorpo

essere possto

chondani
41)1.

im

parradisso

Rissposse

chorpo senzza la hanima certo

leuando
tu la misserichordia di DIG
pero
la

il

anima
b

allo inferno

41)1.

Ji-jU

41)1.

OF THE BODY IN PARADISE

precious than

all

397

the delights of the princes of the world which

unto the judgement of God a

they have had and shall have even
when the world shall have an end.
have go
Peter answered
Shall, then, our body which we now
:

into paradise

Jesus answered

Beware, Peter,

thou become a Sadducee

lest

for the Sadducees say that the flesh shall not rise again, and that
l
Wherefore their body and soul are deprived
there be no angels
.

of entrance into paradise,

and they are deprived

of all ministry
2

Hast thou perchance forgotten Job ,

of angels in this world.
know that my God
of
friend
and
God, how he saith
prophet
:

livethb;

andinjhejast day
see

rnTneeyes^I_ghall
*
But believe me,

"I

and with

I shall rise again in

myjiesh,

God my Saviour

c_"

this flesh of ours shall be so purified that it

sbafT not ^possess a single property of those whichjopjyjtjiathj^

7
evilT desire, and God shall
seeing that it shall be purged of^every
TecIucVIt to such a condition as was

wo men

Adam s

serve one master in one

and the same work.

The

one alone seeth the work, and giveth orders to the second, and the
second

performeth

all

that the

first

commandeth.

Seemeth

master should reward only

just to you, I say, that the
seeth and commandeth, and should cast out of his house

it

188*

him who ^
him who

wearied himself in the work

1
Surely not,
then shall the justice of God bear this ? The soul and
the body with the sense of man serve God the soul only seeth
and commandeth the service, because the soul, eating no bread,

How

fasteth not, [the soul] walketh not, feeleth not cold and heat,
falleth not sick, and is not slain, because the soul is immortal : it

^i^

1-

any of those corporal pains^whicli the body suffers aj;.,:.

the soul
tTTelnstance ofthe elements^
TFlt^th^nT^ultpr^a^/that
"alone should^g^lnEo^aTacnse and not the body, whicliliath wejxied_L
suffereth not

itself so
"*Teter

mucbfrT serving God

ans-NverecTr^ t) master, the body, having caused the soul to

ought not to be placed in paradise.

sin,

Jesus answered

Now how

shall

the

body sin without the

God
Assuredly
impossible. Therefore, in taking away
to
hell.
soul
the
condemnest
the
thou
body,
mercy from
soul

it is

God

is

wise.

Cp. Acts xxiii.

8.

God

lives.

Cp. Job xix. 25-27.

God

guards.

THE GOSPEL OF BARNABAS

398

CLXXIV *.

188b
(i8 7

b
)

Viue Dio

chui pressenza sta la anima mia che DIG

alia

nosstro promete la misserichordia sua al pechatore c dicendo

in quella hora che

me

il

dollera de

si

pechatore

non mi harechordaro

io

le

li

Risspose pietro adonque magierano

riusscira

cibo

il

pechato suo

il

inniquita sue in hetterno

per
hora chi mangeria li cibi del parradisso se
andassi la hanima certo no essendo che

chome

chorpo non

il

he

lei

im

beati

senza inmonditia

ui
.

spirito

paradisso

ma

Bissposse iessu

hora qualle beatitudine hauera il chorpo se elgi non mangiassi

certo he che elgie chonueniente dare gloria ha

he beuessi

ma heri pietro penssando che

chon inmonditie perche quessto chorpo al

proportione del gloriffichato

talle cibo riusisca

mangia

pressente

ma

chorutibilli

cibi

hepero chossi usscise la

chorpo sera inchorutibille

da ogni misseria he li
immortalle
he
libero
impassibille
cibi
li
qualli sono senzza ueruno diffeto non genererano
putreffatione

nel paradisso

il

putrefatione ueruna

.
|

CLXXV a

189 a

188")

DIO
serui

dice chossi in essaia proffeta scernendo

li

reprobi

li

mei senterano ha tauolla in chassa mia he starano in

chonuiuio allegramente chon fessta he

organi

he non

li

lassero

suoni de

citare

manchare chossa ueruna

uoi che sette innimici mei sarete scaziati da

di misseria dissprezzandoui ogni

mio

me

seruitore

he

Ma

doue morirete

CLXXVI*

che serue dire starano in chonuiuio disse iessu

dissepoli suoi

certo he che DIO parlla chiaro

serue quatro fiumi di

tanti fruti

manggiano

preciosso

ma

alii

ha che

paradisso chon

liquore nel

he che DIO non manggia

li
angioli non
anima non manggia il sensso non manggia d

certo
la

41)1.

OF THE BODY IX PARADISE

CLXXIV a
liveth b

399

As God
in whose presence my soul standeth, our God
J
c
"In that hour that
saying
promiseth his mercy to the sinner
I
will not remembeTFhis
the sinner jshalljament his sin, by myself,
,

iniquities for

thither

ever."

what should eat the meats of paradise, if the body go not

The soul 1 Surely not, seeing it is spirit.

Peter answered

how

shall the

Jesus answered
eat

it

So then, the blessed

Now what

not nor drink

proportion

to

shall eat in paradise

meat be voided without uucleanness

the

blessedness shall the body have

Assuredly

thing

but

is

it

fitting to give

But thou

glorified.

errest,

if

glory in
Peter, in

thinking that such meat should be voided in uncleanness, because

body at the present time eateth corruptible meats, and thus it

but in paradise the body shall

this

that putrefaction cometh forth

is

be incorruptible, impassible, and immortal, and free from every

and the meats, which are without any defect, shall not
misery
;

generate any putrefaction.

CLXXV*.

189*

(i88

God

saith thus in Isaiah

"

reprobate

My

the prophet, pouring contempt on the

servants shall

sit at

my

table in

mine house and

with gladness and with the sound of harps

and organs, and I will not suffer them to have need of anything.
But ye that are mine enemies shall be cast away from me, where
shall feast joyfully,

ye shall die in misery, while every servant of mine despiseth

you."

CLXXVI*.
To what doth
Jesus

to

it

serve to

his disciples.

fruits

not, the soul eateth not,

ft

Chapter on paradise.

shall

"They

Surely God speaketh

feast"?

said

But

to
plain.
of precious liquor in paradise,
Assuredly, God eateth not, the angels eat
the sense eateth not d but rather the

what purpose are the four

with so many

say,

rivers

God and the angels and the

By

flesh,

c
the living God.
God the gracious.
and the soul do not eat food. Inde.

spirit

1
J
8
So in Qoran, xlvii,
Cp. Isa. Ixv. 13.
Cp. Ezek. xviii. ai, 22.
paradise has four rivers, (i) of water, (2) of milk, (3) of wine, (4) of honey.

THE GOSPEL OF BARNABAS

400

ma

sibene la charne che he

del parradisso he per

chorpo nosstro

il

onde

la gloria

he per

la
chorpo quanto
hanima he sensso in quanto ha DIG he alia chonuerssatione

angioli he

di

beati

spiriti

maniffesstata dallo nontio di

189 b

tutto

il

ammore

per

chreatura

tutto

il

he

iussto

la

qualle

sera

gloria

melgio

mo a il qualle hauendo DIG chreato b

suo chonossce

melgio di ogni

al|tra

Disse bartolameo ho maesstro sara he-

homo

qualle ad ogni

non sera

cibi

alii

il

la gloria del paradisso

se

inuidia

se sera hequalle

non sera equalle li minori hauerano

Rissposse iessu non sera equalle perche

alii maggiori
DIO he iusto c he ogniuno si chontentera perche hiuui non he
inuidia
di a me bartolameo elgie uno patrone il qualle ha
.

molti serui
seruitori

li

uno

qualli ueste di

onde

li

isstesso

tutti

pano

li

dolgiono che non hano uesstimenta da homeni grand!

anziche

li

magiori

se adireriano

magiori
uesti

se

li

suoi

che hano uesti da fanciuli

fanziuli

uollessero

ponere

loro

le

perche no sendo equalle ha

chrederiano essere burlati

uessti
loro

hora bartolameo leua

si

certo

le
il

chore tuo ha DIG nel paradisso he uederai che tutta una

gloria sebene sara
alloro inuidia

ha chi piu ha chi meno

non portera

ueruna

CLXXVIia.
Disse allora cholui che scriue

190 a ha

lume

elgi

iessu DIG chossi

lo

pechatori ha

adornano

quessto ho chreato

habiterano

li

il

habitate homeni

che

ho maesstro

chome ha quessto monddo

mia deto ho barnaba il monddo

di solle

mei

il

solle

io

Risspojse
nel qualle

luna he

la

per beneficio uosstro

parradisso
.

le

stelle

he allegrezza che

pero chredete uoi che la chassa doue

fideli

non

sia

melgio

certo che herate

quessto chredendo perche io DIG uosstro son

il

solle

de

il

e
parradisso he il nontio mio he la luna il qualle da me riceue
il tutto
he le stelle sono li mei proffeti che ui ano predichato
.

la

mia uollonta

s, *-

onde

li

mei

fidelli

sichome alloro

li

portorno

DIVERS DEGREES OF GLORY

401

which is our body. Wherefore the glory of paradise is for the body
the meats, and for the soul and the sense God and the conversation

and blessed

of angels

spirits.
God a

by the messenger of

That glory shall be better revealed

b all
(seeing God hath created

who

him *) knoweth allllungs betferthan any

things for lqy_e_of

other

^reaTurer^
Said Bartholomew
master, shall the glory of paradise be
equal for every man 1 If it be equal, it shall not be just, and if it
not equal the lesser will envy the greater.
:

b"e

Jesus answered

It will not

be equal, for that

God

is

just

c
;

and

Tell
everyone shall be content, because there is no envy there.
me, Bartholomew there is a master who hath many servants, and
he clotheth all of those his servants in the same cloth. Do then
:

who are clothed in the garments of boys, mourn because

they have not the apparel of grown men 1 Surely, on the contrary,
if the elders desired to
put on them their larger garments they
would be wroth, because, the garments not being of their size,
the boys,

they would think themselves mocked.

Now, Bartholomew, lift thy heart to God in paradise, and

thou shalt see that all one glory, although it shall be more to
one and less to another, shall not produce ought of envy.

CLXXVIId
Then

said he

who

writeth

the sun as this world hath

Jesus answered

:
j

master, hath paradise light from

Thus hath God said

to

Barnabas 190 a

me,

"

Tlie_WQrld wherein__y_e__men_that are sinners dwell hath^ the sun

and the moon and the stars that adorn it, for
benefit and your
T

your

adness;

for"Ttrt5~hgve

"JThmJLye,

not

am
me

then, that the house where

receiveth

received

to

all

you

my word

and the

my

from

of God.
Chapter on paradise.

See 41*

(p.

91); 57

stars

are

Wherefore

will.

my

The prophet

faithful dwell shall

my

preached

my

?
Assuredly, ye err, so thinking: for I,
J)e__better
e
the sun of paradise, and
messenger is the moon

prophets which have

even as they

faithful,

prophets [here], shall in like manner

b

my
my

your God,
who from

God, Creator.
His prophet.

(p. 131).

God

is just.

l89*)

THE GOSPEL OF BARNABAS

402
la

mia

delitie

parolla

mei

li

ehossi nel

proffeti

mie riceuerano per

parradisso delle

he allegrezza

loro dilleto

CLXXVIII*.

quessto bastiui per chonosscere

paradisso disse iessu

il

onde di nouo disse bartolameo ho maesstro habimi pazienzza

se io te dimando una parolla
Risspose iessu di quello che
.

tu dessideri

Disse bartollameo

certo imperoche stando in esso

19 O b grande
9

nom

Rissposse

polle

iessu

paradisso

elgie

grande

grandi beni lui deue essere

pavadisso he tanto grande che

il

homo ueruno

il

si

missurarllo

Diehoti in uerita che

qualli stano li pianeti li qualli sono

distati luno dallo altro cinque cento hanni di chamino humano .

noue sono

fra

li cielli

li

similmente he disstante dal primo cielo cinque cento

hanni di chamino Ma fermati ha missurare il primo ciello il

he

la terra

qualle he ehossi magiore di tutta la terra chome tutta la terra

he ehossi il sechondo
he magiore di uno grano di harena
.

ciello

he maggiore de

il

ehossi ogniuno insino

dello altro

il

terzo de

DIG

si

il

sechondo he

ti

he tutti

li

ciello

chome he maggiore

cielli

tutta la terra di uno grano di harena

ho maesstro

il

sono magiori uno

dicho che il parradisso he

ultimo

onde in uerrita

di tutta la terra

magiore

primo he

allo

15

Disse allora pietro

paradisso deue essere maggiore di DIG perche

uede dentro

he non te ne hauedi

Rissposse iessu taci pietro che tu bestemij

.

CLXXIX *.
191

Allora uene langelo gabrielo ha iessu

spechio rilucente
parolle

Viuo

chome

io

parradisso di tutti

in

il

he

li

mostro

uno

solle nel qualle uisste scrito quesste

etterno
cieli

li

he

che sichome he magiore

chome he magiore

la terra

il

la

uno grano di harena ehossi son maggiore del

tante uolte piu quanta harrena ha il mare
he
parradisso

terra tutta di

quante goza di aqua

a A--.a.

5,_wu.

sono sopra
b

J^

il

<\

mare
s-.
&*&

quante erbe sono

OF THE GREATNESS OF PARADISE

403

obtain delight and gladness through them in the paradise of

my

delights."

CLXXVIII a
And

let

you/ said Jesus, for the knowledge of

Bartholomew
said again
master, have
Whereupon
this

suffice

paradise.
patience with me if I ask thee one word.
Jesus answered
Say that which thou desirest.
Said Bartholomew:
Paradise is surely great: for, seeing there
be in it such great goods, it needs must be great.
:

1
b
great that no man can measure 19 O
I8 9 )
^
it.
Verily I say unto thee that the heavens are nine, among which
are set the planets, that are distant one from another five hundred

Jesus answered

Paradise

is so

and the earth in like manner is distant

years journey for a man
from the first heaven five hundred years journey.
But stop thou at the measuring of the first heaven, which is by
:

much

so

greater than the whole earth as the whole earth

is

greater

than a grain of sand. So also the_second heaven is greater than

the first, and the third than the_^econd^and so_on, up to the last
heaven^ each one ^-Likaw.ise greater than the next.^ And_verily
I_sjiy_to thee that paradise^ is greater^tEaiT all the earth and all uie

heavens [together], even_as

of sand

the earth

all

is

greater than

Then

said Peter

than God, because

Jesus answered

God
:

is

master, paradise
seen within it.

Hold thy

agrain

must needs be greater

peace, Peter, for thou unwittingly

blasphemest.

CLXXIXa.
Then came the angel Gabriel
a mirror shining like the sun

Jesus and

to

191 a

showed him
[

wherein he beheld written these

As I live eternally c even as paradise is greater than

the heavens and the earth, and as the whole earth is greater

words
all

than a grain of sand, even so am I greater than paradise ; and as

^^^^^^_^^
many times more as the sea hathgfatis~oTsand, as there are drops
**

of water d
a

sea, as there are [blades of] grass

Chapter on paradise.

persists,
1

upon the

and

is

Cp. above,

Paradise

greatest, mighty.

ni a

(p. 241,

note

4).

D d

is

greater.

Water.

See 9 b

(p. 15

upon the

God

lives

and note 6

and

there).

^9

THE GOSPEL OF BARNABAS

404
in terra

sopra

li

quante folgie sono sopra li arbori quanti pelli sono

animalli he tante uolte piu quanti grani di harena
.

andaria ha riempire tutti

he

cielli

li

parradisso he piu

il

allora disse iessu faziamo riuerenzza* al nostro DIG

he benedeto in etterno
si

onde cento uolte inclinorno

prostrorno ha terra orando

nella fazia loro

il

il

qualle

chapo he

fata la oratione

chiamo pietro he ha lui he ha tutti li dissepoli li disse

disse la anima tua che
quello che haueua ueduto he a pietro

iessu

he magiore di tutta la terra per uno hochio essa uede il solle

che he mille uolte maggiore di tutta la terra elgie uero disse
.

parradisso uederai
pero disse iessu hora tu chossi per
b
DIG chreatore nosstro . he deto quessto iessu resse le gratie

pietro
191>

( I9

il

b
)

ha DIG signore nostro c pregando per

per la citta santa

la chassa

de issdraelle he

Risspondendo ogniuno chossi

sia signore

CLXXXd.
se
di sallamone
giorno essendo iessu nel porticho
auicino ha lui uno scriba di quelli che faceuano sermone al

Vno

popullo he disseli

ho maesstro

io

ho molte uolte fato sermone

ha quessto popullo he mie in chapo uno passo della scritura

l
che io non la posso chomprendere Rissposse iessu he qualle
he
Disse il scriba quello che disse DIG ha habraha padre
.

nosstro
Io

homo meritare

certo tu

che
Io

102 a

non

io te diro

homo

mercede tua grandde

io saro la
;

homo nom

dubio tuo fratello

il

polle meritare

riceue

Ressto

MS. apparently

hora chome polle

he disse

Rissposse

il

il
|

il

scriba lachrimando, signore

che la anima mia

parlla

fiato

scriba fuori di

homo
ogni momento

Viue DIG e che

allora disse iessu,

uno pocho de

quelle.

he
polle meritare DIG he questo

mio chuore pero

dessidera la tua uoce

nom

allegro in spirito

sensso di talle dotrina

finitto Io

tu chonossi

si

lontano dal regno di DIG pero asscoltami

DIG per esser infmito he

sei
il

allorra iessu

il

se

qualle

quessto

Io

sentendo he

OF MAN

MERIT

405

ground, as there are leaves upon the trees, as there are skins upon
and as many times more as the grains of sand that
the beasts
;

would go

Then

to

fill

the heavens and paradise and more.

Let us do reverence a to our God,

said Jesus

Thereupon they bowed

blessed for evermore.

who

their heads

is

an

hundred times and prostrated themselves to earth upon their

face in prayer.

the prayer was done, Jesus called Peter and told him
And to Peter he said:
the disciples what he had seen.
all
the
than
is
which
earth,
through one eye
soul,
greater

When
and
;

all

Thy

seeth the sun,

which

is

a thousand times greater than

all

the

earth.
It is true,

said Peter.

Even so, through [the eye of] paradise, shalt

God our Creator V And having said this, Jesus gave I91 b
thanks to God our Lord c praying for the house of Israel and for I9
So be it, Lord.
And everyone answered
the holy city.
Then

said Jesus

thou see

CLXXXd.
One day, Jesus being in Solomon s porch, there drew nigh to him
a scribe, one of them that made discourse to the people, and said to
him
master, I have many times made discourse to this people,
and there is in my mind a passage of scripture which I am not able
:

to understand.

Jesus answered
Said the scribe
will be

"I

reward]

And what

is it

That which God said

."

rejoiced in spirit

and said

not far from the kingdom of God s

thee the meaning of such teaching.

man cannot

merit

scribe answered,

speak, therefore, for

Then said Jesus

my

God

and

weeping

Assuredly thou art

Listen to me, for I will

The

Abraham our father,

man merit [such

could

Then Jesus

finite,

to

Now how

thy great reward

God being

tell

and man

infinite,

thy doubt, brother 1

Lord, tliou knowest my heart

is

this

soul desireth to hear thy voice.

As God

man cannot merit

liveth e ,

little

breath which he receiveth every moment.

The
a
d

scribe

was beside himself, hearing

b

Prostration.

Chapter on the reward.

1

Gen. xv.

i.

God
e

is

this,

the Creator.

By

and the
c

God

the living God.

Cp. Luke x. 21.

Mark

xii. 34.

is

disciples
sovereign.

192 a

THE GOSPEL OF BARNABAS

406
similmente

memoria

haueuano in

dissepoli si marauilgiorno perche

li

quello che disse iessu che quanto dauano per

ammore di DIG riceuerebono cento per uno allora disse se
uno ui presstasi cento danari di horo he uoi sconsumasste
.

ha quello homo io ti do una

putrefata pero dami la tua chasa che io la

quelli danari potresste uoi dire

folgia de uitte

merito

Risspose

il

scriba

no signore perche lui deue prima

lui uolle chossa ueruna li
dij chosse

paggare il debito he poi se

bone ma l ha che serue una folgia putrefata
.

CLXXXIa.
192 b
(

I91

bene hai deto ho fratello pero dimi chia

homo de niente certo he che elgie stato DIG al

Risspose iesu
chreato Io

il monddo
Ma
per suo beneficio
homo pechando ha il tutto sconsumato perche per il
he il
pechato tutto il monddo he chontrario ha Io homo
missero homo non ha se non opere putrefate da pechato

qualle DIG

ha dato b tutto

Io

da dare ha DIG

perche pechando ogni giorno putrefa

le

le iustitie nosstre
opere sui che pero esaia proffeta dice
sono chome pano messtruato
hora chome potra Io homo
.

meritare non potendo sodisfare

he forsi che Io homo non
certo
he
DIG
nosstro
che
dice
pecha
per il proffeta suo dauit
.

sette uolte al

giorno chassca

il

iussto hora

chome chassca

Io

ingiussto he se sono putreffate le iustitie nosstre chome sono

Viue DIO C che non uie chossa
habomineuolle le iniustitie
.

che

homo

Io

chonossca Io

debia

homo

il

merito suo

perche Io essere he di DIG che Io ha chreato quello

che fa Io homo he chontradire ha DIG suo chreatore d he

193 homo
")

mani che

fratello le opere delle sui

ogni chossa bona che usscisse

in uerita non la fa Io homo ma le opera DIG nelo

pressto uedera
dallo

piu fugire di quessto dire io merito

homo ho

chometere pechato del qualle non premio

merita

MS.

ma

tormento elgi

he ma.

l.

;ftj.

OF MAN S MERIT

remembered that which Jesus

likewise marvelled, because they

said

407

that whatsoever they gave for love of God, they should

1
,

receive an hundredfold.

Then he

said

you an hundred pieces of

If one should lend

to that man
pieces, could ye say
vine-leaf; give me therefore thine house,

those
gold, and ye should spend

give thee a decayed

"I

"

for I merit

it

that
Nay, Lord, for he ought first to pay
which he owed, and then, if he wished for anything, he should give
him good things, but what booteth a corrupted leaf!

The

scribe

answered

CLXXXI \
Jesus answered
tell

me,

God, who

man by

hast thou said,

"Well

man

Who

created

also

gave him

out of nothing

brother ; wherefore

was
But

it

Assuredly

b the whole world for his benefit.

sinning hath spent

it

for

all,

by reason of

sin

is

1Q2*>

9Z

all

the world turned against man, and man in his misery hath
sin.
For, sinning
naught to give to God but works corrupted by
2
his own work corrupt, wherefore Isaiah
maketh
he
every day,
Our righteousnesses are as a menstruous
the prophet saith
"

cloth."

How,

then, shall
Is

satisfaction?
it

is

that our

it,

God

man have
perchance,
saith

merit, seeing he is unable to give

Certain
that man sinneth not?

by his prophet David

"Seven

times

how then falleth the unrighteous 1

a day falleth the righteous
And if our righteousnesses are corrupt, how abominable are our
"

unrighteousnesses

As God

liveth

shun more than

naught that a man

I merit." Let a man know,

there

c,
"

is

this saying
see
his
of
works
the
hands, and he will straightway
brother,
his merit.
Every good thing that cometh out of a man, verily

ought

man

to

doeth

it

not,

but God worketh

it

in

him

for his

being 193*

God who created him. That which man doeth is to

*
he meriteth
contradict God his creator and to commit sin, whereby
of

is

not reward, but torment.

Chapter on the miserable.

d

God

is

gives.

By

the living God.

the Creator.

Cp. Matt. xix. 29 and 15*

Prov. xxiv. 16.
i

God

(p.

30-

C P-

Isa

rxx 22

THE GOSPEL OF BAKNABAS

408

.CLXXXIK
Non

a chreato perffeto
del paradisso

mandate

lia

homo chome dicho ma lo

tutto il monddo dapoi la uscita

DIG ha chreato b lo

sollo

11

li

lia

dato

lia

dato
c

dui angioli che

proffeti

chustodisscono

il

ogni momento il
he che piu DIG uolle dare se stesso al
parradisso

la fede

donato la leggie
lia donate
li uolle dare il
libera da satana

lia

homo*

hora guardate il debito se he grande il qualle per scanccelarlo

bissogneria che uoi haueste homo chreato da uoi de niente
.

che hauesste tanti proffeti chreati quanti DIG uia mandate

cho uno monddo he uno paradisso he de piu chon uno DIG
f
he donare il tutto
grande he bono chome he il nostro DIG
.

ha DIG che

chossi

sarebe

scancellato

restarebe obliggo de ringgratiare DIG

193b chreare una

I92

patrone

mossca

del tutto

debito he sollo ui

il
.

ma nom

potendo uoi

essendoui sollo uno DIG *

chome poterete

scancellare

il

debito uosstro

uno homo cento danari

certo che imprestandoui

obliggati ha restituirli cento danari di horo

il

qualle he

il

di horo settc

sensso adonque

che DIG per essere lui patrone h del

parradiso he di oggni chossa elgi polle dire quello che ha lui li
piaze he donare quanto ha lui piaze onde dicen[do] ha abraham
di quessto

ho

fratello sie

tua mercede grande abraham

la mia mercede ma deue dire
DIG he

io saro la

debito

talle

he

lassi

ho homo he

talle cossa

he

mio

popullo tu de
che DIG donera 6 allo homo
al

operando bene lo homo Quando DIG ti parlho seruo mio tu bene hai hoperato per
.

ricerchi

da

signore per essere io hopera delle tui

me

il

dicessi

ammore mio che mercede

in

polle dire DIG

mio dono he

pero quando tu fratello predichi

chossi dichiararlo quessto passo

194 a

nom
il

ui sia pechato

il

qualle

amma

me

DIG tuo *

Risspondi

mani non he degno che

satana

pero signore per

gloria di te stesso habi misserichordia alle ho|pere delle tui

a
i_JjJ

J--^.
s

x*^

eyUfl

b
8,^-..

ill.

jo.1
ill.

ill.

jJU.

V t2j

41)1.

ill.

h eLJU

^Viw*
f^J*. j

ill.

ill.

fec ill.

OF MAN S MERIT

409

CLXXXII *.
Not only

hatli

God

created^3 man, as I say, but he created

him

after the departure

tTeliath given him the whole world
perfect.
him
two
from "paradise he hath given
angels to guard him, he
hath sent d him the prophets, he hath granted him the law, he hath
him the faith, every moment he delivereth him from
granted
;

nay_ more, God willeth

the
debt, if iTfs great
Consider, then,
created man of
to
have
need
which
would
canceT
ye
[a deTFpto
as
created
to
have
out
of
many prophets
nothing,
yourselves
as God hath sent, with a world and a paradise, nay, more,

Satan, he

fain to give

is

to give himself to

him paradise

man e.

with a God great and good as is our God f and to give it

all to God.
So would the debt be cancelled and there would
remain to you only the obligation to give thanks to God. But
,

and seeing there

since ye are not able to create a single

fly,
but one Gods who is lord h of all things,
|

how

is

shall ye

be

9 2b )

?
Assuredly, if a man should lend you an
hundred pieces of gold, ye would be obliged to restore an hundred

able to cancel your debt

pieces of gold.
this,
brother, is that God, being
and of everything, can say that which pleaseth
Wherefore, when he said
him, and give whatsoever pleaseth him.

Accordingly, the sense of

lord

11

of paradise

I will be thy great reward," Abraham could not

Abraham
God
is
say
my reward," but God is my gift and my debt."
So when thou discoursest to the people, O brother, thou oughtest
thus to explain this passage that 2 God will give e to man such
l

to

"

"

"

and such things

When God

if

man worketh

shall

servant, thou hast

speak

well.

to thee,

wrought

well

man, and
love of

for

"

shall say

O my

me; what reward

seekest thou from me, thy GodM" answer thou: "Lord, seeing
I am the work of thy hands, it is not fitting that there should be

me

in

sin,

glory, have

which Satan

loveth.

mercy upon the

Therefore, Lord, for thine

own
I94 a

works of thy hands.

ft

(i93

a
c

Chapter on the verities of penitence

God

gives.

great and good.

1

God

is

God
God

sends.
is

sovereign.

Gen. xv.

i.

Or for.

b
(?).
e

God

one and single.

God

God

is

the Creator.
f

bestows.
is

God

is

the possessor.

