The agrapha

The criticism of the Agrapha has first to determine the source or sources by which, independently of other sources known to us, the Saying in question has been preserved. The Agrapha were much copied by ancient writers from one another, and even an imposing array of attesting authorities is in most cases reducible to one.

This genealogical criticism of the sources accomplished, the next question is whether the earliest authority for the Saying is of such date and character that he might reasonably have had access to trustworthy extra-canonical tradition, For Papias or Justin Martyr this will be admitted ; for a writer of the 4th cent. it will not. Finally, a third question must be considered, viz.

whether the Saying is conceivable in the mouth of Jesus, in view of what the canonical Gospels make known to us of His thought and spirit. On the answer to this question will depend the ultimate decision as to the probable genuineness of the Agraphon. But, even if a negative conclusion is here reached, the proof is not complete until a fair explanation of the actual rise of the Agraphon has been furnished.

AGRAPHA The criticism of the Agrapha is in most cases more difficult and less satisfactory than that of the Sayings of Jesus contained in the Gospels, because the history of their preservation and early trans- mission is, as a rule, utterly obscure, and Care of their isolated character, lacking, as they often do, all context.

The setting of the canonical Say- ings in a great body of material all of the same general character, touching on the same topics, and transmitted to us by the same process, is a factor of unspeakable significance and value in Gospel criticism. For detailed criticism of the Agrapha the reader must be referred to the literature of the subject. Here only a general summary can be furnish (a) Of the following list of Agrapha, Nos.

1, 17, 19, 21, 34, 35, 38, 39, 42, 43, 44, 46, 48, 59, 60 are, for various reasons, certainly not genuine Sayings of Jesus. (6) Of most of the others so positive a statement cannot be made, but to the present writer Nos. 2, 3, 5, 6, 9, 22, 28, 40, 41, 45, 50, 54, 56, 63, 64, 65, 66 seem decidedly to lack the marks of genuineness ; while in favour of Nos.

7, 8, 10, 12, 14, 16, 18, 20, 23, 26, 27, 29, 30, 31, 32, 33, 36, 37, 49, 51, 52, 53, 61, 62 a better, though not a conclusive, case can be made out. Some of them may have concealed within them a genuine kernel. (c) Nos. 4, 11, 13, 15, 24, 25, 47, 55, 57, 58 (distin- guished by an asterisk) all seem with considerable probability to possess historical value, At the head in trustworthiness stands No. 13 (Ac 20*), which ossesses the same right to be accepted as any Saree in the Gospel of Luke.

The others vary in the strength of their claim. The fact that after all Christian literature has been thoroughly searched there can be found out- side of the New Testament only a bare handful of Sayings of Jesus which can possibly be thought to convey trustworthy tradition of His words, is strik- ing and important. Its significance is increased by the comparatively trifling intrinsic interest which attaches even to these few Agrapha.

The cause of this state of things seems to be that the authors of the First and Third copes gathered up practically all that the Church in general ossessed of traditions of the life and teaching of esus Christ. Any tradition embodied in the Fourth Gospel seems to have belonged to a com- paratively small circle, if to more than one person.

jing tradition may have persisted for a time in Palestine (porte leaving a trace in the Gospel according to the Hebrews), but it was cut off by the destruction of Jerusalem and the withering of Jewish Christianity. The treasures that the earliest tradition had brought to the Gentile Churches were collected and arranged in our Synoptic Gospels; and the Evangelists did their work so well that only stray bits here and there, and these of but slight value, were left for the gleaners.

The Agrapha from Mohammedan sources are chiefly of merely curious interest. iv. LisT OF AGRAPHA.— [Note.—In the following list, numbers preceded by R. refer to the numbered Sayings in Ropes, Spriiche Jesu; numbers with Ag. to the ‘ Logia enumerated in Resch, Agrapha; and with Ap. to the cepreRe toss given by Resch.] (a) 1-15. Agrapha from the NT or from some NT manuscripts.— 1. (R. 113) Mt 6% (TR), dre ood ect 4 Bacthela kal 4 Stvams Kal 4 Obta els rods aidvas. duhv. 2.

Mt 1721 (TR), robro dé rd yévos obx éxmopeteras el wh év mpoceuxy Kal vnorela. 3. (R. 114) Mt 1778: (Arabic Diatessaron; ef. Cod. 713°°’), ‘Simon said unto him, From strangers. Jesus said unto him, Therefore the sons are free. AGRAPHA Simon saith unto him, Yea. Jesus said unto him, Give thou also unto them as if a stranger. And lest it should distress them, go thou to the sea, and cast a hook.’ *4, (R. 153) Mt 20% (Do verss), duets de fyreire éx pexpod avgjoat Kal é« pelfovos Batrov clvar.

elcep- xXomevor 5é kal wapaxdrAnbévres Sevrvijca wh avaxdlveobe els rods étéxovtas réowous, pijrote évdotsrepds cov éwéhOn, Kal mpocehOav 6 Sevarvoxdijrwp ely co’ Ere Kdrw xwpet, kal KatacxuOjoy. édv de dvamréoys els Tov ijrrova Ttémov Kal éréXOy cov trrwy, épet co 6 OevmvoxA7jTwp* ovtvarye ere dvw, kal éorar oo Toiro xpjoov : ‘But ye seek from the small to increase, and from the greater to be less.

But when ye come in, even by invitation, to a feast, sit not down in the distinguished places, lest one grander than thou arrive, and the giver of the feast come and say to thee, Go further down, and thou be ashamed. But if thou sit down in the meaner place, and one meaner than thou arrive, the giver of the feast will say to thee, Join [us] further up, and that shall be to thine advantage.’ 5. (R. 115) Mk 9® (TR), wat waoa Ouvola ar adio- Ojoerat. 6. (R.

116) Mk 168 (TR), xal elrev adrois’ mopevOévres els Tov Kbopoy Amavra Knpiiare Td evay- yédov waoy TH xtTloe* 6 mioredoas Kal Barricbels owO7}- ceTat, O O¢ dmiorioas KarakpiOyjoerar. onpeta Oe Trois mioretcacw dxoroviijce Taira, év r@ dvduart pov dar- povia éxBadotow, yAwooats Aadjoovow, Kal év Tals xepolv Spes dpodaw, Khv Oavdoiwdv te mlwow ob ph adlrovds Br\awWy, éxt dppdorous xeipas éwiOjoovow Kal Kadds eEouew. 7. (R. 1382; Ag. 27) Lk.64 (Cod.

D), 77 atry huépa Geacduevos twa épyatéueroy Tw caBBdry elev airy’ dvOpwire, el pev oldas rl motets, paxdpros ef* elf 5¢ ph oldas, émixatdparos kal wapaBdrys et rod vduov: ‘On the same day, seeing one working on the Sab- bath, he said to him, Man, if thou knowest what thou doest, blessed art thou; but if thou knowest not, thou art accursed and a transgressor of the aw.’ 8. (R. 136) Lk 95!

(TR), xad elwev ovx ofdare ofov mvevpards éore tyuets & yap vlds Too dvOpdarov ovK FOE Yuxas dvOpwrwy darodéoat dANA cOoat. 9. Lk 114 (Greg. Nyss. de Orat. Dom. iii. p. 738), e\bérw 7d E-yrov wvevud cou ed’ quds Kal Kabapicdrw huas : ‘Let thy Holy Spirit come upon us and cleanse us.’ 10. (R. 187) Lk 23% (TR), 6 52 ’Inaods eye" warep, ddes abrots ob yap oldact rk movodcs. 11. (R. 146; Resch, p. 341) Jn 75-8" (TR), Pericope Adultere. 12. (R.

138) Ac 15 11", "Iwdvys wer eBdarricev voart, duets 62 dv mvedpare BarricOijoerGe ayly ob werd moras Tatras huépas. 13. (R. 141; Ag. 12) Ac 20%, prnpovetew re rev Abywr Tod Kuplov’Incod bre abrds elrev’ paxdpidy éorw BaAXov Oddvat 7) AauBdaver. 14, (R. 139) 1 Co 11™f:, roGro aovetre els thy éuhv dvdurnow. rolro wo.eire dodKis édv mlynre els Thy ewhv dvdpvynow. 15. (R. 154) 1 Th 4!©!

