THE GOSPEL 
 
 ACCORDING TO PETER, AND 
 THE REVELATION OF PETER 
 
 TWO LECTURES 
 
 ON THE NEWLY RECOVERED FRAGMENTS 
 TOGETHER WITH THE GREEK TEXTS 
 
 BY 
 
 J. ARMITAGE ROBINSON B.D. 
 
 FELLOW AND ASSISTANT TUTOR OF CHRIST'S COLLEGE 
 AND 
 
 MONTAGUE RHODES JAMES M.A. 
 
 FELLOW AND DEAN OF KING'S COLLEGE 
 
 SECOND EDITION 
 
 LONDON: C. J. CLAY AND SONS, 
 
 CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, 
 
 AYE MARIA LANE. 
 
 1892 
 
 Price Two Shillings and Sixpence. Net. 
 or in Cloth, Three Shillings. Net.
 
 THE GOSPEL 
 
 ACCORDING TO PETER, AND 
 THE REVELATION OF PETER 
 
 TWO LECTURES 
 
 ON THE NEWLY RECOVERED FRAGMENTS 
 TOGETHER WITH THE GREEK TEXTS 
 
 BY 
 
 J. ARMITAGE ROBINSON B.D. 
 
 FELLOW AND ASSISTANT TUTOR OF CHRIST'S COLLEGE 
 
 AND 
 
 MONTAGUE RHODES JAMES M.A. 
 
 FELLOW AND DEAN OF KING'S COLLEGE 
 
 SECOND EDITION 
 
 LONDON: C. J. CLAY AND SONS, 
 
 CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, 
 
 AVE MARIA LANE. 
 
 1892
 
 Cambridge : 
 
 PRINTED BY C. J. CLAY, M.A. AND SONS, 
 AT THE UNIVERSITY PRESS.
 
 TO 
 FENTON JOHN ANTHONY HORT D.D. 
 
 THE LADY MARGARET'S READER IN DIVINITY
 
 PREFACE. 
 
 THE Lecture on the 'Gospel according to Peter' 
 was given in the Hall of Christ's College on the 
 2Oth of November, three days after the text was first 
 seen in Cambridge, in response to a general desire 
 for information as to the new discovery. It has since 
 been corrected and enlarged by the addition of 
 some notes, which are placed at the foot of the 
 page, with a view to guiding students to various 
 sources of information which may yet throw further 
 light upon the interpretation of the fragment. 
 
 The Lecture on the ' Revelation of Peter ' was 
 given before the Divinity Faculty shortly afterwards, 
 and was at the time already in the press. 
 
 These editions must be regarded as tentative. 
 Our object has been to place the texts without delay 
 in the hands of other students. We hope that here- 
 after they may be expanded in the series of Texts 
 and Studies. 
 
 We have to express our best thanks to M. 
 Bouriant, not only for the scholarly way in which 
 he has published the transcription of the MS., but 
 also for the generosity with which he has placed the 
 documents at the disposal of scholars : see p. 147 of
 
 8 PREFACE. 
 
 vol. ix. fasc. I. of the Memoirs of the French Archaeo- 
 logical Mission at Cairo. 
 
 For the rapidity with which this book has been 
 published, without (we would fain believe) any con- 
 sequent loss of accuracy in the printing, our thanks 
 are due to the officers and workmen of the University 
 Press. 
 
 POSTSCRIPT. This little book was finally corrected 
 for the press when we heard that he, whose latest 
 message to us was permission to dedicate it to him, 
 had gone to his rest. It was not without expressions 
 of misgiving that we had asked to prefix to this hur- 
 ried work a name which must always be connected 
 with the minutest accuracy and the most cautious 
 utterances. It is quite unworthy to be dedicated to 
 his memory. But we feel that we cannot draw back 
 or alter now. As here, so there, his gentle spirit will 
 ' make allowance for us.' To his voice we had looked 
 forward as the one voice which should tell us, as no 
 other could, where we were right or wrong. Now we 
 must learn it in a harder school. But it will remain 
 a sacred duty to carry out these investigations with 
 the patience and deliberateness which his example 
 enjoins and his removal has made more than ever 
 necessary. 
 
 J. A. R. 
 
 M. R. J. 
 CAMBRIDGE, 
 
 Dec. i, 1892.
 
 CONTENTS. 
 
 PAGE 
 
 LECTURE ON THE GOSPEL ACCORDING TO PETER 11 
 
 LECTURE ON THE REVELATION OF PETER 37 
 
 GREEK TEXT OF THE GOSPEL 83 
 
 GREEK TEXT OF THE REVELATION .. 89
 
 THE GOSPEL ACCORDING TO PETER 
 A LECTURE 
 
 ON THE NEWLY RECOVERED FRAGMENT 
 
 BY 
 
 J. ARMITAGE ROBINSON B.D.
 
 ErepON eYAire^iON, 6 OYK ecriN
 
 THE GOSPEL ACCORDING TO PETER, 
 
 WE live in an age of surprises of surprising recoveries, 
 no less than of surprising inventions. Not to go further 
 back than the last ten years, our knowledge of the early 
 literature of Christianity has been enriched beyond all 
 expectation. In 1883 the Greek Bishop Bryennius gave 
 us the 'Teaching of the Apostles ;' and in 1891 Mr Rendel 
 Harris gave us the 'Apology of Aristides.' We knew the 
 fame of both of them with our ears, and when at last we 
 saw them we found that all the time they had both been 
 lurking among us in disguise. 
 
 During the past week fragments of three early docu- 
 ments have come to the light: fragments of the Book of 
 Enoch, of the Gospel of Peter and of the Apocalypse of 
 Peter. The Book of Enoch is prae-Christian ; it is quoted 
 by S. Jude : we knew it in an Ethiopic Version 1 , but we 
 doubted whether we could trust the Version : now we have 
 the first 30 chapters in the Greek itself. The Apocalypse 
 of Peter may go back almost to the end of the first 
 century of our era : Mr M. R. James, of King's, had told 
 some of us what it would contain, if it were ever found : 
 
 1 There is also an Old-Sclavonic Version of the Book of Enoch : 
 and a critical edition based on the Versions is now in preparation at 
 Oxford.
 
 14 THE GOSPEL ACCORDING TO PETER. 
 
 now we have a large fragment of it, and we know that he 
 was right. 
 
 But perhaps the most startling of our recoveries is that 
 of the 'Gospel according to Peter 1 .' What was known of 
 this ? Eusebius, ' the Father of Church History,' who 
 seems so well to have divined what would be of interest 
 to readers who lived fifteen centuries later than his time 
 mentioned its name, and gave us too a letter of Serapion on 
 its use in church. This letter we must read. It runs as 
 follows (Eus. H. E. vi. 12): 
 
 'We, brethren, receive Peter and the other Apostles 
 even as Christ; but the writings that go falsely by their 
 names we in our experience reject, knowing that such 
 things as these we never received. When I was with you 
 I supposed you all to be attached to the right faith ; and 
 so without going through the Gospel put forward under 
 Peter's name I said : If this is all that makes your petty 
 quarrel 2 , why then let it be read. But now that I have 
 learned from information given me that their mind was 
 lurking in some hole of heresy, I will make a point of 
 coming to you again : so, brethren, expect me speedily. 
 Knowing then, brethren, of what kind of heresy was 
 Marcion ' then follows a sentence where the text is faulty : 
 I read ' Marcion ' with the Armenian Version 3 , against 
 
 1 I take the title from Origen, Comm. in Matth. x. 17, 'As to the 
 brethren of Jesus, some say on the authority of the Gospel according 
 to Peter (as it is entitled) or of the Book of James, that they were 
 sons of Joseph by a former wife.' Cf. Eus. H. E. iii. 3, 2 and 25, 6. 
 
 2 -irap^x et - v n<-Kpo\l/vx.ia.v, perhaps 'causes you ill-feeling.' 
 
 3 The Armenian Version, made from a Syriac Version which at 
 this point is no longer extant, runs literally as follows, 'Now, brethren, 
 that (or, 'for') ye see and understand of what heresy was Marcion, 
 that (or 'for') he contradicted himself and that which he spake he
 
 THE GOSPEL ACCORDING TO PETER. 15 
 
 ' Marcianus,' an unknown person, of the Greek text 
 ' From others,' he goes on, ' who used this very Gospel, 
 I mean from the successors of those who started it, whom 
 we call Docetae ; for most of its ideas are of their school 
 from them, I say, I borrowed it and was able to go through 
 it and to find that most of it belonged to the right teaching 
 of the Saviour, but some things were additions.' Thus 
 much, says Eusebius, for Serapion. 
 
 Serapion was Bishop of Antioch 190 203, and his 
 letter was addressed to the Church of Rhossos, on the coast 
 just below Antioch. Now if our Gospel be the one referred 
 to by Serapion and we shall see that it bears out his 
 description we take it back at once to the 2nd century; 
 and we must allow some years at least for it to gain autho- 
 rity, so that it should be read in church at Rhossos. 
 
 Hippolytus, who wrote a Refutation of All Heresies, 
 suggested that the Docetae were well named, because they 
 had a SOKOS, or beam of timber, in their eye 1 . A more 
 charitable philology derives their name from <$o/<etv, 'to 
 seem.' They held that the sufferings of Christ were but 
 seeming sufferings. As our Gospel fragment contains just 
 the Passion and Resurrection of the Lord, we shall have 
 ample opportunity of seeing whether it harmonizes with 
 what we can learn of these early Docetae. 
 
 It is now time to come to the document itself. It was 
 dug up six years ago in an ancient cemetery at Akhmim 
 (Panopolis) in Upper Egypt, and it now rests, I believe, in 
 the Gizeh Museum at Cairo. The French Archaeological 
 Mission at Cairo have the honour of its discovery, of its 
 identification, and of its somewhat tardy publication. 
 
 did not comprehend, this same thing ye learn from those things which 
 are written to you,' &c. 
 
 1 Hipp. Ref. viii. ad init.
 
 1 6 THE GOSPEL ACCORDING TO PETER. 
 
 The first page of the little parchment book, which 
 contains our Gospel together with the portions of the 
 Apocalypse and the Book of Enoch, contains no writing. 
 It seems that the scribe had nothing but a fragment to copy 
 from. Thus we are taken back at once, we cannot say how 
 far, beyond the scribe himself, who is judged to have lived 
 not earlier than the eighth century. 
 
 The second page begins : 
 
 i. "But of the Jews none washed his hands, neither 
 Herod nor any one of His judges. And when they wished 
 to wash them Pilate rose up. And then Herod the king 
 commandeth that the Lord be taken 1 , saying to them, 
 What things soever I commanded you to do unto Him, do." 
 
 We begin then after the incident of Pilate washing his 
 hands, an incident found only in S. Matthew's Gospel. 
 Notice the use to which our writer puts it. Pilate is exone- 
 rated : the Jews must bear the blame ; they cannot wash 
 their hands. Herod's share in the Trial is mentioned only 
 by S. Luke. Here the responsibility is shifted from Pilate's 
 shoulders on to his. Our writer hates the Jews: his whole 
 account is a commentary on the brief sentence of Aristides' 
 Apology, ' He was pierced by the Jews.' 
 
 2. " And there was come there- Joseph, the friend of 
 Pilate and of the Lord ; and, knowing that they were about 
 to crucify 2 Him, he came to Pilate and asked the body of 
 the Lord for burial. And Pilate sent to Herod and asked 
 His body. And Herod said, Brother Pilate, even if no one 
 had asked Him, we should have buried Him ; since indeed 
 the sabbath draweth on 3 : for it is written in the law, that 
 
 1 Trap[a\rifj.](p0iji'ai is perhaps supported by Trapa\a.p6i>Tes, Matt. 
 xxiv. 27. 2 I know no other instance of ffravpia-Keiv. 
 