THE GOSPEL OF BARNABAS

410

mani

ho perdonato

he hora uolgio
premiarti rissponda signore io per quello che io ho fato
merito essere punito he per quelo che tu hai fato meriti
he

DIG dicessi io

se

essere glorifichato
io

pero signore punissi in

me

ho fato he salua quello che tu operato hai

dicessi

pena
pare
quanto patirano tutti

DIG dicessi

quello che

he

tuo

chonueniente al

ti

qualle

rissponda
se

ti

se

DIG

pechato

reprobi ho signore he

li

ricerchi

per qualle chagione

chossi

grande

perche ogniuno di
loro se hauessero riceuto da te quanto ho riceuto ti haueriano
fidelmente seruito piu di me
he se DIG dicessi quando uoi
riceuere quessta pena he per quanto tempo rissponda hora

pena ho seruo mio

fidelle

B/issponda

he senza

fine

mia che

talle

tutti

li

Viue DIG

homo
santi

angioli

suoi

uera he hodia la superbia

he

194b

disseli
il

perche

193

dissepoli

di

seruo

fratello

da mangiare

he non signore
.

amma

Io

promisse

humilta

la

scriba ringratio iessu

il

chassa de

alia

dara

ti

he non seruo

chassa sua

allora

il

tuo seruo

he

alii

tuoi

quado mi prometerai

Rissposse iessu io ui ueniro

chiamarmi

fratello

ha DIG che non sono

perche DIG

signore andiamo

tuo

anima

alia chui pressenzza sta la

saria piu grato

sei

mio

ando

alia

he dirai che

homo he

iessu

CLXXXIIId.
Mentre che mangiauano
hai deto che DIG

amma 6

disse

il

scriba

ho maesstro tu

chome

la humillta uera pero dici

he

la

ui

dicho che cholui che non diuetera chome fanciullo che

humillta he chome

non hentrera

si

troua uerra he falssa

in uerita

smari ogniuno
sentendo questo he luno allo altro diceua hor chome diuentera
fanciullo uno che habia trenta he quaranta hanni
certo
elgi

nello regno del ciello

si

he che elgie dura quessta parolla

alia chui pressenzza sta la

parolle
o

io uio

4ll.

Rissposse iessu

anima mia che uere sono

deto che bissogna diuentare

b

4lb.
e

jLs

Viue DIG b

4)1.

jj^.

chome uno

^^^Jcdl JUri

le

mie

fanciullo

il

4l!

gl.

THE PENITENT CRAVETH PUNISHMENT

And

if

God

reward thee

"

say

"

I have pardoned thee a and

,

answer thou

Lord, I merit

"

now

411

I would fain

punishment

for

what

I have done, and for what thou hast done thou meritest to be
Punish, Lord, in me what I have done, and save that
glorified.

which thou hast

And

do thou answer

reprobate shall

ment,

if

of them,

if

"

fitting
all

the

suffer."

God

O my

punishment seemeth to thee

As much,
Lord, as

"What

say:

"

for thy sin

And

wrought."

God

if

"

say

Wherefore seekest thou so great punish

Because every one
1
answer thou

faithful servant

"

"

they had received from thee as much as I have received,

faithfully than I [have done]."

would have served thee more

When wilt thou receive this punishment,

God say
and for how long a time
answer thou
Now, and without
As God liveth b in whose presence my soul standeth, such a
man would be more pleasing to God than all his holy angels. For
God loveth true humility, and hateth pride c
Then the scribe gave thanks to Jesus, and said to him, Lord,
And

"

if

"

end."

?"

us go to the house of thy servant, for thy servant will give

let

and to thy

meat to thee
|

Jesus answered

me

to call

"

Brother,"

brother, and not

my

194 b

disciples.

I will come thither

my

and not

when thou
and

"

Lord,"

wilt promise

shalt say thou art

servant.

The man promised, and Jesus went

to his house.

CLXXXIIId.
While they
that

God

sat at

loveth e

humility, and

how

[Jesus replied

not as a

meat the
true

it

:]

little child

can be true and

another:

Now how

forty years old

standeth,

my

x. 15

he become a

As GooT

Inde.

Mark

shall

words are true.

God pardons.
proud.

and

master, thou saidst

us therefore

what

is

false.

at hearing this,

Surely, this

Jesus answered

Tell

Verily I say unto you that he who becometh

shall not enter into the kingdom of heaven.

Every one was amazed

{

scribe said

humility.

is

parallels.

little child

who

said one to
is

thirty or

ahard saying.^

livetbT5 in

I said

whose presence my soul

unto you that [a man] hath

the living God.

Chapter on the child.

By

and they

*
e

God does not

God loves.

love the

X 93

THE GOSPEL OF BARNABAS

412

che quessta he la uera humilta imperoche se uoi dimandate

ad uno fanciullo chia fato le uestimenti che elgia rispondera
.

195 a mio padre

*^ 94

se

habita, dira de

li

dimandate de chie

mio padre

se

douue elgi
direte chi te da da mangiare
la chassa

mio padre
se direte chi ha te insegnato ha
Ma se direte
chaminare he parllare risspondera mio padre
chia ha te rotto il fronte perche sei chossi fasciato il fronte
.

risspondera

risspondera io son chasscato he mio chossi rotto

il
chapo
hora
uedete
chasscasti
non
hora
se direte
risspondera
perche
me essere pichollo che non ho forzza da chaminare he chorere

chome uno grande

pero bissogna che mio padre mi p[i]lgi

per la mano se io uolgio chaminare forte . pero mio padre

azioche io bene impari ha chaminare mi lasscio uno pocho
he io uollendo chorere son chasscato se direte hora che disse
.

tuo padre risspodera hora perche non chaminassti pian piano

guarda che per Io hauenire non ti scosstare da me

CLXXXIV*.
Ditemi
polli

he

elgi uero quessto disse iessu

il

scriba elgie uerissimo

Risspossero

li

disse-

hora disse iessu chi in

195 b uerita di chuore di ogni bene chonosserano DIG autojre he

4

del pechato se stesso autore chostui sara uero humille

chi dira chon la linggua

chome

il

Ma

fanciullo dice he chontra-

dira in fati certo he che elgie falsso humille he uero superbo

b

he nella sua altezza quando si serue

di chosse humilli per non essere ripressa he chonchulchata
la uera humilta he una bassezza dello animo per
dalli homeni
perche la superbia allora

la qualle

chon uerita chonossce

se stesso Io

homo

ma

la falsa

umilta he una challigine dello infferno che tenebra Io intelleto

della anima per modo che
quanto Io homo deue tribuire
.

a sse stesso Io atribuisse ha DIG he quato deue hatribuire ha

DIG Io hatribuisse ha se stesso . onde dira il falsso humille
pechatore ma quando uno li dira che he
pechatore se adirera chotra di lui he Io persseguitera . dira

di

il

essere graue

falsso humille che

DIG
b

lia

dato

quello che lui

^Lj J^IS^JG-..

ha

ma

Jn*

pero
4)1.

OF TRUE HUMILITY
need to become as a
ye ask a

answer

child

little
"

:
|

My

child

little
"

if

he will
hath made thy garments j
where 195 a
the
house
ask him whose is
"fFye

father."

"

"

If ye shall say:

s."

My

"

Who

For

for this is true humility.

Who

he liveth, he will say: "My father

he will reply
giveth thee to eat ?
"

413

father."

hath taught thee to walk and to sp.eak

"

"W

If ye shall say:

he will answer

hath broken thy

But if ye shall say:
"My father."
he will
so
bound
forehead
up ?
forehead, for that thou hast thy
If
head."
I
break
I fell down, and so did
answer
ye shall
my
"Who

"

"

See ye
Now why didst thou fall down 1 he will answer
say
and
to
walk
not
the
I
have
not that I am little, so that
strength
me
take
needs
father
must
so
run like a grown man 1
by
my
"

"

"

the hand

if

would walk

learn to walk well,

my

wishing to run, fell down."

he will answer
father ]
"

slowly

firmly.

father left

But in order that

me

"

If ye shall say
"

Now why

for a little space,

:

And what

might
and I,

said thy

didst thou not walk quite

See that in future thou leave not

my

side."

CLXXXIV^
Tell me,

is

this true

said JesusT

It is most true.
The disciples and the scribe answered
He who in truth of heart recognizeth God as
Then said Jesus
and himself as the author of sin, shall 195 h
the author of all good,
be truly humble. But whoso shall speak with the tongue as the
:

child speaketh, and shall contradict [the same] in act, assuredly

he hath false humility and true pride.
b

For pride

things, that

it

is then at its height when it maketh use of humble

be not reprehended and spurned of men.

True humility is a lowliness of the soul whereby man knoweth

himself in truth but false humility is a mist from hell which so
darkeneth the understanding of the soul that what a man ought to
ascribe to himself, he ascribeth to God, and what he ought to ascribe
;

to

God, he ascribeth to himself.

man

Thus, the

that he

is

a sinner he will

wax wroth

of false humility

when one

will say that he is a grievous sinner, but

telleth

him

against him, and will

persecute him.

The man

of false humility will say that

Chapter on the proud.

God

gives.

God hath given

him

Account of the completely proud.

THE GOSPEL OF BARNABAS

414

he quessti
che lui non dormite perche elgi hopero bene
di quessto tempo fratelli ditemi chome chaminano
.

farissei

scriba piangendo ho maesstro li farissei al presente

Risspose
a
196 hano uesstimenti he nome di farissei ma nello chore he hopere
il

he piacesse ha DIG che non si ussurpasseno

talle nome perche no inganeriano li semplici ho tempo anticho
chome sei stato chontra di noi chrudelle che ci hai leuato li
loro sono chananei

ueri farissei he lasiato

falsi

li

CLXXXV*.
Rispose iessu

ma

sibene

il

fratello

non

DIG chon uerita

seruire

e stato

monddo inniquo

ma

il

tempo chea fato quessto

perche in ogni tempo

hachostandosi al

si

monddo

polle
cioe

praue chonsuetudine in ogni tempo se diuenta trissti

hora non sai che iezi seruo di helliseo proffeta chon bugia

alle

he uergogna del suo patrone robo li danari he uestimenti

di aman siro
he pure helliseo haueua grande quantita di
.

che DIG

farissei
li

li

faceua proffetare

homeni sono tanto inchinati

monddo

al

Dichoti in ueritta che

mal operare he tanto

il

che pero
spinge he satana al malle sollicita
ogni bona hopera he ogni santo essempio fugisscono li farissei
presenti he bassta alloro lo essempio di iezi per essere riprobati

196 b da DIG

uelli

Risspose

il

scriba elgie uerissimo onde disse

che tu mi nari

lo

di DIG azioche

uediamo

iesu uolgio

essempio di aggeo he di osea ambi dui proffeti

il uero farisseo
Rissposse il scriba ho

maesstro che diro certo

he che molti non

he scrito da danielle profetta

ma

il

chredono se bene

per obedirti

ti

narero la

haueua aggeo quindeci hanni quando uendete il patrimonio he datollo ha poueri uscite di anatot per seruire abdia
uerita

profeta

ageo

si

onde

il

uechio abdia che chonosceua la humilta di

seruiua di lui

suoi dissepoli
dellichati

ma

chome

di

uno

libro per

amaestrare

li

onde spesso lo pressentaua di uesste he cibi

ageo rimandaua sempre il messo dicendo . ua
.

HAGGAI AND HOSE A

415

he hath, but that he on his part hath not slumbered, but

all that

done good works.

And

these Pharisees of this present time, brethren, tell

me how

they walk.

The

scribe answered, weeping

master, the Pharisees of the

present time have the garments and the name of Pharisees, but
and their works they are Canaanites. And would 196*
in their heart
^
to God they usurped not such a name, for then would they not
|

deceive the simple

O ancient time, how cruelly hast thou dealt
with us, that hast taken away from us the true Pharisees and left
!

us the

false

CLXXXV*.
Jesus answered

Brother,

but rather the wicked world.

to serve

God

in truth, but

with the

evil

manners

Now

it is

not time that hath done

For in every time

it

is

this,

possible

by companying with the world, that

men become bad.

is

in each time,

knowest thou not that Gehazi

*,

servant of Elisha the

prophet, lying, and shaming his master, took the money and
And yet Elisha had a great
the raiment of Naaman the Syrian?
of Pharisees to whom God made him to prophesy.
Verily I say unto thee, that men are so inclined to evil working,
and so much doth the world excite them thereto, and Satan entice

number

them

to evil, that the Pharisees of the present day avoid every

good work and every holy example and the example of Gehazi is
sufficient for them to be reprobated of God.
;

b
scribe answered
It is most true
whereupon Jesus said 196
would that thou wouldst narrate to me the example of Haggai

The

and Hosea, both prophets

of God, in order that

we may behold

the true Pharisee.

what shall I say 1 Of a surety

written
many
although
by Daniel the prophet
but in obedience to thee I will narrate the truth.
The

scribe

believe

answered

it not,

master,
it is

b
Haggai was fifteen yeanTotd when,Tiav5ng sold his patrimony
and given it to the poor, he went forth from Anathoth to_jserve
Obadiah the prophet. Now the aged Obadiah, who knew
humility of Haggai, used him as a book wherewith to teach his

thg"

disciples.

AVherefore he oftentimes presented him raiment and

Haggai ever sent back the messenger, saying:

delicate food, but

1
Chapter on the story of
forth the story of Ayou.
1

Kings

v.

20 sqq.

Ayou (Haggai?) the

prophet.

Setting

THE GOSPEL OF BARNABAS

416

he ritorna ha chassa perche tu hai herato hor manderami

talli certo no perche elgi sa chio non son bono

abdia chosse

chometo pechati he abdia quando haueua

qualche chossa trissta la daua al piu uicino di ageo azioche
lui la uedessi
onde ageo uedendolla diceua ha sestesso hora
da niente he

sollo

smentichato di te per certo che quella chossa

chouiene ha me sollo perche io sono piu trissto di tutti

uedi abdia
si

sie

he non e chossa tanto

19 7 a

le

che riceuendola da abdia per

chui mani mella dona DIG che non sia uno tessoro
uille

(196*)

CLXXXVI*.
Quando abdia

uolleua amaesstrare uno di horare chiamaua

he diceua recita qui

tua oratione che ogniuno udissca

b
le tui parolle, allora ageo diceua
signore Dio de issdraelle
chon misserichordia guarda il tuo seruo che per hauerllo tu

ageo

la

chreato
iustitia

ti

chiama

chontamino
dimandarti

la
le

DIG iussto harechordati della

signore

tua he punissi

li

pechati del seruo tuo azioche

non

signore DIG mio io nom posso

hopera tua
dellitie che tu doni alii tuoi fidelli seruitori
.

pero signore quando tu

perche non fazio se non pechati
uoi dare una infermita ad uno tuo seruo arechordati di
.

me
il

he quessto fazendo ageo disse

che ogniuno il qualle al tempo
dono d la profetia he niuna chossa

seruo tuo per gloria tua

scriba DIG

tanto Io

suo stauano cho lui DIG

ammo
li

dimando ageo horando che DIG

197 b

la riseruassi
|

CLXXXVIIe.
Piangeua

il

buon

scriba questo dicendo

chome piangie

il

marinaro uedendo la naue rotta he disse hossea quando elgi

ando ha seruire ha DIG hera principe sopra la tribu di nephtalim
patrimonio he
hera tanto
datollo ha poueri ando per dissepollo di ageo
infiamato di charita ossea che quanto li era dimandato diceua
di hetta di anni quatordeci

onde uenduto

il

HAGGAI AND HOSEA

"Go,

417

made

return to the house, for thou hast

a mistake.

Shall

Obadiah send me such things 1 Surely not for he kuoweth that

I am good for naught, and only commit sins."
;

And Obadiah, when he had anything bad, used to give it to

the one next to Haggai, in order that he might see it.
Whereupon
Haggai, when he saw it, would say to himself: "Now, behold,
Obadiah hath ceitainly forgotten

me

to

so vile

alone, because I

am

but that, receiving

grauteth

it to

me,

it

all.

And

from Obadiah, by

it

were a

for this thing is suited

thee,

worse than

there

is

nothing

whose hands God 197

|

treasure."

CLXXXVI a

When

Obadiah desired to teach any one how to pray, he would

Recite here thy prayer 1 so that every one
Haggai and say
Lord God b
may hear thy words." Then Haggai would say
call

"

"

of Israel, with

mercy look upon thy servant, who calleth upon

Righteous Lord God, re
member thy righteousness and punish the sins of thy servant,
in order that I may not pollute thy work. Lord
my God, I cannot
thee, for that thou hast created him.

ask thee for the delights that thou grantest to

thy faithful servants,
nought but sins. Wherefore, Lord, when thou
wouldst give an infirmity to one of thy servants, remember me
because I do

thy servant, for thine

And when Haggai

that to every one
gift of]

prophecy.

God withheld/

own

glory."

God c so loved him

by him God gave d [the
And nothing did Haggai ask in prayer that
did

who

so,

said the scribe,

in his time stood

^"
I

CLXXXVII e.

197b

The good scribe wept as he said this, as the sailor

weepeth when
he seeth his ship broken up.
And he said: Hosea, when he went to serve God, was prince
over the tribe of Naphtali, and aged fourteen
And so,
years.
having sold his patrimony and given
be disciple of Haggai.

Hosea was

is?

On

this prayer, see Introduction.

BAOO

went

to

so inflamed with
charity that concerning all tliat

The Chapter on the prayer of Ayou.

d
God is loving.
God
munificent.
of the Prophet Uza (Hosea?).
1

to the poor, he

it

b
e

God

is sovereign and
just.
The Chapter on the story

THE GOSPEL OF BARNABAS

418

a
quessto mia dato DIG per te ho f ratello pero riceuilla per la
qual chossa pressto resto chon dui uesti solle zioe chon la
.

tonacha di

cillicio

he

mantello di pelle

il

he dicho che uendete

patrimonio he lo dete ha poueri perche altrimenti niuno

aueue ossea il libro di moisse
saria lassiato chiamare farisseo
il

qualle legeua chon somo dessiderio onde uno giorno disseli

ossea chi tia leuato quanto haueui
Risspose lui
ageo

il

il

moisse

di

libro

uno

interuene che

dissepollo

di

uno

ma non haueua
proffeta uolleua andare in ierassale
mantello onde auendo intesso la charita di ossea ando ha

198 a uicino

trouarlo

he

uno

affare

disseli

fratelo

uoria andare in ierussalem

io

ha DIG nosstro

sachrificio

mi

pero non so quello chio

perdonami fratello che

facia

ma non

ho mantello

sento quessto ossea disse

uno grande pechato contra

di te
perche DIG mia dato uno mantello azioche telo dij
he mi son smentichato pero hora riceuillo he prega DIG per
io fato

me

he

si

il

che chredendo
parti

a leuato

il

lo

homo

riceuete

andando ossea da ageo

mantello

Risspose

il

disse

li

ossea

mantello di ossea

libro

il

ageo chi te
di moisse
.

riceueua somo chotento ageo quessto sentendo perche chono-

interuene che uno pouero fu spolgiato

he resto nudo onde uedutollo hosea chossi si spolgio

seua la bonta di ossea

da
la

ladri

tonacha he la dete

al

nuddo

restando lui cho uno pocho

di pelle di chapra sopra le parte sachrete

onde non andando

da ageo pensso il buono ageo che ossea fussi inffermo onde

b
he il trouorno
19 8 chon dui suoi dissepolli ando ha trouarllo
.

(J

9l

muo lto

in folgie di

palma

disse allora ageo hora di a

me

rissposse ossea il libro

perche non sei tu uenuto ha me
di moisse mia leuato la tonicha pero ho temuto di uenire
.

hiuui senzza tonicha onde ageo

li

Aduene che uno giouine uedendo

moisse

disse

piangendo

se io hauessi libro

il

ossea legere

il

libro

di

impareria ha leggere

io

che sentedo ossea

fratello quessto libro

4)1.

hanchora

dete una altra tonicha

li

he tuo perche DIG

dete

il

libro dicendo

me

lo

a dato azioche

HAGGAI AND HOSE A

was asked of him he would say:
thee,

brother; accept

For which cause

lie

"This

419

hath God given a

me

for

it, therefore!"

was soon

left

with two garments only,

He sold,
namely, a tunic of sackcloth and a mantle of skins.
I say, bis patrimony and gave it to the poor, because otherwise
no one would be suffered to be called a Pharisee.
Hosea had the book

Now

earnestness.

one

which he read with greatest

Hosea, who
Haggai said to him

of Moses,

"

clay

hath taken away from thee all that thou hadst

The book of Moses."
He answered

"

"

It happened that a disciple of a neighbouring prophet

but had not a mantle.

to go to Jerusalem,

was

fain

a
Wherefore, having 198
x

heard of the charity of Hosea, he went to find him, and said

to him
Brother, I would fain go to Jerusalem to perform a

>

>

"

sacrifice to

not what to

When

know

Pardon me, brother,

for I

our God, but I have not a mantle, wherefore

do."

he heard

this,

Hosea said

"

have committed a great sin against thee because God hath given
me a mantle in order that I might give it to thee, and I had
:

Now therefore accept it, and pray to God for

The man, believing this, accepted Hosea s mantle and departed.
And when Hosea went to the house of Haggai, Haggai said
me."

forgotten.

W ho
T

"

"

hath taken away thy mantle 1

Hosea replied
The book of Moses."
"

Haggai was much pleased

at hearing this, because

he perceived

the goodness of Hosea.

It happened that a poor man was stripped by robbers and left
naked.
Whereupon Hosea, seeing him, stripped off his own tunic
and gave it to him that was naked ; himself being left with a
little

piece of goat-skin over the privy parts.

Wherefore, as he

came not to see Haggai, the good Haggai thought that Hosea
was sick. So he went with two disciples to find him and they
found him wrapped in palm-leaves. Then said Haggai: "Telll98 b
:

me now,

wherefore hast thou not been to

Hosea answered
tunic,

and

"

I feared to

The book

of

visit

me

"

Moses hath taken away

come thither without a

tunic."

my

Whereupon

Haggai gave him another tunic.

It happened that a young man, seeing Hosea read the book
I also would learn to read if I had
of Moses, wept, and said
"

book."

God

Hearing which,

Hosea gave him the book, saying:

gives.

e 2

THE GOSPEL OF BARNABAS

420

ha

lo dij

chi piangendo dessidera

he riceuete

il

libro

uno

libro

chredete lo

homo

CLXXXVIII*.
Staua uno dissepollo di ageo uicino ha ossea onde uollendo
uedere se il suo libro hera bene scrito ando da ossea he disseli
.

he uediamo se elgie chome il mio

mi
e stato leuato chi te lo a leuato disse il
Rissposse ossea
dissepollo
risspose ossea il libro di moisse il che sentendo
fratelo pilgia

il

libro tuo

andete da ageo he disseli ossea he diuentato pazzo

19 9 perche lui dice che il libro di moisse lia leuato il libro di
lui

moisse

Risspose ageo piazesse ha DIG ho fratello che io

he che

fussi chossi pazzo

ossea

auendo

pressero

il

li

pazzi fussero similli

li

ladri di siria trasscorsso

fiollo di

una uedoa pouera

monte charmello doue

il

tutti

li

paesse di iudea

il

la quale staua hapresso

he

proffeti

ha

habitauano

farissei

interuene adonque che ossea essendo andato ha talgiare legne

scontro la dona che piageua onde subito comincio piangere

perche elgi quado uedeua ridere lui rideua he quando uedeua

piagere lui piangeua interogo ossea la dona della chagione
del suo pianto la qualle li naro il tutto
allora disse ossea
.

uieni sorella che DIG

uolle dare

ti

il

tuo

he andorno ambi

fiollo

dui in hebron doue ossea uendette se stesso he dono

alia

uedoua

la quale

quelli danari

non sapendo chome

riceuete he richompro

li

il

cholui

meno in ierusalem doue haueua

chonossendo ossea
Vedendo ageo che ossea non
chompro

ossea

il

199 b

afflito

seruo

nestaua

menato

onde

lo angiollo di

in ierussalem

chome madre che piangie

abssenzza di
ierussalem

ossea

i.

e.

il

qualle

stantia
si

no

trouaua

chome hera

disse

li

il

buon aggeo quessto sentendo

la abssenza del fiollo

he chiamato dui

piangeua la
disscepoli ando in

onde nello hentrare nella citta inchontro ossea

per uollonta di DIG

DIG

danari

haueua hauto

lui

fiollo

li

ne staua

il

or possibly

qualle he

we should

chom pane chargato

read restaua.

per

HAGGAI AND HOSE A

"

Brother, this book

I should give

it

is

to one

421

for God gave it me in order that

thine
who, weeping, should desire a book."
;

The man believed him, and accepted the book.

CLXXXVIII \
There was a disciple of Haggai nigh to Hosea and he, wishing
if his own book was well written, went to visit Hosea,
;

to see

and
is

said

to

even as

him

"

Hosea answered
"

Brother, take thy book and let us see

if it

mine."

Who

"It

hath taken

Hosea answered

"

hath been taken away from

from thee

it

"

The book of

me."

said the disciple.

Hearing which, the

Moses."

Hosea hath gone mad,

other went to Haggai and said to him
for he saith that the book of Moses hath taken -away from him 19 9 a
"

the book of

Moses."

9 8a )

Would to God,
brother, that I were
Haggai answered
in like manner, and that all mad folk were like unto Hosea
"

mad

!"

Now

the Syrian robbers J having raided the land of Judaea,

seized the Bon of a poor widow, who dwelt hard by Mount Carmel,
,

where the prophets and Pharisees abode.

It chanced, accordingly,

wood met the woman, who was

he
began to weep for when
straightway
Thereupon
weeping.
ever he saw any one laugh he laughed, and whenever he saw

that Hosea having gone to cut

any one weep he wept.

Hosea then asked the woman touching

the reason of her weeping, and she told him

Then
thy

said

Hosea

"

Come,

sister, for

all.

God

willeth to give thee

son."

And

they went both of them to Hebron, where Hosea sold

himself, and gave the money to the widow, who, not knowing
how he had gotten that money, accepted it, and redeemed her son.

He who had bought Hosea

took him to Jerusalem, where he

had an abode, not knowing Hosea.

Haggai, seeing that Hosea was not to be found, remained
afflicted

he had

thereat.

Whereupon the angel

of

God

told

him
|

how 199 b

been taken as a slave to Jerusalem.

The good Hnggai, when he heard this, wept for the absence
And
of Hosea as a mother weepeth for the absence of her son.
And
to
Jerusalem.
he
went
two
called
by the
disciples
having
was
met
who
of
the
he
in
the
entrance
will of God,
Hosea,
city
The Chapter of the account of him that loved God most.
1

Cp. a Kings

v. 2.

THE GOSPEL OF BARNABAS

422

lauoratori

alii

portarllo

chonosciutolo

della

disse

ageo

hora

filgiollo

suo

del

uigna

patrone

chome

habando-

padre che chon dollore ti cercha

ossea
disse allora
padre io son stato uenduto
Rissposse
ageo irato chie stato quel trissto che tia uenduto
Rissposse
nassti

il

tuo

uechio

DIG ho padre mio perche cholui che mia

uenduto he tanto bono che se lui non fussi nel monddo

ossea perdoniui

niuno diuentarebe santo

Rissposse ossea

Ressto allora

ha

cesse

hanchora

DIG

me

il

hora

chie

chostui

disse

ageo

ho padre mio elgie stato il libro di moise

buono ageo chome fuori di sse he disse pia.

ho

filgiollo

chon tutti

che

li

libro

il

mei

filgiolli

moisse uedesse

di

si

chome

elgia

uenduto te he andossi ageo chon ossea alia chasa del suo

padrone il qualle ueduto ageo disse sia beneddeto DIG nosstro
.

200 che mia mandato

bassiarli le mani
a

il
.

suo proffeta

ha chassa he chorsse ha

disse allora ageo fratello bassia le

del tuo seruo che chomprato hai perche elgie milgiore di

mani

me

he naroli quanto passato hera che pero il patrone dono la

ha hosea he quessto he quanto ricerchi ho maesstro

liberta

CLXXXIX
Allora disse iessu

elgie

uero

quessto perche

ne sono

da DIG onde azioche ogniuno chonossci che quessto

uerita in nome di DIG si fermi il solle
he no chamini

certifichato

he

la

per spatio di duodeci hore il che fu fato chon spauento di

tutta ierossolima he iudea he iessu disse al scriba ho fratello
.

me sapere hauedo talle chognitione . Viue

che quessto bassta per sallute del homo imperoche la

che ricerchi tu da
Dio

humilta di ageo chon la charita di ossea adempisse tutta

Di a me fratello quando tu
la leggie chon tutti li profeti
uenisti ha interogare me nel tempio chredeui forssi che DIG
.

mi hauessi mandato ha disstrugere la legie he proffeti certo

he che quessto non fara DIG il qualle he inmutabile c he pero
.

THE SUN STANDETH STILL

laden with bread to carry

the labourers in his master

to

it

423
s

vineyard.
said

Having recognized him, Haggai

"

Son,

how

is

that

it

thou hast forsaken thine old father, who seeketh thee mourning
Hosea answered "Father, I have been sold."

"

Then

said

me

who

that bad fellow

God

good that

if

father

my

forgive thee,

for he

who

he were not in the world no

holy."

is

then,

"

so

is

one would become

Who,

is

Hosea answered

Who

"

"

hath sold thee

hath sold

wrath

in

Haggai

he

"

said Haggai.

Hosea answered
my father, it was the book of Moses."
Then the good Haggai remained as it were beside himself, and
Would to God, my son, that the book of Moses would
said
"

"

"

me also with all my children, even as it hath sold thee

And Haggai went with Hosea to the house of his master, who
when he saw Haggai said: "Blessed be our God, who hath sent
!

sell

his prophet

said

unto

my

Haggai:

house

";

and he ran to kiss

kiss the

"Brother,

hand

Then 200 a

his hand.

of thy slave

whom

thou

And he narrated to him all

hast bought, for he is better than
the
master
that had passed
gave Hosea his freedom.
whereupon
And that is all that thou desiredst, O Master, [said the scribe].
I."