7, rodro yap ipiv dAéyouev éy \éy@ Kuplov, bre jyets ol SGvres ol wepirecrduevar els Thy twapovolay rod xuplov ob uh POdowpuev Tors Kolmy- Oévras* 8re avrds 6 KUpios év KedevopaTt, ev guy dpxayyéiou Kal é» oddriyyt Oeod, xaraPijoerat da’ ovpavod, Kal ol vexpol év Xpior@ dvacricovrat mpdrov, éreira jets ol SGvres ol weprhermbpevor dua odv avrots dpraynobueba ev vepédas els drdvryow TOD Kuplou els dépa. «al olrws rdvrore aby kuply éodueba, (6) 16-25. From Gospel according to the He- brews.—26.

From Gospel according to the Egyp- tians. is 16. (R. 184; Ap. 11) Clemens Alex. Strom. ii. 9. 45 (Potter, 453), 9 kav 7 xa’ ‘“EBpalous evayyerly, 6 Oavpdoas Bacetoer, yéypamrrat, kal 6 Bagidedoas dva- wavcer01; Vv. 14.

96 (Potter, 704), toov yap rovras AGRAPHA 345 éxeva, Stvarat* ov matcera 6 fnTdv Ews dy ebpy, edpar 62 GauBnOjcerat, OapBnGels dé Bacttedoe, Bacidevoas 6é¢ éravaratcerat: ‘ For those words have the same meaning with these others, He that seeketh shal) not stop until he find, and when he hath found he shall wonder, and when he hath wondered he shall reign, and when he hath reigned he shall rest.’ 17. (R. 93; Ap. 14) Origen, in Joann. tom. ii. 6 (cf. in Jerem. hom. xv.

4), éav &é mpocleral ris 7d ka@? ‘EBpalous evayyédrov, év0a airds 6 owrip pyow* dprt €XaBé pe H pjrnp ov Td dyov mvedua ev pug Tov Tpixa@v mov Kal dmiveyxé we els Td Spos 7d péya OaBdp: ‘ And if any one goes to the Gospel according to the Hebrews, there the Saviour himself saith: Just now my mother the Holy Spirit took me by one of my hairs and carried me off to the great moun- tain Tabor.’ 18. (R. 150; Ap. 17) Origen, in Matt. tom. xv.

14 (vetus interpretatio), ‘Scriptum est in evan- gelio quodam, quod dicitur secundum Hebreos, si tamen placet alicui suscipere illud non ad auctori- tatem sed ad manifestationem proposite quzes- tionis: Dixit, inquit, ad eum alter divitum: Magister, quid bonum faciens vivam? Dixit ei: Homo, leges et prophetas fac. Respondit ad eum: Feci. Dixit ei: Vade, vende omnia que possides et divide pauperibus et veni, sequere me. Ccepit autem dives scalpere caput suum et non placuit ei.

Et dixit ad eum Dominus: Quomodo dicis, legem feci et prophetas, quoniam scriptum est in lege, Diliges proximum tuum sicut te ipsum; et ecce multi fratres tui, filii Abrahe, amicti sunt stercore morientes pre fame, et domus tua plena est multis bonis, et non egreditur omnino aliquid ex ea ad eos.

Et conversus dixit Simoni discipulo suo sedenti apud se: Simon, fili Joanne, facilius est camelum intrare per foramen acus quam divitem in regnum celorum’: ‘It is written in a certain Gospel, the so-called Gospel according to the Hebrews, if any one likes to take it up not as having any authority but to shed light on the matter in hand: The other, it says, of the rich men said unto him, Master, by doing what good thing shall I have life? He said to him, Man, do the law and the prophets.

He answered unto him, I have. He said to him, Go, sell all that thou hast, and distribute to the poor, and come, follow me. But the rich man began to scratch his head, and it pleased him not.

And the Lord said unto him, How sayest thou, I have done the law and the prophets, since it is written in the law, Thou shalt love thy neighbour as thyself; and behold, many brethren of thine, sons of Abraham, are clad in filth, dying of hunger, and thy house is full of good things, and nothing at all goes out from it to them.

And he turned and said to Simon his disciple, who was sitting by him: Simon, son of John, it is easier for a camel to enter through the eye of a needle than for a rich man to enter into the kingdom of heaven.’ 19. (R. 95; Ap. 18) Eusebius, Theophania, xxii.

, 70 els Huds Fxov ‘HBpatkois xapaxrhpow evaryyédov rhp deny ov Kata Tov dwoKpUWavTos ériyyev, dd\Ad Kara Tov dowrws éfnkdros* Tpets yap SovAous mepietxe, Tov Mev karapaybvra Tiy traptw rod deomdbrov pera ropyay kat avAynrpliwy, Tov 6¢ rohhardacidcavra Thy épyactay, roy 6¢ karaxpUparra 7d Tddavrov’ era Tov pev drodexOjvat, Tov 5é peudOFvar wdvov, tov dé ovyxdrercOjvar Secpw- tnply: ‘The Gospel which has come down to us in Hebrew characters gave the threat as made not against him who hid [his talent], but against him who lived riotously ; for [the parable] told of three servants, one who devoured his lord’s substance with harlots and flute-girls, one who gained profit many fold, and one who hid his talent ; and how in the issue one was accepted, one merely blamed, and one shut up in prison.

’ 20. (R. 151; Ap. 216) Eusebius, Theophania Syr. 346 AGRAPHA AGRAPHA (ed. S. Lee), iv. 12, pp. 233-34, 235, aX lal DOL? ITT pare uae [so] Litoesy al Lacerta ‘(The cause, there- fore, of the divisions of the soul, that comes to pass in houses, he himself taught, as we have found in a place in the Gospel existing among the Hebrews in the Hebrew language, in which it is said], I will select to myself the good, those good ones whom my Father in heaven has given me.’ 21. (R. 98a; Ap.

30) Jerome, adv. Pelag. iii. 2, ‘Et in eodem volumine (sc. evangelio iuxta He- brzeos) : Si peccaverit, inquit, frater tuus in verbo et satis tibi fecerit, septies in die suscipe eum. Dixit illi Simon discipulus eius: Septies in die?

Respondit Dominus et dixit ei: Etiam ego dico tibi, usque septuagies septies ; etenim in prophetis quoqgue, postquam uncti sunt spiritu sancto, in- ventus est sermo peccati’: ‘And in the same volume it says, If thy brother sin in word and give thee satisfaction, receive him seven times in the day. Simon, his disciple, said to him, Seven times in the day?

The Lord answered and said to him, Yea, I say unto thee, until seventy times seven ; for with the prophets also, after they were anointed with the Holy Spirit, there was found sinful speech.’ See also Scholion in Cod. 566°%, Mt 18% 7d Tovdaixdy éffs exer werd 7d EBdounwovrdxs éwrd* Kal yap év Tots Tpopyrats meTa TO XptcOFvae avrovds ev mvevpare ayly ebpicxero év avrots Néyos dpaprias. 22. (R. 105; Ap. 50) Jerome, de Viris Illustri- bus, ii.

, ‘Evangelium quoque quod appellatur secundum Hebreos et a me nuper in Grecum Latinumque sermonem translatum est, quo et Origenes spe utitur, post resurrectionem Sal- vatoris refert: Dominus autem cum dedisset sin- donem servo sacerdotis ivit ad Iacobum et apparuit ei. Iuraverat enim Iacobus se non comesturum panem ab illa hora qua biberat calicem Domini, donec videret eum resurgentem a dormientibus. ‘Rursusque post paululum : Afferte, ait Dominus, mensam et panem.

Statimque additur: Tulit panem et benedixit ac fregit et dedit Iacobo Iusto et dixit ei: Frater mi, comede panem tuum, quia resurrexit filius hominis a dormientibus.’ ‘Also the so-called Gospel according to the Hebrews, which was recently translated by me into Greek and Latin, which Origen, too, often uses, relates after the resurrection of the Saviour : But when the Lord had given the linen cloth to the priest’s servant, he went to James and ap- peared to him.

For James had taken an oath that he would not eat bread from that hour in which he had drunk the cup of the Lord, until he should sée him rising from them that sleep. ‘And again, a little further on: Bring me, saith the Lord, a table and bread. And there follows immediately: He took the bread, and blessed, and brake, and gave to James the Just, and said to him, My brother, eat thy bread, inasmuch = the Son of Man hath risen from them that sleep. 23. (R. 183; Ap. 2) Jerome, adv. Pelag. iii.

2, ‘In evangelio iuxta Hebreos . . narrat his- toria: Ecce mater Domini et fratres eius dicebant ei: Ioannes Baptista baptizat in remissionem pec- catorum ; eamus et baptizemurabeo. Dixit autem eis: Quid peceavi, ut vadam et baptizer ab eo? nisi forte hoc ipsum, quod dixi, ignorantia est’: ‘In the Gospel according to the Hebrews. .

is the following story: Behold, the Lord’s mother and his brethren were saying to him: John the Baptist baptizes unto the remission of sins; let us go and be baptized by him. But he said unto them: What sin have I done, that I should go and be baptized by him? unless perchance this very thing which I have said is an ignorance [b.e. sin]. *24. (R. 147; Ap. 7) Jerome, in Hzech.