 3 Cf. Jn. xix. 31, where Syr. Pesch. reads: 'They say, These bodies 
 shall not remain on the cross, because the sabbath dawneth.'
 
 THE GOSPEL ACCORDING TO PETER. I/ 
 
 the sun go not down on him that is put to death, on the 
 day before the unleavened bread, which is their feast." 
 
 Here is a strange perversion in the narrative. Joseph is 
 made to come to Pilate before the Crucifixion. This is ex- 
 plained when we observe the anxiety displayed throughout 
 this document lest the sun should set before the burial took 
 place. According to our writer Herod has assumed re- 
 sponsibility, and so the body must be asked from him. 
 This would mean further delay, if the request be put off till 
 the hour of the Death. We have here incidentally two 
 details helping to exculpate Pilate: Joseph is his 'friend'; 
 Pilate can do nothing without Herod's leave. 
 
 "The sabbath draweth on": literally 'dawneth': an ex- 
 pression in S. Luke xxiii. 54, where the commentators ex- 
 plain that the Jewish sabbath ' dawned ' when Friday's sun 
 was setting. ' Let not the sun go down upon your wrath ' 
 is S. Paul's command in Eph. iv. 26. This may illustrate 
 the form of the command : the substance of it is in Deut. 
 xxi. 23 (cf. Josh. x. 27), but it there applies to all days alike. 
 
 3. " And they took the Lord and pushed Him as they 
 ran, and said, Let us drag away 1 the Son of God, having 
 obtained power over Him. And they clothed Him with 
 purple, and set Him on the seat of judgement, saying, 
 Judge' righteously, O king of Israel. And one of them 
 brought a crown of thorns and put it on the head of the 
 Lord. And others stood and spat in His eyes, and others 
 smote His cheeks : others pricked Him with a reed ; and 
 some scourged Him, saying, With this honour let us honour 
 the Son of God." 
 
 1 Mr Rendel Harris suggests CYRCOM6N for eypcOMeN, from Justin 
 Ap. i. 35, diaatipovTes. Cf. too the cry in Acts of Philip (Tisch. p. 143), 
 Si^paTe TOI)S /j-ayovs rotirovs (just before the cod. has evpovre 
 "Apwyuei/ would have the support of Isa. iii. 10, "Aptapev rbv d 
 as Justin read it {Tryph. 137). 
 
 R. J. 2
 
 1 8 THE GOSPEL ACCORDING TO PETER. 
 
 For the illustration of this passage we turn to Justin 
 Martyr (Apol. i. 35): 'For, as the prophet said, they 
 dragged Him and set Him on the judgement seat, and said, 
 Judge for us 1 .' This depends on Isa. Iviii. 2, quoted by 
 Justin just before : ' They ask of me judgement, and dare 
 to draw nigh to God.' The Septuagint Version (and indeed 
 the Hebrew text) has, 'They ask of me just judgement,' 
 which is still closer to our Gospel. But whence came to 
 Justin or to our author the conception that the Lord was 
 set upon the judgement seat ? Whence, but from the Gospel 
 of S. John ? There we read : ' When Pilate therefore heard 
 these words, he brought Jesus out, and sat upon the judge- 
 ment seat 2 .' But Archbishop Whately used to translate 
 the words, ' and set Him on the judgement seat ' a per- 
 fectly legitimate rendering of the Greek. So it seems 
 Justin Martyr read them : and so too the writer of our 
 Gospel, or the source from which he borrowed. 
 
 4. " And they brought two malefactors, and they cruci- 
 fied the Lord between them. But He held His peace, as in no 
 wise having pain. And when they had raised the cross they 
 wrote upon it, This is the king of Israel. And having set 
 His garments before Him they parted them among them, 
 and cast a lot 3 for them. And one of those malefactors 
 reproached them, saying, We have suffered thus for the 
 evils that we have done, but this man, having become the 
 Saviour of men, what wrong hath He done to you ? And 
 they, being angered at him, commanded that his legs should 
 not be broken, that he might die in torment." 
 
 avrbv eKadiffav tirl rov j3y/j.a.ros /ecu elirov Kptvov r)[uv. 
 
 2 Jn. xix. 13 Ko.1 Kd6i<rei> iiri ^/aaroy. Cf. Salmon, Introd. to N. T. 
 ed. 4. p. 74 n. 
 
 3 Aax/^bv tj3a.\oi>. The word Xax/*ds is a rare one: the earliest 
 authority seems to be Justin, who uses it in this connection, Tryph. 97.
 
 THE GOSPEL ACCORDING TO PETER. 19 
 
 ' He held His peace, as in no wise having pain 1 ' is our 
 first sign that this is the Gospel of the Docetae. Observe that, 
 to make room for this, the words ' Father, forgive them ; for 
 they know not what they do ' must be omitted. Our writer 
 is no friend of the Jews : he would willingly omit a prayer 
 for their forgiveness. But it is worthy of notice that the 
 words in question, which are found only in S. Luke xxiii. 
 34, are omitted there by some very important MSS. 2 , and 
 may not have been present in our author's copy of S. Luke. 
 
 Note here, too, one of the many strange perversions in 
 this Gospel : in S. Luke one malefactor chides the other : 
 here the reproach is addressed to the Jews. Again, 'the 
 breaking of the legs ' is strangely perverted : but it is 
 another echo of S. John. 
 
 5. "And it was noon, and darkness covered all Judaea: 
 and they were troubled and distressed, lest the sun was 
 going down, since He yet lived : [for] it is written for 
 them, that the sun go not down on him that is put to death. 
 And one of them said, Give Him to drink gall with vinegar. 
 And they mixed and gave Him to drink, and fulfilled all 
 things, and accomplished their sins against their own head." 
 
 ' Fulfilled all things ' takes us again to S. John (xix. 28): 
 'Jesus, knowing that all things were already finished, that 
 the Scripture might be accomplished (a respectable number 
 of MSS., headed by Codex Sinaiticus, reads 'fulfilled'), 
 said, I thirst... they set on hyssop a sponge full of vinegar' 
 (again a respectable group of MSS. adds 'with gall'). This 
 last addition is clearly based on Ps. Ixix. 21, 'They gave 
 me gall for my meat; and in my thirst they gave me 
 vinegar to drink.' S. Matthew also mentions 'wine mingled 
 
 1 For the construction cf. Rev. iii. 1 7 oudtv xpeiav lx w - 
 
 2 E.g. the Vatican MS., the Codex Bezae at Cambridge, and an 
 early corrector of the Sinaitic Codex. 
 
 2 2
 
 2O THE GOSPEL ACCORDING TO PETER. 
 
 with gall ' (xxvii. 34) ; but that is before crucifixion, and is 
 his version, based upon the Psalm, of words which S. Mark 
 preserves to us more precisely as ' myrrhed wine,' offered to 
 lull the pain and refused by the Lord. It seems as though 
 the draught here given was intended to hasten death. 
 
 If there is one word in the Canonical narratives of the 
 Passion which is calculated to set our minds at rest on the 
 question whether our Blessed Lord truly felt the pain of 
 Crucifixion, it is the word from the Cross, 'I thirst.' During 
 the hours of darkness it would seem that a great spiritual 
 struggle was taking place, and this is marked by the quota- 
 tion of the first verse of the twenty-second Psalm. At its 
 close the tortured body for a moment claims and receives 
 attention ; and the cry of thirst is heard from the parched 
 lips of the Sufferer. The value of this word to us receives 
 fresh illustration from the fact that it can find no place in a 
 Docetic Gospel, although the writer uses words which come 
 before and after it in S. John's narrative. 
 
 "And many went about with lamps, supposing that it 
 was night, and fell down 1 . And the Lord cried out, saying, 
 My power, My power, thou hast forsaken Me. And when 
 He had said it He was taken up. And in that hour the 
 vail of the temple of Jerusalem was rent in twain 2 ." 
 
 1 In a document purporting to be an account of the Crucifixion 
 sent by Pilate to the Emperor Tiberius, Pilate is made to say that not 
 even the Emperor could be ignorant ' that in all the world they lighted 
 lamps from the sixth hour until evening': Anaphora Pilati, B. c. 7 
 (Tisch. Ew. Apocr. ed. 2 p. 446 f.). For tiriffavro, at the end of the 
 sentence, I have written Zireaav re: cf. Isa. lix. 10 Ka.1 ireffowrai ev 
 fji(ff-rj/j.^pi<} ws fi> ftea-ovvKTly. It also seems an echo of Jn. xviii. 3, 6 
 pX ercu M eT & <t>av<2v Kol \a/jnrdd<i>i>...Kal t-irecrav xa/aai. 
 
 2 For afirbs w/ras we must read ai/r^s tSpas, or perhaps avrys rrjs 
 wpas : aiWj is the equivalent in later Greek literature of fKelvij (as in the 
 modern tongue); cf. Lc. x. 7, 21, and xii. 12 (|| ^(cetVj; Mt. Me.).
 
 THE GOSPEL ACCORDING TO PETER. 21 
 
 This is the most startling passage in the document. 
 The view that underlies it is that the Divine Christ came 
 down upon the Human Christ at the Baptism in the form 
 of a Dove, and departed from the Human Christ upon the 
 Cross. Irenseus, a contemporary of Serapion, denounces 
 the doctrine ' that one Christ suffered and rose again, and 
 another flew up and remained free from suffering 1 .' 
 
 'The power' then, so often emphasised in S. Luke's 
 Gospel in connection with the person of our Lord 8 , is here, 
 by a strange perversion of our Lord's quotation from Ps. 
 xxii. i, described as forsaking Him : the Divine Christ is 
 'taken up,' the Human Christ remains upon the Cross. 
 Eli, Eli is rendered as ' My power, My power 3 .' We are 
 thus confirmed in the belief that this was the Gospel, as 
 Serapion tells us, of the Docetae*. 
 
 1 Iren. in. 12. 2, where he seems to have Cerinthus specially in 
 mind, cf. in. u. i. Compare too his description of the Valentinian 
 doctrine in i. 7. 2. 
 
 2 Compare especially Lc. i. 35 'the power of the Most High shall 
 overshadow thee,' iv. 14 ' in the power of the Spirit,' v. 17 'the power 
 of the Lord was present that He should heal,' vi. 19 'power came 
 forth from Him and healed them all ' ; also viii. 46 (|| Me. v. 30) : and 
 note besides Lc. xxiv. 49; Acts i. 8, viii. 10. 
 
 3 Eusebius, in an interesting note upon the Psalm (Dem. Ev. x. 8, 
 p. 494), tells us that Aquila, who strove to give a more literal transla- 
 tion than the LXX, rendered the words ' My strong one, My strong 
 one' (Ivxypi /j,ov, Icrxvpe /JLOV), but that the exact meaning was 'My 
 strength, My strength ' (iVxtfs /uou, iffx^ t*ov). The rendering in our 
 text must be added to the list of authorities that support the form Eli, 
 as against Eloi, in the New Testament. In interpreting ' Israel ' Justin 
 (Tryph. 125) says: rb dt -f]\ duva.fj.is. 
 
 < For the use of the text in question among the Valentinians, cf. 
 Iren. i. 8. 2. We must distinguish these early Docetae from the later 
 heretics, who denied the reality of Christ's body : see Dr Salmon's 
 articles Docetae and Docetism in Diet. Christ. Biogr.
 