CLXXXIX*.
Then
God.
in the

said Jesus

This

true, because I

is

Wherefore, that every one

name

God let
And so

of

twelve hours!

may know

the sun stand

came

it

am

assured thereof by
is the truth,

that this

still

1
,

and not move

for

to pass, to the great terror of

Jerusalem and Judaea.

all

And

Jesus said to the scribe

what seekest thou

brother,

learn from me, seeing thou hast such knowledge

this_ is

for

sufficient

man

ofjlaggai, withthecharity
2
all the prophets

As God

to

liveth b

salvation^ jnasmuch _as the humilit

of Hosea, fulfilleik^U the law and

<T

Tell

God had

3
destroy the law and the prophets 1
Certain it is that God will not do this, seeing he

me

me, ^brother, when thou earnest to question

temple, didst thou think, perchance, that

Chapter on

they

falsify.

By

sent

is c

in the

me

to

uncbange-

the living God.

God

does not wear out.

1

Cp. Joshua

x. i2, 13.

Cp. Matt. xxii. 40.

Cp. Matt.

v. 17.

THE GOSPEL OF BARNABAS

424

DIG determine chome uia per sallute del homo

ha tutti li proffeti . Viue DIG a alia chui

quello che

200 b
199

affato dire

quello

presenza sta la anima mia ehe se

libro di dauit

dalle traditione

he

il

chon

il

padre nosstro non fussero stati chontaminati

humane di falssi farissei he dotori b che DIG
.

non haueria dato ha me

di moisse

libro di moisse

il

la sua parolla

habia chomanddata

ma

si
si

guarda

chome

farissei la osseruano

he che dicho

il

libro

ogni proffetia hano chontaminato

cercha una chossa perche DIG la

libro di dauit

per modo che hogi non

se

li

dotori la dichono he

se DIG herassi

he

li

li

homeni nom

guai adonque ha quessta generatione inchredulla perche sopra di loro uenira il sangue di ogni proffetta
he iussto
chon il sangue di zacharia fiolo di barachia che

potessero herrare

ammazorno

fra

il

tempio he

hano persseguitato

lo altare d

qualle iusto

hano

qualle proffetta

lassiato morire di

naturale quassi niuno he pero cerchano hora di

si

gloriano di essere

bello

Viue DIG

la uollonta sua pero

201 roina
ft

(20

per

fiolli

che sono

di

non

morte

hamazarme

abraham he

fiolli

di hauere il tempio
he per quessto fano
citta santa anderano in

di satana

tempio chon la
de il tempio non resstera pietra sopra

il

modo che
|

>

pietra

CXCe.
Di a me

fratello

promissione del messia

tu che
f

sei dottore peri to nella legie la

in chi e fata in issach ouero in issmaele

al

padre nosstro abraham

io

temo nararti quessto perche uie pena la uitta

Disse
mi dolgio di essere uenuto ha mangiare

Rissposse

il

scriba ho maesstro
.

allora iessu fratello io

in chassa tua poscia che tu

chreatore tuo

ammi

piu la pressente uitta di DIG

onde per quessto tu temi di perdere la uitta

4)1.

SCRIPTURE CORRUPTED BY TRADITION

and therefore that which God ordained

able,

salvation, this

as

man

425

of

way

the prophets to say.

As God
soul standeth, if the book of Moses

hath he caused
|

liveth a in

all

200 b

whose presence my
with the book of our father David had not been corrupted l by the
human traditions of false Pharisees and doctors b, God would not
,

have given his word to me

and the book of David

And why

c.

speak I of the book of Moses

Every prophecy have they corrupted,

that to-day a thing is not sought because God hath
it, but men look whether the doctors say it, and the
"?

much
commanded
in so

Pharisees observe

not

it,

as though

God were

in error,

and men could

err.

of"

every,

"prophet

Zecharianson of Berachiah,

of

"brood"

upon them shall

and righteous man, with the

to this faithless generation, for

Woe, therefore,
come 2 the blood

whom

they slew between-

the temple and the

What prophet havejthey not persecuted 1 What righteous man

have they suffered to die a natural death 1 Scarcely one
Arm
now
seek
to
me.
boast
themselves
be
children
to
they
slay
They
!

Abraham, and

of

to possess the beautiful temple.

liveth a

As God

there
they are children of Satan, and therefore they do his will
4
fore the temple, with the holy city, shall go to ruin , in so much__
that
there shall not remain of the temple one stone upon another. 201 a
:

*~

"

(200*)

CXC e.
Tell me, brother, thou that art a doctor learned in the law

whom was

in

the promise of the Messiah

Abraham 1 In Isaac or in Ishmael 1

The scribe answered
O master, I
:

made

to

our father

fear to tell thee this, because

of the penalty of death.

Then

said Jesus

Brother, I

am

grieved that I came to eat

bread in thy house, since thou lovest this present life more than
God thy creator e and for this cause thou i earest to lose thy life,
;

b The
the living God.
Jews alter the words after they
set, and afterwards Christians alter the words in the Gospel.
c
d
I am a witness, and this book.
Account of the death of
Inde.
e
f
Zachariah the prophet.
Chapter on fear God.
Apostle.
a

By

have been

God
1

creates.

Cp. 46*

(p. 103.
*

39-44.

note

Cp. Luke

5).

xix. 44

Matt, xxiii. 35.

xxi. 6.

Cp. John

Cp. John

iii.

10.

viii.

THE GOSPEL OF BARNABAS

426

ma non 1

temi di perdere la fede he la uitta hetterna che si

dicendo al chontrario la lingua di quello che chonosse
perde
il chore della
piangendo disse allora il buon
leggie di DIG
.

scriba ho maesstro se io hauessi chonossiuto di fare fruto molte

chosse haueria predichato che per non metere seditione nel

popullo le o taciute
Rissposse iessu ne il popullo ne tutto
.

monddo ne

il

tutti

santi

li

ne tutti

li

angioli

si

deue

il

tutto

uie la offexe di DIG onde lassia perire

rispetare quado
201 b sen|za offedere tu DIG chreatore a tuo he non il chonseruare
chon il pechato perche il pechato disstrugie he non chonsserua
he DIG b he potente di chreare tanti monddi quanta harena ha
.

mare he piu

il

CXCI.
perdonami ho maesstro che

II scriba allora disse

chato

onde

Disse iessu perdoniti DIG

disse

il

scriba

mano

moisse he iossue serui he proffeti di DIG

chome tu a ffato fermare il solle il qualle libro he
moisse

di

messia

libro

il

ho pe

chontra del qualle pechasti

ho ueduto uno libro uechio scrito di

io

io

nel qualle he scrito issmaello

quello che

il

uero libro

essere padre del

he issach padre del nontio del messia e he chossi dice

che moise disse
signore DIG de issdraelle potente
.

he misserichordiosso maniffesta

tuo il splendore della

tua
DIG
li mosstro il nontio suo nelle brazie
onde
gloria
de issmaelle he issmaelle nelle bracie di habrahamo apresso
al seruo

202 a de

chui bracie haueua uno fanciullo

issmaelle staua isach nelle

|

201

qualle chon

il

il

dito mostraua

quessto he quello per

il

il

nontio di Dio

dicendo

qualle DIG ha chreato* ogni chossa

onde moisse chrido chon allegrezza ho issmaelle tu hai nelle

bracie tue tutto il monddo chon il parradisso Rachordati di me
.

seruo e de DIG azioche troui gratia apresso DIG per mezzo de

tuo

fiollo

per

il

quale DIG affato

JJU-1
8 ii\
1

MS. no

-.
non.

^
b

in.

il

tutto h

il

MESSIAH SPRIXGETH FROM ISHMAEL

but fearest not to lose the faith and the

life

eternal,

427
which

is

lost when the tongue speaketh contrary to that which the heart
knoweth of the law of God.

Then the good

how

said

O master,

if

had known

should have preached many things which

unsaid lest sedition should be roused among the people.

to bear

I have left

and

scribe wept,

fruit,

Jesus answered

neither the people,

JThou shouldst respect

nor all the world, nor all the holy ones, nor all^ the^ angels, when
Where fo-rejet the_whole [world]
Tt should cause offence to God.
perish rather
nolTwTth Inn.
is mighty
and more.

God thy

than offend
|

For

and

sin destroyeth

as there are sands in the sea,

many worlds

to create as

and preserve it 201 h

b ( 20 )
pl-eserveth. not, and God

creator a

CXCI.
The

scribe then said

Said Jesus

Pardon me,

God pardon

O master,

thee

have sinned.

against him hast thou

for

for I

sinned.

Whereupon

said the scribe

I have seen an old book written

by the hand of Moses and Joshua (he who made the sun stand
1
still as thou hast done ), servants and prophets of God, which
book

the true book of Moses.

is

the father of the Messiah d

of the Messiah 6

God

And

is

written that Ishmael

thus saith the book, that Moses said

the splendour of thy glory

is

and Isaac the father of the messenger

merciful, manifest to

mighty and

of Israel,

Therein

"Lord

thy servant

Whereupon God showed him

3
."

his

messenger in the arms of Ishmael, and Ishmael in the arms of

Abraham. Nigh to Ishmael stood Isaac, in whose arms was

202 a

a child,
saying:

who with
"This

is

he for

whom God

hath created

Whereupon Moses cried out with joy

thine arms all the world, and paradise

"

in

God
thy

servant

son, for

God

6
,

that I

whom God

creates.

find grace in

may

hath made

God

apostle son of Ishmael, &c.

h
God
apostle of God.

is

is

all

powerful.
e
Apostle.
Lord.

See above, 200 (p. 423}.

3
Cp. Exod. xxxiii.

there.

messenger of

his finger pointed to the

18.

God

all

things

God

&

^
,

4
."

Ishmael, thou hast

Be mindful of me,

God

sight by

means of

forgives.

His Apostle.

The
The

See above, 46* (p. 103), and references

a
b
4
Cp. 4O -4i (p. 91).

201

THE GOSPEL OF BARNABAS

428

CXCIL
In quello

non

libro

ouero chastradi

si

mangi charne

troua che DIG

in quello libro

non

si

di pechore
troua che DIG habia

serato la misserichordia sua sollo in issdrahellc

ma

sibene

che DIG ha misserichordia di ogni homo che chon uerita cercha

DIG chreatore suo a
il
qualle libro non poteti legere tutto
.

perche
disse

somo

il

chon dire che uno issmaellita

disse iessu

fede de

202 b
C 201

pontiffice nella chui libraria hero

il

lo

haueua

me

lo inter-

scrito

allora

guarda che giamai piu taci la uerrita perche nella

messia b DIG dara c sallute alii homeni senza della

d
he quiui finite iessu il suo ragiojnaqualle niuno si saluera
mento onde mangiando hecho maria che piangete alii piedi
di iessu hentro in chassa de nichodemo che quessto hera il
.

nome de

he piang-endo si posse alii piedi di iessu

dicendo signore la serua tua che per te ha trouato misseri
chordia hapresso di DIG
ha una sorella he uno fratello il
il

scriba

qualle hora sta imfermo chom perichollo di morte Risspose

iessu done he la chassa tua dicelo chio uero ha pregare DIG
per la sua sanita
Risspose maria, betania he de mio fratello
.

he mia

sorella perche chassa

he in betania

mia he magdalo onde mio fratello

dona pressto uatene da il tuo

disse iessu alia

he hiuui asspetami che

temere perche elgi non morira

fratello

in betania trouo

il

ueniro ha sanarlo

io
.

parti la

si

he non

dona he andata

fratello quel giorno essere

possero nel sepolchro di padri loro

morto onde

il

CXCIII.
Iessu stete dui giorni in chassa de nichodemo he

203 a giorno

il

terzo

he essenclo apresso alia citta

mando dui dissepoli auanti ha anontiare ha maria la sua
la qualle chorsse fuori della citta he trouato iessu
uenuta
si

parti per betania

Jl
<j

LAZARUS

IS SICK

429

CXCII.
In that book
or sheep

book

God

God hath locked up his

God hath mercy on every

his creator in truth a

God

that seeketh

eateth the flesh of cattle

not found that

it is

in Israel alone, but rather that

mercy

man

not found that

it is

in that

1
.

All of this book I was not able to read, because the high priest,

whose library I was, forbade me, saying that an Ishinaelite had

in

written

it.

said Jesus
See that thou never again keep back the
in
of the Messiah b God shall give c salva
because
the
faith
truth,
tion to men, and without it shall none be saved d

Then

And

there did Jesus end his discourse.

|

sat at meat, lo

Mary

who wept

Whereupon, as they 202

at the feet of Jesus, entered into

^ 201

the house of Nicodemus (for that was the name of the scribe), and
Lord, thy
weeping placed herself at the feet of Jesus, saying
servant, who through thee hath found mercy with God, hath a
:

sister,

and a brother who now

Jesus answered

come

to

pray God

Where

lieth sick in peril of death.

is

thy house

Tell me, for I will

for his health.

Bethany is [the home] of my brother andjnyMary answered

s
is Magdala
house
my brother, therefore. is_
for_mvown
:

siater.

Bethany/

in

Said Jesus to the

woman

house, and there await me,

thou not, for he shall not

Go thou

straightway to thy brother s

And fear
to heal him.

come

for I will

die.

The woman departed, and having gone

to

Bethany found that

her brother had died that day, wherefore they laid him in the
sepulchre of their fathers.

CXCIII.
Jesus abode two days * in the house of Nicodemus, and the third
a
day he departed for Bethany; and when he was nigh to the 203
town he sent two of his disciples before him B to announce to Mary ( a 2 )
|

She ran out of the town, and when she had found
c
b
God is Peace and
the Merciful and creates.
Apostle.
d
of
God
of
the
the
God,
gave salvation to
Apostle
By
religion

his coming.
a

God

gives.

is

the believers.

all

had not been

If there

salvation.

had not been the

religion of

Mohammed,

2
For this
this universalistic teaching see Introduction.
sinner see 139* (p. 297" ; she
sister with the
3
here further identified with the Magdalen.
See, further, note 3

On

identification of Lazarus
is

there

Inde.

on 204 b

(p. 433).

John

xi. 6.

Cp. Matt. xxi.

i.

THE GOSPEL OF BARNABAS

430

disse signore tu dicesti

piangendo

uenuto auati che

Rissposse iessu

chiamassi perche non sarebe morto

ti

il

mi che auanti

mia dato potessta sopra

ti

dicho in uerita che elgi non he morto

sollo cholui

he morto che more senza trouare misseri-

suo sono

perche

Disse iessu maria chredi-

rissurgera perche DIG

he

pero

giorno del iuditio dallo angiolo

DIG chon la tromba sonando

di

Rissposse maria piangendo signore di

sara desstato

talle sono

ma dorme

tuo fratello non he mbrto

il

uengo ha destarlo

hora he sepolto di quatro giorni uollesse DIG che tu fussi

lie

il

che mio fratello non morebe

chordia apresso DIG

marta sua

b
.

sorella la

Ritorno maria presto ha rinontiare ha

uenuta di iessu

hera chonchorsso alia

morte di lazzaro chopia grande di gudei di ierussaleme he

molti scribi he farissei
sorella la

onde

203b per

auendo intesso marta da maria sua

uenuta di iessu leuossi in freta he chorsse di fuori

la seguitorno la moltitudine di giudei scribi

chonsolarla perche chredeuano che

he

farisei

andassi allo se-

lei

(202*0

polchro per piangere

fratello

il

onde hariuata doue iessu

haueua parllato chon maria piangendo marta

uollesse DIG che tu fussi
sta[to] qui che

morto

maria allora

sopragionsse

lachrimo he sospirando disse doue

spossero uieni

ha uedere

chostui che risuscito

lasso morire chostui

il

della

lo

hauete possto

uedoua

ogniuno piangeua
io

farissei uollesse

allora disse iessu la hora

no

li

in

saria

onde

piangendo

iessu
.

Ris-

farissei

hora

naim perche

auendo deto che non morebe

piangete perche lazaro dorme he

li

disse signore

fratello

diceuano fra loro

fiolo

iessu allo sepolchro doue

diceuano fra loro

mio

peruenuto

elgi disse

nom

son uenuto ha desstarllo

DIG che tu chossi dormissi

mia non he hanchora uenuta pero

quando uera similmente dormiro he saro presto desstato di

nouo disse iessu leuate la pietra del sepolchro
disse marta
.

JESUS AT THE TOMB OF LAZARUS

431

Lord, thou saidst that my brother would

weeping
and now he hath been buried four days. Would to God
thou hadst come before I called tliee. for then he had not died LL

Jesus

said,

not die

Jesus answered

come

fore I

Thy

brother

is

not dead, but sleepeth, there

awake nimJV

to

Mary answered, weeping: Lord, from such a sleep he shall be

awakened on the day of judgement by the angel of God sounding
his trumpet.

Jesus answered

Mary, believe me that he shall

rise before

[that day], because God hath given me power over his sleep ;
and verily I say to thee he is not dead, a for he alone is dead who

dieth without finding mercy with

Mary returned
coming

Now

God V

quickly to announce to her sister Martha the

of Jesus.

there were assembled at the death of Lazarus a great

number

of Jews from Jerusalem, and many scribes and Pharisees.

Martha, having heard from her sister Mary of the coming of Jesus,
arose in haste and ran outside, whereupon the multitude of Jews,

comfort her, because they 203 b

202
^
supposed she was going to the sepulchre to weep over her brother.
When therefore she arrived at the place where Jesus had spoken
scribes,

and Pharisees followed her to

Martha weeping said

Lord, would to God thou hadst
been here, for then^ mybrotherhad" not died
llary thencame up weeping ; whereupon Jesus shed tears, and
to Mary,

sighing said

Where have ye

laid

him

They answered

and see.
The Pharisees said among themselves
raised the son of the

widow

at Nain,

why

to die, having said that he should not die

Now

this

Come

man, who

did he suffer this

man

having come to the sepulchre, where every one was

weeping, said
Weep not, for Lazarus sleepeth, and I am come to
Jesus

awake him.
The Pharisees

said

among themselves
Then said Jesus:

Would

to

God

that

Mine hour is not yet

come but when it shalL come I shall~ sleep in like manner "r-aud
^^
_
r
~
r
~~-?m
shall be speedily awakened.
Take away
Then said Jesus again

thou didst so sleep!

:

the stone from the sepulchre.

Setting forth death.

without the mercy of God.

There

is

no death except

to

him who

dies

Inde.

3
1
2
This is inconsistent
See John xi. 21-46.
Cp. John xi. n.
with the account given below, 22 i b sqq. (p. 471 sqq.\ where Jesus does

not die at

all.

THE GOSPEL OF BARNABAS

432

signore elgi puzza perche sono quatro giorni che he morto

Disse iessu hora perche son qui uenuto marta non chredi ha

me
204 a

che

di DIG

io

il

destaro

Rissposse marta io so che tu sei

che tia manldato in quessto

(203*)

leuato le

mani

al cielo

monddo

il

santo

allora

iessu

he disse signore DIG di abraham DIG de

ismahelle he isach DIG de padri nosstri

habi misserichordia

nome

sopra la aflitione di quesste done he da gloria al santo

tuo

auendo ogniuno rissposto amen iessu disse chon grande

uoce lazaro uieni fuori

alii

suoi

linziolo

dissepoli

chon

il

onde

leuo

si

sciolgetello

sudario

chostumano

nosstri

il

morto he disse iessu

perche elgi hera ligato nel

sopra la facia

di sepellire

sichome

moltitudine di iudei he alchuni farissei perche

hera grande
si

li

padri

chredetero in iessu grande

el

mirachollo

che resstorno nella loro inchredullita

quelli

partirno he andorno in ierussalem he rinontiorno al principe

di sacerdoti la ressuretione di lazaro

he chome molti herano

diuentati nazareni che chossi chiamauano quelli che per la

parolla di DIG che predichaua iessu fazeuano penitenzza

.
|

204^
Fecero chonsilgio
di

ammazare

lazaro

scribi

li

he

farissei

chon

li

perche

il

et

beueua

ma

perche elgi era potente

per hauere parte in ierussalem he haueua chon

magdallo he betania non sapeuano che fare

le sorelle

Maria sedendo uno giorno

alii

sue

iessu hentro in

betania in chassa di lazzaro he marta chon maria

.

miracholo

grande essendo che lazaro chonuerssaua chon

homeni he mangiaua

straua

pontifice

perche molti rinontiauano alle loro tra-

ditione he chredeuano alia parolla di iessu

di lazzaro hera

somo

il

li

minis-

piedi di iessu asscoltaua

THE RAISING OF LAZARUS

Said Martha

433

Lord, he stinketh, for he hath been dead four

days.

Said Jesus

then

Why

am

I come hither, Martha

Believest

thou not in me, that I shall awaken him 1

Martha answered
I know that thou art the holy one of God,
who hath sent thee into this world.
:

Then Jesus

lifted

up

hands

his

to heaven,

Abraham, God of Ishmael and

of

Isaac,

God

and said:

Lord God

204 a
(

2 3 *)

of our fathers a have

,

women, and give glory to thy

And when every one had answered Amen, Jesus

mercy upon the affliction of these

holy name.

said with a loud voice

Lazarus, come forth

and Jesus said to his

Whereupon he that was dead arose
Loose
him.
For
he
was
bound
in the grave-clothes
disciples:
;

with the napkin over his

to

face,

even as our fathers were accustomed

bury [their dead].

A great multitude of the Jews and some of the Pharisees

believed in

Those that
Jesus, because the miracle was great.
remained in their unbelief departed, and went to Jerusalem and
announced to the chief of the priests the resurrection of Lazarus,
and how that many were become Nazarenes 1 for so they called
them who were brought to penitence through the word of God
;

which Jesus preached.

CXCIV b.
The
to slay

scribes

Lazarus

204t>

and Pharisees took counsel with the high priest

2
for many renounced their traditions and believed
;

word of Jeeus, because the miracle of Lazarus was a

great
one, seeing that Lazarus had conversation with men, and ate and
drank.
But because he was powerful, having a
in
in the

following

Jerusalem, and possessing with his sisters Magdala and Bethany,

3
they knew not what to do
.

esus entered into Bethany, into the house of Lazarus, and

Jklartha, wjthj&ary^ ministered unto him^

Mary, sitting oneday at the

feet of Jesus

The God of Abraham, of Ishmael and

The Chapter on the truths of life.
Cp. Acts xxiv.

of Isaac,

was listening
and

to

of our fathers.

This reference to the

5.
Cp. John xii. 10.
proprietorship in whole villages of private persons is among the obvious
anachronisms of Barnabas ; we are in mediaeval Europe rather than in
4
the Palestine of the first century.
Cp. Introduction.
Cp. John xii.
r.

2.

UAOO

See

Luke

x.

38-42.

THE GOSPEL OF BARNABAS

434

onde marta disse ha iessu

le sui parole

signore tu non uedi

chura di te pero non prochura di quello

che deui mangiare he li tuoi dissepoli Risspose iessu, marta
che fare dei perche maria ha elleto
marta sollicita tu
ehe mia sorella non

si

quello

una parte che non

li

serra tolta

in etterno

sedendo ha

menssa iessu chon grande moltitudine che chredeuano in lui

fratelli pocho tempo ho da stare chon uoi perche
parlo dicendo
a
205 si[e] hauicinato il tempo che io mi parti dal monddo pero
.

(204*)

harechordo

dicendo

parolle di DIG fate

le

ha hezechiele

Viuo in etterno DIG uosstro* che

pechera morira
morira ma uiuera
.

ma
.

se

il

onde

la

la

proffeta

anima che

non
pechatore fara penitenzza
presente morte non he morte

sichome
una longa morte imperoche
ma
ha la hanima in lui
il
chorpo separate dal senso sebene
del morto
quando he trasmortito elgi no ha altro auantagio
ma il
risusciti
lo
che
DIG
il
sepolto asspeta
sepolto se non che
sibene fine di

il senso che ritorni

guardate adonque
sentiments
hauere
non
morta
he
che
la uitta presente
per

trasmortito asspeta

di

DIG

CXCV b.
Quelli che chrederano ha

me non

mia sentirano

morira in etterno

perche

in loro DIG pero hopererano la

per la parolla
che chossa he la morte se non uno hato che fa la

sallute loro

natura per chomandamento di DIG chome sarebe se uno tenessi

tenessi nella mano
quando il
ligato uno uccello he la chorda
.

lo ucello fugisca che fa elgi

205 b chapo uolle che
alia mano che si apri
naturalmente
chomanda
subito lo ucello fuggisse la anima nosstra chome

certo

che

x2 4b

profeta he

chome uno

chaziatore quando

he

la

liberata dallo

passero

sta lo

homo

sotto

he chossi
dice dauit

ingano de
DIG

la protetione di

uita nosstra he chome una chorda che la natura tiene

chorpo he sensso humano pero

natura che si apri
quando DIG uolle he chomanda alia
ligata

il

la

anima chon

4)b.

il

is

si

JESUS IN THE HOUSE OF LAZARUS

435

his words,

whereupon Martha said to Jesus:

Lord, seest thou
not that ray sister taketh no care for
thee, and provideth not
that which thou must eat and
?

thy disciples
Jesus answered:
Martha, Martha, do thou take thought for
that which thou shouldst
do; for Mary hath chosen a part which
shall not be taken
away from her for ever.

Jesus, sitting at table with a great multitude that believed in

him, spake, saying
Brethren, I have but little time to remain
with you, for the time is at hand that I
must depart from 205*
*
the world
Wherefore I bring to your mind the words of God (2 4
spoken to Ezekiel 2 the prophet, saying:
Aa T. ymir find, Jj
soul that sinneth, it shall
die, but if the sinner shall
^

<

"

Wherefore the present death is not

death, but rather the end
even as the body when
separated from the sense
a swoon,
though it have the soul within it, hath no other

of a long death
in

advantage over the dead and buried save this, that the buried
[body] awaiteth God to raise it again, but the unconscious waiteth
for the sense to return.

Behold, then, the present

that

life

it is

death, through having no

perception of God.

CXCV b.
They that shall believe in me shall not die eternally 8 for
through my word they shall perceive God within them, and there
fore shall work out their salvation 4
,

of

What is death but an act which

God ? As it would be if one held

in his

hand

when

nature doth by

commandment

a bird tied, and held the cord

the head willeth
the bird to fly away, what
|

doeth it?

Assuredly

commandeth naturally the hand

it

and

so straightway the bird flieth

away.
6
"is
as a sparrow freed
prophet David

"

fowler,"

when man abideth under the

our

is

life

like

Our

soul,"

to

open;

as saith the

from the snare of the

protection of God.

And

a cord

whereby nature holdeth the i-oul bound

to the body and the sense of man.
When therefore God willeth,
and commandeth nature to
open, the life is broken and the soul
a

By God

the living and persisting.

>

The Chapter on the truths of

death.
1

26.

John

Cp.
4

xiii. 33.

Cp. Phil.

ii.

12.

Cp. Ezek. xviii. 20, &c.

s

Ps

cxxiv. 7 (cp.Vulg.).

1-f 2

Cp.

John

xi. 25,

205

(a 4b)

THE GOSPEL OF BARNABAS

436

he scampa la anima nelle mani del angello

nom piangi
che DIG ha chonstituito ha riceuere le anime

rompe

la uitta

amici quando

li

adonque
nosstro ha chossi uolluto a

lo

hamicho he morto perche DIG

ma senza fine

piangia quando pecha

separa da DIG uera uita

perche more la anima essendo che si

che se elgie horibille il chorpo senzza la chomunione della

hanima molto piu he spauenteuolle

di DIG

b
.

il

anima senza

la

unione

la

qualle chon la gratia he misserichordia sua fa bella

he uiuificha

la

anima

he deto quessto

DIG onde lazzaro disse

iessu resse le gratie

ha

signore quessta chassa he di DIG

quanto mia dato in chustodia per seruitio

di poueri onde essendo tu pouero he auendo grande quantita
di dissepoli
quando te piaze he quanto te piaze uieni ha

206 a chreatore mio chon

305

habitare quiui perche te minisstrera

sera neccessario per

amore

di DIG

il

seruo di DIG quanto

CXCVI.
Si allegro iessu sentendo quessto he disse

chome bona chossa

il

hora uedete

morire lazaro he morto una sollo uolta

he ha imparato talle dotrina che non la chonoscono

sapienti del monddo che sono uenuti uechij fra li

li

piu

libri

piacesse ha DIG che ogni homo moressi una sollo uolta he

ritornassi al mondo chome lazaro azioche imparassero ha

uiuere
dire

homeni

li

una

parolla

Risspose ioane ho maesstro he

Dine mille

rissposse iessu perche

obligate ha disspenssare
chossi elgie obligate ha disspensare

lo

206 b

homo he

la

mi

licito

sichome

roba in seruitio di DIG

la dotrina

he tanto he

magiore lo oblige quanto che la parolla pole risuscitare una

anima ha penitenzza che la roba nom polle ritornare la uitta
|

205

al

morto onde elgie micidialle cholui che a fachulta di agiutare

ma
lo agiutando il pouero more di fame
.

uno pouero he non

magiore he

lo

homicidio di cholui che per

polle chonuertire

il

la parolla di

DIG

pechatore ha penitenzza he non lo chon-

JESUS IN THE HOUSE OF LAZARUS

escapeth in the hands of the angels

whom God

437

hath ordained

to receive souls.
for __
JLet not, then, -friends_wgj) when their friend is dead
our God hath so willed a
But let him weep without ceasing when
lie siniTeth, for
[so] the soul dieth, seeing it separateth itself from
;

God, the true

Life.