18’, ‘In evangelio quod iuxta Hebreos Nazarewi legere consueverunt inter maxima ponitur crimina, qui fratris sui spiritum contristaverit’: ‘In the Gospel which the Nazarenes are accustomed to read, that according to the Hebrews, there is put among the greatest crimes, he who shall have grieved the spirit of his brother.’ *25. (R. 148; Ap. 8) Jerome, in Ephes.

5, ‘In Hebraico quoque evangelio legimus Dominum ad discipulos loquentem: Et numquam, inquit, leti sitis, nisi quum fratrem vestrum videritis in cari- tate’: ‘In the Hebrew Gospel, too, we read of the Lord saying to the disciples, And never, said he, rejoice, except when you have looked upon your brother in love.’ 26. (R. 185; Ag. 30, Ap. 16) 2 Clem. Rom. xii.

2, érepwrnOels yap aitds 6 Kbpios brd Tivos, wire jéec adrod 7) Bactdela, elrev* drav éorat Td Sto &v, Kal rd é&w ws 7d ow, kal Td dpoev pera THs Onydelas, obre dipoev ore OfAv: ‘For the Lord himself, re been asked by some one when his kingdom shoul come, said, When the two shall be one, and the outer as the inner, and the male with the female, neither male nor female.’ Clemens Alexandrinus: (1) Strom. iii. 6. 465 (Potter, 532); cf. iii. 9. 64 (Potter, 540), and Hae.

ex Theodoto, § 67, ry Tardpy 6 xbpios muvPavoperp, wéxpte wore Odvaros loxvcet, ovX ws Kakod Tod Blov bvros kal THs xricews movnpas, wéxpis ay, elwev, vpuets al ywaikes rixrere: ‘When-Salome asked how long death should have power, the Lord (not meaning that life is evil and the creation bad) said, As long as you women bear.’ (2) Strom. iii. 9. 63 (Potter, 539 f.)

, of d¢ dyre- tacobpevar TH krice TOD Oeod did THs eUphuov éyxparelas kaxeiva Aéyouat Ta mpds Darwunv elpnuéva, wv mpbrepor éuvhoOnuev péperar dé, oluat, év To kar’ Alyverrious evayyerly. acl yap bre abréds elev b ewrihp 7AOor karahdoa Ta Epya Tis Onrelas, Onrelas per rips éme- Ouulas, epya 6& yévynow Kal POopdy: ‘And those who oppose the creation of God through shameful abstinence allege also those words spoken to Salome whereof we made mention above.

And they are contained, I think, in the Gospel accord- ing to the Egyptians. For they say that the Saviour himself said, I came to destroy the works of the female,—the female being lust, and the works birth and corruption.’ (3) Strom. iii. 9.

66 (Potter, 541), rf 52 otxt wal Ta €&fs Tov mpds Zartdpunv elpnuévww exipépovow ol wdvTa pad\ov 7 TO KaTa Thy aAnGeav evaryyenkp oroxicavres kavove; gauevns yap avras* Kah@s ody érolnoa uh Texodoa, ws ov dedvTws Ths yevécews wapa- AapBavouévns, dwelBerar AEywr Oo KUptos’ wacay Pave Bordyynv, ri 58 mxplay Exovcav ph pdryys: ‘ And why do not they who walk any way rather than by the gospel rule of truth adduce the rest also of the words spoken to Salome?

For when she said, Therefore have I done well in that I have not brought forth, as if it were not fitting to accept motherhood, the Lord replies, saying, Eat every herb, but that which hath bitterness eat not. (4) Strom. iii. 13. 92 (Potter, 553), 3a ro0ré ros 6 Kacowavds gyor’ wuvOavouévns ras ZDoddpyns, whre yrwoOjoera (lege yevjoerat) Ta wepl Gv Hpero, Edy 0 Kup.

os* drav Td Tis aloxUvys Evdupa warjocyre Kal bray yévnra Ta Sto ev, kal Td dppey werd THs Ondelas, ovre dppev ore OF7Av: ‘Therefore Cassian says: When Salome inquired when those things should be con- cerning which she asked, the Lord said, When ye trample on the garment of shame, and when the two shall be one, and the male with the female, neither male nor female.’ a AGRAPHA AGRAPHA 347 (Potter, 764), adrixa év 7@ Ilérpov Kypiypare 6 Kvprds (c) 27-38. The Oxyrhynchus ‘ Logia.

’— [Logion 1, wat rére Sia Brewers exBareiv 7d xdppos 7d év TO d6@0aAUG 70d adeAPod cov, is part of Lk 6”). 27. Logion 2, réyeu Inoods day wi vnorevonre Tov kéopov od uh eUpnte Thy Bacirelay Tod Beod" Kal cay wh caBBarlonre TO odBBarov od byerbe Tov marépa: ‘Jesus saith, Except ye fast to the world, ye shall in no wise find the kingdom of God; and except ye make the sabbath a real sabbath, ye shall not see the Father.’ 28.

Logion 3, réye "Inoods: Eo]rny ev péow rob kécmou, kal év capkt SPOny airois, kal eipov mdvras peOvovras Kal ovdéva edpov dupdvra ev avrois, kal wovet h Yuxh mov émt rots vlois rGv dvOpumruwy, drt Tupdol elow Th Kkapdla abr&[vy] cal ob Br rovew]: ‘Jesus saith, I stood in the midst of the world, and in the flesh was I seen of them, and I found all men drunken, and none found I athirst among them, and my soul grieveth over the sons of men, because they are blind in their heart, and see not.

’ 29, Logion 4... [7]hv rrwxelay: ‘.. poverty.’ 30. Logion 5, [Aéy]et ['Inoois: drrjou édv Sow [B, ovx] [low d]Ocor, Kat [S]}rov [ls] eorw pdvos, [Aé}yw eyd el per’ adr[od]" &ye[plov rdv AlOov Kaxe? edpycers we, oXloov 7d Evdov Kary exe? elul: ‘Jesus saith, Wherever there are two, they are not without God ; and wherever there is one alone, I say, I am with him. Raise the stone and there shalt thou find me; cleave the wood and there am I.’ 31.

Logion 6, Aéyer *Inoods: odx Forty Sexrds mpo- girns év TH marpld. avz[o]0 ovde larpds moet Oepametas els ros yuvsoxovras abréy: ‘Jesus saith, A prophet is not acceptable in his own country, neither doth a physician work cures upon them that know him.’ 32, Logion 7, déyes "Inoods: wédis olkodopnuevn én’ Axpov [dlpovs bro Kal dornpryuévyn ore melo letv divara ore xpu[B]fvae: ‘Jesus saith, A city built upon the top of a high hill and stablished, can neither fall nor be hid. 33.

Logion 8, Aéyer "Inoods: dxotes [e]is 7d ev wrlov cou, Td nt ‘Jesus saith, Thou hearest with one ears. « 36. (R. 130; Ag. 15) Apostolic Church, Order, xxvi. (Hilgenfeld, NT extra Canonem?, iv. p. 118), mpoédeye yap Hutv, Bre edldacker, drt 7d dodeves dia rod loxvpod owOjoera: ‘For he said to us before, when he was teaching, That which is weak shall be saved through that which is strong.’ 37. (R. 181; Ag. 26) Didascalia Syr. ii. 8 (ed. Lagarde, p.

14), Aéyec yap ) ypadh’ avhp dddktwos dmelpacros: ‘ For the Scripture saith, A man is un- approved if he be untempted.’ Tertullian, de Bapt. xx., ‘ Vigilate et orate, inquit, ne incidatis in tentationem. Et ideo credo tentati sunt, quoniam obdormierunt, ut appre- hensum Dominum destituerint, et qui cum eo Ss oe aie et gladio sit usus, ter etiam negaverit. am et preecesserat dictum ; Neminem intentatum regna colestia consecuturum’: ‘Watch and pray, he saith, that ye enter not into temptation.

And so I think they were tempted, because they fell asleep, so that they failed the Lord after his arrest ; and he who continued with him and used the sword even denied him three times. For the saying had also preceded, that no one untempted should attain to the heavenly realms.’ 38. (R. 101; Ap. 45) Hom. Clem. iii.