 22 THE GOSPEL ACCORDING TO PETER. 
 
 6. "And then they drew out the nails from the hands 
 of the Lord, and laid Him upon the earth, and the earth all 
 quaked, and great fear arose. Then the sun shone, and it 
 was found the ninth hour : and the Jews rejoiced, and gave 
 His body to Joseph that he might bury it, since he had 
 seen what good things He had done. And he took the 
 Lord, and washed Him, and wrapped Him in a linen cloth, 
 and brought Him into his own tomb, which was called the 
 Garden of Joseph." 
 
 Here again we have echoes of S. John. He alone 
 mentions the Nails 1 : he alone mentions the Garden. 
 
 The Jews rejoiced, when the sun shone out again, be- 
 cause they found that it was only the ninth hour, and not 
 sunset : so that the law might still be complied with. 
 
 7. "Then the Jews and the elders and the priests, 
 seeing what evil they had done to themselves, began to 
 lament and to say, Woe for our sins : for the judgement 
 and the end of Jerusalem hath drawn nigh. And I with 
 my companions was grieved ; and being wounded in mind 
 we hid ourselves : for we were being sought for by them 
 as malefactors, and as wishing to set fire to the temple. 
 And upon all these things we fasted and sat mourning and 
 weeping night and day until the sabbath." 
 
 The cry of Woe is found in Tatian's Diatessaron, a 
 Gospel Harmony made about the middle of the second 
 century and chiefly known to us through an Armenian 
 version of S. Ephrem's Syriac Commentary upon it. Thus 
 
 1 It is curious that neither here nor in Jn. xx. 25, 27 is there any 
 reference to Nails through the Feet. In the Anaphora Pilati, B. 7, 
 one MS. reads : ' And there began to be earthquakes in the hour in 
 which the nails were fixed in the hands and feet of Jesus, until the 
 evening." Here, however, the earthquake is placed later than in 
 S. Matthew, who alone mentions it.
 
 THE GOSPEL ACCORDING TO PETER. 23 
 
 we read ' : ' Woe was it, Woe was it unto us : this was the 
 Son of God: ...the judgements of the desolation of Jeru- 
 salem have come.' The Old Syriac Version adds to Lc. 
 xxiii. 48, 'Woe to us: what hath befallen us? Woe to us 
 from our sins.' And one Latin Codex (S. Germanensis, g,) 
 has : ' Woe to us : what hath happened this day for our 
 sins? for the desolation of Jerusalem hath drawn nigh 2 .' 
 
 8. " But the scribes and Pharisees and elders being 
 gathered together one with another, when they heard that 
 all the people murmured and beat their breasts saying, If 
 by His death these most mighty signs have come to pass, 
 see how just He is, the elders were afraid and came to 
 Pilate, beseeching him and saying, Give us soldiers, that they 
 may watch His sepulchre for three days, lest His disciples 
 come and steal Him away, and the people suppose that He 
 is risen from the dead and do us evil. And Pilate gave 
 them Petronius the centurion with soldiers to watch the 
 tomb. And the elders and scribes came with them to the 
 sepulchre, and having rolled a great stone along with 3 
 the centurion and the soldiers they all together who were 
 there set it at the door of the sepulchre; and they put 
 upon it seven seals, and they pitched a tent there and kept 
 watch." 
 
 Longinus is the name of the centurion at the Cross in 
 the 'Acts of Pilate.' It is of course not necessary to 
 identify the two centurions : but we shall see presently 
 that the words attributed in our Gospels to the centurion 
 
 1 Eph. Dial. p. 224 (Moesinger pp. 245 f., cf. p. 248). The word 
 for ' desolation ' is that used for ^/xaxrts in the Armenian Gospels. 
 
 2 Vae nobis, quae facta sunt hodie propter peccata nostra : appro- 
 pinquauit enim desolatio Hierusalem. 
 
 3 The text is here corrupt: for it says that 'they rolled the stone 
 upon the centurion (KO.TO. TOV Kevrvpiuvos).' 1 I have ventured to sub- 
 stitute /xera, 'along with:' cf. Mt. xxvii. 66.
 
 24 THE GOSPEL ACCORDING TO PETER. 
 
 at the Cross are here assigned to the centurion at the 
 Sepulchre 1 . 
 
 9. "And early in the morning as the sabbath was 
 drawing on 2 there came a multitude from Jerusalem and 
 the region round about, that they might see the sepulchre 
 that was sealed. And in the night in which the Lord's day 
 was drawing on, as the soldiers kept watch two by two on 
 guard, there was a great voice in the heaven ; and they saw 
 the heavens opened, and two men descending thence with 
 great light and approaching the tomb. And that stone 
 which was put at the door rolled away of itself and de- 
 parted to one side ; and the tomb was opened and both 
 the young men entered in. 
 
 10. "When therefore the soldiers saw it, they awakened 
 the centurion and the elders, for they too were hard by 
 keeping watch ; and, as they declared what things they had 
 seen, again they see coming forth from the tomb three 
 men, and the two supporting the one, and a cross following 
 them. And of the two the head reached unto the heaven, 
 but the head of Him that was led by them overpassed the 
 heavens. And they heard a voice from the heavens, saying, 
 Hast thou preached to them that sleep 3 ? And an answer 
 was heard from the cross, Yea." 
 
 1 Petronius is a disciple of S. Peter in the Acts of S. Hermione 
 (Sept. 4 ). 
 
 2 The same phrase as in 2 ; ^TTH^WCT/COI'TOJ TOU ffa^drov, and 
 immediately afterwards eir^tpuffKev ij Kvpiaicr) ; but here apparently from 
 Mt. xxviii. i. 
 
 3 When a document of this kind, where the text is frequently 
 corrupt, first comes to light, it is difficult to assign to individuals the 
 true share of credit for emendations that sometimes arise in common : 
 but I must mention that I owe to Mr F. C. Burkitt the suggestion 
 that the Voice from heaven should be taken as a question. To him 
 and to other friends I am very deeply indebted.
 
 THE GOSPEL ACCORDING TO PETER. 25 
 
 No subject had a greater fascination for the early 
 Christian mind than the Descent of Christ into Hades and 
 'the Harrowing of Hell.' The only unmistakeable refer- 
 ence to it in the New Testament is in S. Peter's First 
 Epistle (i Pet. iii. 19, iv. 6), ' He went and preached to the 
 spirits in prison,' and 'The gospel was preached to the 
 dead.' But it is also possible that the ancient hymn, from 
 which S. Paul quotes in Eph. v. 14, 'Wherefore it saith, 
 Awake, thou that sleepest, 
 And arise from the dead, 
 And Christ shall shine upon thee,' 
 
 was intended to represent the triumph-song with which the 
 Lord entered the Under-world. 
 
 In seeking the source of the actual words of the Voice 
 from heaven, we may note that S. Matthew says that at the 
 moment of Christ's Death, ' many bodies of the saints that 
 had fallen asleep arose' (xxvii. 52). But we must also com- 
 pare a passage which Justin Martyr says the Jews cut out 
 from the prophecy of Jeremiah in their copies of the LXX. : 
 ' The Lord God, the Holy One of Israel, remembered His 
 dead that had fallen asleep aforetime in the earth of burial, 
 and descended to them to proclaim to them the good news 
 of His salvation 1 .' Irenaeus also quotes this passage several 
 times : but we have no reason to believe that it ever 
 formed part of the Old Testament Scriptures. But yet it is 
 important, if only to shew how much these thoughts were in 
 the air in early times : a fact to which further witness is 
 borne by the Gospel of Nicodemus 2 , an apocryphal work 
 
 1 See Bp. Lightfoot's note on Ign. Magn. ix. I read with Irenaeus 
 TTpoKfKotfj.Tifj.ti'wi'. This is supported also by Hermas, who says of 
 the Apostles (Sim. ix. 16, 5) KOi/j.r]d^i>rfs...iKTfipv^av /col rois irpoKf- 
 
 - In the Gospel of Nicodemus n. 10 (Tisch. p. 430), the Cross is
 
 26 THE GOSPEL ACCORDING TO PETER. 
 
 containing a full description of the Descent into Hell, and 
 by the Anaphora of Pilate, to which reference has been 
 already made. A few sentences of this last book are worth 
 quoting here, as their thoughts are closely akin to those of 
 our document. ' And on the first day of the week, about 
 the third hour of the night, the sun was seen as never it 
 had shone before, and all the heaven was brightened. And 
 even as lightnings come in a storm, so certain men of lofty 
 stature, in adornment of apparel and of glory indescribable, 
 appeared in the air, and a multitude of angels crying aloud 
 and saying, Glory in the highest to God, and upon earth 
 peace, among men good will : come up out of Hades, ye 
 that have been enslaved in the under-world of Hades 1 .' 
 
 In a heretical book called ' the Wanderings of the 
 Apostles,' which Dr Zahn says 2 'must have been written 
 
 left in the Under-world: 'and the Lord placed His Cross in the midst 
 of Hell (in medio inferni), which is the sign of victory and shall remain 
 there even for evermore. ' 
 
 1 Anaph. PH., B. 8 (Tisch. p. 447). This book has clearly some 
 close connection with our document. Beside the striking resemblances 
 already cited, we may note that Pilate makes Herod and the Jews 
 responsible for the Death of Christ ; and, whereas here the disciples were 
 supposed to wish to set fire to the Temple, there all the Synagogues 
 in Jerusalem save one are swallowed up in the earthquake. A small 
 coincidence of language is found in A. 10 (Tisch. 441) yv 6faira.iJi.evo3, 
 cf. supra 6. We may even wonder whether the earlier part of the 
 Anaphora does not preserve details from the still missing part of 
 our Gospel: e.g. there is the same use of S. John, and the same 
 strange perversion, in the account of Lazarus, who is said to have 
 been in an advanced state of corruption, and yet to have come forth 
 from the tomb like a bridegroom from his chamber. 
 
 2 Zahn Act a Johannis p. cxliv. On p. 216 he gives the passage 
 of Photius, Cod. 114, on these Leucian Acts, which I have cited here. 
 
 Hermas Sim. ix. 6, i introduces the Lord as 'a Man of lofty 
 stature, so as to overtop the tower' : and in S. Perpetua's Vision 
 (Passio x.) He is represented as 'a Man of marvellous greatness, so
 
 THE GOSPEL ACCORDING TO PETER. 2/ 
 
 before 160,' and of which fragments are preserved to us, we 
 are told that Christ appeared in various forms to His dis- 
 ciples, sometimes as a young man, then as an old man, 
 then again as a boy ; and sometimes small, and sometimes 
 ' very large, so that at times His head reached even unto 
 heaven.' Further coincidences tend to shew that this book 
 too stands in some near relation to our Gospel. 
 
 ii. "They therefore considered one with another 
 whether to go away and shew these things to Pilate. And 
 while they yet thought thereon the heavens again appear 
 opened, and a certain man descending and entering into the 
 sepulchre. When the centurion and they that were with him 
 saw these things, they hastened by night to Pilate, leaving the 
 tomb which they were watching, and declared all things which 
 they had seen, being sore distressed and saying, Truly He 
 was the Son of God. Pilate answered and said, I am pure 
 from the blood of the Son of God : but ye determined this. 
 Then they all drew near and besought him and entreated 
 him to command the centurion and the soldiers to say 
 nothing of the things which they had seen: For it is better, 
 say they, for us to incur the greatest debt of sin before God, 
 and not to fall into the hands of the people of the Jews and 
 to be stoned. Pilate therefore commanded the centurion 
 and the soldiers to say nothing." 
 