If the body

more

frightful

much
God b who with his

horrible without its union with the soul,

is
is

the soul without union with

grace and mercy beautifieth and quickeneth it.

And having said this Jesus gave thanks to

with

all
|

God

whereupon

Lord, this house belongeth to God my creator c

that he hath given into my keeping, for the service

Lazarus said

of the poor.

Wherefore, since thou art poor,

and hast a great

number of disciples, come thou to dwell here when thou

and as much as thou pleasest, for the servant of God will
to thee as much as shall be needful, for love of God.

206 a
Ca

a
)

pleasest,

minister

CXCVI.
Jesus rejoiced when he heard

this,

and said

See

now how good

a thing it is to die!
Lazarus hath died once only, and hath
learned such doctrine as is not known to the wisest men in the

world that have grown old among books

Would to God that
every man might die once only and return to the world, like
!

Lazarus, in order that

John answered
a word
1

men might
master,

learn to live.

is

it

permitted to

me

to

speak

is

bound

Speak a thousand, answered Jesus,

for just as a

man

God, so also is he bound to

and so much the more is he bound [so to do]

to dispense his goods in the service of

dispense doctrine
inasmuch as the word hath power
:

to raise
|

up a

soul to penitence,

Wherefore he

whereas goods cannot bring back life

is a murderer who hath power to help a poor man and when
he helpeth him not the poor man dieth of hunger but a more
to the dead.

grievous murderer is he who could by the word of God convert

the sinner to penitence, and converteth him not, but standeth,
a

God

is

truth,

life.

God

is

guidance and merciful.

God

creates.
1
In 22i b (p. 471). The Four Angels (cp. s6 b ) waft Jesus into the third
heaven and in 228*
483) one of these, Uriel, has the office of receiving
;

j>.

Cp. Qoran Ixxix. ad init., where angels are described as tearing

out the souls of the wicked with violence and gently drawing forth
those of the good.

souls.

206 h
(2

THE GOSPEL OF BARNABAS

438
uerte

de

li

Ma

chome

sta

dice DIG

anima de

dice DIG la

qualli

mia

per hauerli tu asscosso la

tui

mani ho seruo

chome chane muto chontra

infidele

pechatore che perira

il

parolla

io la ricerchero dalle

in qualle stato adonque

sono

che hano la chiaue he non uolgiono

hentrare anziche impedisscono cholloro che uolgiono hentrare

hora

li

scribi

he

farissei

alia uitta hetterna

dire

una

dicho che
asscoltato

parolla
io

tu ha

auendomi

me dimandi ho

(206*)

in uerita

son obligate di asscoltarti dieci uolte per

mi

hai

ti

una che

he cholui che non uolle asscoltare

ogni uolta che elgi parllera pechera

207 a

gioane licenza de

scoltato cento mille

altri

essendo che dobiamo

|

che uolgiamo per noi he non fare ad altri

h
i non uo
n
c
e
no
ue
Disse allora giouane
q
lgiamo riceuere
ho maesstro perche DIG non ha dato quessto alii homeni
fare

ad

altri quello

che morino una uolta he ritornino chome lazaro azioche imparassino

ha chonossere

se stesi

he

illoro

chreatore

CXCVII.
dimi giouane elgie uno padre di familgia
il
qualle dete una scure perffeta ad uno suo seruo azioche
talgiassi la selua che impedisse la ueduta della sua chassa
Risspose iessu

ma

il

lauoratore posse in obliuione la scure he disse, se

patrone mi
di a

dessi

una scure uechia

il

bene talgiaria la selua

patrone certo he che adirato

me ho

io

giouane che disse il

pilgio la scure uechia he li perchosse il chapo dicendo poltrone
he scellerato io ho dato ha te una scure che senzza faticha
.

poteui talgiare la selua he cerchi quessta che chon grande

faticha si adopera
he quanto talgia sconssuma che non he
.

207 b buono da niente

che sia bono

il

io

uolgio che talmente tu

suo lauoro

giouane elgie uerissimo

talgi la selua

elgi uero q3sto

Rissposse

Viuo in etterno dice Dio b che

io

ho dato una bona scure ha dogni homo che he il uedere

la qualle scure chi bene la hadopera
sepellire uno morto
.

JESUS IN THE HOUSE OF LAZARUS

Against such saith God:

The soul of the sinner that shall perish because thou hast hidden
saith

as
"

439

God,

"like

rny word, I will require

dumb dog

it

."

at thy hands,

unfaithful servant

and Pharisees
In what condition, then, are now
3
who would
them
hinder
who have the key and will not enter, nay
the scribes

fain enter, into eternal life

John, permission to speak one word, having

Verily I say
listened to an hundred thousand words of mine.
for
times
ten
thee
every one
unto thee, I am bound to listen to

Thou askest me,

And he who

that thou hast listened to me.

will not listen to

he shall sin a seeing that

another, every time that he shall speak
we desire for ourselves, 207^
which
we ought to do to others that
desire to receive.
not
do
and not do to others that which we
not God granted this
hath
Then said John
master, why
return
as Lazarus hath
and
to men, that they should die once
;

know

to
done, in order that they might learn

themselves and

their creator]

CXCVIL
there was an householder who
Tell me, John
of his servants in order that he might
one
to
axe
a
perfect
gave
cut down the wood which obstructed the view of his house.
If the master
But the labourer forgot the axe, and said

Jesus answered

"

would give me an old axe I should easily cut down the wood."
what said the master 1 Assuredly he was wroth, and
Fool and
took the old axe and struck him on the head, saying
knave! I gave thee an axe wherewith thou mightest cut down
Tell me, John,

"

wood without toil, and seekest thou this axe, wherewith one
must work with great toil, and all that is cut is wasted and good
b
cut down the wood in such wise 207
I desire thee to
for nought ?

the

that thy

work

shall be

John answered

live eternally, saith

which

is

God

[Then said Jesus :] As I

have given a good axe to every man,

most

It is

Is this true

good."

true.

the sight of the burial of one dead.

He who

does not wish not

sin each time.

Inde.

(sic)

Whoso

wield well

he speaks, commits
the living, and persistent, and the

to hear others, if

By God

giver.

Isa. Ivi. 10.

Cp. Ezek. xxxiii. 4

and 6

Cp. Luke xi

52.

THE GOSPEL OF BAENABAS

440

senza pena leuano la selua di pechati dal chore suo

riceuono la gratia he misserichordia

mia dando

onde

alloro merito

de uitta hetterna per il loro bene hoperare

ma cholui che
si smenticha di essere mortalle uedendo hogni tempo altri
.

morire he dice se

bene hoperaria

io uedessi la altra uita io

mio furore sera sopra di lui he il perchotero talmente

chon la morte che non riceuera elgi giamai bene uemno

il

ho giouani disse iessu quanto he grande il uantagio di cholui

che dalla chaduta di altri impara ha stare im piedi
.

CXCVIII.
Disse allora lazaro

208 a
(2

maestro

ti

dicho in uerita che

posso chomprendere la pena della quale he

q ualle ogni tempo uede portare li morti

onde per
teme DIG chreatore nostro a
.

monddo che deue

il

qualle

suoi uoi

me

il

tutto

degno cholui il
he non

al sepolchro
le

chosse di quessto

intuto habandonare offende

donate

lia

nom

il

suo chreatore

allora disse iessu alii dissepoli

chiamate maesstro he fate bene perzioche DIG

mia ma chome chiamarete lazaro

ui amaesstra per la bocha

in uerita che

maesstro de tutti

elglie quiui

dotrina

questo monddo

di

inssegnano
maesstrato chome douete bene uiuere

ma

maesstri che

li

pero

io

ha-

uio

lazaro ui amaestrera

chome douete bene morire Viue DIG b che

elgia riceuto

il

dono

della proffetia pero asscoltatello le sui parolle che sono uerita

he tanto piu

il

douete asscoltare quanto che elgie uano

Disse lazaro ho maesstro

bene uiuere morenddo malle c

te ringratio

che tu facia hapreciare la uerita onde DIG

grade merito

disse allora cholui che scriue

ti

207

il

io

dara

ho maestro chome

dice la uerita lazaro dicendoti meriterai he tu deto hai

208 b

ha

Io homo elgi no merita se non pena hadonque

tu punito da DIG Rissposse iessu piacesse ha DIG che
d
io riceuesi pena da DIG
in quessto monddo perche non Io ho
seruito chossi fidelmente chome son obligate
Ma DIG tanto

nichodemo che
serai

jJU.

4111.

;jjb.

OF DEATH AND ITS TEACHING

from their heart without pain;
wherefore they receive my grace and mercy, giving them merit of
But he who forgetteth that he
eternal life for their good works.

remove the wood of

this axe

is
"

sin

and saith,
mortal, though time after time he see others die,
do
I
would
If I should see the other life,
good works," my fury

that he
upon him, and I will so smite him with death
said
O
Jesus, how
shall never more receive any good.
John,
learneth
of
fall
others
the
from
who
him
great is the advantage of
shall be

to stand on his feet

CXCVIII.
Then

said Lazarus

Master, verily I say unto thee, I cannot

conceive the penalty of which he is

worthy who time after time
not God our creator a
feareth
and
tomb
borne
to
the
dead
the
seeth

208*

Such an one

for the things of this world,

which he ought entirely

who hath given him all.

Then said Jesus to his disciples: Ye call me Master, and ye do
But how will
well \ seeing that God teacheth you by my mouth.
to forsake, offendeth his creator

all the masters that

ye call Lazarus 1 Verily he is here master of
I indeed have taught you how ye
teach doctrine in this world.

live well,

ought to

but Lazarus will teach you how to die well.

liveth b , he hath received

As God

the gift of prophecy; listen

And so much the more

therefore to his words, which are truth.

ought ye

to

to him,

listen

as good living

is

vain

one

if

c.

badly
Said Lazarus

master, I thank thee that thou makest the

God give thee great merit.

truth to be prized
Then said he

therefore will

who

writeth

this

master,

Lazarus the truth in saying to thee

whereas thou saidst to Nicodemus that

"Thou

man

how speaketh

shalt have

merit,"

meriteth nought but

of God 1
punishment 1 Shalt thou accordingly be punished
Jesus answered
May it please God that I receive punishment
God d in tlusworld. because I have not served him so faithfully
o_f
2

as

and

was bonnd t^Tdn

creates.

John

xiii.

13.

By the living God.

dies in evil, his good does not profit him.

God

Cp. above, 192*

He who

Inde.

(p. 405).

lives in

God

good

punishes.

208 b
(3

7 )

THE GOSPEL OF BARNABAS

442

mi ha ammato
allienato

da

per sua misserichordia che ogni pena ha

me

talmente che saro solamente tormentato

in altra perssona imperoche a

homeni chiamato

li

non

sollo

che

me

DIG

me

hauendo

non son DIG chome he

io

pena hauendo

se chonueniua

ma

la

io

chonffessato

uerita

ma

ho

pero DIG mia leuato

in
la
fara
ad
uno
trissto
la pena he
mio nome talmente
patire
che sara sollo mia la uergogna pero ti dicho barnaba mio che
chonfessato che io no son

il

messia

homo

quanto DIG dara al prossimo suo

ma guardissi che quando
dicha che il prossimo suo merita
dice di quanto DIG dara ha se stesso chome perssona propia

quando

Io

parlla di

mi donera d

he guardissi di non dire io merito

perche DIG se chompiaze di donare la misserichordia sua alii
2O9 a suoi serui quando chonffessano che loro me|ritano Io infferno
dicha DIG

per

li

loro pechatj

CXCIXe.

DIG he

richo in miserichordia

esstinguere una

talmente che

nom

potendo

fiame infernalli la aqua de mille

mari se tanti se ne trouassero Vno solla lachrima di cholui
scintilla delle

che

si

per la

duolle di hauere offesso DIG estingue tutto Io infferno

grande misserichordia che DIG

il

sochore

onde DIG per

chofussione di satana he per dimosstrare la sua liberalita

uolle

chiamare merito apresso alia misserichordia sua ogni bona

hopera del seruo suo fidelle he uolle che chossi dicha del
prossimo suo

ma

Io

homo

di se stesso guardissi di dire io

merito perche sarebe chondanato

CC.
Voltato iessu ha lazzaro

deuo stare

al

disseli

monddo pero quando

fratello

pocho tempo

saro uicino alia tua chassa

209 b no andero giamai altroue perche tu non per ammore mio

mi ministrerai ma per ammore di DIG hera uicino alia passca
|

d
f

J^s*

il.

v^j

il.

Jj-y.

Jaou. il.

OF MERCY AND MERIT

But God hath so loved me
ment is withdrawn from me,

by hJ8_mercy. that every punish

so much that I shall onlv___be_

For punishment was fitting for
In another person
but since I have confessed,
that men have called me God

for

in

tormenteil

me,

443

not only that I am not God, as is the truth, but have confessed
also that I am not the Messiah b2 therefore God hath taken away
,

the punishment from me, and will cause a wicked one to suffer it
Wherefore
in my name, so that the shame alone shall be mine.

when a man speaketh of what

let him say that his neighbour
meriteth it but let him look to it that, when he speaketh of what
God will give me d
And let
God shall give to himself, he say
him look to it that he say not, I have merit," because God is
pleased to grant his mercy to his servants when they confess that
I

say to thee,

God

Barnabas, that

my

shall give c to his

neighbour

"

."

"

they
1

merit hell for their

209"

sins.

CXCIX e.
f
mercy that, albeit the water of a thousand seas,
were
be
to
found, could not quench a spark of the
many
flames of hell, yet a single tear of one who mourneth at having

God

is

so rich in

so

if

God quencheth the whole of hell, by the great mercy

wherewith God succoureth hims.
God, therefore, to confound

offended

Satan and to display his own bounty, willeth to

presence of his

and
a

willeth

him

mercy every good work of his

so to

man must beware

speak of his neighbour.

I have merit

of saying

call

merit in the

faithful servant,

"

"

But of himself
for he would

be condemned.

CO.
Jesus then turned to Lazarus, and said
Brother, I must needs
time abide in the world, wherefore when I shall be
:

for a short

thou
near to thine house I will not ever go elsewhere, because
wilt minister unto me, not for love of me, but for love of God.
|

b
*
God loves.
Apostle.
The Chapter on kindness (courtesy).
s God is munificent.
merciful.

God

i.

e.

(p. 99,

Judas Iscariot

note

2)

cp. 222* sqq. (pp.

see also io

(p. 17,

note

gives.
f

"

God

473-481

5).

is

8
.

God

sufficient

bestows.

and the

Cp. above, 44*

209

THE GOSPEL OF BARNABAS

444

di iudei onde iessu disse

ha mangiare

lo

alii

suoi dissepoli

agnello passcalle

uno polledro

he mando pietro he giouani

una assina apresso

alia eitta dicendo uoi trouarete

della citta cho

andiamo in ierussallem

sciolgetella

alia porta

he menatela qui

he
perche ha me bissogna andarai sopra in ierussalem
se ueruno ue interoga dicendo perche la sciolgete ditelli il
.

andorno li
maestro uia bissogno che laserano menarlla
trouorno
he
he
alloro
disse
iessu
chondussero
quanto
dissepoli
.

adonque
li

la assina

chon

loro mantelli sopra

iessu he fato fu che

chome

iessu

fanciulli

il

poledro

il

polledro sopra del qualle chaualcho

possero adonque

auendo intesso

nazareno ueniua

per dessiderio

homeni

li

usscirno

li

dissepoli

di ierussalem

homeni chon

li

uedere iessu portando in

di

li

mano

chantado sia benedeto cholui che

rami di palma he di olliue
uiene ha noi in el nome di Dio a ossana fiollo di dauit . per.

210 a uenuto iessu

(

20 9

menti soto

li

aljla citta li

piedi dello assino

che uiene ha noi nello

dauit

homeni esstendeuano

nome

chantando

sia

loro uessti-

li

benedeto cholui

b
signore Dio ossana fiolo di
iessu dicendo hora no uedi tu

dil

inchreporno li farissei
che
dichono chosstoro fa li tacere
disse alloro iessu
quello
Viue DIO C alia chui pressenzza sta la anima mia che se
.

tacerano

homeni chriderano

li

dulita di maligni pechatori

chridorno tutte

le pietre di

che uiene ha noi in

li

el

le

pietre chontra la inchre-

he deto q^sto iessu chon strepito

ierussalem

nome

sia

benedeto cholui

del signore Dio b

farissei resstorno nella loro inchredullita

nondimeno

he chonuochatossi

fra loro fecero consilgio di pilgiarlo nel parllare

CCId.

Esendo
li

iessu hentrato nel tempio

apressentorno una dona pressa

loro se lui la

lb.
>

li

scribi
.

he

farissei

diceuano fra

salua he chontra la leggie di moisse pero lo

habiamo per reo he

in adulterio

se lui la

chondana he chontra

la

sua

445

was nigh unto the Passover

It

of the Jews, wherefore Jesus said

Let us go to Jerusalem 1 to eat the paschal larab/

he sent Peter and John 2 to the city, saying

to his disciples

And

an ass near the gate of the city with a colt loose her
her hitherj. for I needs must ride thereon into Jerusalem.
;

And

Wherefore loose ye her tsay unto

any one ask you saying,
The Master hath need thereof," and they will suffer thee
them
"

if

"

to bring her/,

The disciples went, and found all that Jesus had

and accordingly they brought the ass and the colt.

told them,

ciples accordingly placed their mantles

and Jesus

rode thereon.

And

it

came

to

upon the

The

colt,

dis

when the men

pass that,

of

Jerusalem heard that Jesus of Nazareth was coming, the men

went forth with their children eager to see Jesus, bearing in their
Blessed be he that
hands branches of palm and olive, singing
cometh to us in the name of God a hosanna, son of David
:

Jesus having come into the city, the

garments under the feet of the ass, singing

men

spread out their 210*

2
Blessed be he that ( 9

cometh

David

to us in the

name

Lord God b

of the

hosanna, son of

Seest thou not what

The Pharisees rebuked Jesus, saying
3
Cause them to hold their peace
these say ?
Then said Jesus
As God liveth in whose presence my soul
standeth, tf men should hold their peace, the stones would cry
:

And when Jesus

malignanT~sInTiers?
had said this all the stones of JerusaTernTcfTed out with a great
Blessed be he who cometh to us in the name of the
noise

(3bt

against the

unbelieT"of

Lord God

Nevertheless the Pharisees remained

still

in their unbelief, and,

having assembled themselves together, took counsel to catch him

in his talk

*.

Jesus having entered into the temple, the scribes and Pharisees
5
They said among
brought unto him a woman taken in adulter)
law of Moses,
to
the
If he save her, it is contrary
themselves
.

and
1

to

By

God.

we have him

as guilty,

permission of God.
d

The Chapter on

and
b

God

is

sovereign.

it is

contrary

By

the living

gentleness.

See Matt. xxi. 2-9 and parallels.

*
xix. 39, 40.
Cp. Luke xx. 26 and
1

he condemn her

if

Cp.

xi. 54.

Luke
5

xxii. 8.

See John

Cp.

Luke

viii. 1-11.

THE GOSPEL OF BARNABAS

446

che predicha misseri|chordia

onde apressentatosi
ha iessu disse maesstro habiamo trouato quessta dona in
dotrina

209

adulterio

ne

inzio

dici

uno

moisse chomando che fussi lapidata pero tu che

spechio

inniquita

inchino iessu he chon

se

in

terra

istando

he mosstrando

il

nel

pure cholloro

spechio

chon

uedeua

ogniuno

qualle

la

il

suo fece

dito

il

rissposta

suo disse

dito

le

leuosi
.

sui

iessu

cholui

che di uoi he senza pechato sia il primo ha lapidarla he

di nouo se inchino formando il spechio
li homeni
quessto
.

uedendo usscirno ad uno ad

uechij

la

dona

dalli

piu

abbomiuergognauano
leuatossi iessu he non uedendo ueruno se non
uedere

di

si

perche

natione

uno chominciando

dona doue sono cholloro che

disse

loro

le

chodanorno

ti

dona piangendo signore sono parti ti he

B/issposse la

mi perdonerai uiue DIG * che

se tu

non peccero piu allora iessu

disse sia benedetto DIG uatene im pace he nom pechare
piu perche DIG non mia madato ha chondanarti onde iessu
io

chonuochati

li

scribi

he

farissei disse alloro dite

una

uoi hauessi cento pechore perdendosi

di esse

me
.

se

uno

di

non anda-|

211 a resste cerchando quella lassando le nonanta noue he trouatola

uela poneresste sopra le spalle
resste rallegrateui

he chouochato

mecho chio ho trouato

li

uicini di-

pechora che hauo

la

he che quessto faresste uoi

hora ditemi DIG
b
nosstro hamera macho lo homo per il qualle affato il monddo c

perssa certo

Viue DIG* he
di

chossi

si

fa allegrezza dalli angioli di DIG sopra

uno pechatore che fazia penitenzza perche

chonossere la misserichordia di [DIG]

li

pechatori fano

CCIL

me

medicho da chi e piu ammato da cholloro

che non hano hauto giamai inffirmita ouero da cholloro che
Dite a

il

medicho ha guarito di graue inffermita dissero li farissei

he chome ammera il medicho il sano certo che elgi lo amera
il

LJjJl

411

THE WOMAN TAKEN IN ADULTERY

own

to his

doctrine, for he preacheth

447

Wherefore they 210 b

mercy.
have found this woman in ( a 9 )
|

and said
Master, we
that [such] should be stoned what
Moses
commanded
adultery.
then sayest thou ?
Thereupon Jesus stooped down and with his finger made a

came

to Jesus

mirror on the ground wherein every one saw his own iniquities.
As they still pressed for the answer, Jesus lifted up himself and,
iswithout _^
pointing to the mirror with his finger, said: _He that
And
let him be first to stone her/.
sin
again he

among

you,

stoSpecTclown, shaping the mirror.

The men, seeing this, went out one by one, beginning from the
eldest, for they were ashamed to see their abominations.

Jesus having lifted up himself, and seeing no one but the

Woman, where are they that condemned thee 1
woman, said
:

The woman answered, weeping

Lord, they are departed
a I will sin no more.
liveth
as
God
and if thou wilt pardon me,
Go
God
Blessed
be
Then said Jesus
thy way in peace and
thee.
condemn
not
sent
me
to
hath
sin no more, for God
:

Then, the scribes and Pharisees being assembled, Jesus said

l
if one of you had an hundred sheep, and
Tell me
to them
of
one
should lose
them, would ye not go to seek it, leaving 2 i]a
And when ye found it, would ye not lay (210*)
1
nine
and
the ninety
:

upon your shoulders and, having called together your neigh

Rejoice with me, for I have found the
bours, say unto them
1
lost
I
had
which
Assuredly ye would do so.
sheep
it

"

"

God love b less man, for whom he hath

As God liveth a even so there is joy in the
2
one sinner that repenteth
presence of the angels of God over
because sinners make known God s mercy.

Now

made

tell

me, shall our

the world

c ?

ecu.
Tell mo, by whom is the physician more loved
by them that
the
whom
them
or
have never had any sickness,
physician hath
by
:

healed of grievous sickness 1

Said the Pharisees to him

And how

shall

he that

is

whole

love the physician? assuredly he will love him only for that he
b
a
God created the world
God loves.
the living God.

By

for the sons of

1

See

Luke

Adam.
xv. 3-7.

Inde.
2

Cp.

Luke

xv. 10.

THE GOSPEL OF BARNABAS

448
sollo

per non infermarsi

pocho hamera

medicho

il

Vine DIG a che

iessu dicendo

non chonoscendo

lie

la inffinnita

chon empito di spirito parlo

uosstre lingue chondanano la

allora
le

211 b uostra

piu da il
superbia imperoche DIG nosstro he amato
la
fa
chonosscendo
che
grande misseripenitenzza
pechatore
chordia di DIG sopra se stesso che non fa il iussto
perche
|

iussto

il

non chonosse

la

allegrezza dalli angioli di

facia penitenza

doue sono 1

li

che non

iussti al

misserichordia di DIG onde

si

fa

DIG piu sopra uno pechatore che

fa sopra nonanta noue iussti

si

tempo

nosstro

Viue Dio b

alia chui

pressenza sta la anima mia che grande he il numero de

iussti iniussti per essere la chonditione loro equalle ha satana
.

Rissposero
ci
li

scribi

li

he farissei noi siamo pechatori pero DIG

hauera misserichordia he quessto dissero tentandollo perche

scribi he farissei hano per somo hobrobio di essere
.

chiamati
siate

pechatori

iussti

ingiusti

Disse

iessu

allora

hauete

se

perche

temo che uoi

io

pechato chiamandoui iusti uoi sete iniussti

il

chore

ui

uostro

tenite

iussti

he

negate
he se nel

pechato

he chon

la

essere pecchatori sete al dopio iussti iniussti

lingua uoi dite

si chonfussero
.

adonque li scribi he farissei quessto sentendo he si partirno

li
212 a lassando iessu chon li suoi disscepoli im pace
qualli
andorno nella chassa de simone lep rosso dal qualle mondo
.

la

lepra

chonuochorno

citadini

li

imfermi

li

alia chassa

simone he pregorno iessu per la sanita delli inffermi .

allora iessu chonosscendo di essere uicino la hora sua disse

di

chiamate quanti infermi ui sono perche potente he DIG he

misserichordiosso

di sanarli

di essere inffermi quiui

iessu

ho ierussalem ho

non chonosci
chongregare

la

allo

in ierussalem

tua uissitatione

ammore

piangendo rissposse

per che io ho uolluto te

chome chon-

di DIG chreatore d tuo

b

-Sil.

MS. apparently

Rissposero loro altri non sapiamo

issdraelle io piangio sopra di te che

4)1.

deue sono (sic).

ib.
JU.

Jull.

OF THE RIGHTEOUS UNRIGHTEOUS

is

not sick

and not having knowledge of sickness he

the physician but

will love

little.

Then with vehemence

liveth a

449

As God

of spirit Jesus spake, saying:

your own tongues condemn your pride, inasmuch as our God

is loved
more by the sinner that repenteth, knowing the great 211 b
mercy of God upon him, than by the righteous. Forthe righteous C 210
,

hathnot knowledge

of the mercy of God.

Wherefore there is
more rejoicing *in_ the
presence of the angels of God over one
sinner_thatj-epenteth than over ninety and nine righteous persons.

Where

righteous unrighteous

The

have mercy on

will

for the scribes

him;

number

of the

their condition being like to that of Satan.

and Pharisees answered

scribes

God

fore

liveth b in

Uod

are the righteouT

our time { As
whose presence my soul standeth, great is the

And

us.

We
this

and Pharisees count

it

are sinners, where

they said tempting

the greatest insult

to be called sinners.

Then said Jesus

For

if

fear that

ye be righteous unrighteous.

ye have sinned and deny your

sin, calling yourselves

and if in your heart ye hold
ye are unrighteous
yourselves righteous, and with your tongue ye say that ye are
sinners, then are ye doubly righteous unrighteous.

righteous,

Accordingly the scribes and Pharisees hearing this were con

founded and departed, leaving Jesus with his disciples in peace,

and they went into the house of Simon the leper 2 whose leprosy 212 a
he [had] cleansed.
The citizens hud gathered together the sick C 211
,

"/

unto the house of Simon and prayed Jesus for the

healing of
the sick.

Then

Jesus,

sick, as

many

to heal

them.

knowing that

his

hour was near, said

Call the
God is mighty and merciful
:

as there be, because

They answered

We know

not that there be any other sick

folk here in Jerusalem.

Jesus weeping answered

O Jerusalem, O Israel, I weep over
knowest not thy visitation ; because I would fain have
:

thee, for thou

gathered thee to the love of

*

God

is living.
d

Merciful.

is

God

By

God thy

creator d as a hen gathereth

the living God.

God

is

powerful and the

creates.

a
Matt. xxvi. 6, and cp. Luke iv. 38-40.
Cp. Luke xv. 7, 10.
a
confusion
here between Simon the Leper and
apparently

Peter.

EAQQ

G g

There

Simon

THE GOSPEL OF BARNABAS

450

gregga

la gallina

suoi pulicini soto le sui alle

li

ha

uolluto pero questo dice DIG

te

he non hai

CCIII*.

duro chuore he peruerssa di mente

citta di

mandate

mio azioche

seruo

il

faci penitenzza

chato di quanto
212 b amore di te ho

ma

ho

smenti-

sei

heggito he sopra faraone per

uolte piangi azioche
tu molte

lo

sopra

issdraelle

io ti

chonuerti al chore tuo he

ti

tu ho citta de chonffussione

feci

[I ^

seruo

il

di

mio

ti

ammazare

il

he cerchi
chorpo tuo da imffermita
seruo mio perche elgi cercha di sanarti la

sani

anima da pechato

il

tu solla

starai

adonque

che

nom

io

he la superbia tua
Viuerai adonque in etterno
mie mani certamente no perche chonduro
principi chon essercito chontra di te he ti circhonderano cho
potenzza he talmente te tradiro nelle loro mani che chasscera
punissca

te liberera dalle

tua

allo infferno la superbia

alle

uedoue

non perdonero

non perdonero

alii fanciulli

alii

ma

uechij ouero

ui daro tutti in

fame, spada he derisione he il tempio sopra il qualle guardai

chon misserichordia il dessolero chon la citta talmente che
.

uoi sarete in fauolla he derissione he prouerbio delle nationi

chossi he sopra di te

indinatione b

il

furore mio fermato he uigilla la mia

CCIVc.
Deto questo

iessu

ui siano altri infermi

nouo

di

disse

uoi

non sapete che

Viue DIG d che sono mancho

213 a

ierussalem che hano sana

212 *)

inffermi de

la

anima

cholloro in

di cholloro che

sono
[

il

he azioche chonossciate

chorpo
dicho inffermi 1 in nome di
.

mo e

parta da uoi la inffermita

si

che auendo deto subito furno sanati

il

hauendo sento

MS.

inffermo.

piangeuano li homeni
he dimandauano

la ira di DIG b sopra ierussaleme

misserichordia quando iessu disse

JLc

la uerita ui

4)1

^**LiJl

^j

se ierussalem piangera

J*

4lL>.

ll

li

a ib

GOD S JUDGEMENT ON JERUSALEM

her chickens under her wings, and thou wouldest not
saith thus unto thee

451

Wherefore

God

CCIII*
hard-hearted and perverse of mind, I have sent to
end that he may convert thee to thine

"

city,

thee

my

servant, to the

and thou mayest repent

heart,

hast forgotten
love of thee,

servant

my

all

city of confusion

and thou seekest

servant because he seeketh to heal thy soul of sin.