53, é why Areyev’ ey ele mepl 05 Mwiicts mpoepirevoev elxdy* mpopihrny éyepet vpiv Kiptos 6 Oeds hudy ex Tay ddedpay tuav borep xal éué+ abrov dxovere xara mdvra, bs dv de uh axotoy Tod mpophrou éxelvov, drobavetra: ‘ More- over, he said: I am he concerning whom Moses pee: saying, A prophet shall the Lord our od raise up for you from your brethren like unto me; hear him in all things; and whoever shall not hear that prophet, shall die.’ 39. (R. 86; Ag. 11) Hom. Clem. x.

3, Oeod rod Tov obdpavdy Krloavros Kal Thy yiv Kal mdvra év abrots qemoinKdros, ws adyOys elpnxev quiy mpopijrns: ‘God having created the heaven and the earth, and made all pangs therein, as the true Prophet hath told us.’ 40. (R. 7; Ag. 138) Hom. Clem. xii.

29, 4 ris dAdnbelas mpophrns épn* Ta dyad eOciv det, paxdpros 5é, gyol, Od: ob epxeras duolws kal Ta Kaxd dydyKn édbetv, oval d¢ du’ ob épxeras: ‘The Prophet of truth said, Good things must come, but blessed, saith he, is he through whom they come; in like manner, It must needs be also that evils come, but woe to him through whom they come.’ 41. (R. 89; Ag. 22) Const, Apost. viii.

12, dodms yap av écbinre rov dprov TovTov Kal 7d Toripioy TobTo mlvynte, Tov Odvarov rov éudv KaranyéddeTre dypis dy €6w: ‘For as often as ye eat this bread and drink this cup, ye do show my death until I come.’ 42. (R. 523 Ap. 2la) Epiphan. Her, xxx. 13, éy rQ you map abrots evaryyelw Kara Mardatoy dvopatomevy, obx SAp de wAnpeoTdty, GAA vevoBeupery kal AKpwrnpiacwéevy (HBpaixdy 6€ rotro xadoiow) €upéperan Ste eyeverd tis avip dvdpare "Inoods, Kat abrds ds érav rptdcovra, bs éfedétaro Huds.

Kal édOdv els Kagapvaodp elopdOev els rhy olklay Zluwvos rod émxdndévros Ilérpov, kal dvoltas 7d ordua atrod elwe* mapepxduevos mapa Thy Aluyny TiPepiddos étedetduny "Twdvyny xal’IdxwBor, viods ZeBedalov, kal Dluwva cab "Avopéay cal <Pidurmov Kal BapSodrouatoy cal Owpay cal ’IdkwBov tov tod "AXdalov Kkal> Oaddaiov xat Slpwva tov Znrywriv cal “lodday rdv “Ioxapiibryy cat cé rov Mardaioy xabetduevoy éml rod rehwvlov éxddeoa, Kad HKorovdnods wor.

vpas ody BovrAouae elvan dexadto dmroarédous els papripioy rod "Iopayd: ‘In their Gospel, called ‘according to Matthew,” though not fully complete, but falsified and mutilated (and they call it ‘‘ the Hebrew ”), is contained the following: There came a certain man, by. name Jesus, and he was about thirty years old, who chose us.

And when he had come to Capernaum he came into the house of Simon, surnamed Peter, and he opened his mouth and said, As I by the lake of Tiberias I chose John and James, sons of Zebedee, and Simon and Andrew and (d) 34-46. From various ancient documents, Uatholic and heretical.— 34 (R. 96; Ap. 21c) Clem. Alex. Strom. vi. 6.

48 gyno mpds Tods mabynTas pera Thy avdoracww* éfeheEdunv judas dbd5exa pabyras xplvas atlovs ¢uoi—ods 6 Kvpios H0eynoev—xKat dmroorddous miorods aynodpevos elvat, réumwy emi rov Kécpov evayyeAlcacOa rods Kara Thy olkounerny dvOpirous ywhoKew Ort els Oeds cori, dia ris [rod xpicrob] mlorews éufjs Sndodvras Ta péNovrTa, Brus of axovoarres Kal micrevoavTes TwOdow, ol dé wh miorevoavTes aKovcayrTes p.

apTuphowow, ovK eXovTes amonoylav elretv' ovk jxovcapev: ‘Straightway, in the Pieaching of Peter, after the resurrection the Lord says to the disciples, I chose you twelve dis- ciples, Saring judged you worthy of me (those whom the Lord wished), and having accounted you to be faithful apostles, sending you into the world to preach, that the men on the earth should know that God is one; and through faith in me to show what is to be, in order that they who hear and pelieve may be saved; but those who believe not, having heard, may bear witness, having no excuse for saying, We did not hear.

’ 35. (R. 106; Ap. 51) Clem. Alex. Strom. vi. 5. 43 (Potter, 762), dua rodrd pyow 6 Ilérpos elpnxévar rov Kiptoy Tots dmoordéAas* éav pev ody Tis Oedjoy Tod "Topahd peravojcas 5a rod dvéuards wou muoreve éml rov Oedv, apeOhoovras adr@ ai duapria. pera dddeKa rn c&Gere els Tov Kécmor yuh Tis ely’ OdK HKovoapeED : ‘Therefore Peter says that the Lord said to the apostles, If then any one of Israel wishes to repent and believe through my name on God, his sins shall be forgiven him.

River twelve years go forth into the world, lest any one say ‘Ve did not hear.’ 348 AGRAPHA AGRAPHA <Philip and Bartholomew and Thomas and James the son of Alpheus and> Thaddeus and Simon the Zealot, and Judas Iscariot, and I called thee Matthew, sitting at the receipt of custom, and thou didst follow me. You therefore I wish to be twelve apostles for a witness to Israel.’ 43. (R. 92; Ap. 6) Epiphan. Her. xxx.

16, ds 7d map avrois (sc, Tots "HBiwvatos) evayyéhuov Kaov- uevov mepréxet, Ste FAPov Karaddoa Tas Ovolas, Kal dav uh mavonobe Tod Ovew, ob mavcerar dd’ judy % dpyi: ‘ As their [the Ebionites’] so-called Gospel runs: I came to destroy the sacrifices, and except ye cease from sacrificing, wrath shall not cease from ou. 44, (R. 94; Ap. 15) Hippolytus, Philosoph. v. 7, wept js Stappydnv év TP Kata Owpay emvypadopuéry evayyedly mapadidédact [sc.

of Naagonvol] déyorres olrws éue 6 Syradv edphoe év madlas awd érav éwra éxel yap év Tw Tetoapeckadekdrw aldve KkpuBduevos pavepoduae: ‘Concerning which in the Gospel in- scribed ‘‘ according to Thomas” they [the Naas- senes] have expressly a tradition as follows: He that seeketh me shall find me in children from seven years old onwards, for there I am manifested, though hidden in the fourteenth age.’ 45. Acta Thome, vi. (M. R.

James, Apocrypha Anecdota, Second Series), ofrws yap edddxOnyuev mapa TOU owrijpos Aéyovros* 6 AuTpovpevos Wuxas dard trav eldddwr, otros ora péyas év TH Baotrela pov: ‘For thus were we taught by the Saviour, who said, Whoso redeemeth souls from idols, he shall be great in my kingdom.’ 46. (R. 100; Ap. 44) Acta Philippi, xxxiv. (Tisch. Acta apost. apocr.)

, elrev ydp poe 6 Kvptos édy ph momjonre buGy Ta Karw els TA vw kal Ta dpicrepa els TA Sektd, ov wh elaéAOnre els THY Baotdelay pov: ‘For the Lord said to me, Except ye make the lower into the upper and the left into the right, ye shall not enter into my kingdom.’ (e) 47-48. Agrapha from the Mishna.— 47. (R. 152) hoe Zara 16b, 17a, ‘The Rabbis have the following tradition : When Rabbi Eliezer was once imprisoned for heresy (minuth, i.e.

inclina- tion to the forbidden Christian religion), he was brought before the (Roman) court to be judged. The judge said to him, Does such a mature man as thou occupy himself with such vain things? Eliezer replied, The Judge is just tome. The juiee thought that Eliezer was speaking of him ; in fact he referred to his Father in heaven. Then the judge said, Because I am held by thee to be just, thou art acquitted.

When Eliezer came home, his disciples came to comfort him, but he would accept no comfort. Then R. ‘Akiba said to him, Permit me to say to thee something of that which thou hast taught me. He answered, Say on. Then R.‘Akiba said, Perhaps thou hast at some time heard a heresy which pleased thee, because of which thou wast now about to be imprisoned for heresy. Eliezer replied, ‘Akiba, thou remindest me.