 The hatred of the writer to the Jews, which stands in 
 striking contrast to the just and measured terms of our 
 Evangelists, is nowhere more marked than in the keen satire 
 
 as to overpass the top of the amphitheatre.' With reference to the two 
 men who support the Lord it is interesting to note a representation in 
 early art, in which ' our Lord in glory stands by and supports a large 
 cross, having the angels Michael and Gabriel on either hand.' Diet. 
 Christ. Antiqq. vol. I. p. 497. Michael and Gabriel come for the soul 
 of B.V. Mary in Transit^(s Mariae B. 8 (Tisch. p. 130).
 
 28 THE GOSPEL ACCORDING TO PETER. 
 
 of this passage. Pilate once more is freed as far as possible 
 from blame 1 . 
 
 12. "And at dawn upon the Lord's day Mary Magdalen, 
 a disciple of the Lord, [who] fearing because of the Jews, 
 since they were burning with wrath, had not done at the 
 Lord's sepulchre the things which the women are wont to do 
 for those that die and that are beloved by them, took her 
 friends with her and came to the sepulchre where He was 
 laid. And they feared lest the Jews should see them, and 
 they said, Even if on that day on which He was crucified 
 we could not weep and lament, yet now let us do these 
 things at His sepulchre. But who shall roll away for us the 
 stone that is laid at the door of the sepulchre, that we may 
 enter in and sit by Him and do the things that are due? 
 For the stone was great, and we fear lest some one see us. 
 And even if we cannot, yet if we shall set at the door the 
 things which we bring for a memorial of Him, we will weep 
 and lament, until we come unto our home. 
 
 13. "And they went away and found the tomb opened, 
 and coming near they looked in there ; and they see there a 
 certain young man sitting in the midst of the tomb, beautiful 
 and clothed in a very bright robe ; who said to them, Why 
 are ye come ? whom seek ye ? Is it that crucified One ? 
 He is risen and gone away. But if ye believe not, look in 
 and see the place where He lay, that He is not [here] 2 ; for 
 
 1 The white-washing of the unhappy Roman governor was some- 
 times carried further still. In the Paradosis Pilati (Tisch. p. 455) 
 in answer to Pilate's prayer for forgiveness before his execution by 
 Tiberius a voice comes from heaven saying, 'All generations shall 
 call thee blessed. ..for under thee all these things were fulfilled': and 
 an angel of the Lord receives his head. 
 
 2 In Lc. xxiv. 6 we have 'non est, surrexit' in Cod. Sangerm. (g 2 ) : 
 and perhaps we ought not to add ' here ' in this place.
 
 THE GOSPEL ACCORDING TO PETER. 29 
 
 He is risen and gone away thither, whence He was sent 1 . 
 Then the women feared and fled." 
 
 This passage, which opens with clear traces of S. John, 
 (compare especially xix. 40, 'as the custom of the Jews is to 
 bury'), is also full of the peculiar phrases of S. Mark. The 
 correspondence ends too with the abrupt conclusion of 
 S. Mark's Gospel, as we now have it: and there is no certain 
 trace of the twelve disputed verses 2 . 
 
 13. "Now it was the last day of the unleavened bread, 
 and many went forth returning to their homes, as the 
 feast was ended. But we, the twelve 3 disciples of the Lord, 
 wept and were grieved: and each one grieving for that 
 which was come to pass departed to his home. But I 
 Simon Peter and Andrew my brother took our nets and 
 went away to the sea; and there was with us Levi the son of 
 Alphaeus, whom the Lord...." 
 
 1 With this we must compare the 2oth Homily of Aphrahat (ed. 
 Wright, p. 385), 'And the angel said to Mary, He is risen and gone 
 away to Him that sent Him' (cf. Jn. xvi. 5). There is reason to 
 believe that Aphrahat, a Syrian writer, used Tatian's Harmony : and 
 thus we seem to have a second link between our Gospel and that 
 important work. 
 
 Whatever be the origin of the addition, it is in direct contrast to 
 Jn. xx. 17, 'I am not yet ascended to the Father.' In our Book- 
 however the Ascension of both Christs has taken place already. 
 
 2 Cf. in Me. xvi. 3 ff. rls airoK\i\l<rei ijfjuv . . .TJV yap fi.yas...veaviffKov 
 Ka6ij/j.tt>ov...ir{pt.l3fl3\r)fdvov a-ToXrjv : and compare the last words itfrvyov 
 ...f<f>o^ovvTO yap with this document ^o^deTffai Z<pvyov. Here as in 
 S. Mark there is no record of an appearance of the Lord to the 
 women. 
 
 3 'The twelve disciples' is perhaps a mere slip of the author or 
 of a copyist : but it is conceivable that Judas too as well as Pilate 
 underwent a cleansing process, if indeed he was ever mentioned, in 
 our writer's narrative. The reading 'twelve' is confirmed by the 
 Apocalypse ( 2) which has the same phrase, 'we the twelve disciples.'
 
 3O THE GOSPEL ACCORDING TO PETER. 
 
 This broken sentence must remain unfinished, till some 
 new discovery tells us what we long to know whether in 
 this Gospel the Disciples ever see the Lord. Meanwhile 
 we may be grateful that it adds a final proof of what indeed 
 is clear enough already to a reader of the original Greek, 
 namely our writer's use of the Fourth Gospel. It is probable 
 enough that if we knew what followed we should find that 
 he 'had honoured it with the honour' which he has given to 
 it already with the same impartiality as to the other three 
 the honour of misrepresentation. Perversion is a form of 
 witness to the thing perverted. 
 
 Now that we have read our new Gospel, what are we to 
 think of it ? 
 
 The document will doubtless be subjected to the most 
 searching criticism both in England and elsewhere, and it 
 would be presumptuous to pretend to give the final verdict. 
 But a few general remarks may not be out of place at the 
 close of this Lecture. 
 
 And, first, I would call attention to the fact that all our 
 most recent recoveries are not entire surprises. Nothing 
 wholly new and unheard of turns up as we explore neglected 
 libraries or dig in disused cemeteries. The range of Chris- 
 tian literature in the second century was limited. Eusebius, 
 to whose researches we owe a debt of gratitude which can 
 never be too generously acknowledged, covered it practi- 
 cally all by his own reading or by the reports of others. 
 It is true that, now that we have entered upon a new field 
 of exploration in the tombs of Egypt, there is nothing that 
 we need despair of finding be it the Expositions of Papias, 
 or the Memoirs of Hegesippus, or the Chronicle of Julius 
 Africanus. But again and again our new friend has proved
 
 THE GOSPEL ACCORDING TO PETER. 31 
 
 to be an old one, whom we knew at least by name. And 
 he has fitted in at once into the old surroundings. The 
 second century was a book-making age ; but the books 
 were very often not original. As Spurgeon used to say of 
 many modern books, ' They stir up our pure minds by way 
 of remembrance.' Books were made out of books. The 
 literary imagination played around the old facts or the old 
 records. The Teaching of the Apostles used an earlier, 
 perhaps a Jewish, manual : the Apology of Aristides was 
 indebted to a book still unrecovered, the Preaching of 
 Peter. Each of these in turn was embodied in later works : 
 the Teaching was 'used and used up,' as we are told, in 
 the Shepherd of Hermas, besides the more obvious places 
 where we trace it : the Apology of Aristides lies embedded 
 in a religious novel. Similarly, there can be no manner of 
 doubt as to whence our new Gospel derived the main bulk 
 of its facts and of its language. But as it was a true 
 ' Apocryphon,' the secret book of a sect and not the 
 common property of the Catholic Church, its circulation was 
 but limited and we cannot expect to find it largely used 
 in the later writings which have come down to us. Indeed 
 it is surprising that it should have so many points of contact 
 as we have already noted with the surrounding literature. 
 
 The second point to which I would call attention is a 
 very different one. We are sometimes told that certain of 
 the Books of the New Testament are Tendenz-schriften : 
 that is to say, they are composed with the aim of setting 
 forth at any cost the peculiar view of some special school 
 of Christian thought. Well, here we have a good example 
 of a 'Tendency- Writing.' It is worth careful study from 
 this point of view. Old statements are suppressed, or 
 wilfully perverted and displaced : new statements are intro- 
 duced which bear their condemnation on their faces. No-
 
 32 THE GOSPEL ACCORDING TO PETER. 
 
 thing is left as it was before. Here is ' History as it should 
 be': 'Lines left out' of the old familiar records. And no 
 one who will take the pains to compare sentence by sen- 
 tence, word by word, the new ' Lines left out ' with the old 
 ' Line upon Line,' will fail to return to the Four Gospels 
 with a sense of relief at his escape from a stifling prison of 
 prejudice into the transparent and the bracing atmosphere 
 of pure simplicity and undesigning candour. 
 
 Thirdly, I must try to say a word about the date of our 
 new Book. The points in which our writer seems to coin- 
 cide with Tatian, together with the use of the Four Gospels 
 side by side, suggesting that the work is based upon a 
 previous Harmony, might make us hesitate to place it 
 earlier than c. 170. But on the other hand its seeming 
 coincidence with the Leucian Acts, which deserves a full 
 investigation, tends to push it back before 160. For the 
 whole style of the narrative is much less complex, and 
 indeed suggests at once a very early date. In all the 
 instances of similarity with other books we cannot prove as 
 yet that our author has borrowed, save from the Four 
 Gospels. In every other case he may have used some 
 source used also by the other writers and now entirely lost : 
 nay, in some cases he may be the original authority him- 
 self. The main views here expounded may be traced back 
 even to Cerinthus the opponent of S. John : and we know 
 that S. Ignatius strenuously combated Docetic teachers. 
 So that we need not be surprised if further evidence shall 
 tend to place this Gospel nearer to the beginning than to 
 the middle of the second century. 
 
 Lastly, the unmistakeable acquaintance of the author 
 with our Four Evangelists deserves a special comment 1 . He 
 
 1 In the margin of the Greek text I have placed references only to 
 those lines in which some statement or phrase occurs which is pectiliar
 
 THE GOSPEL ACCORDING TO PETER. 33 
 
 uses and misuses each in turn. To him they all stand on an 
 equal footing. He lends no support to the attempt which has 
 been made to place a gulf of separation between the Fourth 
 Gospel and the rest, as regards the period or area of their 
 acceptance as Canonical. Nor again does he countenance 
 the theory of the continued circulation in the second cen- 
 tury of an Urevangelium, or such a prae-canonical Gospel as 
 we feel must lie behind our Synoptists. He uses our Greek 
 Gospels ; there is no proof (though the possibility of course 
 is always open) that he knew of any Gospel record other 
 than these. 
 
 And so the new facts are just what they should be, if 
 the Church's universal tradition as to the supreme and 
 unique position of the Four Canonical Gospels is still to be 
 sustained by historical criticism. The words of Irenaeus 
 (in. n. 7), as the second century was drawing to a close, 
 are as true as ever to-day, and they have received a new 
 and notable confirmation by our latest recovery : 
 
 ' So strong is the position of our Gospels, that the heretics 
 themselves bear witness to them, and each must start from 
 these to prove his own doctrine.... Since therefore those who 
 contradict us lend us their testimony and use our Gospels, 
 the claim which we have made on their behalf is thereby 
 confirmed and verified.' 
 
 to one of our Four Gospels. Thus the use made of the distinctive 
 parts of each Gospel may be seen at a glance. 
 
 R. J.
 
 ADDITIONAL NOTES. 
 