Shalt thou, then, alone remain unpunished by

hands

And

Assuredly not.

2
,

of sickness;

body

thou, then, live eternally

my

that I did upon Egypt and upon Pharaoh for

Israel.
Many times weepest thou that my 212 b

heal thy

may

but thou,

me

to slay

down

into hell

<

Shalt

thy pride deliver thee from

For I will bring princes with an
shall

and they sLall^ surround TSe_jyjtn~^migbt, and

jirmy againstthee,
in such Avise will I give thee
over_into their hands that thy pride
shalTfall

^ 2IJ

3
.

"

l will not pardon the old men or the widows, I will not
pardon the children, but I will give you all to famine, the sword,
and derision and the temple, whereon I have looked with mercy,
"

make

I will
for a

my

is

not

desolate with the city, insomuch

a derision, and a proverb

fable,

wrath abiding upon

among

that ye shall be
the nations.
So

and mine indignation sleepeth

thee,

b."

CCIVc.

Know

ye not that there

in Jerusalem
be
fewer
they
And 213*
in
sound
have
their
soul
than
that
be
sick
that
body.
they
2I2 J
sick folk, (
in order that ye may know the truth, I say unto you,

Having said this, Jesus said again:

As God liveth d
be other sick folk 1
,

in the

name

of

And when

God e

let

he had said

your sickness depart from you

this, immediately they were healed.
!

The men wept when they heard of the wrath of God b upon
If Jeruwhen Jesus said
Jerusalem, and prayed for mercy
"

b
God is victorious.
The Chapter on the anger against Jerusalem.
d
the
of
God
Jerusalem.
on
The Chapter
anger
By the living
against
e
God.
By God s permission.
a

Cp.

Luke

xiii.

34 and xix. 41-4.

G g

Isa. xxiv. 10.

Cp. Luke x.

15.

THE GOSPEL OF BARNABAS

452

he fara penitenzza chaminando nelle mie uie

a
piu le inniquita sue he non

suoi pechati

dice DIG
li

faro

non mi harechordaro

ma ierussalem
ueruno malle di quanto ho deto
he non il dissonor[ar]emi chon il qualle
.

piangie la sua roina

haffato bestemiare

piu

acende

si

il

il

nome mio ha

mio furore

le nationi

pero molto

Viuo in etterno b che

se iob,

abraham, samuele, dauit he danielle serui mei chon moisse

pregassero per quessto popullo non

he deto questo
chon
timore
hogniuno
ierussalem

plachera la ira mia sopra

si

iessu se ritiro in chassa stando

CCV.
Cenando
213 b leprosso

iessu

chon

hechoti

li

dissepolli

maria

suoi in chassa de simone

di

sorella

lazaro

che

hentro in
|

chassa he roto uno uasso sparsse onguento sopra

il
chapo
uedendo
iuda
traditore
quessto
uolleua impedire maria di fare talle hopera dicendo ua he
ucndi lo onguento he porta li danari chio li daro ha poueri

he uesstimento di

iessu

Disse iessu perche la impedissci tu lassala fare perche li

poueri hauerete sempre chon uoi ma me non hauerete sempre .
Risspose iuda ho maesstro si potrebe uendere treccento danari
quessto onguento hora uedi quanti poueri sarebeno agiutati
.

Rissposse iessu ho iuda io chonossco il chore tuo pero habi

mangiorno ogniuno chon
pazienzza che io ti daro il tutto
.

timore he

si

dolleuano

li

dissepoli perche chonossceuano iessu

ma iuda [era] indignato perche

chonossceua perdere trenta danari per lo unguento non uenduto essendo che elgi robaua la decima di quanto hera dato ha
pressto douersi partire da loro

iessu

Ando ha

trouare

il

somo sacerdote

il

qualle chongreggo

in chonsilgio di sacerdoti scribi he farissei

alii qualli

iuda dicendo, che chossa ha me uollete dare he

214 a nelle mani iessu che si uolle fare Re de issdrael
|

213

loro

hora chome celo darai in

mano

disse

io

parlo

ui tradiro

Risspossero
iuda quando
.

THE HOUSE OF SIMON THE LEPER

IN

"

"

453

salem shall weep for her sins and do penance, walking in my

I will not remember a her iniquities any more,
saith God,
ways,"
"

1
do unto her any of the evil which I have said
But Jerusalem weepeth for her ruin and not for her dishonouring

and

I will not

of me,

my name among
much more. As I

live

Abraham, Samuel, David, and Daniel

my

wherewith she hath blasphemed

Therefore

nations.

eternally

if

my

is

Job,

fury kindled

the

should pray for this people

my wrath
And
will
not
be
having said this,
appeased."
upon Jerusalem
in fear.
remained
one
while
the
Jesus retired into
house,
every
servants, with

Moses,

While Jesus was supping with his disciples in the house of

b
Simon the leper, behold Mary the sister of Lazarus entered into 213
|

^
and, having broken a vessel, poured ointment over
the head and garment of Jesus.
Seeing this, Judas the traitor

the house

was

fain to hinder

and

sell

Go
Mary from doing such a work, saying
money that I may give it
:

the ointment and bring the

to the poor.

Said Jesus
poor ye

hinderest thou her

Why

shall

Let her

have always with you, but

me

be, for the

ye shall not have

always.

Judas answered

master, this ointment might be sold for

now

three hundred pieces of money:

would be helped.

Jesus answered
therefore,

and

how

see

Judas, IJknow thine heart

I will give thee

inany poor folk

have patience^

all.

one ate with fear, Tnd the disciples were sorrowful,

*"Every
because they knew that Jesus must soon depart from them. But
Judas was indignant, because he knew that he was losing thirty
for the ointment not sold, seeing he stole the
of
pieces

money

tenth part of

He went

all

that

was given to

Jesus.

to find the high priest

4
,

who assembled

in a council

whom Judas

spake, saying
of priests, scribes, and Pharisees
What will ye give me, and I will betray into your hands Jesus,
;

to

make himself king of Israel

him
They answered: Now how wilt thou give

who would
a

fain

The merciful God.

?

Cp. Jer.

xviii. 8.

Matt. xxvi. 6-13.

By God

into our

hand?

214"

the living, persistent, and victorious.

3
Cp. Ezek. xiv.
Matt. xxvi. 14 sq.

14.

Cp. John

xii.

(213")

*-

THE GOSPEL OF BARNABAS

454

sapero che fuori della citta uadi ha fare oratione uelo diro

he chonduroui doue elgi si trouera perche

citta non sera senza sedition
Risspose

mano

celo darai in

daremo trenta danari

ti

bene che uederai

tal

prenderlo nella

il

pontifice se tu

il

he

di oro

ti

faro

CCVI.

Venuto giorno

me

di a
a

hai

chon grande molti-

iessu asscese al tempio

tudine di popullo

ho iessu

che tu non

onde se

le

uicino

pontifice dicendo

il

tu smentichato di quanto chonffesato

fiollo di DIG ne tampocho il

sei

DIG ne

sei

certo no che
mesia b Risspose iessu
mia
he
la
chonffesione
perche quessta

no son smentichato

io

la qualle portero auati

giorno del iuditio che quanto he scrito

nel libro di moisse he 1 uerissimo imperoche DIG chreatore d

il

tribunalle di DIG

nosstro he sollo

DIG

al nontio di

il

he

son seruo di DIG he dessidero di seruire

io

qualle chiamate messia

il

adonque ha che serue uenire

214 b tudine
813

Re de

di popullo cerchi forsse di farti

che non

Disse

il

pontiffice

tempio chon tanta molti-

al

issdraele

guarda

hochora qualche perichollo

Risspose iessu se io
cerchassi la gloria mia he uollessi in quessto monddo la mia
ti

portione quando

non

saria

popullo di

il

fugito

chossa ueruna in quessto

ci

mancha una chossa

fecero cerchio

ha

naim uolleuano farmi

loro

Re

chredimi in uerita che io non cercho

monddo

Disse

di sapere circha

iessu

li

de

pontifice allora

il
il

messia he allora

sacerdoti scribi he farissei

Risspose

he quella chossa che tu cerchi sapere de il

messia forssi elgi la buggia certo he che io non ti diro

iessu

la

qualle

buggia

perche se

io

Lil

Jj-*;.

jJU
MS.

ill.

che he.

-^

hauessi deto la buggia saria stato

j Xa.1 [?UiJl]

ill

J~*

lil

li

Jua.1

J^ii.

ill

ill

j^^a

^,,

.c JLs

Jl5.

JUDAS BARGAINETH WITH THE HIGH PRIEST

Said Judas

When

city to

know

I shall

pray
where he shall be found;

for to seize

impossible without a sedition.

"The
high priest answered:

hand we

how

that he goeth outside the

you to the place

will conduct

and

I will tell you,

455

himjnjiie

If thou wilt give

will give thee thirty pieces of gold,

city

him

and thou

wiU_be
into our

shalt^see_

well I will treat thee.

When day was

a great
come, Jesus went up to the temple with

the high priest drew near,

thou
Tell me, O Jesus, hast
forgotten all that thou didst
l
son of God, nor even the
nor
that thou art not God,

multitude of people.
saying

confess a

Messiah

Whereupon

No, of a surety, I have not forgotten for

this is my confession which I shall bear before the judgement-seat
For all that is written in the
of God on the day of judgement.
e

Jesus answered

book of Moses

most

is

inasmuch as God our creator d is

servant and desire to serve God s

true,

am God s

I
[God] alone, and

whom

ye call Messiah.
messenger
Then what booteth it to come to the
the
Said
high priest:
Seekest thou, per
of people ]
multitude
a
so
great
temple with
lest some danger 214 b
Beware
1
of
Israel
make
chance, to
thyself king
|

befall thee!

Jesus answered

my

would

fain

mine own glory and desired

3
when the people of Nain

If I sought

I
portion in this world,

have made

me

had not

fled

Believe me, verily, that I seek not

king.

anything in this world.

Then said the high priest:

We

want to know a thing con

the priests, scribes, and Pharisees
And
then
Messiah.
the
cerning
made a circle round about Jesus.
What is that thing which thou seekest to
Jesus answered:
4
know about the Messiah] Perchance it is the lie ? Assuredly
I

will not tell thee the

Jesus said,

and

wish

God our Creator

One, and

Said Jesus,
The Apostle of God.
1

is

if

had

said the lie I

One, and I

is

am

am

of David,

99"

and not

of

Ishmael

had been

his servant (slave),

b

Inde.

the slave of God.

(denial of Divinity^
s
See above,
xviii. 36.

See above,

Cp. John

Son

For

lie.

to be in the service of his Apostle.

God

God

Apostle.
creates.

and io2 a ( denial of Messiahship).

b
i-e. that he is
5 i (p. 323)-

cp. above, aoi

(pp. 425. 427)-

THE GOSPEL OF BARNABAS

456

addorato da te he dalli

ma

perche

ammazarmi

dicho la uerita mi

ui

chon tutto

scribi, farissei

issdraelle

hodiate he cerchate di

pontifice hora chonosciamo te hauere

diauollo hadosso perche sei samaritano he non hai risspeto
.

Disse

pontifice di DIG

il

il

al

CCVII.
Risspose iessu Viue
dosso

ma

Dio

cercho di scatiare

che
il

io

non ho

diauollo ha

il

onde per quessto il

monddo perche no son di

diauollo

me

215 diauollo suscita chontra di

ft

214

")

il

monddo Ma cercho che sia glorifichato DIG il

mi a mandate b al monddo pero ascoltatemi che io ue diro
questo

diauollo

ha dosso

Viue DIG

qualle

chia

il

anima

alia chui pressenza sta la

mia che cholui che opera sechondo la uollonta de il diauollo

che cholui ha il diauollo ha dosso il quale li a possto il f reno
.

della sua uollonta

he

in ogni inniquita

si

la
li

le

il

regie al piacere

suo facendollo scorere

chome uno uestimento muta

nome

per

mutatione della perssona se bene he tutto uno pano chossi

homeni se bene sono tutti di una materia sono different! per
.

homo

hopere di cholui che nel

opera

se io

pechato perche non mi riprendete chome

hodiarmi chome innimicho

in uerrita che

ho chome so

fratello

menbri

li

he non
di

uno

sochorono luno allo altro quando sono uniti chon

si

chorpo
il

il

chapo he quelli che sono

diuissi

da

il

chapo non

li

sochorono

perche le mani di uno chorpo non sentono il dollore deli piedi

215 b de uno altro chorpo ma si bene de il chorpo nel quale sono
214
unite
Viue Dio a alia chui pressenza sta la anima mia che
|

"-

cholui che

teme

misserichordia

chordia

ma

c
.

et

amma

DIG chreatore suo ha sentimento-de

sopra di quelli che DIG chapo suo

he essendo che DIG non uolle

la

ha misseri-

morte del pechatore

ha penitenza he ogniuno l se uoi fosste di quel

a
chorpo nel qualle io son inchorporato Viue Dio che mi hagiutaresste ha hoperare sechondo il chapo mio
Io asspeta

il.

So MS. Conj. hogniuno.

JESUS DISPUTETH WITH THE HIGH PRIEST

457

adored by thee, and by the scribes [and] fharisees with all Israel
but because I tell you the truth
hate me and seek to kill me V

ye

Said the high priest

at thy

back

that thou hast the devil

thou art a Samaritan, and hast not respect unto

for

Now we know

the priest of God.

CCVII.
Jesus answered

As God

liveth a I

have not the devil

back, but I geek to cast out the devil.

"Wherefore,

up the world against me, because I

of this worldj-Jjuj^j^jgJL that

at IBY^

for this cause

~"

~^~

>

the devil stirreth

God may

be glorified,

am

not 215 a

who hath ^

sent b rue into

jhe world. Hearken therefore tome, and I will

you who hath the devil at his back. As God liveth in whose
presence my soul standeth, he who worketh after the will of

tell

ft

the devil, he hath the devil at his back,

the bridle of his will and ruleth

him

to

him

who hath put on him

at his pleasure,

making

run into every iniquity.

Even

garment changeth its name when it changeth its

owner, although it is all the same cloth so also men, albeit they
as a

are all of one material, are different by reason of the works of

him who worketh

in the

man.

know) have sinned, wherefore do ye not rebuke me

as a brother, instead of hating me as an enemy ?
Verily the
members of a body succour one another when they are united
If I (as I

with the head, and they that are cut

For the hands

succour.

body

feet,

As God

off

from the head give

it

no

body do not feel the pain of another

but that of the body in which they are united. 215 b
of one

liveth a

in

whose presence

my

soul

he

standeth,

who

God his Creator hath the feeling of mercy over

whom God his head hath mercy c and seeing that

feareth and loveth

them [over]

God

willeth not the death of the sinner, but waiteth for each one

body wherein I am incorporate, as

would help me to work according to mine head.

to repent, if ye were of that

God

liveth a ye

By

the living God.

merciful

God

Cp. John

God

sends.

creates.

viii. 40.

Cp.

John

viii.

49.

God the

THE GOSPEL OF BARNABAS

458

CCVIII.

Se

hopero irmiquita riprendetemi che DIG ui hamera perche

io

farete la uollonta sua

ma

se

pechato segno he che uoi non

ehiamate

ueruno non polle riprendermi

di

habraham chome

ui

sette fioli di

ne sete inchorporati chon quello chapo nel qualle

habraham hera inchorporato Viue DIG a che tanto habraham

ammete DIG che non sollo spezzo li iddoli falssi he habandono
il
padre suo he la madre ma uollsse ammazare il propio h olo
.

per hobedire ha DIG

non cercho

ricercho he

216 a fiollo di
215

abraham

il

Rissposse

di

ammazarti pero

Risspose iessu

il

di

pontiffice

quessto te

fu quessto
tuo honore ho

dici qualle

zello del

DIG mio mi brugia he non posso tacere pero dicho in uerita

che il fiolo di abraha fu issmaelle dal qualle deue disscendere
.

promesso ha habraham di benedire in esso tutte le

tribu della terra si adiro il pontifice quessto sentedo he chrido
il

messia

lapidiamo quessto empio perche elgie issmaelita he ha besstemiato chontra di moisse he chotra la leggie di DIG onde
.

ogni scriba he farissei chon

per lapidare iessu

il

li

uechij del popullo pressero sasi

qualle suani dalli hochij loro he uscite de

grande uollonta che haueuano di

hammazare iessu aziechati dal furore he odio ferino luno
il

tempio

laltro

per

taminorno

onde per

modo che
il

la

ui

morite mille homeni

tempio santo

li

disscepoli he

li

onde cho-

chredenti che

uedetero usscire iessu del tempio perche ha loro non fu

asscosso il seguitorno alia chassa de simone . onde uene hiuui

nichodemo he chonsilgio iessu di usscire fuori di ierussalem

dilla da il torente cedron dicendo
signore io ho uno giardino
chon una chassa dilla da il torente cedron pero ui preggo
.

216 b andateui cho

|

15

alquanti uosstri dissepoli

ha fermarui hiuui

inssino che passi quessto hodio di nosstri pontifici

che

io

ue minisstraro il neccessario he la moltitudine de dissepoli

lassatella quiui in chassa de simone he in chassa mia che DIG
prouedera ha il tutto il che fece iessu onde sollo chon lui
.

uolsse
a

li

duodeci primi chiamati appostoli

4lb.

4)1.

b sJ~.

JjU-J ^.1

4)1

JESUS STOXED BY THE JEWS

459

CCVIII.

work
ye

iniquity, reprove me,

be doing his

shall

will,

but

if

and God will love you, because

none can reprove me of sin 1

a sign that ye are not sons of Abraham as ye call yourselves,

nor are ye incorporate with that head wherein Abraham was
it is

As God liveth a , so greatly did Abraham love God,

incorporate.
2
and forsook
that he not only brake in pieces the false idols
to
his father and mother, but was willing
slay hispwn son in^
obedience to God

The high

priest

answered

{
:

This I ask of thee, and I do not

seek to slay thee, wherefore tell us Who was this son of Abraham V
a
Jesus answered
The zeal of thine honour, O God, enfiameth 216
4
^
of
and I cannot hold my peace. Verily I say, the son
me
:

Abraham was Ishmael 5 from whom must be descended

,

promised to Abraham,
earth be blessed 6

that in

him should

all

the Messiah b

the tribes of the

and cried out:

priest wroth, hearing this,
Let us stone this impious fellow, for he is an Ishmaelite, and
hath spoken blasphemy against Moses and against the law of God.
Whereupon every scribe and Pharisee, with the elders of the
vanished from their
people, took up stones to stone Jesus, who

Then was the high

And then, through the great

eyes and went out of the temple.
desire that they had to slay Jesus, blinded with fury and hatred,
died a thousand
they struck one another in such wise that there
and they polluted the holy temple. The disciples and
who saw Jesus go out of the temple (for from them he
was not hidden), followed him to the house of Simon.
to
Thereupon Nicodemus came thither and counselled Jesus
brook
the
Lord,
Cedron,
of
Jerusalem
saying
beyond
go out
I have a garden with a house beyond the brook Cedron, I pray

men;

believers,

to tarry 216 b
go thither with some of thy disciples,
2I 5 b )
there until this hatred of our priests be past; for I will minister C
And the multitude of disciples leave
to you what is necessary.
thee, therefore,

thou here in the house of Simon and in

provide

And

fp.

apostles

John viii.
23 and reff.).

note

6,

God

will

have with him the twelve

By the living God.

God ordains.
Cf.

house, for

for all.

this Jesus did, desiring only to

first called

my

The prophet

46.
*

of God, the son of Ishmael.

Cp. above,

Cp. John

Cp. Gen. xxii. 18.

28"

(p. 61).
s

ii.

17.
7

Cp.

Inde.

Cp. above,

See above,

13^ (p.

25).

12"

p. 23,

THE GOSPEL OF BARNABAS

460

In questo tempo
maria uergine madre di iessu stado in
horatione lo angelo gabrielo la uissito he li naro la perssecutione de il filgiollo dicendo non temere maria perche DIG il
.

ehustodira

da

monddo onde maria piangendo

il

parti di

si

nazaret he uene in ierussale in chassa di maria sallome sua

sorella

oltra

ritirato

im

quessto

monddo

lo

imperoche
he Vriello

il

ma

per essere sechretamente

x
torente di cedron non pote uederlo
piu

ricerchando

il

fiollo

non dapoi lo eccesso dello hobrobio

angello gabrielo chon lo angello michaele, Rafaelo
.

se

per chomissione di DID gello pressentorno

CCX.
217 a

Restata la chonfusione nel tempio per la partita di iessu

pontifice asscexe in alto he fato segno di siletio chon mani
.

il

elgi
o disse

fratelli

inganato tutto

chome

il

che faciamo noi no uedete che chostui ha

monddo chon

elgi suanito se elgi

non

la sua harte diabolicha

mago

hora

certo he che se lui fusi

santo he proffeta lui non besstemeria chontra di DIG he chontra

di moisse seruo he chontra il messia il qualle he la speranza de
issdraele

he che sto dire elgia bestemiato tutto

da

il

monddo

sara chontaminato issdraelle

il

non

nosstro pero in uerita ui dicho che se lui

.

sacerdotio

sera leuato

he DIG nosstro

guardate hora chome per lui quessto

santo tempio he chontaminato
he talmente parllo il pontiffice che molti si scostorno da iessu onde la perssecutione
dara

ci

alle

natione

sachreta se chonuerti in manifesta

217 b
^

per

modo che

il

pontifice

ando im perssona da herode he da il pressijde romano hahe di

chussando iessu che si uolleua fare Re de issdraelle
.

quessto haueuano tesstimonij falssi

onde fu fato generalle

imperoche il dechreto romano li

essendo che dui uollte il senate haueua

chonssillio chontra di iessu

faceuano temere

madato dechreto per

iessu

intuno dechreto hera proibito

ill.

MS.

uederlo uederlo (bis).

GABRIEL COMFOETETH MARY

461

CCIX *.
At

this time,

while the Virgin Mary, mother of Jesus, was

standing in prayer, the angel Gabriel visited her and narrated

Fear not, Mary, for
to her the persecution of her son, saying
:

will protect b

Wherefore Mary, weeping,

to
Jerusalem to the house
came
and
from
Nazareth,
departed
of Mary Salome \ her sister, seeking her son.

God

him from

the world.

But since he had secretly retired beyond the brook Cedron

him any more in this world save after

she was not able to see

the deed of shame, for that the angel Gabriel, with the angels
Michael, Rafael, and Uriel, by command of God brought him
to her

2
.
|

ccx.
a
temple ceased by the departure 217
^
of Jesus, the high priest ascended on high, and having beckoned
See
for silence with his hands he said
Brethren, what do we ]

When

in the

the confusion

s
ye not that he hath deceived the whole world with his diabolical
art 1 Now, how did he vanish, if he be not a magician 1 Assuredly,

if

he were an holy one and a prophet, he would not blaspheme

God and against Moses
servant, and against the

against

Messiah,

[his]

who

is

the hope of Israel

4
.

And what

shall

say

He hath blasphemed all our priesthood, wherefore verily I say

if he be not removed from the world Israel will be
unto
you,

polluted,

and our God

Behold now,

will j^ive us to the nations.

how by reason of him this holy temple hath been polluted.

And in such wise did the high priest speak that many forsook
into an
Jesus, wherefore the secret persecution was converted
went

in
person
that he 217 b
Jesus
to Herod, and to the
governor, accusing
)
desired to make himself king of Israel, and of this they had (

open

one,

insomuch

that

the

high

priest

Roman

2ie>b

false

as

witnesses.

forasmuch
Thereupon was held a general council against Jesus,
For
so it was
afraid.
them
made
Romans
of
tlrer
decree
the

.that twice the

Roman

Senate had sent a decree concerning Jesus

b

Chapter on the descent of Gabriel to Mary.

God

guards.

According to one tradition Salome was

Cp. Mark xv. 40, xvi. i.
according to
Joseph s daughter by a former marriage (Epiphanius)
modern exegesis tends, with Barnabas,
another his wife (Niccphorus)
a
See below, 228"
to identify her with the sister of John xix. 25.
4
Cp. Acts xxviii. 20.
Cp. John xii. 19.
1

(_p.

483).

THE GOSPEL OF BARNABAS

462

sotto pena della uita che niuno

non douessi chiamare

nazareno proffeta de iudei ne DIG ne

DIG

fiollo di

iessu

nel altro

pena chapitalle di non chontendere ueruno

per chagione di iessu nazzareno proffeta de iudei onde per
sotto

proibiua

quessto hera grande scissma fra loro pero alchuni uolleuano

che si douessi di nouo scriuere ha roma chontra di iessu
.

diceuano che

altri

si

lasciasse stare iessu senza

ueruna chura

altri allegauano li
suo parllare chome di uno stolto
grandi miracholi che lui faceua pero il somo pontiffice parllo

del

che sotto pena di anatema

niuno douessi dire parolla per

diffessa di iessu he parllo ha herode he al preside dicendo .
218 a ad ogni modo habiamo malle partito alle mani perjche se
-

<

217

ammaziamo

quessto pechatore habiamo fato chontra

chreto di cessare

chome passera
il

he se

la chossa

lasiamo uiuere lui fazendossi

il
.

si

ribelli

quessta natione

cessare per ribello

allora

Re

dessto allora herode he minazio

presside dicendo guarda che per

si

de-

il

il

perche

temete

tuo fauorire chostui non

hachussaro chontra di

ti
il

senate

il

presside he

si

chon herode perche per auuanti si odiauano ha morte

unirno in uno per la morte di iessu he dissero ha il
pontiffice ogni uolta che tu saperai doue he il malfatore manda
pacifficho

he

si

da noi che

ti

daremo

li

soldati

fato fu per adempire la

proffetia di dauit che di iessu proffeta de issdraelle

haueua

sono uniti li principi he Be della terra

predeto dicendo
chontra il santo de issdraelle perche li anontia la sallute
.

del

monddo

onde quel giorno fato fu generale inquissitione

di iessu per ierussalem

.
|

CCXI.
218 b
217

Stando iessu nella chassa de nichodemo

cedron chonffortaua
nicina che io

non

il

parti da

il

si

monddo

oltra
.

il

elgie

torente
la

hora

pero chonssolatiue he

doue uado no sentiro ueruna

hor sarete uoi ammici mei se ui hatristarete

ma

Quando

il

de
allegrera hatrisstateui perche la allegrezza

il

mio bene no certo

monddo

suoi dissepoli dicendo

ui hatrisstate essendo che

tribullatione

de

mi

li

sibene

innimici

CONSPIRACY OF THE RULERS AGAINST JESUS

463

it was forbidden, on pain of death, that any one

Jesus of Nazareth, the prophet of the Jews, either
2
it forbade, under capital
in the other
or Son of God

in one decree

should

God

call

sentence,

that

concerning Jesus

contend

should

one

any

of

Nazareth, prophet of the Jews. Wherefore, for this cause, there

was a great division among them. Some desired that they should
write again to Rome against Jesus ; others said that they should
leave Jesus alone, regardless of what he said, as of a fool
adduced the great miracles that he wrought.

others

under pain of anathema

none should speak a word in defence of Jesus; and he spake to
In any case we have an
Herod, and to the governor, saying
ill venture in our hands,
for if we slay this sinner we have acted

The high

priest therefore spake that

1
218"

him

we
contrary to the decree of Caesar, and,
and he make himself king, how will the matter go?

suffer

if

arose

and threatened the governor, saying

favouring of that man this country

I will accuse thee before Caesar as a rebel.

thy

be

a17

Then Herod

Beware

to live

lest

through

rebellious:

for

Then the governor

feared the Senate_and^made friends with Herod_^(for before this

tKeyTia3Tiated one another unto death), and they joined together

Whenever
high priest
we will
for
send
to
thou shalt know where the malefactor is,
us,
and said

for the death of Jesus,

to the

This was done to fulfil the prophecy of David

give thee soldiers.
4
The princes
of
who had foretold
Jesus, prophet of Israel, saying
of Israel,
one
the
are
united
of
earth
and kings
the
holy
against
:

be^alise~h^~gTmounceth the salvation of the world/

Thereupon, on that day, there was a general search for Jesus

throughout Jerusalem.