I was once walking in the upper street of Sepphoris ; there I met one of the disciples of Jesus of Nazareth, named Jacob of Kephar Se- khanya, who said to me, In your law it reads: Thou shalt not bring the hire of an harlot into the house of-thy God (Dt 238) ; is it lawful that from such gifts one should have a draught-house built for the high pace I knew not what to answer him to this.

Then he said to me, Thus taught me Jesus of Nazareth: Of the hire of an harlot hath she gathered them, and to the hire of an harlot shall they return (Mic 17); from filth it came, to the place of filth shall it go. This explanation plonsed me, and therefore have I been arrested for eresy, because I have transgressed the word of Scripture: Remove thy way far from her (Pr 58), t.e. from heresy.’ 48. (R. 117) Shabbath 116a. 6, ‘Imma Shalom, the wife of R.

Eliezer and sister of Rabban Gama- liel (1I.), had a philosopher as a neighbour, who had the reputation of never accepting a bribe. They wished to make him ridiculous. So Imma brought him a golden lampstand, came before him, and said, I wish to be given my share of the family estate. The philosopher answered them, Then have thy share. But Gamaliel said to him, We have the law: Where there is a son, the daughter shall not inherit.

The philosopher said, Since the day when you were driven from your country, the law of Moses has been done away, and the Gospel has been given, in which it reads: Son and daughter shall inherit together. The next day Gamaliel brought to the philosopher a Libyan ass. Then the philosopher said to them, I have looked at the end of the Gospel ; for it says: I, the Gospel, am not come to do away with the law of Moses, but I am come to add to the law of Moses.

It stands written in the law of Moses: Where there is a son, the daughter shall not inherit. Then Imma said to him, May your light shine like the lampstand! But Rabban Gamaliel said, The ass is come, and has overturned the lampstand.’ (f) 49-66. <Agrapha Writers.— 49, (R. 2; Ag. 2) Clem. Rom. xiii, 1f., pddora pepynuévo. TGv Abywv Tod Kuplov Iycod, ods éAddAnoer Oddokwy émelkecav kal paxpoOuulay olrws yap elwep eee, Wa édenOijre ddlere, wa dpeby tuiv’ ws totetre, olrw roinOjcerat piv?

Ws dtdore, otrws dobjoeras buiv ws xplyere, ows KpiOjoerbe os xpynoTevterbe, oTws xpnorevOnoeras Duiy® @ mérpy merpetre, ev alr werpnOjcerar dui, ‘Most of all remembering the words of the Lord Jesus which he spake, teaching forbearance and long-suffering ; for thus he spake: Have mercy, that ye may receive mercy ; forgive, that it may be forgiven to you. As ye do, so shall it be done to you. As ye give, so shall it be given unto you. As ye judge, so shall ye be judged.

As ye show kindness, so shall kindness be showed unto you. With what measure ye mete, it shall be measured withal to you.’ 50. (R. 57; Ap. 28) 2 Clem. Rom. iv.

5, da Toro, Taira budv mpacodvTwy, elev 6 Kipios* day Fre per’ éuod curnypévo év TS KbAT pov Kal wh wovfre Tas évrodds pov, dmoBahG buds cal épO byiv' dad-yere dx” éu00, ovk olda buds wébev éoré, épydrat dvoulas: ‘For this cause, if ye do these things, the Lord said, Though ye be gathered together with me in my bosom, and do not my commandments, I will cast you,away, and will say unto you, Depart from me, I know you not whence ye are, ye workers of Sage yard 51. (R. 149; Ap. 10) 2 Clem. Rom. v.

2-4, Aéyee yap 6 Kiptos écecbe ws apvia év péow AUKwy. daroxpOels 62 6 Ilérpos aire Aéyee edv ody Siacwapdtwow ol AdKoe Ta dpvla; elev 6’Inoods r@ Ilérpwy wh poBelrOwoay ra dpvla rods NUKous pweTa Td drobavety aird Kal bueis wh poBeiabe rovs dmoxrévvovras buds Kal pndev duly duva- pévous toveiv, GANA HoPeiabe Tov wera Td arobavely buas éxovta ekovclay Wuxis Kal owparos, Tod Barely els yéevvay wupds: ‘For the Lord saith, Ye shall be as lambs in the midst of wolves.

But Peter answer- ing said unto him, What, then, if the wolves should tear the lambs? Jesus said unto Peter, Let not the lambs fear the wolves after they are dead; and ye also, fear ye not them that kill you and are not able to do anything to you ; but fear him that, after ye are dead, hath power over soul and body, to cast them into the Gehenna of fire.’ 52. (R. 5; Ag. 7) 2 Clem. Rom. viii.

5, Aéyes yap 6 Kupios ev T@ evaryyeNly’ el 7d prKpdv ov« érypioare, ‘rom early Christian ooo AGRAPHA 7d péya tls buy Sdoer; Aéyw yap vyivy Bri 6 miords ev éhaxlorw kal év wo\\w micrds éorw: ‘For the Lord saith in the Gospel, If ye kept not that which is little, who shall give unto you that which is great ? For I say unto you that he who is faithful in the least, is faithful also in much.’ 53. (R. 110; Ap. 95) Irenzeus, v. 33. 3f.

, ‘Quem- admodum presbyteri meminerunt, qui Ioannem discipulum Domini viderunt, audisse se ab eo, quemadmodum de temporibus illis docebat Domi- nus et dicebat: Venient dies in quibus vinex nascentur singulz decem millia palmitum haben- tes, et in uno palmite dena millia brachiorum, et in uno vero palmite (/ege brachio) dena millia flagellorum, et in unoquoque flagello dena millia botruum, et in unoquoque botro dena millia aci- norum, et unumquodque acvinum expressum dabit vigintiquinque metretas vini.

Et cum eorum pe ecucert aliquis sanctorum botrum, alius elamabit: Botrus ego melior sum, me sume, per me Dominum benedic.

Similiter et granum tritici decem millia spicarum generaturum, et unamquam- que spicam habituram decem millia granorum, et unumquodque granum quingue bilibres simile , claree munde: et reliqua autem poma et semina et _ berbam secundum congruentiam iis consequentem : et omnia animalia iis cibis utentia, que a terra _ accipiuntur, pacifica et consentanea invicem fieri, subiecta hominibus cum omni subiectione.

Hiec autem et Papias, Ioannis auditor, Polycarpi autem contubernalis, vetus homo, per scripturam testi- monium perhibet in quarto librorum suorum : sunt enim illi quinque libri conscripti. ‘Et adiecit dicens: Hee autem credibilia sunt eredentibus. Et Iuda, inquit, proditore non credente et interrogante : Gubtoto ergo tales geniture a Domino perficientur? dixisse Domi- num: Videbunt qui venient in illa.

’ ‘As the elders, who saw John the disciple of the Lord, relate that they had heard from him how the Lord used to teach concerning those times, and to say: The days will come, in which vines shall grow, each having ten thousand shoots, and on one shoot ten thousand branches, and on one branch again ten thousand twigs, and on each twig ten thousand clusters, and in each cluster ten thousand grapes, and each grape when pressed shall yield five-and-twenty measures of wine.

And when any of the saints shall have taken hold of one of their clusters, another shall cry, I am a better cluster ; take me, bless the Lord through me.

Likewise, also, that a grain of wheat shall produce ten thousand heads, and every head shall have ten thousand grains, and every grain ten pounds of fine flour, bright and clean ; and the other fruits, seeds, and the grass shall produce in similar pro- portions; and all the animals, using these fruits which are products of the soil, shall become in their turn peaceable and harmonious, obedient to man in all subjection.

These things Papias, who was a hearer of John and a companion of Polycarp, an ancient worthy, witnesseth in writing in the fourth of his books, for there are five books com- posed by him. ‘And he added, saying, But these things are credible to them that believe. And when Judas the traitor did not believe, and asked, How shall such growths be accomplished by the Lord? he relates that the Lord said, They shall see, who shall come to these (times).’ Hippolytus, Comm. in Danielem, lib. iv. (ed.

Bratke, p. 44), 700 ofv kuplou diunyouuévou rots wadnrats mepl THs weddovens Tov aylwy Bacirelas ws eln evdokos kal Oavpacrh, karamdayels 6 lovdas él rots Aeyouevo.s tpn kal rls dpa bperar radra; 6 dé Kipios py’ Taira BYovra ol Akio ywduevo.: ‘So when the Lord told the disciples about the coming kingdom of the saints, how it was glorious and marvellous, Judas, AGRAPHA 349 amazed at what was spoken, said, And who then shall see these things?