 1 . ON 5 AND CODEX BOBBIENSIS. It seems as though we had 
 at last a parallel to the extraordinary interpolation at Me. xvi. 4 
 in cod. Bobbiensis (k), an Old Latin MS., which reads, after 'Who 
 shall roll away for us the stone from the door,' as follows instead of 
 our verse 4: 'But suddenly, at the third hour of the day, darkness 
 came over the whole world, and angels descended from heaven, and 
 rising in the glory of the living God ascended with Him; and im- 
 mediately it became light.' This passage clearly cannot belong to its 
 present context : but it closely corresponds with the Ascension of the 
 Divine Christ from the Cross ; even to the mention of the reappearance 
 of the sun. The 'hour' may have been changed, so as to be less 
 inconsistent when the passage had got into its new context. 
 
 2. ON THE CHRONOLOGY OF THIS GOSPEL. The notes of time 
 are as follows : 
 
 i. crdfi{3arov eiri<fx]0<TKfi...irpb fjuas TUV au/j.wv. The Body must 
 not remain unburied after sunset on this day. 
 
 i. TIV Si /j.effr)/j.ppla. The darkness covers Judaea. 
 
 3. evptffij upa tvaT-rj. The light returns. 
 
 4. vvKrbs Koi T]fj.tpas ?ws TOV ffa.fifia.Tov. The Disciples fast and 
 mourn. 
 
 5. CTT! rpeu T//^/JCIS. The Jews propose to watch the Tomb. 
 
 6. Trpwfoj 5 eiri<f>uffKovTos TOV ffa.fifia.TQV. The multitude come to 
 see the Tomb. 
 
 7. rrj dt VVKTI rj firtyuffKev ij KvpidK^. The Voice and the Vision. 
 
 8. VVKTOS. They hasten to tell Pilate. 
 
 9. 8p6pov 8 T^J Kvpia.Ki]s. Mary Magdalen comes to the Tomb 
 with the other women. 
 
 10. TJV d reXevrala. y/jitpa. TUV d^>/j.tav...TT]^ eoprfjs 
 Many return to their homes. The Disciples go to the sea. 
 
 3 2
 
 36 ADDITIONAL NOTES. 
 
 We may perhaps arrange them in order thus : 
 
 Abib 14. Preparation i, 2, 3, 
 
 At even Passover killed. Period of unleavened 
 bread begins. 
 
 15. Sabbath. Sheaf waved [4], 6 
 
 1 6. First day of the week 5,7,8,9 
 
 17. Second ,, 
 
 1 8. Third 
 
 19. Fourth ,, ,, 
 
 20. Fifth 
 
 ii. Preparation . . . . . . .10 
 
 At even Period of unleavened bread ends. 
 
 11. Sabbath [4] 
 
 In 13 the Disciples are still 'weeping and mourning': so that we 
 may explain 4 perhaps as meaning all the days until the second sabbath. 
 In fact a z/-shaped /3 may have fallen out after TOV: so that we might 
 possibly restore rov /3' aa.ppa.Tov. But this is not necessary, as the first 
 sabbath had begun at the time referred to. It is remarkable then that 
 the Disciples remain a week in hiding at Jerusalem, and then leave 
 it for Galilee without having seen the Lord at all. The first of these 
 statements may be suggested by Jn. xx. 16 ; but the second, while it 
 might be suggested by the silence of S. Matthew and S. Mark, is in 
 direct contrast with Lc. xxiv. 34, 36 and Jn. xx. 19, 16. 
 
 3. ON THE RECONSTRUCTION OF THIS GOSPEL. I have already 
 suggested (pp. 20, 22, 26) that the Anaphora Pilati has used this Gospel : 
 and this view is confirmed by some Coptic fragments (Revillout, 1876), 
 as yet untranslated, my knowledge of which is gained from Mr James. 
 In these the same stress is laid on the corruption of the body of Lazarus ; 
 and Philip appears together with Herod as plotting against the Lord, 
 as in Anaph. Pil. Moreover these fragments seem to be connected in 
 method with others which correspond to the Historia Josephi, in which 
 we find the one statement which Origen preserves to us from this Gospel 
 (see above p. 14 n.) set forth in full.
 
 THE REVELATION OF PETER 
 A LECTURE 
 
 ON THE NEWLY RECOVERED FRAGMENT 
 BY 
 
 MONTAGUE RHODES JAMES M.A.
 
 ET APPAREBIT LACVS TORMENTI ET CONTRA 
 ILLVM ERIT LOCVS REQVIETIONIS : ET CLIBANVS 
 GEHENNAE OSTENDETVR ET CONTRA EVM IOCVN- 
 DITATIS PARADISVS
 
 THE REVELATION OF PETER. 
 
 OF the two fragments of early Christian literature which 
 have just been called out of Egypt, the extract from the 
 Gospel of Peter is no doubt the more immediately interest- 
 ing : and, in the excitement caused by that, the Apocalyptic 
 fragment, which follows it in the Gizeh MS., runs some 
 chance of being overlooked. And yet, had this latter 
 stood by itself, its discovery would have caused a very 
 considerable stir in the theological world. No one in- 
 terested in the history of the Canon of the New Testament 
 could have failed to be excited when nearly half of the text 
 of the Revelation of Peter was laid before him. 
 
 For this book was one of which we heard much and 
 saw very little. It always seemed strange that we were 
 constantly encountering its name in early documents, and 
 yet, when we came to inquire about its character and 
 contents, there were exactly six passages which gave us any 
 idea on the subject, while the total amount of the text 
 which they preserved may have been eight lines. Curiously 
 enough, moreover, modern writers on the subject had hardly 
 ventured more than the most general conjectures on these 
 fragments, and had not succeeded in drawing from them 
 by any means all the information which, scanty as they 
 were, they could be made to afford.
 
 4O THE REVELATION OF PETER. 
 
 For myself, they had always possessed a curious interest, 
 as being the remains of a book once highly prized in several 
 important Christian communities, and, more than that, as 
 being the relics of the earliest Christian Apocalypse, save 
 one, that was ever written: and, in the year 1886, I had 
 taken some pains in collecting and commenting on these 
 poor relics, and, in particular, in attempting to reconstruct 
 by their aid the probable contents of the book, and to 
 estimate its influence on later works of the same class. 
 
 In the course of these investigations it became clear 
 that the book must have contained at least two ele- 
 ments, one a prophetical or predictive section, relating to 
 the end of the world, the other, a narrative of visions ; 
 and more particularly, a vision of the torments of the 
 wicked, in which various classes of sinners were represented 
 as punished in a manner suitable to their offences. It 
 became clear, moreover, that certain books showed more 
 or less clear traces of obligation to this old Apocalypse : 
 in particular, this was true of the second book of the 
 Sibylline oracles, the Apocalypse of Paul, and the later 
 Apocalypse of Esdras. And, what was interesting from 
 the literary point of view, we could trace the influence of 
 the Apocalypse of Paul upon almost all the mediaeval 
 visions, even in the Divina Commedia of Dante. So that 
 through the medium of the Pauline vision, the Apocalypse 
 of Peter had had a share in moulding the greatest poem 
 of the middle ages. In my recent edition of the Testament 
 of Abraham ' I took occasion to set forth the main lines of 
 this view : but it was not possible there (nor will it be, I fear, 
 on the present occasion) to set forth, with all the necessary 
 detail, the steps which led me to the conclusions which 
 I have just stated. But perhaps I have said enough to 
 1 Texts mid Studies, ii. 2, pp. 23, 24.
 
 THE REVELATION OF PETER. 4! 
 
 show that the Apocalypse of Peter had for some time 
 occupied no small share of my attention ; and I hope this 
 will justify the precipitation with which I have ventured to 
 attack the newly-discovered fragment. 
 
 It is time, however, to leave generalities and to approach 
 details. I propose to divide this paper into three heads 
 a practice for which I fancy there are precedents. Under 
 the first I shall arrange my account of what was known 
 about the book previous to this late discovery. Under the 
 second I shall give a translation of the new fragment, with 
 a few notes. Under the third I shall try to state what 
 new light this discovery throws upon the book as a whole. 
 
 It is perhaps simplest to tell the story of our book in 
 the words of the writers who speak of it, arranging them in 
 order of date. The first mention (real or apparent) of an 
 Apocalypse of Peter is found in the Muratorian Fragment, 
 dated circ. 170 200 A.D. The writer has mentioned the 
 Wisdom of Solomon: he goes on to say: "The Apocalypses 
 of John and Peter only do we receive: which (in the singular) 
 some of our number will not have read in the churches." 
 Most critics have understood this sentence to mean that the 
 only Apocalypses (and the number of Apocalypses was large) 
 which the Roman Church received were those of John and 
 Peter; and that the latter was repudiated by some Roman 
 Christians. But it has been lately urged with great inge- 
 nuity by Dr Zahn, that there is no reason to believe that 
 the Petrine Apocalypse was known at all at Rome; and that 
 we ought to suppose that a line has here dropped out of 
 our undoubtedly corrupt fragment, and to read: "(There is) 
 the Apocalypse of John and of Peter one epistle, which 
 alone we receive: there is also a second (epistle], which some 
 of our number will not have read in church 1 ." 
 ] Zahn, N. T. Kanon, ii. 105 sqq.
 
 42 THE REVELATION OF PETER. 
 
 I do not feel convinced that Dr Zahn is right, more par- 
 ticularly as it seems that we have some reason to believe that 
 Hippolytus used our book. 
 
 Of Clement of Alexandria, at the beginning of the third 
 century, Eusebius tells us 1 that in his great lost work, the 
 Hypotyposes or Outlines, he commented on all the Canonical 
 Scripture, 'not even omitting the disputed scriptures, I 
 mean the Epistle of Jude and the rest of the Catholic 
 Epistles, and that of Barnabas, and the so-called Apocalypse 
 of Peter.' 
 
 When we turn to Clement's works, in the collection of 
 extracts (either from a lost book of his Miscellanies, or from 
 the Outlines] which are called Eclogue ex Scripturis Pro- 
 pheticis, we find three separate quotations (and a fourth 
 passage repeating one of the three) from this Apocalypse 2 , 
 in one of which it is called 'the Scripture.' 
 
 I shall reserve for the present the translation of these 
 fragments. 
 
 S. Methodius of Olympus in Lycia, living at the end of 
 the third century, has a fairly long passage identical in part 
 with one of the Clementine quotations; and the material 
 of this passage is taken, he says, from 'divinely-inspired 
 writings 3 .' 
 
 So far, then, Lycia, Alexandria, and probably Rome, are 
 witnesses to the early popularity of the Apocalypse. 
 
 In the fourth century we have a critical estimate of the 
 book, where we naturally expect to find it, in the Eccle- 
 siastical History of Eusebius of Caesarea. Twice over he 
 gives us his view of the book, based largely on the use or 
 non-use of it by earlier Church writers: and it is by no 
 means a favourable view. 
 
 1 ff.E. vi. 14, r. 2 See Fragments 3 6. 
 
 3 See Fragment 5 b.
 
 THE REVELATION OF PETER. 43 
 
 In the former of the two passages he enumerates the 
 writings, genuine and spurious, which were current under 
 the name of S. Peter; of the spurious writings he says: "the 
 book, so entitled, of his Acts, and the so-called Gospel 
 according to him, and what is known as his Preaching, and 
 what is called his Apocalypse these we know not at all as 
 having been handed down among catholic scriptures; for no 
 ancient Church writer, nor contemporary of our own, has 
 made use of testimonies taken from them 1 ." As a matter 
 of fact, we know that Clement of Alexandria used both 
 Preaching and Apocalypse : still, in its broad lines, the state- 
 ment is no doubt correct. 
 