CCXI.
Nicodemus beyond the brook Cedron, 218 b
b
5
The hour is near that I must C aI 7 )
comforted his disciples, saying
console yourselves and be not sad, seeing
depart from the world
Jesus, being in the house of

that where I go I shall not feel any tribulation.

Now, shall ye be my friends if ye be sad at

welfare

my

world shall rejoice 6

Nay, assuredly, but rather enemies. "When the
be ye sad, because the rejoicing of the world is turned into
,

See above, 104

Luke

xiv.

xxiii. 8.

&

27, 28.

(p. 227).
*

Cp. Ps.

ii.

See above, I73 b

and Acts iv. 25 sqq.

Cp. John xvi. 20,

22.

(p. 367).

Cp.

John

THE GOSPEL OF BARNABAS

464

monddo

ma

chonuerte im pianto

si

chonuertira in gaudio he

il

la trisstezza uosstra

essa

si

gaudio uosstro niuno uello leuera

perche la allegrezza che sente

chore in DIG chreatore suo

il

il monddo non la polle leuare

guardate che le parolle
che DIO uia deto per la bocha mia che non uelle smentichate
fate si che siate tesstimonij mei b chontra di ogniuno che chon-

tutto

taminera

tesstimonio che ho tesstifichato cho lo euangelio

il

mio chontra

il

monddo he chontra

li

ammatori de

il

monddo

.
|

CCXIIc.
219 a

mani

leuato le

al signore

horo dicendo

signore DIO

habraham DIO de ismaelle he isach DIO padri

habi misserichordia sopra cholloro che mi hai dato he

nosstro DIO di
nosstri do
f

saluali

da

il

monddo

non dicho

da

leuali

il

monddo perche

he neccessario che tesstifichino chontra di cholloro che chontaminerano

azioche

il

lo

euangelio mio

giorno de

chare chontra

il

il

ma

prego guardalli da malle

ti

uengano mecho ha

tuo iuditio

monddo he chontra

che ha chontaminato
zellosso che uendichi

il

alia chassa

tesstamento tuo

g la iddolatria

signore DIO forte he

chontra

iddolatri inssino alia quarta generatione

ogniuno che chontaminera

li

filgioli

scriuendoli loro che io sia tuo fiollo

di padri

malladissi in etterno

euangelio mio che tu

lo

testifi-

de issdraele

io

mi

desti

fango he poluere

perche
son seruo di serui tuoi he giamai ho penssato di essere tuo buon
seruo
perche nom posso darti niente per quello che mi hai
dato perche ogni chossa he tua signore DIO misserichordiosso h
.

219 b

che fai misserichordia in mille generatione sopra cholloro che

ti temono habi misserichordia
sopra ha cholloro che chredono
|

alle parolle

uero DIO

li

mie che tu mi hai dato

perche sichome tu

sei

chossi la parolla che io ho parllato he uera perche he

JL.

41)1.

PRAYER OF JESUS

465

but

weeping;
your sadness shall be turned into joy and your
for the rejoicing that the heart
joy shall no one take from you
feeleth in God its creator a not the whole world can take
away.
See that ye forget not the words which God hath
to
:

spoken

by

my

Be ye

mouth.

my

witnesses b

you

against every one that shall

corrupt the witness that j[ have witnessed with my gospel against
the world, and against the lovers of the world.

Kt^\

CCXIIc.
Then lifting up his hands to the Lord, he prayed
saying: 219*
Lord our God, God of Abraham, God of Ishmael and Isaac, (218 )
God of our fathers d e have mercy upon them that thou hast given
me, and save them f from the world. I say not, take them from
2

the world, because

against them that
to keep them from
may come with me

it

is

necessary that they shall bear witness

But I pray thee

corrupt my gospel.
that
on
the
of
evil,
day
thy judgement they
to bear witness against the world and
against
shall

the house of Israel that hath corrupted thy testament. Lord God,
mighty and jealous, that takest vengeance s upon idolatry against
the sons of idolatrous fathers even unto the fourth
generation,
do thou curse eternally every one that shall corrupt my
gospel*

when they write

that I am thy son.

For
servant of thy servants, and never have I
4
thought myself to be thy good servant ; for I cannot give thee
aught in return for that which thou hast given me, for all things
that thou gavest me,

clay and dust,

I,

am

Lord God, the merciful

are thine.

11
,

that shewest mercy

unto

a thousand generations upon them that fear thee 5 have mercy

upon them which believe my words that thou hast given me. 2l9 b
For even as thou art true God so thy word which I have spoken (ai8 b )
,

true

is

*
God
God is

for it is thine,

creates.
e

fathers.

God

is

of

Abraham,

God
1

God

God
is

God is
guards.
sovereign and the merciful.
g

is true.

Cp.

John

xv. 27.

corresponds.
5

Chapter of the end.

and of our

of Ishmael, of Isaac,

perfect.

mighty, jealous, and avenging.

1

Prayer of Jesus.

God

sovereign, the

seeing I have ever spoken as one that

John

See

Cp. Exod. xx.

Cp. Exod. xx. 6.

4, 5.

KAOO

xvii, to

which 2i9*~ b vaguely

*
Cp. Luke xvii. 10.

[.

Lxi

THE GOSPEL OF BARNABAS

466

sempre ho parllato chome uno che legge che

nom polle leggere se non quanto he scrito nel libro che leggie
a
chossi ho parllato quanto mi hai deto
signore DIG saluatore
tua essendo che

salua quelli che

dilloro chossa

mi

ueruna

chrederano in loro
choncedi

he non

possa chontra

ma ogniuno che
he richo in misserichordia b

sollo salua loro

signore liberalle

nom

seruo tuo di essere nella chongreggatione de

al

nontio tuo

hai dato azioche satana

il

giorno del iuditio

he non

sollo

il

me ma ogniuno

che mi hai dato chon tutti queli che mi chrederano per la

predichatione loro he quessto fa signore per te stesso azioche
.

satana non

chontra di te signore

si glorij

signore DIG che cho

tua prouedessti di ogni chossa necessaria al

tutte le tribu della
tuo
de
ti sia ha memoria
issdraele
populo
terra le quali hai promesso de benedirlle per il nontio tuo c per
la prouidentia

il

qualle chreassti

220 a he ma|da pressto

innimicho tuo

il

il

monddo

nontio tuo

habi misserichordia de
c

monddo

il

azioche perda lo imperio satana

he deto quessto iessu tre uolte disse chossi

sia

6
he ressposero ogniuno
signore DIG grande he misserichordiosso
piangendo chossi sia saluo iuda perche niente chredeua
.

CCXIII.

Sendo uenuto il giorno di mangiare lo agnello

mando
sechretamente nichodemo lo agnello al giardino
per iessu
.

he

li

dissepoli

herode chon

il

suoi

presside he

in spirito dicendo

quanto haueua dechretato

onde iessu si allegro
pontiffice

anontiadoli

sia

il

benedeto

santo

il

nome tuo

signore

perche non mi hai separato dal numero di serui tuoi che sono
stati persseguitati da il monddo he ammazzati io te ringratio
DIG mio perche ho chompito la hopera tua he uoltatossi ha
.

iuda

li

disse

amicho che asspeti

tempo mio he

il

pero ua he fa quelo che fare dei

chredetero

li

uicino

dissepoli

che iessu madassi iuda ha chomprare qualche chossa per

il

4)1.
4)1.

lkL-

4)1

PEAYER OF JESUS
who cannot read

readeth,

that he readeth:

save that which

is

467
written in the hook

even so have I spoken that which thou hast

given me.
save them whom thou hast given me,
not be able to do aught against them,
and save not only them, but every one that shall believe in them.
Lord, bountiful and rich in mercy 1 grant to thy servant to

Lord God the Saviour

in order that Satan

may

be in the congregation of thy Messenger c on the day of judgement

and not me only, but every one whom thou hast given me, with
all them that shall believe on me
through their preaching. And
:

this do,

own

Lord, for thine

sake, that Satan boast not himself

against thee, Lord.

Lord God, who by thy providence d providest

all things neces

sary for thy people Israel, be mindful of all the tribes of the earth,
which thou hast promised to bless by thy Messenger c 2 for whom
,

thou

didst

Have mercy on

world.

the

create

the world and

that Satan thine enemy may lose 220 a

speedily thy Messenger
a
And having said this, Jesus said three times: So be ( 2I 9 )

send

his empire.

Lord, great and merciful

it,

And

they answered, weeping

he believed nothing.

So be

it,

all

save Judas, for

CCXIII.

The day having come

lamb

for eating the lamb,

secretly to the garden for Jesus

that had been decreed by

all

and

Nicodemus sent the

his disciples,

announcing

Herod with the governor and

the

high priest.
Blessed be thy
rejoiced in spirit, saying
Lord, because thouhast not_separated me from the
number of thy servants that have been persecuted by the world

Whereupon Jesus

holy name,

and

thank thee, my God, because I have fulfilled thy

3
turning to Judas he said to him: Friend, where
fore tarriest thou ?
My time is nigh, wherefore go and do that
which thou must do.
slain.

And

work.

The

disciples

thought that Jesus was sending Judas to buy

God guards.
the merciful.
6

God

is

See 9 b

mighty

God

is

sovereign, munificent, wealthy, and

d
is sovereign and ordains.

God
Apostle.
sovereign and the merciful.
c

Thy

(p. 15, 17).

See iob and

p. 19,

H h

note

4.

See John

xiii.

27-9.

THE GOSPEL OF BARNABAS

468

220 gior no
11

della passca

onde dessiderando

ma

iessu sapeua che

da

di parti rssi

iuda

monddo

il

tradiua

il

chosi parllo

mangiare che io andero

perche ho molto dessiderato di
Mangiamo
he
mangiare quessto agnello hauanti chio mi parti da uoi
leuatosi presse uno sciugatogio he se cinsse li lonbi suo
iuda

Rissposse

lassami

signore

disse

iessu

he possto aqua intuno chatino si posse ha lauare li piedi

inchominciando da iuda
alii suoi dissoepoli
peruenuto
.

iessu

ha

Rissposse iessu quello che

il

mi uoi lauare li piedi

fazio hora non lo sai ma dapoi
tu non mi lauerai li piedi in

pietro disse pietro signore tu

saperai

hetterno

allora

io

Rissposse pietro

il

chompagnia

si

mia

leuo iessu he disse ne tu uerai in

giorno de

il

iuditio

Rissposse

non

pietro

piedi signore lauami ma le mani he il chapo lauati

dissepoli he posti ha tauolla ha manzare iessu disse, io

sollo
li

li

me

uio lauati

de

il

221 a disse

pero non sette tutti mondi imperoche

mare non

perche elgi sapeua che

iessu

mi chrede

lauera cholui che non

tradiua

il

la

aqua

Quessto
si

chon-

("220*^

ha quesste

tristorno

nouo

disse

io ui

parolle

li

dissepoli

quando

dicho in uerita che uno di uoi

modo che chome pechora

saro uenduto

ma

mi

iessu

di

tradira per

allui

guai
perche
padre nosstro dauit di talli disse
che elgi chasscera nella fosa cholui che addaltri la haueua
preparata onde li dissepoli se guardauano luno laltro dicendo
elgi

adempira quanto

il

chon dollore chi sera

ho maesstro

il

traditore

Rissposse iessu tu

me

iuda allora disse sero

lo

che mi tradira he no

io

hai deto chi sera cholui

lo intessero li undeci apostoli

mang-iato
iuda
ha
il
diauollo
hentra
adosso
he
usscite
di
agnello
chassa al qualle di nouo disse iessu pressto fa quello che
.

lo

fare dei

CCXIV.
a

Uscito di chassa iessu se

horto per fare horatione

di fare horatione cento uolte

ritiro nel

sechondo la sua chonsuetudine

THE PASCHAL SUPPER

469

for the day

but Jesus knew that 220 b
of the Passover
b
Judas was betraying him, wherefore, desiring to depart from the C 21 9

something

world, he so spake.
Judus answered

Lord, suffer

me

to eat,

and

I will go.
*

have greatly desired to eat

2
this lamb before I am parted from you.
^And having arisen
he took a towel and girded his loins, and naving put water in_

Let us eat/ said Jesus,

for I

a bason, he set himself to wash his disciples

baid Peter
to refer,

TromTJudas, Jesus came

thou wash my feet ?
Jesus answered

know

thou shalt

Beginning

Lord, wouldst

do thou knowest not now, but

hereafter.

Peter answered

Then Jesus

That which

feet.
:

Thou

rose up,

shalt never

and said

wash

my

feet.

Neither shalt thou come in

on the day of judgement.

Peter answered
Wash not only my

my company

feet,

Lord, but

my

hands

and

my head.
When the

eat,

to
disciples were washed and were seated at table
I have washed you, yet are ye not all clean,

Jesus said

forasmuch as
believeth

the water of the sea will not

[all]

me

wash him that

This said Jesus, because he knew who was

The disciples were sad at these words, when Jesus 221 a

not.

betraying him.

220 *)
said again
Verily I say unto you *, that one of you shall betray me, (
insomuch that I shall be sold like a sheep ; but woe unto him, for
he shall fulfil all that our father David said of such an one 5 that
:

which he had prepared for otheis."

the
Whereupon
disciples looked one upon another, saying with
sorrow
Who shall be the traitor ?
Judas then said
Shall it be I, O Master ?
"

he shall

fall

into the pit

Jesus answered

Thou hast

told

me who

it

shall be that shall

And

the eleven apostles heard it not.

When the lamb was eaten, the devil came upon the back of Judas,
and he went forth from the house, Jesus saying to him again :

betray me.

Do

quickly that which thou must do.

CCXIV.
a

Having gone

forth from the house, Jesus retired into the garden

to pray, according as his custom

"

He

to pray,

bowing

his knees

prostrated himself a hundred times.

Cp. Luke xxii. 15.

Vulg. of John xiii. 8

John

was

xiii.

21-30.

Non

See

John

xiii. 4-11.

lavabis mihi pedes in aeternum.

5
Cp. I sa. vii. 15.

in e erno, cp.
4

See

THE GOSPEL OF BARNABAS

470

li suoi
ginochij he prostandossi nella facia sua
iuda adonque sapendo il locho doue iessu hera chon li suoi

impiagando
221 b
r

22 ob )

dissepoli

ando da

il

pontifice he disse

promessa questa note ui daro in

che sta

sollo

mano

chon undeci chompagni

quato

ricerchi

subito

il

pontifice

li

darmi

se uollete

chonto

dal presside ha prendere

il

Rissposse

il

pontifice
.

allora

danaro he mando uno farisseo

he da herode

soldati

li

la

qualle ricerchate

il

iuda trenta danari di horo

disse

iessu

li

qualli

ne detero una legione perche temeuano la plebe onde pressero

le arme he chon lumi he lanterne sopra basstoni usscirno di
ierussalem

CCXV.
Auicinandossi
iessu sentite la

in chassa

he

de

il

chollo

li

li

soldati

chon iuda

al locho

doue hera iessu

uenuta di molta gente onde temendo se ritiro

undeci dormiua allora DIG uedendo* il peri.

ha gabrielo michaelle

suo chomanddo

seruo

Rafaele he uriello ministri suoi che leuassero iessu da

monddo

Venero

li

angioli

santi

il

he presono iessu fuori

per la fenestra che guarda ha mezo giorno il portorno .

he il chollochorno nel terzo cielo in chompagnia di angioli

benedicendo DIG in etterno

CCXVI.
222 a

Entro chon empito iuda hauanti di ogniuno nella stantia

doue iessu fu leuato he dormiuano li undeci onde il mirabile
.

DIG hopero mirabilmente per modo che iuda fu talmente

trassmutato nel parllare he nella facia simille ha iessu che
noi chredeuamo lui essere iessu

he

ricerchaua doue hera

onde noi admirati risspo-

il

maesstro

lui

hauendoci desstati

dessimo tu signore sei il maesstro nostro hora sei smetichato

di noi he lui soridendo disse hora sette stolti che non chonossete
.

me

es&ere iuda scariot

he detero di

mano ha

he quessto dicendo hentro la millicia

iuda perche elgi era in tutto simille ha
.

JUDAS BETEAYETH HIS MASTER

471

an hundred times and prostrating himself upon his face. Judas,

1
where Jesus was with his
accordingly, knowing the place
disciples,

went

to the
|

high priest, and said

If ye will give

221 b

into your hand

promised, this night will I give
Jesus whom ye seek ; for he is alone with eleven companions.
How much seekest thou 1
The high priest answered

me what was

aao

Thirty pieces of gold.

Then straightway the high priest counted unto him the money,

Said Judas,

governor to fetch soldiers, and to Herod,

and they gave a legion of them, because they feared the people
wherefore they took their arms, and with torches and lanterns
upon staves went out of Jerusalem.

and sent a Pharisee

to the

ccxv.
with Judas drew near to the place where
Jesus was, Jesus heard the approach of many people, wherefore in
And the eleven were sleeping.
fear he withdrew into the house.

When

the soldiers

Then God, seeing a the danger of his servant, commanded Gabriel,

3
his ministers, to take Jesus out^of,
Uriel
"Rafael, and

Michael,

J&*^ y

the world.

The holy angels came and took Jesus out by the window that
the South.
They b^r]h^__and^p_laced him in^

looketh"~toward
*

the third heaven in the company of angels blessing

*more.

God

for ever-

CCXVI.
*
Judas entered impetuously before all into the chamber whence 222
5
(
were
the
And
sleeping.
Jesus had been taken up.
disciples
insomuch that
Whereupon the wonderful God acted wonderfully,
Judas was so changed in speech and in face to be like Jesus

that

we

him

believed

to be Jesus.

the Master was.

us, was seeking where
arid

answered:

forgotten us

And

And

he,

having awakened

Whereupon we marvelled,
hast thou now

Thou, Lord, art our master;

he, smiling, said

be Judas Iscariot

to

And

as he

Now

are ye foolish, that

know

not

me

was saying

this the soldiery entered,

and

laid their

hands upon Judas, because he was in every way like to Jesus.

a

God

sees.

See the parallel Spanish version, of which

Italian is more
given in the Introduction. The
Dr. White s translation
J
In Span.
variations see Introduction.
diffuse, and has several
1

Cp. John

xviii. 2.

is

Vers. Azrael.

THE GOSPEL OF BARNABAS

472
iessu

noi hauendo intesso

parllare di iuda he ueduto la

il

moltitudine di soldati chome ussciti di noi fugissimo

ioane che hera inuolto intuno linciollo dormendo

si

he

desto he

onde auendolo presso uno soldato per il linciollo lasio

lenziolo he scampete nudo perche DIG essaudi la oratione di

f ugite
il

iessu saluando

undeci da malle

li

CCXVII.
222 b

Pressero

li

he

soldati iuda

il

non senza

ligorno

derissione

perche elgi chon uerita negando di non essere iessu he li

soldati scernendollo diceuano ho signore no temere
perche
.

siamo uenuti per

farti

Re

de issdrahelle he

perche sapiamo te richussare

hauete persso

il

reggno

habiamo ligato

Rissposse iuda hora

uenuti ha prendere iessu

ceruello, uoi sete

il

ti

nazareno cho arme he lanterne chome uno ladro

hauete

me

Re

che qui uia guidati per farmi

he ligato

allora

scampo
he chom pugni he chalzi inchominciorno
moneta ha iuda he il chondussero chon furia
.

la pazienza alii soldati

ha chambiare
Jerusalem

10

soldati

la
.

ioane

he

pietro

seguitauano di lontano

onde affermorno ha quello che scriue

ogni interogatione

fata

ha iuda

dal

di

li

hauere ueduto

pontiffice

he da

il

chonsilgio di farissei che herano

chonggregati per dare la

onde iuda molte pazie disse talmente che
chredendo che lui f ussi uerariempiua hogniuno di risso
mente iessu he che per timore della morte fingessi il pazzo

223 a morte ha
f 222**")

iessu

onde

li

scribi

li

legorno chon una binda

diceuano iessu proffeta di nazareni

quelli che

he
si
11

li

chredeuano ha iessu

dauano

deli sciafi e

dici

li

hochij he scernedollo

che chossi chiamauano

ha noi chi

sputauano nella facia

te a perchosso

fata la matina

chongrego il gra chosilgio de scribi he uechij del popullo he

pontifice cho li farissei cerchauano falssi tesstimonij chontra

di iuda chredendo loro lui essere iessu

qjllo che cerchauano he che dicho

iuda essere iessu

ma

tutti

li

li

dissepoli

he non trouauano

pontificj

chredeuano

cho quelo che scriue

JUDAS TRANSFORMED
We

473

saying, and seeing the multitude of

having heard Judas

soldiers, fled as biside ourselves.

And John, who was wrapped in a linen cloth, awoke and fled,
and when a soldier seized him bythe linen cloth lie left the linen
cloth

and

2
For God heard the prayer ofJesus^ and^

naked

fled

saved the eleven from evil

3
.
|

CCXVII.

The

soldiers

took Judas and bound him

4
,

and the

make
know

Now

to take Jesus of Nazareth, with

a robber

me

2al

Ye are
have ye lost your senses
arms and lanterns as [against]
and ye have bound me that have guided you, to make

Judas answered

come

soldiers,

Sir B fear not, for we are come to

mocking him, said
thee king of Israel, and we have bound thee because we
that thou dost refuse the kingdom.
:

222 b

not without derision.

For he truthfully denied that he was Jesus;

king

Then the

and with blows and kicks

and
Judas,
they led him with fury into

soldiers lost their patience,

they began
Jerusalem.

to

flout

off ; and they affirmed

_John and Peter foIlowedjLbejJoldiersjifar
writeth that they saw all the examination that was
made of Judas by the high priest, and by the council of the

to\im who

a
put Jesus to death. Where- 223
(222")
that
insomuch
of
madness,
upon
spake many
was really
every one was filled with laughter, believing that he
was
he
of
death
and
that
for
fear
feigning madness.
Jesus,

who were assembled

Pharisees,

to

words

Judas

the scribes bound his eyes with a bandage7

7
him
said
(for so they
Jesus, prophet of the Nazarenes
mocking
tell us, who was it that
called them who believed in Jesus),
And they buffeted him and spat in his face.
smote thee ? 8
\V hereupon

and"

was morning there assembled the great council of

and the high priest with the
false witness against Judas, believing him to

it

"When

scribes

and

elders of the people

Pharisees sought
9
And
be Jesus: and they found not that which they sought
to be Jesus
Judas
believed
I
the
chief
that
priests
why say
.

Nay,
1

all

Cf.

the disciples, with

Mark

xiv. 51.

identification.
4

Cp.
to

John

xviii. 12

xxii. 64.

writeth, believed

it

and

Ambrose, Chrysostom, and Bede have the same

2

Cp. 219*

xix. 41
7

change money with.

Luke

him who

and

(p. 467}5

parallels.

Cp. Acts xxiv. 5.

Cp. Matt. xxvi. 59, 60.

Or

St e

John

xviii

9-

Lord.
8

Matt. xxvi. 67, 68

THE GOSPEL OF BARNABAS

474

he de piu la pouera uergine madre di iessu

suoi parent! he amicj quessto chredeuano talmente che

questo chredeua

chon
il

li

ogniuno hera inchredibille Viue DIG che cholui

smenticho di quanto li haueua deto iessu che

dollore di

che scriue

si

da

saria leuato

monddo

il

he che patiria in terzza perssona

223b he che non moriria inssino

la

fine

del

modo

pero
aprejso
andete inssieme chon la madre di iessu he ioane alia chroce
.

pontifice he lo intesua dotrina onde iuda chome

fece codursi auanti di lui ligato iuda

rogo di suoi dissepoli he de la

il

fuori di se niente rispondeua al proposito

pero il pontifice
a
li dicessi la uerita
DIG
uiuo
de
issdrael
che
scongiuro per
Rissposse iuda io ui ho deto che io son iuda scariot che uia
.

il

promesso di dare nelle mani iessu nazzareno he uoi no so chon

qualle arte sete ussciti di uoi che uollete ad ogni modo che
.

10 sia iessu

Rissposse

il

pontifice

ho peruersso sedutore tu hai

inganato tutto issdraelle inchominciando da

gallilea insino

qui in ierusalem cho la tua dotrina he falssi miracholi he

hora chredi f ugir il degno chastigo che ti chonuie cho finger
.

11

pazzo Viue DIG

alii

23 3

che

li

lo

il

tornassi lo intelleto in chapo la derisione adonque

fecero

li

scamperai he deto q^sto chomado

perchotesero de sciafi e chalzi per

che non

suoi minisstri che

modo che
224 a

li

serai del potifice he inchre|debile perche si

gforzorno di noue inuentione per dare piacere al chonsilgio

onde

uestirno da giocholatore he chon

il

mente

tratorno che haueria fato chompassione

il

se lo hauessero chossi

del popullo
di iessu

mane he

ueduto

haueuano tanto

piedi tal

alii

chananei

Ma li

il

pontifici he farisei he uechi

chore loro inchrudelito chontra

che chredendo loro che iuda fussi ueramente iessu

pilgiauano dileto uededollo chossi tratare, dapoi lo menorno

liggato
lui

ha

il

presside

il

quale in sachreto

chredendo che iuda fussi iessu

chamera sua he

li

parllo

pontifici cho

li

mani

Rissposse iuda se io

amaua
fece

iessu

ondde

hentrare nella

interogandollo della chagione per

la quale

il

lo

populo
ti

lo

haueuano tradito

nelle sui

dicho la uerita tu non

mi

475

and
more, the poor virgin mother of Jesus, with his kinsfolk
one
friends, believed it, insomuch that the sorrow of every
he who writeth forgat all that
how that he should be taken up from the world,
Jesus had said
and that he should suffer in a third person, and that he should not

was

As God

incredible.

liveth,

die until near

the end of the world.

b
Wherefore he went with the 223
.*-___

mother of Jesus and with John to the cross._

The high priest caused Judas to be brought before him bound,

and asked him

of his disciples

and

f222

b
j

his doctrine.

Whereupon Judas, as though beside himself, answered nothing

2
The high priest then adjured him by the living
to the point.
God a of Israel that he would tell him the truth.
have told you that I am Judas Iscariot,
who promised to give into your hands Jesus the Nazarene ; and ye,
for ye will have it
by what art I know not, are beside yourselves,

Judas answered

by every means that

The high

am

Jesus.

answered:

priest

seducer,

perverse

thou hast

deceived all Israel, beginning from Galilee even unto Jerusalem

and now thinkest
here 3 with thy doctrine and false miracles
:

thou to flee the merited punishment that befitteth thee by feigning

And
As God liveth a thou shalt not escape it
to be mad ?
!

he commanded

him with
back
come
understanding might
his servants to smite

having said this

that his
buffetings and kicks, so
which he then suffered at the hands
derision
The
into his head.
For they zealously 224 a
is
servants
s
of the high priest
past belief.
So they v
to the council.
devised new inventions to
|

give pleasure
and feet
attired him as a juggler, and so treated him with hands
if
to
Canaauites
the
compassion
have
moved
would
that it
very

they had beheld that sight.

chief priests and Pharisees and elders of the people
so exasperated against Jesus that, believing Judas
hearts
their
had
in seeing him so treated.
be
to
really Jesus, they took delight
Afterwards they led him bound to the governor, who secretly

But the

loved Jesus.

Whereupon

him enter into

what cause the

he, thinking that

Judas was Jesus, made

and spake to him, asking him for

chief priests and the people had given him into

his chamber,

his hands.

Judas answered

By
*

If I tell thee the truth, thou wilt not believe

the living God.

*

Cp. aboveTiao-

xxiii. 5.

(p. 259).

Cp. Matt. rxvi. 63.

Cp.

Luke

THE GOSPEL OF BARNABAS

476

chrederai perche forsi sei inganato

li

he

pontiffici

uolessi

iudeo

223

dato in

il

Rissposse

li

chon

pontifici

mano mia

trouano ingganati

non

non so

sai clie io

uechi dello tuo pojpulo

li

hano

ti

la uerita azioche io

pero parlaci

quello che he iussto

si

presside chredendo che lui

della leggie parllare hora tu

ma

224b

farissei

chome

fazzia

perche ho potessta de liberarti he di

morte Risspose iuda signore chredimi che se tu mi

morte tu farai uno grande pechato perche ammacerai

darti la

dai la

uno inocete
il

essendo che

qualle he mago he cho

si

marauilgio forte

chaua de

liberarllo

soridendo disse, di

il

sono iudda isschariot he non iessu

io

mia

la sua arte

passione

presside quessto sentendo che pero cer-

Vene adoque di fuori il presside he

dui chosse una he ad ogni modo per la

chostui dice disse

ma

trasformato
in

225 a he
(

22 4 & )

la millitia

non

essere iessu

per prendere iessu

cho sua arte magicha chossi

he uero saria grande pechato

gallileo auerlo

se questo

pero

ammazarlo essendo che

iessu

sibene di chom-

presside di

il

uno certo iuda che chodusse

he dice che iessu

quale chostui non e deggno di morte

ma

chossi trasformato

lui

saria innocente

he niega certo he che

saria

lui

ha persso

hammazzare uno pazzo

Io

Ma

Io

se

lui

intelleto

chridorno

pero
hempio
chon strepito li potifici he uechij del popullo chon li scribi
he farisei dicendo elgie iessu nazareno che noi il chonosciamo

perche se lui non fussi

nelle tui

mani

il

malfator noi non

ne he pazzo elgi

ma

Io

haueressimo dato

sibene malligno perche

chon quessta arte cercha di scamparci di mani he saria

pegiore la seditione che lui solleuaria

pillato che quessto

hera

nome de

il

talle chasso delle

mani

he Re

onde non

di gallilea

talle chasso

disse

si

fugendo che la prima

apartiene ha

pero menatello ha herrode

iuda da herode

presside per leuarssi

il

chostui he gallileo he herode

me

di iudichare

chondusero hadonque

dessiderato haueua che

il

qualle logo tempo

anddassi ha chasa ma iessu giamai li uollse andare
in chassa perche hera herode
gentille che addoraua li dei falsi

iessu

li

225 b he buggiardi
b

uiuendo sechondo

le

genti

inmolde

hora

JUDAS BEFORE PILATE

me

1
;

for

477

perchance thou art deceived as the (chief) priests and

the Pharisees are deceived.