And the Lord replied, These things shall they see who become worthy.’ 54. (R. 88; Ag. 21) Justin Martyr, Dial. xxxv., ele ydp woddol €evoovTar éml TH dvduarl wou, &wHev evdeduuévoe Sépuara mpoBdrwv, eowev dé elar AvKOL dpmayes kal €covrat oxlouara Kal alpéces : ‘For he said, cera shall come in my name, clad without in sheepskins, but within they are ravening wolves; and, There shall be schisms and heresies, Cf. Didascalia Syr. vi. 5 (ed. Lagarde, p. 99, 1. 9). 55. (R. 142; Ag.

39) Justin Martyr, Dial. xlvii., 61d Kal 6 Huérepos Kiptos ’Incods Xpiords elwev* év ols dv twas KaraddBw, év rovrots kal kpiv: ‘ Wherefore also our Lord Jesus Christ said, In whatsoever things I apprehend you, in those [ shall judge you.’ 56. (R. 91; Ag. 51) Justin Martyr, Apol. i. 15, elme 0¢ ot'rws?

ok 7jAOov Kahéoat Stxalous, dAN dpaprw- Aods els perdvoray’ Oéder yap 6 warhp 6 ovpdvios Thy perdvotay Tov GuapTwrod rv Kddaow avrod: ‘And he said this, I came not to call righteous but sinners to repentance; for the heavenly Father desireth the sinner’s repentance rather than his punishment.’ *57. (R. 148; Ag. 41) Clem. Alex. Strom. i. 24. 158 (Potter, 416), alretobe yap, pyol, 7a peydda, Kal Ta Kpa vuly mpooTeOjceTat, Origen, de Orat. ii.

, 7d wev 8 Set alretre ra peydda, kal ra puxpa duly mpooreOjoera, Kal alretre Ta érov- pdvia, kal Ta érlyea viv mpooreOjoeru : ‘That which is needful : Ask for the great things, and the small shall be added to you ; and, Ask for the heavenly things, and the earthly shall be added to you.’ 58. (R. 144; Ag. 43) Clem. Alex. Strom. i. 28.

177 (Potter, 425), elxérws dpa kal % ypadi, Tovodrous Twas Huas OvadextcKods oUTws €édovoa yevécOat, mapat- vet® ylveoOe dé Sédxtwoe rpameftrar, ra péev drodokiud- fovres, TO 5¢ Kaddv xaréxovtes: ‘Rightly, therefore, the Scripture also, in its desire to make us such dialecticians, exhorts us, Be approved money- changers, disapproving some things, but holding fast that which is good.’ Cf. Orig. in Joh. tom. xix. (rnpodvrwy rhy évrodhy Inood Aéyousay’ Sékiwor tpawefirat ylvecGe) ; Apelles ap.

Epiphan. Her. xliv. 2; Didascalia Syr. ii. 36 (ed. Lagarde, p. 42); Pistis Sophia, p. 353 [Lat. p. 220]; Hom. Clem. ii. 51. 59. (R. 87; Ag. 17) Clem. Alex. Strom. v. 10.

64 (Potter, 684), Neyer yap 6 mpodyrns wapaBodhy Kuplov tls vojoe el wh copds kal émiorjuwy kal ayawGy roy Kipiov avtod; éml dAlywv éorl taira xwpioa, ob yap Pp0ovdr, dyol, mapiyyerev 6 Kiptos &v Tue evayyeNly’ peuornptov éudv éuol Kal rots vlots rod ofkov you: For the Prophet saith, Who shall know the peso of the Lord except the wise and understanding and that loveth his Lord? It belongeth to a few only to receive these things.

For not grudgingly, he saith, did the Lord declare in a certain Gospel, My mystery is for me and for the sons of my house.’ 60. (R. 107; Ap. 53) Clem. Alex. Strom. iii. 15.

97 (Potter, 555), wddw 6 Kipids dnows 6 yhuas wh éxBaddérw kal 6 wh yhuas ph yamelrw* 6 Kata mpd- Beow ebvouxlas duoroynoas uh yaa &yapos Suapevérw : ‘Again the Lord saith, Let him that is married not put away, and let him that is unmarried ras) not: let him that with purpose of celibacy hath promised not to marry remain unmarried.’ 61. (R. 129; Ag. 8) Clem. Alex. Hacerpta ex Theodoto, ii.

(Potter, 957), dia robro Aéyet 6 gwrip’, aéfouv ob kal } ux} cov: ‘Therefore the Saviour saith, Be saved, thou and thy soul.’ 62. (R. 128; Ag. 5) Origen, Hom. in Ieremiam, xx. 8, ‘Legi alicubi quasi Salvatore dicente, et quero sive quis personam figuravit Salvatoris, sive in memoriam adduxit, an verum sit hoc quod dictum est.

Ait autem ipse Salvator: Qui iuxta me est, iuxta ignem est ; she longe est a me, longe est a regno’: ‘I have read somewhere what pur 350 AGRAPHA AGRAPHA ports to be an utterance of the Saviour, and I query (equally if some one put it into the mouth of the Saviour, or if some one remembered it) whether that is true which is said. But the Saviour himself saith, He who is near me is near the fire; he who is far from me is far from the kingdom.’ 63. (R. 90; Ag. 365) de montibus Sina et Sion, xiii.

, ‘ Ipso (sc. Domino) nos instruente et monente in epistula Johannis discipuli sui ad populum : Ita me in vobis videte, quomodo quis vestrum se videt in aquam aut in speculum’: ‘ He himself instruct- ing and warning us in the Epistle of John his disciple to the people: Ye see me in yourselves, as one of you sees himself in water or mirror.’ 64. (R. 85; Ag. 3) Epiphan. Her, lxxx.

5, &éos yap 6 épydrns Tod pcO0d abrov Kal dpxerov Tw épyago- pévy 4 tpoph avrob: ‘For the labourer is worthy of his hire; and, Sufficient for the labourer is his maintenance.’ 65. (R. 125) Augustine, Contra adversarium legis et prophetarum, li. 4.

14, ‘Sed apostolis, inquit, Dominus noster interrogantibus de Iudzorum prophetis quid sentiri deberet, qui de adventu eius aliquid cecinisse in preteritum putabantur, com- motus talia eos etiam nune sentire, respondit : Dimisistis vivum qui ante vos est et de mortuis fabulamini. Quid mirum (quandoquidem hoc testi- monium de scripturis nescio quibus apocryphis Agger si de prophetis Dei talia confinxerunt zeretici, qui easdem litteras non accipiunt?

’ ‘But (he says) when the apostles asked our Lord what ought to be thought about the prophets of the Jews, who were believed formerly to have prophesied his coming, he, angry that they even now had such thoughts, answered, You have sent away the living who is before you, and prate about dead men. What wonder, seeing he has brought out this quotation from: some apocryphal scrip- tures, if heretics who do not accept the same writings, have invented such things about the prophets of God ?’ 66. (R.

97; Ap. 24) Ephr. Byr. Evang. conc. expos. (ed. Mésinger, p. 203), Toned autem tur- batus est consonat cum eo, quod dixit: Quamdiu vobiscum ero et vobiscum loquar? et alio loco: Tzedet me de generatione ista. Probaverunt me, ait, decies, hi autem vicies et decies decies’ : ‘ Now that he was distressed agrees with what he said, How long shall I be with you and speak with you? and in another place, Iam weary of this genera- tion.

They proved me, he said, ten times, but these twenty times and ten times ten times.’ (7) For examples of unauthentic Agrapha from very late sources, see Ropes, Spriiche Jesu, pp. 111, 116, 120, 121. (h) Agrapha from Mohammedan sources. —The following 48 Agrapha from Mohammedan sources were published by Prof. D. S. Margoliouth in the Expository Times, Nov., Dec. 1893, Jan. 1894, pp. 59, 107, 177 £ 1. Castalani, Commentary on Bukhari, i. 163, ‘ Jesus asked Gabriel when the hour (i.¢.

the day of judgment) was to come? Gabriel answered, He ee thou askest knows no better than he who asks,”, 2. Jakut’s Geographical Lexicon, i. 1, ‘Jesus said, The world is a place of transition, full of examples; be pilgrims therein, and take warning by the traces of those that have gone before.’ 3. Baidawi, Commentary on the Koran, p. 71, ed. Constantinop., ‘Jesus said, Be in the midst, yet walk on one side.’ 4. Zamakhshari, Commentary on the Koran, p.

986, ‘In the sermons of Jesus, son of Mary, it is written, Beware how ye sit with sinners,’ 5. Hi-Mustatraf, ete., i. p. 20, ‘Jesus said, I have treated the leprous and the blind, and have cured them; but when I have treated the fool, I have failed to cure him.’ 6. El-Hadaik El-Wardiyyah, i. p.