 The second of Eusebius's estimates of this book is to be 
 found in his famous classification of the New Testament 
 writings 2 . The place assigned to it is below the limbo of 
 disputed books, but in the uppermost circle of the abode of 
 spurious ones, among those which, though certainly spurious, 
 or outside the pale, were not of distinctly heretical tendencies. 
 'Among spurious books let there be classed: the writing of 
 the Acts of Paul, and the book called the Shepherd, and the 
 Apocalypse of Peter, and, besides these, the Epistle of Bar- 
 nabas, and what are called the Teachings of the Apostles: 
 and besides, if you take that view, as I said above, the 
 Apocalypse of John... and. some include in this class the 
 Gospel according to the Hebrews. All these - will be of 
 the number of disputed books.' So that Eusebius himself 
 applies to this class both the terms spurious and disputed: 
 but I think the former more truly represents his own opinion, 
 and the softening down of it is a concession to the opinions 
 of many of his contemporaries. 
 
 Macarius Magnes, a writer of the beginning of the fifth 
 century, furnishes us with two more fragments of our book. 
 
 1 H.E. iii. 3, i. 2 H. E. iii. 25, 4.
 
 44 THE REVELATION OF PETER. 
 
 The nature of his evidence requires a word of explanation. 
 His book, called Apocritica, gives a series of objections 
 brought by a heathen against Christianity, and the answers 
 to these by Macarius. Now the objections are evidently 
 genuine, and seem to be taken out of a written work. And 
 it is thought very likely that the author of them may be 
 Porphyry. In that case, the quotations must be set down as 
 a testimony to the currency of our book in the third century. 
 The heathen objector adduces the book 'by way of super- 
 fluity,' apparently not attaching much importance to it. 
 Macarius, when he comes to explain the matter, takes no 
 pains to defend the source of the quotation : 'Even if we 
 repudiate the Apocalypse of Peter, we are forced by the 
 utterances of prophecy and of the Gospel, to agree with the 
 Apocalypse of Peter.' 
 
 More light on the reception of the book is given us by 
 Sozomen in the first half of the fifth century. 'For instance,' 
 he says, 'the so-called Apocalypse of Peter, which was 
 stamped as entirely spurious by the ancients, we have dis- 
 covered to be read in certain churches of Palestine up to 
 the present day, once a year, on the Friday during which 
 the people most religiously fast in commemoration of the 
 Lord's passion 1 .' 
 
 This exhausts the list of notices of the book : it is true 
 that Rufinus in his version of Eusebius retains the Apo- 
 calypse of Peter (in H. E. vi. 14) and omits the Catholic 
 Epistles: but this is because Eusebius calls the latter dis- 
 puted in that place. 
 
 Jerome, again, merely translates Eusebius (Jf. E. in. 3) 
 when he enumerates the works attributed to Peter : Ni- 
 cephorus, too, copies Eusebius and Sozomen. 
 
 1 Hist. Eccl. vii. 19.
 
 THE REVELATION OF PETER. 45 
 
 But a certain amount of evidence remains : we have 
 three lists of apocryphal books which mention our Apo- 
 calypse. The list which goes by the name of Nicephorus, 
 and may be placed about SSOA.D., is interesting as con- 
 taining the name we are in search of, and as being a pro- 
 duction of some one writing at Jerusalem 1 . One division 
 of this list is set apart for ' disputed books of the New 
 Testament.' These are : 
 
 The Apocalypse of John containing 1400 lines. 
 
 The Apocalypse of Peter 300 
 
 The Epistle of Barnabas 1360 
 
 The Gospel according to the Hebrews 2200 
 
 This list gives us really valuable information as to the 
 length of the book. We will put next to it a statement 
 of similar character from a different source. The Codex 
 Claromontanus D 2 , of St Paul's Epistles, of the sixth century, 
 has a catalogue in Latin of all the Scriptures, remarkable 
 for many reasons, which Dr Zahn takes to be of Alexan- 
 drian origin (it is undoubtedly rendered from a Greek 
 original) and of the third or fourth century in date. The 
 concluding items in this are : 
 
 Epistle of Barnabas 850 verses (i.e. lines). 
 
 Revelation of John 1 200 
 
 Acts of the Apostles 2600 
 
 The Shepherd 4000 
 
 Acts of Paul 3560 
 
 Revelation of Peter 270 
 
 A third list, which may be of A.D. 600, and is very 
 commonly called the List of the Sixty Books, is less in- 
 teresting. It gives us, among New Testament Apocrypha : 
 
 1 Zahn, N. T. Kanon, ii. 290 sqq.
 
 46 THE REVELATION OF PETER. 
 
 The History of James (i.e. the ' Protevangelium '). 
 
 The Apocalypse of Peter. 
 
 The Travels, and Teachings, of the Apostles. 
 
 The Epistle of Barnabas. 
 
 The Acts of Paul. 
 
 The Apocalypse of Paul. 
 
 &c. &c. 
 
 Let us summarise the information we have gained from 
 all these passages. The Apocalypse of Peter was a Greek 
 book containing 270 or 300 lines of the average length 
 of a line of Homer (36 to 38 letters) and about a quarter 
 as long as the Revelation of S. John ; or, in other words, 
 about the length of the Didache as we have it (316 lines) 
 or the Epistle to the Galatians (311 lines). 
 
 It probably found a partial reception at Rome in the 
 second century; certainly it did in Egypt, and in Lycia; 
 in Palestine it survived and was still read in church on 
 Good Friday in the fifth century. 
 
 It continued to be copied down to the ninth century 
 in Jerusalem (for the list of Nicephorus was made for 
 practical purposes) : and as we are told that the Gizeh MS. 
 is of a date between the eighth and twelfth centuries, we 
 may say the same of Egypt. 
 
 But all this while the popularity and reception of the 
 book were not universal. If the Muratorian Fragment 
 does mention it, it is with a caution : if Methodius quotes 
 it, he does so without naming his source : while Eusebius 
 and Sozomen are unqualified in their repudiation of it as 
 a genuine work of the Apostle, and tell us that the use 
 made of it by the great writers who had preceded them 
 was practically nil. Macarius would not at all object to 
 throwing it over : one of our lists calls it a disputed book, 
 another places it among Apocrypha, and the third, whose
 
 THE REVELATION OF PETER. 47 
 
 author probably might have accepted it, gives it a place 
 among writings which form a sort of appendix to the un- 
 doubted portion of the New Testament Canon. 
 
 So that, though no doubt it was a popular book, its 
 popularity seems to have been almost confined to the less 
 educated class of Christians. Clement is no doubt an ex- 
 ception to this statement : but few writers are less dis- 
 criminating tuan he, though there are few who are better 
 informed ; while, if I read Methodius rightly, he is un- 
 willing to lay much stress on the source which he uses, and 
 uses sparingly. 
 
 I cannot attempt to give anything like a full account of 
 what modern writers have written about this Apocalypse, 
 albeit the bulk of matter is not very large. J. E. Grabe 
 first collected the fragments in his Spicilegium, I. 74. Fa- 
 bricius added some notes in Cod. Apocr. N. T., i. 940. 
 Liicke, in his Introduction to the Revelation of S. John, 
 Lipsius, Diet. Chr. Biogr. r art. 'Apocalypses,' Hilgenfeld, 
 Nov. Test, extra Can. rec., iv. 74 (1866 and 1883), Ur 
 Salmon in a lecture on Uncanonical Books, now embodied 
 in his Introduction to the New Testament, Zahn, N. T. 
 Kanon, n. 810 820, Robinson, Passion of S. Perpetua, 
 PP- 3 7 43> should be consulted : they contain practically 
 all that has as yet been said about the Apocalypse of 
 Peter. 
 
 It is necessary before we pass to the second section of 
 my paper to call special attention to two hypotheses : one, 
 put forward by Bunsen in his Analecta Ante-Nicaena, is a 
 suggestion that one source which was used by Hippolytus 
 in his fragment ' Concerning the Universe ' was the Apoca- 
 lypse of Peter : the other, which is Mr Robinson's, is that 
 we may find traces of this same Apocalypse in the Passion 
 of S. Perpetua, and in Barlaam and Josaphat. I think the
 
 48 THE REVELATION OF PETER. 
 
 new discovery goes some way towards confirming both con- 
 jectures. 
 
 We will now read the new fragment, which I have 
 divided into twenty short sections ; and short notes will be 
 given on such points as suggest themselves. My rendering 
 will be literal and bald. 
 
 i... A',' Many of them will be false prophets, and will 
 teach ways and various doctrines of perdition : and they 
 will be sons of perdition. 3 And then will God come unto 
 my faithful ones that are hungering and thirsting and 
 suffering oppression, and proving their own souls in this 
 life ; and He will judge the sons of lawlessness.' 
 
 2. ^ And the Lord said furthermore ' Let us go unto the 
 mountain and pray.'^ And as we twelve disciples went with 
 Him, we besought Him that He would shew us one of our 
 righteous brethren that had departed from the world, that 
 we might see of what form they were and so take courage 
 and encourage them also that should hear us. 
 
 3. & And as we were praying, there suddenly appeared 
 two men standing before the Lord towards the east, whom ' 
 we could not look upon :/for there came from their counte- 
 nance a ray as of the sun and all their raiment was light, 
 such as never eye of man beheld, nor mouth can describe, 
 nor heart conceive the glory wherewith they were clad, and 
 the beauty of their countenance. 
 
 o And when we saw them we were amazed : for their 
 bodies were whiter than any snow, and redder than any 
 rose,fand the red thereof was mingled with the white, and, 
 in a word, I cannot describe the beauty of them i'for their 
 hair was thick and curling and bright, and beautiful upon 
 their face and their shoulders like a wreath woven of spike- 
 
 1 Italics indicate words supplied where a gap occurs in the MS
 
 THE REVELATION OF PETER. 49 
 
 nard and bright flowers, or like a rainbow in the sky, such 
 was their beauty. 
 
 4.//When, therefore, we saw their beauty, we were all 
 amazement at them, for they had appeared suddenly : and 
 I came near to the Lord and said : ' Who are these ? '// He 
 saith to me : ' These are your brethren the righteous, whose 
 forms ye wished to behold.'/ /And I said to Him : ' And 
 where are all the righteous, or of what sort is the world 
 wherein they are and possess this glory ? ' 
 /y 5. And the Lord shewed me a very great space outside 
 this world shining excessively with light, and the air that 
 was there illuminated with the rays of the sun, and the 
 earth itself blooming with unfading flowers, and full of 
 spices and fair-flowering plants, incorruptible and bearing 
 a blessed fruit /and so strong was the perfume that it was 
 borne even to us from thence. //And the dwellers in that 
 place were clad in the raiment of angels of light, and their 
 raiment was like their land r and angels ran about (or 
 encircled) them there. //And the glory of the dwellers there 
 was equal, and with one voice they praised the Lord God, 
 rejoicing in that place./* .-The Lord saith unto us : ' This is 
 the place of your predecessors (perh. brethren) the righteous 
 men.' . 
 
 6. And I saw also another place over against that 
 other, very squalid, and it was a place of chastisement ; and 
 those that were being chastised, and the angels that were 
 chastising, had their raiment dark, according to the atmo- 
 sphere of the place. 
 
 j.M And there were some there hanging by their tongues ; 
 and these were they that blaspheme the way of righteous- 
 ness : and there was beneath them fire flaming and tor- 
 menting them. 
 