The governor answered (thinking that he wished

to speak
Now knowest thou not that I am not a
concerning the Law)
Jew 1 2 hut the (chief) priests and the elders of thy people have 224
^ 223
given thee into my hand wherefore tell us the truth, that I may
:

do what

For I have power to

is just.

thee to death

Judas answered
shalt do a great

and by

his art

When

hath so

set

me, if thou put me to death, thou

thou shalt slay an innocent person

Sir, believe

wrong,

he heard

he sought to
out,

am Judas

seeing that I

and to put

set thee free

for

this the

him

and smiling said

and not Jesus, who

transformed me.
Iscariot,

governor marvelled greatly

The governor

at liberty.
:

a magician,

is

In the one case, at

4
,

so that

therefore

went

man is
man saith,
Judas who

this

least,

This
not worthy of death, but rather of compassion.
said the governor, that he is not Jesus, but a certain

guided the soldiery to take Jesus, and he saith that Jesus the
Galilean hath by his art magic so transformed him.
Wherefore,
this be

if

true,

it

he were innocent.
assuredly he
to slay a

lost

his understanding,

and

it

were impious 225 a

a

( 22 4 )

madman/

Then the
and

hath

were a great wrong to kill him, seeing that

But if he is Jesus and denieth that he is,

chief priests

and elders

Pharisees, cried out with

of the people, with the scribes

He is Jesus of
saying

shouts,

for if he were not the malef ictor

Nazareth, for we know him
we would not have given him into thy hands. Nor is he mad;
but rather malignant, for with this device he seeketh to escape
;

from our hands, and the sedition that he would

should escape would be worse than the former.

stir

up

if

he

Pilate (for such was the governor s name), in order to rid

He is a Galilean, and Herod is
himself of such a case, said
king of Galilee wherefore it pertaineth not to me to judge such
a case, so take ye him to Herod.
:

Accordingly they led Judas to Herod, who of a long time had

But Jesus had never

desired that Jesus should go to his house.

been willing to go to his house, because Herod was a Gentile, and

adored the false and lying gods, living after the manner of the
Now when Judas had been led thither, Herod 225 b
unclean Gentiles.
I

(224")

Cp. John viii. 46.

Cp. Matt, xxvii. 14.
1

John
*

Cp.

xviii. 35.

Luke

xxiii. 7-12.

John

xix, 10.

THE GOSPEL OF BARNABAS

478
hiui

essendo

chonduto iuda herrode

lo

di

interogo

molte

chosse alle qualli iuda risspondeua chosse senzza propossito

negando di essere iessu allora herode lo scernite chon tutta
.

la sua chorte

he fecello uesstire de biancho chome

rimandete ha pillato
di iustitia al popullo de issdraelle

he

stolti

perche

lo

li

he

pontifici

scribi

he

dicendoli

ueste

li

he questo scrisse herode

li donorno una bona

farisei

li

si

no manchare

u
quantita di danari il presside hauendo intesso quessto da
seruo di herode la chossa per uadagnare hanchora lui danari
.

fingeua di uollere liberare iuda onde lo fece flagellare dalli

suoi serui li qualli furno dali scribi pagati per ammazarlo
ma DIG che haueua dechretato* il sucesso
sotto li flaggeli
.

risseruete iuda alia chroce azioche elgi riceuesse quela horida

morte che ad altri uenduto haueua non il lasete morire iuda
.

226

225

sotto

li

flagelli

nonstante che

soldati talmente

li

il

flagelorno

che pioueua sangue la sua uitta onde per scerno il uestirno

di una uechia uesste di purpora dicendo loro elgie choueniente
.

nouo Re nostro

allo

di uestirlo

he inchoronarllo onde pressero

spini he fecero una chorona chome li Re portano in chapo di

horo he pietre preciosse he quella chorona de spini possero
.

sopra il chapo di iuda dandoli in mano per sephtro una chana

he fecionlo sedere in locho alto al qualle andauano auanti li
.

Re de

soldati inclinandossi per scerno salutandolo

esstendeuano la

noui

Re

mano

donare

di

per riceuere doni

paggare
li

scribi

226 b

presside

b
( 22 5 )

morte

he

farissei

il

alii

inchoronato stolto

sei

soldati he seruitori tuoi

che pillato non

Vedendo
li

doue

flagelli

se

non uoi

pontifici

temendo

chon
loro

fecero dono di danari al

si

onde

sospendeuano

il
li

chondussero
malfatori

nudo per maggiore scerno

4i)l.

Re

li

chaluario

pU^il jj

li

hauendo riceuto dete iuda per reo di

he farissei onde chon lui chondanorno dui

morte della chroce

he

ladri alia

chrucifissero

iuda non morire per

lo lasiasse libero

qualle
scribi

onde no riceuedo niente perchoteuano

iuda dicendo hora chome

li

iudei

chome chostumano

allo

monte

he hiuui

iuda

lo

ueramente

JUDAS SCOURGED AND MOCKED

asked him of

many

things, to

479

which Judas gave answers not to

the purpose, denying that he was Jesus.

Then Herod mocked him, with

all

his court,

Israel

Do

saying to him,

Pilate,

not

fail

and caused him

and sent him back

to be clad in white as the fools are clad,

to

in justice to the people of

And

Herod wrote, because the chief

this

and

priests

scribes

and the Pharisees had given him a good quantity of money. The
governor having heard that this was so from a servant of Herod,
also might gain some money, feigned that he
Judas at liberty. Whereupon he caused him to

in order that he

desired to

set

be scourged by his slaves,

him under the

who were paid by the scribes to slay

But God, who had decreed a the issue,

scourges.
reserved Judas for the cross, in order that he might suffer that
horrible death to which he had sold another.
He did not suffer

Judas

to die

under the scourges, notwithstanding that

the soldiers

226 a

scourged him so grievously that his body rained blood. Thereupon, in mockery they clad him in an old purple garment, saying
It is fitting to our new king to clothe him and crown him
so they gathered thorns and made a crown
like those of gold and
which
on
And this crown
stones
wear
their
heads.
precious
kings
of thorns they placed upon Judas head, putting in his hand a
reed for sceptre, and they made him sit in a high place.
And

22 5

the soldiers came before him, bowing down in mockery, saluting

And they held out their hands to
as King of the Jews.

him

receive gifts, such as

new kings

are

accustomed to give

and

receiving nothing they smote Judas, saying: Now, how art thou
crowned, foolish king, if thou wilt not pay thy soldiers and
servants

The

chief priests with the scribes

and Pharisees, seeing that

Judas died not by the scourges, and fearing

set

him

at liberty,

having received

it

guilty unto death

him

to the

lest

Pilate

should

a gift of money to the governor, who

Judas
to the scribes and Pharisees as 226 b
gave
22
Whereupon they condemned two robbers with ( $ )

made

death of the cross.

So they led him to Mount Calvary, where they used to hang

and there they crucified him naked, for the greater

malefactors,

ignominy.
a

God

Matt, xxvii. 29 and parallels.

is

avenging.
2

Cp. Matt. xxvi. 66.

THE GOSPEL OF BARNABAS

480

non faceua

altro che chridare DIG perche

essendo che elgie fuggito

malfatore he

il

io

mi hai habandonato
son ha torto morto

in uerita dicho che tanto hera simille la uoce he la facia chon

la perssona di iuda

ha

iessu che

dissepoli suoi he chredenti

li

in tutto chredeuano lui essere iessu

onde parte

si

partirno

dalla dotrina di iessu chredendo loro che iessu fussi falsso

he che chon arte magicha hauessi fato li miracholi

che fece perche iessu haueua deto che lui non moriria insino

profeta

monddo
perche ha quel tempo
modo ma quelli che restorno stabilli

hapresso la fine del

stato leuato dal

herano

dotrina di iessu loro

tanto circordati

saria

nella

da dollore

227 a uedenjdo

loro

morire cholui che in tutto hera simille ha

(226*)

non

sj

harechordauano quanto deto haueua iessu

chompagnia della madre di iessu andorno al monte

essu c jj e

pero in

chaluario he stetero

non

sempre piangendo

ma

sollo pressenti

alia

morte di iuda

per uia de nichodemo he iosefo di

abarimatia impetrorno da il presside il chorpo di iuda per

onde il leuorno di chroce cho talle pianto che
sepellirlo
.

certamente niuno

mento nouo
preciosso

di

il

iosef

onguento

chrederia he lo sepellirno nello

.

auedollo

cho cento

inuolto

monulire

di

CCXVIII.
Ritornossi ha chassa ogniuno

cholui che scriue cho ioane

he iachobo suo fratello andorno chon la madre di iessu in

nazaret

quelli dissepolli che

di note roborno

fama che
227 b naque

.
|

il

non temeuano DIO andorno he

chorpo di iuda

iessu hera rissuscitato

pero

che ueruno

il

pontiffice

he

lo nasscosero

spargendo
onde pero molta chonfussione

chomando

sotto

pena

parllassi di iessu nazareno che pero

di
.

hanatema
naque una

perssechutione grande he molti furno lapidati molti basstonati

perche non poteuano tacere di

talle chossa
peruene la noua in nazaret chome iessu loro
onde cholui che
citadino morto in chroce hera rissuscitato

he molti

scaziati dalla patria

scriue prego la

madre

pianto perche suo

1

So MS.

di iessu che

fiollo

conj. circondati.

si

chontentassi di lassiare

hera risuscitato

il

quessto sentedo la

JUDAS CRUCIFIED
Judas truly did nothing

me

forsaken
unjustly

1
,

seeing

but cry out

malefactor hath

else

the

481

God, why hast thou

escaped and

die

Verily I say that the voice, the face, and the person of Judas
like to Jesus, that his disciples and believers
entirely

were so

was Jesus 2

believed that he

wherefore some departed from the

doctrine of Jesus, believing that Jesus had been a false

prophet,
and that by art magic he had done the miracles which he did

had said that he should not die

for Jesus

world
the

for

*^^

that

at that time

But they that stood firm

till

near the end of the

he should be taken away from

in

the doctrine of Jesus were

,,

woXM U^.

so

with sorrow, seeing

him die who was entirely 227 1
like to Jesus, that they remembered not what Jesus had said. C 226 *)

encompassed

And

so in company with the mother of Jesus they went to Moui.t

Calvary, and were not only present at the death of Judas, weeping
continually, but by means of Nicodemus and Joseph of Abari-

mathia 3 they obtained from the governor the body of Judas, to

bury it. Whereupon, they took him down from the cross with
such weeping as assuredly no one would believe, and buried him
the new sepulchre of Joseph
having wrapped him up in
an hundred pounds of precious ointments.
in

CCXVIII.
They returned each man
John and James

to his house.

his brother,

He who

writetb, with

went with the mother of Jesus

to

Nazareth.

who did not fear God went by night [and]

body of Judas and hid it, spreading a report that Jesus
was risen again whence great confusion arose. The high priest 227
336
then commanded, under pain of Anathema, that no one should talk v
Those disciples

stole the

of Jesus of Nazareth.

And

so there arose

a great persecution,

and many were stoned and many beaten, and many banished from
the land, because they could not hold their peace on such a matter.
The news reached Nazareth how that Jt sus, their fellow-citizen,

having died on the cross was risen again. Whereupon, he that

writeth prayed the mother of Jesus that she would be pleased
2
The Spanish version
Cp. Matt, xxvii. 46 Mark xv. 34.
s
an exception of Peter, see p. Introduction.
Cp. John xix. 38
4
and
xxviii.
62-6
and
contrast
xxvii.
Matt,
11-15.
Cp.
1

mak<\s

RA.QO

I i

sqq.

THE GOSPEL OF BARNABAS

482

uergine maria piangendo disse andiamo in ierussalem ha

fiollo che
io moriro uollentieri quando lo hauero

trouare mio

ueduto

CCXIXa
Ritorno la uergine chon cholui che scriue he iachobo he
ioane in ierusalem

quel giorno nel qualle uscite

del pontifice pero la uergine che

228*
237

il

dechreto

temeua DIG sebene chonosseua

dechreto del ponti|fice iniussto essa chomando ha cholloro

che ha ntauano chon lei che si smentichassero suo fiollo hora
il

chome

ressto

sa che fra

ogniuno

mo

che chonossce b

dollore della morte

il

iessu maesstro nosstro essere

diuda che noi chredeuamo

he fra

sconssumauano chon

rissuscitato ci

chore di homeni

il

il

la

dessiderio di uederllo

madre

di iessu pero

li

angiolli chusstodi di maria uergine asscesero al terzo ciello

doue iessu staua in chompagnia di angiolli he li rinontiorno

il tutto onde iessu
prego DIG che li dessi potere di uedere
allora il misserichordiosso
la madre sua cho li suoi disscepolli
.

DIG

chomando ha quatro

angiolli suoi che sono

fauoriti

Gabriello, michaele, Rafaelle he Vriello che loro portassero

iessu in chassa della

madre sua he hiuui

per tre giorni chontinui

che chredeuano

cholloro

il

chustodissero

lassandollo solamente uedere

alia

sua dotrina

peruene

ha

iessu

228 b circhondato da ssplendore nella stantia doue maria uergine

^ 227
he
chon dui sui sorelle he marta chon maria magdallena
j

lazaro chon cholui che scriue he ioane chon iachobo et pietro

onde per timore chasscorno chome morto pero

li altri di terra dicendo
non temete

dimorauano

iessu leuo la

madre chon

io

perche

morto

son iessu

stete

he non piangete perche son uiuo he non

ogniuno grande tepo chome fuori di sse per la

ad ogni modo loro chredeuano che

pressenzza di iessu perche

iessu fussi

me

morto

filgiolo

Quando

la uergine piangendo disse hora di

hauendoti
dato DIG potessta d di rissuscitare
perche
.

b *JLc
4)1.

k*-.

4)1.

JESUS APPEARETH TO HIS FRIENDS

to leave off
weeping, because her son
this,

was

risen again.
Hearing
Let us go to Jerusalem
die content when I have seen him.

the Virgin Mary, weeping, said

to find

my

son.

483

I shall

CCXIX*.
The Virgin returned to Jerusalem with him who writeth, and
James and John, on that day on which the decree of the
high
priest went forth.
Whereupon, the Virgin,
decree of the high priest
dwelt with her to forget

who

knew the
commanded those who 228 a
her son.
Then how each one was 221 ^
affected
God who discerneth b the heart of men knoweth that
between grief at the death of Judas whom we believed to be
|

feared God, albeit she

to be unjust,

(-

Jesus our master, and the desire to see him risen

again, we, with
the mother of Jesus, were consumed.

So the angels that were guardians of

Mary ascended to the
heaven, where Jesus was in the company of angels, and

third

recounted

all

to him.

Wherefore Jesus prayed God that he would give him power

to see his mother and his
Then the merciful Godc
disciples.

commanded

his four favourite

angels

l
,

who

are Gabriel, Michael,

and Uriel, to bear Jesus into his mother s house, and there
keep watch over him for three days continually, suffering him
only to be seen by them that believed in his doctrine.
Rafael,

Jesus came, surrounded with

splendour, to the room where
abode Mary the Virgin with her two sisters, and Martha and 228 h
Mary Magdalen, and Lazarus, and him who writeth, and John ^ 221 ^
|

and James and Peter.

And

Jesus

lifted

up

Whereupon, through fear they fell as dead.

mother and the others from the ground,

his

Fear not, for I am Jesus arid weep not, for I am alive

saying
and not dead.
They remained every one for a long time beside
himself at the presence of Jesus, for they altogether believed
:

that Jesus was dead.

my son,

Then the Virgin, weeping, said

Tell me,
wherefore God, having given thee power d to raise the dead,
:

*
Chapter on the descent of Jesus (from heaven) to the children of
b
c
d
God knows.
God the merciful.
God gives.
Mary.

Cp. above, 56*

(p.

127)

and 32i b

(p. 471).

i i

THE GOSPEL OF BARNABAS

484

chon uergogna di tuoi parent!

he hamici he chon uerg-ogna della tua dotrina che pero
ojrniuno che ti amma he stato chome morto
li

morti

lasso chossi morire

ti

CCXXa.
iessu abrazando

Risspose

madre

la

229* perche in uerita ui dicho che

^ aa

perche DIG mia rissemato

chredetimi madre

non sono giajmai morto

io

hapresso

la

fine del

monddo he

quatro anggioli che si scoprissero

onde
he dessero tesstimonio chome hera passata la chossa
deto questo

prego

elgi

li

angioli chome quatro solli risplendenti per

timore
di nouo ogniuno chassco chome morto
per
iessu
allora
dete quatro lincioli alii angioli azioche si chosi

scoprirno

li

modo che

prissero perche

madre chon
dicendo

anontia

li

li

potessero uedere he sentire ha parllare

li

la

chompagni he leuato ogniuno li chonfforto

quessti sono li ministri di DIG gabriello che
li

sachreti di DIG

innimici di DIG

che moreno

Michalle che chonbate chontra

Rafaello che riceue

anime

le

di cholloro

he Vriello che chiamera ogniuno al iuditi.o

di Dio d lo ultimo giorno
Narorno allora li quatro angioli
alia uergine chome DIG haueua mandate per iessu he chome
.

haueua trasformato iuda

che haueua uenduto ha

22 9 b maesstro he mi

licito

altri

Disse allora cholui che scriue ho

dimandarti hora chome mi hera

quando habitaui chon noi

che

azioche elgi riceuessi quella pena

Rissposse iessu

piaze ho barnaba che io

ti

cholui che scriue

ti

risspondero

he la tua madre chossi

ha morire

disse allora

ho maesstro essendo DIG misserichordiosso

perche chossi cia tormentati facendoci

morto

licito

dimanda quello

he tu che

sei

quessta infamia che tu

tia pianto

chredere

te

essere

che e sstata uicina

santo di DIG tia DIG lassiato chasscare

stato

sij

ammazato

^i
-

4)1.

ui

51
;>

fra ladroni sul

JESUS AND THE FOUR ANGELS

suffered thee to die, to the

and

485

shame of thy kinsfolk and friends,

For every one that loveth thee

shame of thy doctrine?

to the

hath been as dead.

CCXX a.
Believe me, mother, for
Jesus replied, embracing his mother b
for God
dead at all
been
verily I say to thee that I have not
:

And having
hath reserved mej^ tiUjiear the end of the world^
manifest
that
would
said this he prayed the four angels
they
had
the
matter
how
passed.
themselves, and give testimony

229
-

;i

228

Thereupon the angels manifested themselves like four shining

suns, insomuch that through fear every one again fell down as
dead.

Then Jesus gave four lineri cloths to the angels that they might^,
cover HiemTeTves7 in order that they might be seen^nd_Jieaid
speak by Ms mother and Tier companions.^ Snd having lifted
These are the ministers
up each one, he comforted them, saying

"^o

God

of

n.1

>ru

,_wlmannouncfith God

secrets

who

Michael,

who

receiveth the soul?

God^Penemies ^Rafael,
them that die; and Uriel, wluPwilTcall every 6ne^to "the

fightcth against
of

^fiulgement of

God d jT~th~e~~lasT

f\

\*fr\\S^

_^~J*-

day.

TbeirthVlour angels narrated tothe Virgin how God had sent

for Jesus, and had transformed Judas, that he might suffer the
punishment to which he had sold another.

mi-

Then

O Master, is it lawful for me to 229

who writeth
22
now, as it was lawful for me when thou dwelledst

said he

question thee
with us ]

Jesus answered

answer

Ask what thou

pleasest, Barnabas,

and I

will

thee.

Then said he who writeth

Master, seeing that God is
merciful e wherefore hath he so tormented us, making us to believe
mother hath so wept for thee that
that thou wert dead 1 and
:

thy

she hath been nigh to death

of God, on thee hath

God

and thou, who art an holy one

suffered to fall the

calumny that thou

wert slain amongst robbers on the Mount Calvary

Chapter.

end of
e

God

the merciful.

Said Jesus to his mother, I am living and

save a little before the

God has given me a long life),

c
God guards.
hide.
the world.

shall not die (and

God

is

wise.

THE GOSPEL OF BARNABAS

486

monte chaluario

Rissposse iessu ho

barnaba chredimi che

a
ogni pechato per pichollo che sia DIG il punisse chon pena
grande essendo che DIG he offesso nel pechato onde ammandomi la mia madre he li fidelli cho mei dissepoli uno pocho di
.

ha uolluto punire b quessto

pressente dollore azioche non sia punito nelle

ammore terreno
ammore chon il
fiami infernalli

hauendomi

li

2SO a non farmi

(2Z9*)

iussto DIO

il

he

me

che innocente son stato nel mondo

homeni chiamato DIG he

scernire dalli demonij

il

di iuda facendo chredere

giorno

de

DIG
il

DIG per

iuditio

ha

homeni nel monddo chon

uolluto che io sia scernito dali

morte

fiollo di

ad ogniuno che

la

io sia inorto

onde quessto scerno durera inssino alia uenuta

il
di machometo nontio di DIO C
quale uenendo al modo
sula chroce

sganera ogniuno che chrederano alia legie di DIO di quessto

ingano auendo deto quessto iessu disse iussto sei signore DIG
nosstro d perche ha te sollo si apartiene honore he gloria senzza
.

fine

CCXXI.

He

uoltatossi

iessu

ha cholui che

scriue

disse

guarda

che ad ogni modo tu scriua Io euangelio mio in

tutto quello che he successo per la mia habitatione nel modo

barnaba

he

similmente quello che he hochorsso ha iuda azioche

scriui

sganino e ogniuno chredi alia uerita

Risspose
cholui che scriue il tutto faro piazendo ha Dio e ho maesstro

li

23C b
229

si

fidelli

ma chome

sia sucesso

il

Rissposse iessu quiui sono ioane he pietro che

tujtto

ha iuda no

Io so

perche non ho ueduto

il

han ueduto e loro ti dirano ehome he passato il tutto

he dapoi iessu chomado che douessimo chiamare li fideli suoi
azioche Io uedesero che pero chongregorno iachobo
dissepoli
tutto

he ioane

li

sete dissepoli cho

nichodemo he

iessu

iosef

he molti

altri

il
terzo giorno
he mangiorno chon iessu
disse andate al monte olliueto chon mia madre che

delli setantadui

hiuui saliro di nouo al ciello uedendo uoi chi

b Jisil
41)1.

41)1.

41)1

Li

\.

41)1

me

portera

JESUS CHARGETH BARNABAS TO WRITE

Jesus answered
small
is

it

487

Believe me, Barnabas, that every sin, however

a with
great punishment, seeing that God

God punisheth

be,

mother and

my

Wherefore, since

offended at sin.

were with me loved me a

my

faithful

with earthly love,

the righteous God hath willed to punish b this love with the present
hell.
grief, in order that it may not be punished in the flames of
disciples that

And

though

me

called

not

little

have been innocent in the world, since men have

and
Son of God," God, in order that I be
"

God,"

mocked

of the

mocked

that I be

demons on the day

men

of

230 a

of judgement, hath willed

world by the death of Judas,

in this

22 9*)

And
making all men to believe that I died upon the cross.
mocking shall continue until the advent of Mohammed, the

this

c
messenger of God

who, when he

shall

deception to those who believe in God

Having thus spoken, Jesus said
:

God

come, shall reveal this

law.

Thou

art just,

Lord our

because to thee only belongeth honour and glory without

end.

CCXXI.

And

Jesus turned himself to him

Barnabas, that

by

all

who

means thou write

writeth,

my

and said

See,
1

gospel concerning

all

And
that hath happened through my dwelling in the world.
write in like manner that which hath befallen Judas, in order that
faithful

the

may

be

every one

and

undeceived,

may

believe

the truth

All will I do, if God will

Then answered he who writeth
unto
how
it
but
Judas, I know not, for
Master;
happened
saw not all.
Here are John and Peter who have seen all, 230
Jesus answered:
,

and they

And

will tell

that has passed.

all

you

then Jesus commanded us to

call his faithful disciples that

Then did James and John call together the

they might see him.
of
seven disciples with Nicodemus and Joseph, and many others
the seventy-two, and they ate with Jesus.
Go to the Mount of Olives with
The third day Jesus said
:

and ye

mother, for there will I ascend again unto heaven,

who

bear

shall

God

Lit.

me up/
b

punishes.

prophet of God.
i

God

God

c
is

avenging.

sovereign and

is

2
,

my

will see

Cp. above, 3*

just.

(p. 3).

Mohammed, the
e
If God wills.

THE GOSPEL OF BARNABAS

488
al

ciello

dissepoli

damassco

andorno adonque ogniuno ecceto deli setatadui

uinticinque 11 quali per timor herano fugiti in

stando ogniuno in oratione allora di mezogiorno

uene iessu chon grande moltitudine di angioli che benediceuano

DIG

onde da

il

splendore della facia sua

he chasscorno chon
choforto diced o

231 a

la fazia

in

si

spauetorno ogniuno

terra onde iessu leuatili

no uolgiate temere perche

sono

io

il

li

uosstro

maesstro he riprese molti che chredeuano lui essere morto

he rissuscitato
dicendo
adonque teniteme he DIG per
.

a
bugiardo perche DIG mia choncesso che io uiua insino hab
he ue dicho
presso alia fine del monddo sichome ui dissi
.

che

io

no son morto

ma

iuda traditor he morto guardatiue che

satana fara ogni sforzo per inganarui onde fate

si

che siate

he per tutto il mondo

di quanto hauete udito he ueduto he deto quessto prego
DIG per sallute de fidelli he per chonuerssione di pechatori

mei tesstimonij in tutto

issdraelle

finita

la horatione elgi

abracio la madre dicendo dati pace

ho madre mia he ripossati in DIG chreatore

tuo he mio

he

dissepoli dicendo la gratia he misserichordia di DIG resti chon uoi onde deto questo
li
quatro

deto questo

si

uolto

alii

angiolli uissibilmente Io solleuorno al ciello

CCXXIL
Parti to iessu

231b del
230

monddo

li

si

diuisse per diuersse parte de isdrahelle

dissepoli

he

la

he

ho|diata da sattana

uerita

fu persseguitata dalla buggia chome tutauia si troua perche

alchuni malli homeni sotto pretessto di dissepolli predichauano
.

iessu essere
iessu essere

morto he non

rissuscitato

ueramente morto he

altri

risuscitato

predichauano

altri

predicha

uano he hora predichano iessu essere fiolo di DIG fra li qualli

he paullo inganato noi pero quato habia scrito predichiamo
ha cholloro che temono DIG azioche siano salui nello ultimo
.

giorno dello iuditio di DIG

amem

Fine dello euangelio

a

.^U

ill.

JESUS CARRIED UP TO HEAVEN

So there went

who

saving twenty-five of the seventy-two disciples,

all,

had

for fear

489

fled

to

And

Damascus.

as they all stood in

came Jesus with a great multitude of angels

and the splendour of his face made them
and they fell with their faces to the ground. But
Be not afraid,
them up, comforting them, and saying

prayer, at mid-day

who were
sore

afraid,

Jesus
I

praising

lifted

am your
And he

again,

God

master.

many who believed him to have died and risen

Do ye then hold me and God for liars for God 231*

reproved

saying:

to live almost unto the end of the world, even

hath granted to me
as I said unto you b
Verily I say unto you, I died not, but Judas
the traitor.
Beware, for Satan will make every effort to deceive
and throughout the
you, but be ye my witnesses in all Israel,
seen.
and
have
heard
world, of all things that ye
ft

of
having thus spoken, he prayed God for the salvation
his
of
sinners.
conversion
And,
the faithful, and the
prayer ended,
Peace be unto thee, my mother,
he embraced his mother, saying

And

rest

thou in

God who

created

Then
heaven.

me/

thee and

spoken, he turned to his disciples, saying

mercy be with you.

And

having thus

May God

before their eyes the four angels carried

grace and

himupinto^

fc

CCXX1I.
After Jesus had departed, the disciples scattered through the
hated of 231 b
of Israel and of the world, and the truth,
different
parts
Satan, was persecuted, as

it

always

For certain
died and
Jesus
preached that

is,

by falsehood.

men, pretending to be disciples,

Others preached that he really died, but rose again.
that Jesus is the Son of God,
and
Others

evil

rose not again.

yet preach,
preached,
Paul deceived l But we, as

among whom is
that preach

we

the last day of

much

to those

God

who

fear God, that they

Judgement

11
.

as I

have written,

may

be saved in

Amen.

Gospel.

God

bestows.

Said Jesus in his

a long life except a little before the

d
God is wise.
creates.