27, ‘God re- vealed unto Jesus, Command the children of Israel that they enter not my house save with pure hearts, and humble eyes, and clean hands; for I will not answer any one of them against whom any has a complaint.’ The following are from El-Ghazzali, Revival of the Religious Sciences :— 7. i. 8, ‘Jesus said, Whoso knows and does and teaches, shall be called great in the kingdom of heaven.’ 8. i.

26, ‘Jesus said, Trees are many, yet not all of them bear fruit; and fruits are many, yet not all of them are fit for food ; and sciences are many, but not all of them are profitable.’ 9. i. 30, ‘Jesus said, Commit not wisdom to those who are not meet for it, lest ye harm it; and with- hold it not from them that are meet for it, lest ye harm them. Be like a gentle physician, who puts the remedy on the diseased spot.

’ According to another version: ‘Whoso commits wisdom to them that are not meet for it, is a fool; and whoso with- holds it from them that are meet for it, is an evil- doer. Wisdom has rights, and rightful owners; and give each his due.’ 10. i. 49, ‘Jesus said, Evil disciples are like a rock that has fallen at the mouth of a brook; it does not drink the water, neither does it let the water flow to the fields.

And they are like the conduit of a latrina which is plastered outside, and foul inside; or like graves, the outside of which is decorated, while within are dead men’s bones.’ ll. i. 50, ‘Jesus said, How can he be a disciple who, when his journey is unto the next world, makes for the things of this world? How can he be a disciple who seeks for words in order to com- municate by them, not to act according to them ?’ 12. i.

52, ‘God said unto Jesus, Exhort thyself, and if thou hast profited by the exhortation, then exhort others; otherwise be ashamed before me.’ 13. i. 177, ‘Jesus said, If a man send away a beggar empty from his house, the angels will not visit that house for seven nights.’ ; 14, i. 247, Prayer of Jesus—‘O God, I am this morning unable to ward off what I would not, or to obtain what I would. The power is in another’s hands. I am bound by my works, and there is none so poor that is poorer than I.

O God, make not mine enemy to rejoice over me, nor my friend to grieve over me; make not my trouble to be in the matter of my faith; make not the world my chief care ; and give not the power over me to him who will not pity me.’ 15. ii. 119, ‘God revealed to Jesus, Though thou shouldst worship with the devotion of the inhabit- ants of the heaven and the earth, but hadst not love in God and hate in God, it would avail thee nothing.’ 16. ii.

119, ‘Jesus said, Make yourselves be- loved of God by hating the evil-doers. Bring yourselves nearer to God by removing far from them ; and seek God’s favour by their displeasure. They said, O Spirit of God, then with whom shall we converse? Then He said, Converse with those whose presence will remind you of God, whose words will increase your works, and whose works will make you desire the next world.’ 17. ii.

134, ‘Jesus said to the ee How would you do if you saw your brother eae and the wind had lifted up his garment? They said, We should cover him up. He said, er, ye would uncover him. They said, God forbid ! Who would do this? He said, One of you wha hears a word concerning his brother, and adds te it, and relates it with additions.’ ~ 5 ta Woy _ w : AGRAPHA AGRAPHA 351 eS 18. ii. 154, “They say that there was no form of address Jesus loved better to hear than ‘‘ Poor man.” 19. ii.

168, ‘When Jesus was asked, How art thou this morning? he would answer, Unable to forestall what I hope, or to put off what I fear, bound by my works, with all my good in another’s hand. ‘There is no poor man poorer than I.’ 20. iii. 25, ‘Satan, the accursed, appeared_to Jesus, and said unto him, Say, there is no God but God. He said, It is a true saying, but I will not say it at thy invitation.’ 21. iii.

28, ‘When Jesus was born, the demons came to Satan, and said, The idols have been overturned. He said, This is a mere accident that has occurred ; keep still. Then he flew till he had gone over both hemispheres, and found nothing. After that he found Jesus the son of Mary already born, with the angels surrounding him. He re- turned to the demons, and said, A prophet was born yesterday ; no woman ever conceived or bare a child without my presence save thisone.

Hope not, therefore, that the idols will be worshipped after this night, so attack mankind through haste and thoughtlessness.’ 22. iii. 28, ‘Jesus lay down one day with his head upon a stone. Satan, passing by, said, O Jesus, thou art fond of this world. Ree he took the stone and cast it from under his head, saying, This be thine together with the world.’ 93. iii. 52, ‘Jesus was asked, Who taught thee? He answered, No one taught me.

I saw that the ignorance of the fool was a shame, and I avoided it. 24. iii, 52, ‘Jesus said, Blessed is he who aban- dons a present pleasure for the sake of a promised (reward) which is absent and unseen.’ 25. iii. 65, ‘Jesus said, O company of sea make hungry your livers, and bare pes odies ; perhaps then your hearts may see Go es 26. iii. 67, ‘It is related how Jesus remained sixty days addressing his Lord, without eating.

Then the thought of bread came into his mind, and his communion was interrupted, and he saw a loaf set before him. Then he sat down and wept over the loss of his communion, when he be- held an old man close tohim. Jesus said unto him, God bless thee, thou saint of God! Pray to God for me, for I was in an ecstasy when the thought of bread entered my mind, and the ecstasy was interrupted.

The old man said, O God, if thou knowest that the thought of bread came into my mind since I knew thee, then forgive me not. Nay, when it was before me, I would eat it with- out thought or reflexion.’ 97, iii. 81, ‘Jesus said, Beware of glances; for they plant passion in the heart, and that is a sutiicient temptation.’ 28. iii. 87, ‘Jesus was asked by some men to guide them to some course whereby they might enter Paradise. He said, Speak not at all. They said, We cannot do this.

He said, Then only say what is good.’ 29. iil. 87, ‘Jesus said, Devotion is of ten parts. Nine of them consist in silence, and one in solitude.’ 30. iii. 92, ‘Jesus said, Whosoever lies much, loses his beauty ; and whosoever wrangles with others, loses his honour; and whosoever is much troubled, sickens in his body; and whosoever is evilly disposed, tortures himself.’ 31. iii. 94, ‘Jesus, passing by a swine, said to it, Go in peace. They said, O Spirit of God, sayest thou so to a swine?

He answered, I would not accustom my tongue to evil.’ 32. iii. 107, ‘Jesus said, One of the greatest of sins in God’s eyes is that a man should say God knows what he knows not.’ 33. iii. 108, ‘Malik, son of Dinar, said, Jesus one day walked with his apostles, and they passed by the carcass of a dog. The apostles said, How foul is the smell of this dog! But Jesus said, How white are its teeth !’ 34. ili.

134, ‘Christ passed by certain of the Jews, who spake evil to him; but he spake good to them in return. It was said to him, Veril these speak ill unto thee, and dost thou apeake good? Hesaid, Each gives out of his store.’ 35. iii. 151, ‘Jesus said, Take not the world for your lord, lest it take you for its slaves. Lay up your treasure with Him who will not waste it,’ ete. 36. iii.

151, ‘Jesus said, Ye company of apostles, verily I have overthrown the world upon her face for you; raise her not up after me. It is a mark of the foulness of this world that God is disobeyed therein, and that the future world cannot be at- tained save by abandonment of this; pass then through this world, and linger not there; and know that the root of every sin is love of the world. Often does the pleasure of an hour bestow on him that enjoys it long pain.’ 37. iii.

151, ‘He said again, I have laid the world low for you, and ye are seated upon its back. Let not kings and women dispute with you the posses- sion of it. Dispute not the world with kings, for they will not offer you what you have abandoned and their world; but guard against women by fasting and prayer.’ 38. iii. 151, ‘ He said again, The world seeks and is sought.

If a man seeks the next world, this world seeks him till he obtain therein his full sus- tenance; but if a man seeks this world, the next world seeks him till death comes and takes him by the throat.’ 39. iii. 152, ‘Jesus said, The love of this world and of the next cannot agree in a believer’s heart, even as fire and water cannot agree in a single vessel.’ 40. iii. 153, ‘Jesus being asked, Why dost thou not take a house to shelter thee?

said, The rags of those that were before us are good enough for us.’ 41. iii. 153, ‘It is recorded that one day Jesus was sore troubled by the rain and thunder and lightning, and began to seek a shelter. His eye fell upon a tent hard by ; but when he came there, finding a woman inside, he turned away from it. Then he noticed a cave in a mountain; but when he came thither, there was a lion there.