 8.^ And there was a certain great lake full of flaming 
 R. J. 4
 
 5O THE REVELATION OF PETER. 
 
 mire, wherein were certain men that pervert righteousness ; 
 and tormenting angels were set upon them. 
 
 9-^And there were also others, women, hung by their 
 hair over that mire that bubbled up : and these were they 
 that had adorned themselves for adultery : and the men 
 that had been joined with them in the defilement of 
 adultery were hanging by their feet, and had their heads 
 in the mire : and all were saying ' We believed not that 
 we should come into this place.' 
 
 lo.?.'- And I saw the murderers and them that had con- 
 spired with them cast into a certain narrow place full of 
 evil reptiles and being smitten by those beasts and wallow- 
 ing there thus in that torment : and there were set upon 
 them worms as it were clouds of darkness. And the souls 
 of them that had been murdered were standing and looking 
 upon the punishment of those murderers, and saying 'O 
 God, righteous is thy judgment.' 
 
 n.2And hard by that place I saw another narrow 
 place wherein the gore and the filth of them that were 
 tormented ran down, and became as it were a lake there. 
 And there sat women having the gore up to their throats, 
 and over against them a multitude of children which were 
 born out of due time sat crying : and there proceeded from 
 them flames (or sparks) of fire, and smote the women upon 
 the eyes \ And these were they that destroyed their children 
 and caused abortion. 
 
 1 2. 2 "/And there were other men and women on fire up 
 to their middle and cast into a dark place and scourged by 
 evil spirits and having their entrails devoured by worms 
 that rested not : and these were they that persecuted the 
 righteous and delivered them up. 
 
 1 3. li And hard by them again were women and men 
 1 See Fragment 4.
 
 THE REVELATION OF PETER. 5 I 
 
 gnawing their lips, and being tormented, and receiving red- 
 hot iron upon their eyes : and these were they that had 
 blasphemed and spoken evil of the way of righteousness. 
 
 i4.x^And over against these were again other men and 
 women gnawing their tongues and having flaming fire in 
 their mouths: and these were the false witnesses. 
 
 1 5 .2 ''And in a certain other place were pebbles sharper 
 than swords or than any spit, red-hot, and women and 
 men clad in filthy rags were rolling upon them in torment : 
 and these were the wealthy that had trusted in their wealth 
 and had not had pity upon orphans and widows, but had 
 neglected the commandment of God. 
 
 i6.-?/ And in another great lake full of pitch and blood 
 and boiling mire stood men and women, up to their knees : 
 and these were they that lent money and demanded interest 
 on interest. 
 
 i^^^And there were other men and women being hurled 
 down from a great cliff, and they reached the bottom and 
 again were driven by those that were set upon them to 
 climb up upon- the cliff, and thence they were hurled down 
 again, and they had no rest from this torment. 
 
 [These were guilty of lewdness.] 
 
 3 * 1 8. And beside that cliff was a place full of much fire, 
 and there stood men who had made for themselves images 
 instead of God with their own hands. 
 
 19. And beside them were other men and women who 
 had rods, smiting each other, and never resting from this 
 manner of torment. 
 
 3 -/2o. And others again near them, women and men were 
 burning, and turning themselves and being roasted: and 
 these were they that had forsaken the way of God." 
 
 Here we have a fragment of sufficient length to give us 
 a fair idea of the contents of the whole Apocalypse. As
 
 52 THE REVELATION OF PETER. 
 
 a fact, it does contain something like 140 out of the original 
 300 lines of which the book consisted. 
 
 It falls into three parts: the first is the eschatological 
 discourse, i : the second, the vision of Paradise, 2 6 : 
 the third, the Inferno, 7 20. 
 
 We will take them separately. The first gives the con- 
 cluding lines of a speech of our Lord concerning the end of 
 the world. 
 
 The opening clause recalls, and is doubtless indebted to, 
 Matt. xxiv. 24; Mark xiii. 22, 'For there shall arise false 
 Christs and false prophets. 1 But both this and the words 
 which follow contain the first of a remarkable series of 
 resemblances to the Second Epistle of Peter, which I pro- 
 pose to collect in a note, in order that we may be the better 
 able to realise them 1 . 
 
 1 Apoc. I. Tro\\ol...^ffovTat \j/ev8oirpo<f>rJTai. 
 
 1 Pet. ii. I tyfrovro 5 KCLI ^evdoTrpo^rjrat. v T< \a$, ws /cal iv 
 vfuv Zffovrai, \j/evdodidd<TKa\oi, and iii. 3. 
 
 Kal...d6y/j.ara...TTJs diruXelas dtda^ovcriv. 
 
 2 Pet. ii. i oinves irapeurd^ovo'it' ai/s&reis dwuXetas. 
 
 ras eavruv if/vxds. i Pet. ii. 8 ^VXTJ 
 
 6 8et>s...Kpii>ei TOI)S vlovs TT)J 
 
 i Pet. ii. 3 olj TO Kpl^a. /CTraXai OVK dpyei. 
 
 i. rb 6pos. 
 
 1 Pet. i. 1 8 ffiiv avrf 6vres ev T^ 0.7^ fi/>. 
 
 TUV 6%f\66vTUV OTTO TOU /c6<T/ttOU. 
 
 2 Pet. i. 15 P-STCI. rty efj-Tiv ^odov. 
 irorairol elfft TTJV (J.op<pfy. 
 
 1 Pet. iii. 1 1 TTOTaTTOirj del virdpxeiv y/w.as. 
 
 7. TOTTOV . . .O^XM^PO* ' 
 
 2 Pet. i. 19 ev a.irxjJ.rip$ TOTT^. 
 
 7 (and 13). ot p\a.ff<f>T)/j.ovvTe$ TTJV 65bv rrjs 
 i Pet. ii. i SL' o)s i) 656s r^s dXydeias 
 ibid. 21 fiTfyvwK^vai ryv odbv rrfs
 
 THE REVELATION OF PETER. 53 
 
 What the bearing of these resemblances may be upon 
 the vexed question of the authenticity of 2 Peter, I will not 
 take it upon myself to determine : only, it must be re- 
 membered that three explanations of them are possible. 
 Either the author of the Apocalypse designedly copied the 
 Epistle (as S. Jude may also have done), or the Apocalypse 
 and Epistle are products of one and the same school, or 
 the resemblances do not exist. 
 
 We will return to the consideration of the text. 
 
 Have we any parallel to the fragment of the discourse 
 put into our Lord's mouth? No doubt it is ultimately 
 modelled on the discourse in Matt. xxiv. ; Mark xiii.; Luke 
 xxi. But there is an Apocryphal document which helps us 
 here very considerably. It is a book which exists in 
 Syriac, Carshunic, and Ethiopic. It has been published 
 in Syriac by Lagarde, who has also made a retranslation into 
 
 1 Pet. ii. 9 olSev Ktipios. . .d5t/cous. . .els -rj^pav Kpiffews Ko\afo/J.tvovs 
 8. /3o'p/3o/>os. 15. eKvKlovro. 
 
 2 Pet. ii. 11 els KV\iffnbv [3opj36pov. 
 9, ii, 17. Punishment of impurity. 
 
 i Pet. ii. 10 sqq. Denunciations of impurity. 
 15. djUeAijiTCWTes rrjs VTO\TJS rov 0eov. 
 
 1 Pet. ii. 21 viroffTpttf/cu K rfjs...aylas frroXfjs. 
 iii. 2 j/roX^s TOV Kvplov. 
 
 To these, the following resemblances in the smaller fragments must 
 be added. 
 
 Fragments i, 2. 
 
 The heaven and earth are to be judged. 
 
 2 Pet. iii. 10 ovpavoi poifySbv TrapfXfijo'ovTai. 
 12 ovpavoi Trvpovfievot. \v&rjffovrai.. 
 
 Fragment 6. 
 
 fK TUV anapriuv yevvaffdai (ras KoXcums) <pi)<rlv. 
 
 i Pet. ii. 19 $ yap ru rfrrijTai, TOUTI?
 
 54 THE REVELATION OF PETER. 
 
 Greek, the original language 1 . Its proper name is 'The 
 first book of Clement, which is called the Testament of our 
 Lord Jesus Christ : the words which He spake to His holy 
 Apostles after He had risen from the dead.' 
 
 Now, I am of the opinion that this book, or at least the 
 first fourteen chapters of it, gives us a very fair idea of the 
 lost first part of the Apocalypse of Peter. It is expanded 
 by various rhetorical additions, from prophecy and gospel, 
 but the resemblances are constant, and, I think, striking. 
 Let us examine them. 
 
 In the first place, the general complexion of both books 
 is the same. Both contain a speech of our Lord dealing 
 with the last things : only, that in the Testament is more 
 complete. 
 
 Secondly, the situation seems to be the same in both : 
 namely, that our Lord is addressing the disciples after the 
 Resurrection. In the Testament, He is questioned by Peter 
 and John, in presence of the other Apostles. In the 
 Apocalypse, Peter is the questioner; the other Apostles 
 are present. But it is not made absolutely clear at what 
 point in our Lord's career the vision is being revealed. 
 The portion of the book which would have told us is gone : 
 yet one touch makes it likely that the time meant is, in 
 the Apocalypse as in the Testament, the time after the 
 Resurrection. For the Apostles ask to see the glory of 
 Paradise, in order that they may thereby be enabled to 
 encourage their hearers*. This implies that at that moment 
 they had already received their commission to preach. 
 (Such a commission, be it noted, is given in the opening 
 section of the Testament.) The words of Christ ' Let us 
 
 1 Syriac in Reliquiae Juris Eccl. Antiquiss. Syriace: Greek in 
 Rel. Jur. Eccl. Ant. Graece. 1856. 
 
 2 2.
 
 THE REVELATION OF PETER. 
 
 55 
 
 go to the mount and pray' ( 2), point in the same 
 direction. The date imagined by our author can hardly 
 be that of Matt, xxiv., for there the discourse was delivered 
 on the Mount of Olives : here the transition to the Mount 
 takes place after the discourse is over. 
 
 Thirdly, there are coincidences of language : 
 
 Apocalypse. 
 
 i. Many of them will be false 
 prophets, and will teach ways and 
 various doctrines of perdition : and 
 they will be sons of perdition. 
 
 Testament. 
 
 8. There shall rise up shep- 
 herds who shall be lawless, etc. 
 etc., men of much talk 1 , opposing 
 the ways of the Gospel, dishonour- 
 ing all the way of piety : they 
 shall appoint commandments to 
 men not according to the scripture 
 and the commandment which the 
 Father would have. 
 
 3, etc. The expression 'son of 
 perdition ' is used of Antichrist. 
 
 10. ' Sons of destruction ' used 
 of the Phoenicians, in the sense of 
 ' doomed.' 
 
 8. They shall be upright, pure, 
 contrite... many shall be oppressed 
 and shall call on their God that 
 they may be saved. 
 
 They shall teach them that if 
 they prove their spirit 2 they will 
 be fit for the kingdom. 
 
 14. I therefore have told you 
 this, that wherever ye go ye may 
 prove the holy souls 3 . 
 
 In both documents the actual coming of God is de- 
 scribed in the most unemphatic way. 
 
 1 TroXtfXaXoi, Lagarde. 
 
 2 d&v doKifjuiffbxri rb wvevfj-a, avrwv, Lag. 
 
 3 doKi/Mia"rjTe rdj \l/vx&s TO.S ocrtas, Lag. 
 
 And then shall God come unto 
 my faithful ones that hunger and 
 thirst, and are oppressed, and 
 prove their souls in this life.
 