Cp. above, 3

(p. 3)-

end

list

words,

of the world.

God has given m&s

c
God
Inde.

\v

GENERAL INDEX
Aaron

(haron), 52

b
,

hand on Day

70*.

a
Abel, 66 .

Abiram

57

(habirom), 141*.
:
taught to Abraham

Ablutions

b
Ishmael, ia ,

46*"

nb

sacrifices
this sacrifice

demanded because he loved

I.

his call, quar

overmuch, io5
rel with Terah, iconoclasm, escape
a

his cove
and revelation, 26 ~3o
nant of circumcision, 22* bless

b
ing given for iconoclasm, 45
had no human teacher, 8i a one
of the Six Witnesses, 58** Messi
anic promise to A., 102* shall
not trust in his righteousness on
b
Day of Judgement, 54 A. in
story of Dives and Lazarus, 24*
b
hypocrites not his sons, 48
high-priest s party not his sons,

2I 5 b .

Absalom

(absalom, absalon, abssalon)

persecutes his father David, 67*

loved overmuch by David, 105"
loved excessively his own hair,
which therefore was made in

strument of his death,

Adam

ib.

creation,
(adamo, addamo)
temptation, fall, expulsion from
:

paradise,

40**

sqq.

his flesh cre

ated of mud, spirit inbreathed,

23"

flesh rebelled against spirit

origin of circumcision, 22* cre

ated righteous, with inner light
in heart, 8i b his fall explained ;
his original righteousness, i7o b
most perfect man, became most
b
bewailed
his
wretched, i38
b
his tears
pride 1,000 years, 35
a
looked on with mercy,
his

Satan s) pitied by
God, 8o b A. one of the Six Wit
b
shall kiss Messiah s
nesses, s8
fall

(unlike

of

Judgement,

Aggaeus
by

Gabriel, 30* enjoined by Moses,

b
39
practised by Jesus and dis
b
ciples before prayer, 63
Abraham (abraham, abrahamo, habraham) and his son inheritors of

Promised Land, 4 b

Ahab

see

Haggai.

his false
hachab)
his
Elijah,
three years persecution, 151*
his slaying was murder, 176*
blessed by 400 false prophets,
(achab,

judgement of

52*"

68 b scene with Micaiah and

b
Jehoshaphat rehearsed, i76 sqq.
Amos his motive in uttering the
mysterious phrase iii. 6, 179* sq.
Andrew (andrea) brother of Peter,
a fisherman, first-named of the
twelve apostles, i3 b asks about
the Messiah, 45* other questions
8ob ii5 b
attributed to him,
b
b
i82 b at the feeding
i32
i23
of the five thousand, io4 b
:

74",

Angels

(angelo,

angello,

angiolo,

angidlo) : created to serve God,

eat not, but are nourished

tt

b
some of them
i29
sing at creation
of man s soul, 4o b multitude of
A. appear to shepherds, 6a a
guard against temptation (Ps.
xci. u), 75 b
A. rejoice over peni
two A. ordained
tents, 2ii*sq.
as notaries to every man, 129**

by God

s will,

rebel, 36

sqq.

two A. as guardians to every

man, 193* guardian A. of B.V.M.,
228* A. ordained to receive
souls of departed, 205*". See also
Gabriel.

Angels, the Four Favourite Ga

briel, Michael, Rafael, and Uriel,
22i b 228% 229* waft Jesus into
third heaven at moment of be
b
bring him back for
trayal, 22 i
three days to house of B. V. M.,
:

228* their respective functions

Gabriel announces, Michael fights,
Rafael receives souls, Uriel calls
to judgement, 229* at Last Day
they shall be raised first after
b
and at his re
messenger, 56
quest shall transport souls of
:

GENERAL INDEX

gospel against false teaching on

(a) Divinity of Jesus, (b) rejection
of circumcision, (c) permission of
unclean meats, 3* B. one of
twelve apostles, paired with
b
asks how one
Matthew, i3
b
other
ought to hate flesh, 24
b
questions attributed to him, i8

faithful to Paradise after 70,000

b
years in hell, i5o
Annas (ana) priest with Caiaphas,
.

b-

Annunciation

of the birth of Jesus,

[Narrative follows St.
Luke (excluding, however, refer
ences to the Divinity), and adds
touches from the annunciation

sqq.

of Samson (Judges
John Baptist (Luke

and

xiii)
i.

of

Judas, Bartholomew and Philip,

James and Judas Iscariot, is b

[N.B. Thomas and Simon Zelotes
.

Barnabas inserted, Thad

daeus and Judas made two dis
;

spirit,

flesh

by origin inferior

23*

f.

of all

enemy

and as such hated by

good, ib.
b
f. to be kept like
prophets, 23
a horse, 25* sqq.
f. loves sin as
fever patient loves water so on
side of tempter, 75** blessings
of asceticism on Day of Judge
a
precepts of asceti
ment, 6o
cism: detachment, self-discipline,
&c. [see Elijah, Little Book of],
a
i59 sq. world in one sense hated
of God, 175* value of deathb
the
true
sq.
thoughts, so7
a
Pharisees, i6a sqq.
Haggai and
;

See also Fast

Hosea, i96 sqq.

ing.

Astronomy

nine

the

heavens,

their size, distance, and relation

a
to earth and Paradise,
190^

sq.,

n6 a

134%
B. ques

133*,

i89
208% 22g
tioned by the other disciples
Has any brought food ? 86a re
mains with Jesus and John while
b
Jesus
rest go on mission, io6
reveals future to B., and bids
him comfort B.V.M., 119" B.,
with James and John, finds Jesus
,

after fifteen days search, 152"

relates story of Micaiah, i76 b sqq.

accompanies James, John, and

B.V.M. to Nazareth after Cruci

tinct persons.]
to

106"

15, &c.).]
:

Asceticism

74%
146%

93",

Apostles (apostoli, appostoli) call of

Andrew and
the Twelve, viz.
Peter, Barnabas and Matthew,
John and James, Thaddaeus and

omitted

491

Augustus (cessare agusto, agusstu)

Herod reigned in Judea by his

all the world enrolled

decree, 5
b
by his decree, 5
Avarice silver and gold its idols,
34* A. must be changed to alms
tt

227* present at appear

ance of Jesus with four angels,
228 b adjured by Jesus to write
the whole truth, 23oa present
at the Ascension, 23o b
fixion,

Bartholomew (bartolomeo,bartolameo)

paired with Philip in list of

twelve apostles, i3 b asks how to
avoid sins of thought, 77 b other
b
questions attributed to him, 88
,

iog

b
,

i8 9 b

Birth of Jesus at Bethlehem with

out pain, 5 b
Body see Asceticism.
Bcok of Moses, David, Jesus, i32 b
Jesus at beginning of ministry
receives in his heart a book of
revelation like a clear mirror, g b
b
all he speaks is from that
i84
book, ib. which given because
those of Moses and David con
taminated, 132". Book of Moses,
.

ioi a i32 b , i97 b 2oi b , &c.

of David, i32 b , 162*, &c.

Book

giving, 130* A. is self-worship,

a thirst of sense for false
ib.
increases with in
ib.
good,

creased alienation from God,

b
its madness, that it loves
i3o
the finite, i33 b accumulation of
possessions to be avoided, 25*.

Caesarea Philippi
72

(cesarea

a
.

shares
high(caifa)
b
See
priesthood with Annas, 5
further High-priest.

Caiaphas

Cain (chain) punished as fratricide,

n a prayed for by Abel, 66*.
Calvary (monte chaluario~), 226**.
b
Canaanites (chananei},
7o
:

21",

Baal

Cbal\ the

great god

adopted

28 b

Abraham
deity of Terah,
feigns to worship him, and casts
on him the blame of his own
origin of Baaliconoclasm, ib.
worship, 33

Barnabas

s
:

writes

this

(chafeman), 5o

Centurion, 32*.
Christ (chrissto,

christo},

3*,

7",

72*.

[Distinguished in Barnabas from

Messiah,
Christians

(barnaba}

Capernaum

tit.).

q.v.]
(Christian?), i5

(ch. xvii,

GENERAL INDEX

492
Circumcision

eternal ordinance,
repudiated by false teachers, 3*
b
its origin with Adam, 22
covenant with Abraham, aa b
evils of uncircumcision, 2i b
Creator,
165% 1 70*. Cf. Creation.
Creation work of Creator all good,
b
of man, out of four
C.
89
elements, on a Friday, 131* out
of clay, I35 b out of nothing,
b
I92
Cyrus (ciro) gives Daniel to lions,
:

52",

53

practised by Jesus and

his apostles, 106", i52 b its nature
and raison d etre, ii3 b sqq. cau
tions and exceptions, 114", n8 a
its aim, lordship over sense, 119*

Fasting

to

allied

humility, watching,
H4 b-ii7 b
Feasts: Senofegia (tabernacles ),
a
b
b
3i
passca (Passover), 67 , 2O9
Flesh see Asceticism.
Food barley-bread, a hardship,
22 b pine-cones and dates eaten
b
by apostles, i2o

and

recollection,

Forgiveness, 93
b
Fornication, 34*, i47
Free-will: its raison d
.

Damascus
Daniel

(damassco], 152% i56

b
cited
66% 82
.

(daniele), 53*,

as author of

Book

of Kings, 176

196".

David

author of Psalter,
a
76% 81* io8, I22
b
a prophet,
&c.
66*, 66
b
&c.
75
reputed ancestor of
Messiah, 45** sq. received a book
of revelation, 58 b had a vision
of Paradise, 185". See also 53%
(dauif) :
b
5i*,
,

33% 47

33",

47",

etre, I7i
sin possible, ib.
its rela
tion to predestination, i8i a -i83 a .
Friday (il ueneredi), the day of

makes

man s

creation, i3i

a
.

Friendship, rationale

of,

89 sqq.

151*,

Day

165".

of

gabrietto)
s secrets,

assists
in creation, 37*,
22 b in
instructs Adam,
structs Abraham, 30% 46* G. s
annunciation to B. V.M., 3 b com

229

40"

Judgement

Judge

see

ment.
Deadly Sins, the Seven: punished
in seven centres of hell, 146" sqq.
(Pride, envy, avarice, lust, sloth,
gluttony, anger).
Death, 153* sqq., 205* sqq.

Demon, Demoniac, 2o

sq., 7i

b.

io2 a ii9b i5i b 219*, 229

brings Gospel
ministrations and

216"

a
instructions to Jesus, i2 b ,47 , 72*,

a
b
a
G. shall ap
191% 22i 228
b
=
pear in hell, i5o
[G. probably
a
b
b
Angel of God in 4 8% 83 97
b
i 56
.]
Galilee (galilea, gattilea), 8 b , 73 a

74

Gluttony, 34%

forts B.V.M.,
to Jesus, 9 b

Devil see Satan.

b
Divinity of Jesus denied, 49 50*
b
a
a
a
b
56 98% 99 ioi ioi
sq., 55
,

Gabriel (gabriel, gabrielo,

the announcer of God

sq.

148"

God, doctrine of ( Mosaic

Economics

dignity of labour

if

men

laboured with hands,

a
plenty would beuniversal,i22 sq.
all

Egypt

(eggito),

28% 39

7o

b
.

2oa
Elijah (elia, helia, hellia),
a
b
b
b
b
86 b
23
44 sq., 52
39
72
ioo a I24 a I5i a i57 b present at
17",

Transfiguration,
Book I58 b -i59 b

44"*

his

Little

23

b
,

(eliseo,
a

40

Enoch

eliiseo,

i57

heliseo ),

2Oa

158".

(henoch\ I57
of word
.

Etymology

Pharisee

b-

Eve

her creation, 4i a her

(heua)
her doom, 43 a
fall, 42* sq.
Ezekiel (hezechiel) friend of God
an d prophet,66 a his book quoted,
b
b
b
69 94 i88 &c.
:

uncomposed,
finite, without needs, omnipre

b
sent, unique, omnipotent, ioo ;
h
a
esp. i6
sq., also 85*, 87
in a sq., 113", i34 b 167*, 178 ,

cf.

2oo a 2i5 b and passim.

Gospel: written by Barnabas, 3*,
b
2 3 a an(l passim
miracu
I3
b
b
i84
lously received by Jesus, 9
,

Eli.sha

>

source of all his teaching, ib.

shall be contaminated by mis
a
ioa a i33 a supple
believers, 74
ments revelations given to Moses
and David, and shall be sup
plemented by that of Mohammed,

I32

sq.

See also Book.

see Angels.

Guardian Angels

Haggai
Faith

): eternal,
incorporeal,
unchangeable, in

invisible,

creator,

doctrine of, expounded,

unity of the faith,

95 s(lFall of Man, 42% 138^ i7i a

132*".

(aggeo, aged)

b
a
Hosea, ig6 -2oo

Heathen
45

b
,

i33

story of

H.and

objects of God s mercy,

retain impulse to serve

GENERAL INDEX
a

virtuous H. will be
at death, if not

God, 8i sq.
enlightened

8i

Hell

(ioune): son of Zebedee, one of

the Twelve, coupled with brother

James, i3

Henoch see Enoch.

a
Herod (herode},
7 sqq.,

38*,

5",

83% 88

High

i8i

priest

b
,

i86 b

225* sq.
b
somo
5
b
n
is6
pontifice, g6
.

2i3
See Annas, Caiaphas.
&c.).
Hosea (osea, ossea, hossea), ig6 b ~
,

relations with Herod,

i86 b

figuration, 44

76",

(sacerdote,
b

sacerdote,

present at Trans
b
associated with
James and Barnabas, i34 b with
b
and with BV.M.
Peter, 2O9
227* escapes naked at betrayal,
222 a present at final appearances
of Jesus, 228 b 230"* questions
attributed to J., 39% 40**. 6i a 74 b
b
b
a
a
a
94 uo H7 I22 207
i40

John

see Inferno.

his writings cited, 47 b

see Paradise.

82

493

b
62% 62 and passim.

earlier, 82*.

Heaven

200*.

Humility

its

nature, 194 sqq.

b
distinguished from false H., i95
a
exemplified in Haggai, aoo
b
Hypocrisy, 47 sq., 94 b
:

Jonah

(iona

65

Joseph [the patriarch]

7o

84a

io6 a

i
,

Joseph [husband
Idolatry

its

[cf. Baal], 33*

crusade against I.,
28* sqq. all sinners guilty of
34* nature of spiritual I.,
I.,
:

Abraham

origin
s

sqq.

125"

Inferno

of

scription
b
i46
149*
,

of,

its

I., even Mohammed, I49 sq.

leaac (isach, iswch, ixach} ancestor
of David, but not of Messiah, 46%
a
156*, 2oi
Isaiah (esaia, essaia} friend of God
:

and prophet, 66a quoted, 35 b

b
39 and passim.
Ishmael (issmaele, isamaelle, ismaeC)
sacrificed by Abraham, child of
,

38*",

i2 b

promise, ancestor of Messiah,

b
ai6 a loved ex
46*, 156% 2oi

sq.,

22 7 a

by Abraham, io5

8 a sq.

[of

(zo.se/),

52

b
,

52
of B.V.M.] (iosef),
.

Arimathea]

(iosef, iosffo),

230**.

Joshua

wrote law,
(iosue, iossue]
b
34
slayer of idolaters, 35%
b
caused sun to stand still,
74
ioo a other reference, ioo b
Jubilee (iubileo) centennial in B. s
day, shall be annual in days of
:

46"*

Messiah,

87".

85",

Judas Iscariot

scariot iuda)

(il

one

of the Twelve, i3 b 3i b motives

ot his treachery, 155
the be
b
and exe
trayal planned, 2i3
b
Judas, transformed,
cuted, 22i
suffers in Jesus place, 222" sqq.
,

other references, i56 b 2i3 b 220*.

b
of, 54 sqq.
,

Judgement, Day

Judging, sin of, 5i sqq. distinc

tion between official and irre
b
sponsible J., 93

cessively

Joseph

6ob sqq. de
seven centres,
every one must enter

nature

Jacob

(iachob, iachobo},

James

45

b
,

84% io5

(iaco&o, iachobbo, iachobo)

h
.

son

of Zebedee, one of the Twelve,

b
paired with brother John, i3
b
present at Transfiguration, 44
questions attributed to him,
8i a , 8i b 123*, i32 a associated
77",

with John and Barnabas, i34 b

and with B. V.M., 227 b present
,

final

at

328

1
,

appearances

23O

of

Jesus,

Jehoshaphat (iosafaf), i76 sqq.

Jeremiah (hieremia, ieremia) pro
a

prays for persecutors,

a
coupled with Micaiah, I03
type of mourning for sin, i ID*
his writings quoted, 105% I26 b

66 a

of,

8o b sq.
h

Laughter, to be avoided, 28% io8

Lazarus of Bethany
raising of,

a
a
other references, 204
so3 -204
b
a
b
205 209 228
Lazarus, poor man in parable,
b
23 sqq.
b
Learning, value of, 8o sq.
a
1
Leper, io ig 20*. See also Simon
the Leper.
a
Cf. Satan.
Lucifer, n 35
,

phet, 44

Knowledge, value

attribute of idols,
ordained of
225"
,
case of Ahab, I76 b sqq.

Lying

8i b

23",

52",

God

in

&c.

Jericho (hericho},
Jesus essu, iessu), 3*, and passim.
Jezebel (iezabel), 23

Magnificat

31".

".

Job
54

(iob)
b
,

6a a

type of innocence. 52
b
1
other references,
05
,

sq.

out of clay, n a
over God s works, n a
i35
b
I92
temptation and fall of,
sqq.
expelled from Paradise,

Man:

42"

created
set

GENERAL INDEX

494
b

elements of his composition,

131* his prerogative of free-will,
b i8i a .
i7i
Mary, B.V.M. (maria uergine), 3 b-9b
43

2l6

227 -229*.

Mary of Bethany

(maria)

sister of

identical
Lazarus,202 sqq.,228
with public sinner 139% 202
identical witli Magdalen, 2O2 b cf.
228 b other references, 204", 2i3 b
Mary Magdalen (maria magdallena)
see Mary of Bethany.
,

83
59
7 o , 72*, 74
,
ioi a, 132^, i8i b , &c.
his appear
ance at the Transfiguration,
his forty days fast, 86 b his
miracles in Egypt, 9g b his Book
the standard of revelation, i32 b
his writings quoted, 7% 9% and

46% 5 2

44*"

passim.

inculcated.

Mysticism,
I07

i59

i85

58%

25^

i86 b 2i8b.
,

Nain

(naim, nain), 49 sqq.

(nazareno), title of Jesus,

B.V.M.

Nazarene

b
(maria saUome), 2i6
a publican, one
(mated]
of the Twelve, coupled with Bar

Nazareth

Mary Salome,

sister

Matthew

of

nabas, i3

no b

other references, 89b

Mephibosheth

(misfibosef), 53*.

5
Merit, igi sqq., 208* sq.
Messenger of God: see Mohammed.
Messiah (il messia) Jesus denies
that he is M., 44% ioi b M. not
son of David, but of Ishmael,
b
1
M. s mission, 45 b
2i4 2I6
10 t b 102* Jesus has seen
85
:

45",

b
M., io2

who was created before

him and

shall

44

cf.

Michael,

come

after him,

8s I02
archangel

3*.

b
1
(nazaref), 8
ip *,
b.

73

a
,

2i6b,

227*, 227

Nebuchadnezzar

(nabuchdnoxor,
nabuchodonosor,
nabuchodonoxor),
a
5 2, 8 3 % I0 5 .
Nicodemus (nichodemo) identified
with the scribe of Mark xii. 34,
:

2O2

cf.

i9i

two days, 202 b

b

garden

2i6

sends

to garden, 22o a

lamb

Ascension,

Nineveh

Noah

entertains Jesus
owner of the

230".

(niniue),

(Noe\

paschal
present at

82",

65
i23.
.

michaette,

michaele,

(micchaelle,

Michalle]

one

Obadiah

(abdia], prophet, master

of Haggai, i96 b, i97 a
.

of four favourite angels. 22i

228* holds God s sword, 43*
fights against God s foes. 229*
wounds Serpent and expels him
from Paradise, 43* expels Adam
and Eve,
shall execute
,

43*"

judgement on Satan and his

fol

lowers at Last Day, 54*, 59**.

Michaiah, Micah the
prophet
(michea\ 103*.
Michaiah, son of Imlah (michea
proffeta},

sqq.

176"

Miracles, apocryphal, attributed

here to Jesus, 151*. i67 b 200%
2IO a 22I a 222 a 228 b
Miriam (maria sorella di mose), 52 b
Mohammed, the Messiah or Mes
senger of God (machometo, Macho
,

meto)

named

here, 40

47% 57% i3
as
Messenger

>

b
also, i6 ,

20I b

2I9

36",

5%

43
230*

sq.,

180

di

(nontio

b
,

DIG)

74* sqq., 133*,

175",

I5

(ch.

offered to idols (see Baal),

its worthlessness on Day of
33
uno denaro di
Judgement,
:

55"

horo

of fountain, 143* apple-sellers,

a
labourer and axe, 2o8 a
i43
Paradise (paradisso, parradisso), i85 ab
P. home of God s delights,
i9i
i86 a-i87 a place of the body in
a
P., i88
sq.
degrees of glory
.

without envy, i8g b God its sun,

his messenger its moon.
its measurements by comparison
with the heavens I9o b sq.
Passover see Feasts.
190"

(paulo,

= 60 minuti

57*".

(moise, moisse, mose}

lawgiver,

24

b
,

prophet
28%

39",

paullo), his
b

doctrine, 3*, 23 r

Penitence

xvii, tit.).

Moses
and

64*"

Paul

Mohammedans (mwmw),

Money
b

Parables, apocryphal: neighbour

and creditor, 63 b shopkeeper,
king s ungrateful son-inb
law, 70* bad paymaster, 77 sq.
three vineyards, 78* fruitful
b
plant in barren soil, 82
king
who adopted slave, io8 b striking
the head to save the foot, 115"
indiscreet dispenser of wine, n8 b
b
owner
good and bad figs, i42

its

erroneous

nature

a reversing

of evil life in detail, io7 a -no a

its

fruits

fasting,

H3 b-i i8 b

watching,

pilgrimage,
fasting, almsgiving, prayer, use
a
less without P., 94
P. work of
God man used as means, i32 a
prayer,

GENERAL INDEX
true

desires

punish

efficacy of
tial tear, 209*.

peniten

penitent

ment, 194*
Peter

Andrew, one of the Twelve,

of
b

present at Transfiguration,
b
his confession of Divinity
44
of Jesus Christ, 72* sent with
John to fetch the colt, 209** his
feet washed, 22o b
present at
appearance of Jesus with four
b
present at Ascen
angels, 228
b
sion, 23o
questions attributed
b
26 a 6i b 92*,
to him, r8
b
b
b
other
i87
igo
I46
i84
b n8 a i2o b
references, 44
J3

92",

11

Pharaoh
39

36*,

52

68

ua

Faraone],

(faraone,
b

70

182".

Pharisee (farist O, farisseo) parable

of Ph. and Publican, i37 b Phs.
plot with priests and scribes
:

against Jesus, 155

157* the
true Pharisee described, i57 b,
a
b 162*
sqq., i66
I58
one of the
Philip (filipo, fiVipo)
,

mew,
to

i3

him, is

b
,

Bartholo

29*",

68 b

Philistines (filistei), 39
b
b
Pilate (pillato),
38 76 97* sqq.
romano ], 225 b
[ il presside
Pilgrim, 15% 94* sq.
Pork, unclean meat,
b
conditions
Prayer nature of, i27
88 b
and characteristics of,
b
b
i28 b
i36
practised by
94
a
b
191% 22i &c.
Jesus, 87% i30
,

5",

33*".

38",

evening, 63
special hours of
b
first star, 106*
night (mid
i43
b
a
night), 87% i4o ; dawn, 94
:

97
midday, 9
Lord s Prayer
,

i2o b

I72

39".

a
b
Predestination, i8o -i84 .
a
Prodigal, i6o
a
a
8o a 8i b
57% 66
Prophets, 4 o
82 a &c. prophets, false, 225.
Publican,
,

Samuel

(samuel), 39
(satana, ludfero,

Satan

ance, i35
though compassion
ated by Jesus, 53 b his part in
creation of dog, 4o a his tempta
tion of man, 42 a his temptation
of Jesus, i3 a instigation of divine
b
worship to Jesus, 5o 72% 96*
and of false teaching about him,
b
his methods of
3% 103% 23 i
b
his dominion
temptation, 75

be removed by

to

Saul

151*.
(saul, saulo}, 22% 52
Self-examination. 76 b sqq.
Simon the Leper (simone leprosso],
a
139% 2I2 2l6
Sin a contradiction of God s will,
b
b
a robbery of God,
i75
i78
i68 a sqq. a sickness of soul, 2i2 a
a death of soul, as separating
it from the Life,
why man
b
sin alone
is capable of sin, I7o
b
man s own, no thought cannot
be excluded from sin, 76 a body
without soul incapable of sin,
i88 a seven sins basis of hell s
b
topography, i46 sqq.
,

ft

205*"

b
.

prophet and
gave Jews texts

(sallamone},

God

makes a

for exorcism, 7 i
to all creatures, 76
b

ences, 37 68 7 6
b
(susana), 52 .
,

feast

other refer
8 4 a 8 9 b ioi a
,

Susanna
Fast,

a
,

97",

friend of

see Special Table.

Quadragesima, the Lenten

Mohammed,

his final doom, 57** other

b
b
references, 38 51% 52% 7i
79%
b
88 a 8 9 b 95%
i 38
135",
b i 6b
a
a
a
i 43
1
i
6
i8i
i8
4
50% 7
3 ,
a
a
b
a
b
a
IQ3 209 2I4 2I5 2I9 22I

97

96

36"

137".

diauotto)

fell through pride,

95
sqq.
changed to horrible
b
devil
heinousness of his
95
8o b incapable of repent
fall,

angel

Solomon

Qoran

il

created by God, 89 b not of clay

but of spirit, i35 b a beautiful

Sloth, 77

origin

69".

questions attributed
28 b
104% 179*.
,

S.,

Samaritan (samaritano, samaritana^,

a
a
31% 6 5 8 4 sqq.

Twelve, paired with

Abraham, Ishmael]

of true

fisherman, brother

(pietro)

[see

495

Talmud,

cf. 7i
76%
Temptation, Satan s four methods,

97*.

(rabini\ fabricated the

a
promise in Isaac 46
b
Resurrection, 56 sqq. of lower

Rabbins

animals, 6o b
(romano }.
a
R. Senate
i04
b
romano), io2
.

Romans

38",

50",

(sachro

72%
senato

a
S. to idols, origin
Sacrifice, 33
of [see Baal] S. of Abraham

75

a
-

one of
(tadeo, Tadeo}
the Twelve, paired with Judas,
b
i3
questions attributed to him,
b
a
91% II2 II2

Thaddaeus

Transfiguration, on
b
44

Mount Tabor,

Universalism
seat to

all

Mohammed
mankind, 45

to
b

be

God

GENERAL INDEX

496

has the same message for all,

133* man as man has impulse
virtuous
to serve God, 8i a sq.
heathen will have revelation at

"Woman :
a
fall
4i

(uria), 53*.
b
(pza), 83 .

Uzzah

of

[cf.

Eve],

made to be
42*
man s help, but actually occasion
of sin, 123* sqq.
World (mondo, monddo}, three senses
of word, i74 b .
See also Asceti

death, 82*.

Uriah

creation
of,

cism.

Zacchaeus
Zechariah

Vengeance, forbidden, 65**.

Vulgate see Special Table.
:

(zached], 157*, 160*.

(zacharia), 66*.

INDEX OF SCRIPTURE REFERENCES

(a) In this index it has been found impossible to classify the references,
distinguishing between direct and indirect citations and closer and
more remote allusions. For the distinctions observed in the footnotes

themselves, see

p. Ixxvii.

The Pentateuch

is almost always quoted as

Moses, the Psalms
the Proverbs and other Wisdom-Books usually as
Where Barnabas misquotes, the name he gives is here added
in brackets after the true reference e. g. i Sam. viii. 7 ( Moses ).

(b)

always as
Solomon.

David,

(c) Where matter preserved in two or more of the Gospels is quoted by

Barnabas or used as his foundation, the reference given in the footnotes
(and reproduced here) is to the particular Gospel which he seems to
have had in mind and where data for a decision are lacking the reference
:

is

assigned to St. Matthew.

(dj

The reference-numbers

GENESIS

in this index are to the pages of the MS.

INDEX OF SCRIPTURE REFERENCES

xvi

141*

497

498

INDEX OF SCRIPTURE REFERENCES

HOSEA

INDEX OF SCRIPTURE REFERENCES

ii.

34

499

INDEX OF SCRIPTURE REFERENCES

500
ST.

JAMES

iv. 13,

v. i

15
sqq.

2 ST.
169*

ii.

PETER

REVELATION
I2 3*

vii.
ix.

15"

3.
4

xx. ii
ST.

iii.

v.

9.
8

59
a
59

57

PETER
.

i8 a

63 b

v. 19.

ST.

JOHN

INDEX OF REFERENCES TO THE

VULGATE
(N.B.

The reference-numbers

are to the pages of this edition, not to

those of the MS.)

Exod. xx. 5

Job

v. 7

Ps. xi. 6.

1/1

5*

c^t0

y//

I/I