Laying his hand upon the lion, he said, My God, Thou hast given each thing a resting-place, but to me thou has given none! Then God revealed to him, Thy resting-place is in the abode of my mercy: that I may wed thee on the day of judgment... and make thy bridal feast four thousand years, of which each day is like a lifetime in this present world; and that I may command a herald to pro- claim, Where are they that fast in this world? Come to the bridal feast of Jesus, who fasted in this world !

’ 42. iii. 153, ‘Jesus said, Woe unto him who hath this world, seeing that he must die and leave it, and all that is in it! It deceives him, yet he trusts in it; he relies upon it, and it betrays him, Woe unto them that are deceived! When they shall be shown what they loathe, and shall be abandoned by what they love; and shall be over- taken by that wherewith they are threatened !

Woe unto him whose care is the world, and whose work is sin ; seeing that one day he shall be dis- graced by his sin,’ 43. iii. 153, ‘Jesus said, Who is it that builds upon the waves of the sea? Such is the world ; take it not for your resting-place.’ 44. iii. 153, ‘Some said to Jesus, Teach us some doctrine for which God will love us. Jesus said, Hate the world, and God will love you.’ AGRAPHA 45. iii.

154, ‘Jesus said, Ye company of apostles, be satisfied with a humble portion in this world, ro your faith be whole; even as the people of this world are satisfied with a humble portion in faith, so this world be secured to them.’ 46. ili. 154, ‘Jesus said, O thou that seekest this marly to do charity, to abandon it were more chari- table.’ 47. iii. 159, ‘Jesus used to say, My condiment is hunger, my inner garment fear, and my outer gar- ment wool.

I warm myself in winter in the sun; my candle is the moon; my mounts are my feet ; my food and dainties are the fruits of the earth; neither at eventide nor in the morning have I aught in my possession, yet no one on earth is richer than I.’ 48. iii. 161, ‘The world was revealed unto Jesus in the form of an old woman with broken teeth, with all sorts of ornaments upon her. He said to her, How many husbands hast thou had? She said, I cannot count them.

He said, Hast thou survived them all, or did they all divorce thee? She said, Nay, I have slain them all. Jesus said, Woe unto thy remaining husbands! Why do they not take warning by thy former husbands? Thou hast destroyed them one after another, and yet they are not on their guard against thee.’ The following two Sayings are quoted by Levinus Warnerus, in notes to his Centuria proverbiorum Persicorum, Lugd. Batav. 1644, p. 30f. (see Fab- ricius, Cod. apocr. NT, iii. p. 394f.) :— 49.

‘Jesus, son of Mary (to whom be peace), said, Whoso craves wealth is like a man who drinks sea-water; the more he drinks, the more he increases his thirst, and he ceases not to drink until he perishes.’ 50.

‘Jesus, son of Mary, said to John, son of Zacharias, If any one in speaking of thee says the truth, praise God; if he utters a lie, praise God still more, for thereby shall thy treasure be in- creased in the list of thy works, and that without any labour of thine, that is, his good works are carried to thy list.’ Finally, we have the following Saying :— 51. Koran, Sur. 5 jin.

, ‘Remember, when the apostles said, O Jesus, Son of Mary, is thy Lord able to cause a table to descend unto us from heaven? he answered, Fear God, if ye be true believers. They said, We desire to eat. thereof, and that our hearts may rest at ease; and that we may know that thou hast told us the truth; and that we may be witnesses thereof.

Jesus, the son of Mary, said, O God our Lord, cause a table to descend unto us from heaven, that the day of its descent may become a festival-day unto us, unto the first of us, and unto the last of us; and a sign from thee; and do thou provide food for us, for thou art the best provider. God said, Verily I will cause it to descend unto you; but whoever among ou shall disbelieve hereafter, I will surely punish 1im with a punishment wherewith I will not punish any other creature.’ LitERATURE.

—Much of the material relating to the Agrapha was collected by the older editors of Patristic texts. Especially the notes of Cotelier (Patres apostolici2, Antwerp, 1698; Hecle- sie Groce monumenta, Paris, 1677-86) have been quarries of erudition for later workers. In recent years important con- tributions have been made by Anger (Synopsis Evangeliorum, Leipzig, 1852); Hilgenfeld (NT extra Canonem Receptum 2, Leipzig, 1884); and Zahn (Gesch. d. neutest.

Kanons, 1888-92), as well as by the writers who have discussed the fragments of the Gospel according to the Hebrews (notably Nicholson, Handmann, Zahn). Collections of Agrapha have been fre- quently made since those of Grabe (in his Spicilegiwm, Oxford, 1698) and Fabricius (in his Codex apoer. NT, Hamburg, 1703). See, among others, R. Hofmann, Leben Jesu nach den Apokry- phen, 1851; Westcott, Introduction to the Study of the Gospels, Appendix ©, 1860, 81894; J. T.

Dodd, Sayings Ascribed to Our Lord, Oxford, 1874; Schaff, History of the Christian Church, vol. i., 1882, pp. 162-7 ; Nestle, N7' supplementum, Leipzig, 1896, pe. 89-92; Preuschen, Antilegomena, 1901, pp. 43-47, 138f. ; . de Q. Donehoe, Apocryphal and Legendary Life of Christ, 1903. Resch brings together a vast amount of material relat- ing to the whole subject, and uses the Agrapha as a leading argument for his theory (founded on that of B. Weiss) of the origin of the Synoptic Gospels.

He holds to an original Gospel, called in ancient times r& Adyiw, and composed in Hebrew by Matthew shortly after the death of Christ. document is supposed to have been the main source of the three Synoptic Gospels (its matter constituting four-fifths of Matthew, three-fourths of Luke, and two-thirds of Mark), to have been used by St. Paul and St. John, and to hare been known for many centuries to the writers of the Church.

From it are derived the Agrapha, and to varying translations of it are due not only the variations of the Synoptic Evangelists, but also many of the countless textual variants in the G ls, especially those of the ‘Western Text,’ as preserved both in MSS and in Patristic quotations. A reconstruction of the ‘Logia’ is attempted in Resch, Die Logia Jesu nach dem griechischen und hebrdischen Teat wiederhergestelit, 1898; see also his ‘Aussercanonische Paralleltexte zu den Evangelien’ (1'U x.

1-5), 1893-96. Resch’s contention that 75 Agrapha are probably genuine Sayings of Jesus would, if accepted, furnish some reason for supposing a single common source of such material. In fact, however, most of Resch’s Agrapha do not commend themselves to other scholars as probably genuine; and his solution of the Synoptic Problem has been generally rejected. See J. H.

Ropes, ‘Die Spriiche Jesu die in den kanonischen Evangelien nicht tberliefert sind: eine kritische Bearbeitung des von D, Alfred Resch gesammelten Materials’ (77U xiv. 2), 1896. For criticism of Resch’s views, see also Jiilicher in TADZ, 1890, col, 321-330; Church Quarterly Review, Oct. 1890, pp. 1-21; Knowling, Witness of the Epistles, 1892 ; Rahlfs in TALZ, 1898, col. 377 f.; 0. O. Torey in AJTh, Oct. 1899, pp. 698-703. Blomfield Jackson (Twenty-five Agrapha, annotated, London, 8.P.C.K.

, 1900) offers sensible and interesting discussions, with some fresh illustrative material. More complete notices of literature in Resch, Agrapha, and Ropes, Spriiche Jesu. On the Oxyrhynchus ‘Sayings of Our Lord,’ see the editio princeps, Grenfell and Hunt, AOA IHOOT, Sayings of Our Lord, London, 1897; Lock and Sanday, Two Lectures on the ‘Sayings of Jesus,’ Oxford, 1897 (with full bibliography); ore and Hunt, The Ozyrhynchus Papyri, pt. 1, 1898, pp.

On the Sayings from the Talmud, see Laible, Jesus Christus tm Thalmud, 1891 (Eng. tr. by Streane, 1893]; and Literature given in Ropes, Spriiche Jesu, pp. 115, 151. On the Sayings of Jesus in Mohammedan writers, see J. A. Fabricius, Codex apocr. NT, iii, Hamburg, 1719, pp. 304-7; Jeremiah Jones, Newand Full Method of Settling the ‘anonicat Authority of the NT, i., Oxford, 1798, pp. 451-71; R. Hofmann, Leben Jesu nach d. Apokryphen, 1851, pp. 327-9; D. 8. Mar- goliouth in Hapository Times, vol.

v. pp. 59, 107, 177f., Nov., Dec. 1893, Jan. 1894; W. Lock in Ezpositor, 4th ser. vol. ix. pp. 97-99, 1804. J. H. RopEs.