 56 THE REVELATION OF PETER. 
 
 Apocalypse. Testament, 
 
 i. God shall come. 12. The harvest is come, that 
 
 the guilty may be reaped and the 
 Judge appear suddenly and con- 
 front them with their works. 
 
 Both discourses end at the same point. After the dis- 
 course in the Apocalypse, the Lord says ' Come to the 
 mount ; ' and then the vision is seen. In the Testament, 
 after the mention of the judgment, He says, 'Turn therefore 
 unto the churches, and administer them ' ; and the rest of 
 the book is occupied with legislation. 
 
 I think that considering that the merest shred of the 
 discourse survives in the Apocalypse, these coincidences 
 are remarkable. But there is more evidence to come. I 
 shall ask you to examine with me the Second Book of the 
 Sibylline Oracles, a book which is assigned either to the 
 3rd or early 4th century 1 . 
 
 Of this book, 11. 6 30, 154 213, contain a description 
 of the signs of the end, of which one source is evidently, I 
 think, a document resembling the Testament. 
 
 Sib. Orac. Testament. 
 
 21 38. General slaughter, 3,4)5- Plagues, famine, unjust 
 
 plagues, famine, destruction of rulers, slaughter: a wicked king 
 
 unjust rulers. in the West : slaughter : 
 
 Sudden peace and plenty. ' Silver shall be despised and 
 
 A great star in heaven like a gold honoured. ' Alsocf. % sub fin. 
 
 crown 3 . 6. Signs in heaven: a bow, 
 
 [39 154. Poem of Pseudo- a horn, and a torch. 
 
 Phocylides with introduction and 7. Signs on earth: monstrous 
 
 epilogue.] births: children whose ' appear - 
 
 1 I shall make use of the excellent edition of Rzach, 1891. 
 
 2 The star is modified into a crown, as it seems, in order to introduce 
 the poem attributed to Phocylides (56 148) : this poem is a collection 
 of moral precepts, and the star represents the crown given to the keeper 
 of the law of God.
 
 THE REVELATION OF PETER. 57 
 
 Sifi. Orac. Testament. 
 r$5. Children born grey-headed ance shall be as of those advanced 
 (cf. Hesiod, Op. 181). in years: for they that are born 
 General affliction. shall be white-haired.' 
 False prophets. 8. Evil shepherds. 
 Beliar (Antichrist). General confusion and wicked- 
 Return of the lost tribes. ness : the remnant remain faithful. 
 The faithful servants keep watch. 9, 10. The son of perdition 
 Elias comes. described. 
 
 The Sibylline book goes on to describe the destruction 
 of the world by fire, the resurrection, and the judgment : 
 and in this second half has many points of connexion with 
 our Apocalypse: as the Testament does not treat of these 
 matters we can follow it no further just now. 
 
 Only, let the point which I am trying to enforce be 
 borne in mind : the Testament may represent the lost first 
 part of the Apocalypse : the Sibyl does use the second part, 
 as I hope to shew : also, the Sibyl in her first part resembles 
 the Testament. Is it not a priori likely that she uses the 
 Apocalypse all through ? 
 
 Two more points in connexion with the Testament, and 
 I have done : first it comes to us in a Petrine form, for it 
 is attributed to Clement the companion of Peter. (And 
 there exists in Arabic and Ethiopic an Apocalypse of Peter 
 of which Clement is the ostensible redactor *.) So that it is 
 linked by this fact with the spurious Petrine literature : and 
 additionally by the fact that the two Apostles who are 
 specially named as speakers are Peter and John. 
 
 Secondly, though there is as yet no trace of the spread 
 of the Testament in the West, I have recently come upon 
 
 1 This book is being examined and analysed for me : I hope to 
 produce parts of it at a later time. It is my hope that the old 
 Apocalypse will be found imbedded in it.
 
 58 THE REVELATION OF PETER. 
 
 .<**' 
 
 a fragment in Latin, containing the exact equivalent of 
 1 1 and 7 (in that order), namely, the description of Anti- 
 christ, and the signs upon earth. This exists in an Uncial 
 MS. of the 8th century, and, though I possibly ought to 
 include it in this essay, I propose to print it in a forth- 
 coming number of Texts and Studies. My own belief is 
 that it is a fragment of the Apocalypse of Peter : and that 
 belief I base mainly on analogies in late Apocalypses which 
 seem plainly dependent upon that book, and upon the 
 great unlikeliness that the Testament was ever known in the 
 West. 
 
 Returning to the text of the Apocalypse, we find that 
 2 5 are occupied with a short vision of Paradise and 
 of its inhabitants : and here, if anywhere, our author attains 
 to a certain standard of literary excellence, although it 
 does not seem as if Paradise were his favourite subject of 
 contemplation. 
 
 Our illustrative parallels are less numerous here : the 
 most striking one is a vision in which Mr Robinson 1 con- 
 jectured that some trace of the influence of the Apocalypse 
 was discoverable, namely, the vision of Josaphat in 
 the History of Barlaam and Josaphat 2 . I will translate 
 the passages, and call attention (in the notes) to such coin- 
 cidences of language as exist. 
 
 Josaphat "saw himself caught away by certain terrible 
 beings, and passing through places which he had never 
 seen, and arriving at a plain of vast extent 3 , flourishing 
 with fair and very sweet-smelling flowers 4 , where he saw 
 
 1 Passion of S. Perpetua, p. 37. 
 
 ' 2 Boissonade, Anecd. Graeca iv. pp. 280, 360. 
 
 3 (teytffTtjv ireSidda : cf. fj.tyiffTot> xwpov Apoc. 5. 
 
 4 upalois HvOfffi KalXlav euwdfcriKOfj.wo"o: cf. yijv . . .dvffovffav d 
 AvBeffi AcaJ apufMTuv ir\iripi) ibid.
 
 THE' REVELATION OF PETER. 59 
 
 plants of all manner of kinds, loaded with strange and 
 wondrous fruits, most pleasant to the eye and desirable 
 to touch' 1 . And the leaves of the trees made clear music 
 to a soft breeze and sent forth a delicate fragrance, whereof 
 none could tire, as they stirred 2 . ... And through this won- 
 drous and vast plain these fearful beings led him, and 
 brought him to a city which gleamed with an unspeakable 
 brightness and had its walls of translucent gold, and its 
 battlements of stones the like of which none has ever 
 seen. ...And a light from above ever darted its rays and 
 filled all the streets thereof: and certain winged hosts, each 
 to itself a light 3 , abode there singing in melodies never 
 heard by mortal ears ; and he heard a voice saying : This 
 is the rest of the righteous : this is the joy of them that have 
 pleased the Lord 4 ." 
 
 Again in a later part of the book 5 , the vision is con- 
 tinued, thus : 
 
 " He saw those fearful men, whom he had seen before, 
 coming to him, and taking him away to that vast and 
 wondrous plain, and bringing him into the glorified and 
 exceeding bright city 6 . And as he was entering into the 
 gate, others met him, all radiant with light, having crowns 
 
 1 tpvra TravTodatra Kal TroiKiXa, KapTrots t-tvois. ..Kal ffavfjuurrou J3pl8ovra : 
 cf. tpvruv etiai>6tj}v Kal a<p6dpTuv Kal Kapirbv evXayrj^vov <f>^povra ibid. 
 
 2 cf. roffovrov d rfv rb avdos ws Kal </>' ^/xas iKeldev <f>{pe<r6ai ibid. 
 
 8 Cf. ol Se oiK-?iTOpes...frdedv/ji:tvoi -rjcrav frdv/ma ayytXwv (pwnvuv . . . 
 ayye\ot. 5 Trepitrpexov avrofa &cec<re.../ccu /ut (puvrj -rbv Kijpiov debv avev- 
 <j>rifj,ovi>, ev(f>pai.v6/j.evoi. (eiHppoovvr] is the word for 'joy' in the Vision 
 of Josaphat) ibid. 
 
 4 cf. euros ffTiv 6 TOTTOS TWV dSeX^wi' (?) V/J.MV TUV SiKatuv 
 ibid. 
 
 5 p. 360. 
 
 6 virtpXa/Airpov : cf. vire p\afj.irpov r$ (purl ibid.
 
 DO THE REVELATION OF PETER. 
 
 in their hands which shone with unspeakable beauty ', and 
 such as mortal eyes never beheld 2 : and when Josaphat 
 asked : ' Whose are the exceeding bright 3 crowns of glory 
 which I see ? ' ' One ' they said ' is thine '." 
 
 I think the obligation is really unmistakable here. But 
 it may perhaps be remembered, that, in the place where he 
 quotes this vision, Mr Robinson establishes a connexion 
 between it and the Vision of Saturus. Does that vision 
 help us here ? I will quote some lines from it which seem 
 clearly to do so. ' And when we had passed the first 
 world, we saw an infinite light.' How does this compare 
 with the words ' the Lord shewed me a vast space outside 
 this world'? ( 5). Again: 'and whilst we were being 
 borne along by those four angels, there was made for us 
 (we came upon) a great space, which was like a garden, 
 having rose-trees and flowers of all sorts. The height of the 
 trees was after the manner of a cypress, and the leaves of 
 them sang without ceasing.' The flowers and plants of 5 
 will be remembered in this connexion. 
 
 After they had passed over the ; violet-grown stadium ' 
 and come to the city built of light, four angels ' clothed us 
 as we entered in with white garments' ( 5 the dwellers 
 had the garb of angels of light, 3 all their raiment shone). 
 'We heard an united voice saying Holy, Holy, Holy 
 without ceasing' ( 5 all with one voice were praising the 
 Lord God) : again ' we began there to recognise many 
 brethren ' (cf. 2). 
 
 Lastly, at the end of the vision, it is said, ' we were 
 nourished by an unspeakable perfume, which satisfied us,' 
 
 1 cf. 01) 8uva/J.ai l;r)yricr 0,080.1 T& KttXXos avrwv 3. 
 
 2 oi'ouj 6<f>9a.\fj.oi ovdtirore ftporfiot tdea.ffa.vTo : cf. oiroiov 
 6<f>Qa\/j.bs a.v0p(i)Tr[wi> e&paKev or t&edffaTo] 3. 
 
 3 vir^p\a.fj.irpot : see above.
 
 THE REVELATION OF PETER. 6 1 
 
 ( 5 ' so great was the perfume that it was borne even to us 
 from thence'). 
 
 Surely, with these proofs before us, we may safely affirm 
 that the Martyrs of Africa had read the Apocalypse of 
 Peter, and that Mr Robinson's hypothesis is confirmed by 
 the new discovery. 
 
 We must pass to the consideration of the Inferno. 
 
 First, I will examine the contribution of the Vision of 
 Josaphat to the elucidation of this part. After he has seen 
 the beautiful city, he is removed 1 , much against his will, to 
 the infernal regions. ' And when they had passed through 
 that great plain, they brought him to certain places, dark, 
 and full of all foulness 8 , whose horror counterbalanced the 
 brightness which he had seen. Here was a furnace kindled 
 and aflame with fire 3 ; and a sort of worm, fashioned for 
 punishment, crept about there 4 . And chastising powers 5 
 stood over the furnace, and there were certain men being 
 miserably burned in the fire. And a voice was heard 
 saying 'This is the place of sinners 6 : this is the punishment 6 
 of them that have defiled themselves with shameful deeds 7 .' 
 And thereupon, they led him forth.' 
 
 The resemblances here are not so striking, perhaps, as 
 in the vision of Paradise, but they are real resemblances, 
 notwithstanding. 
 
 We will take next the evidence of the Second Book of 
 the Sibylline Oracles. The poet has described the destruc- 
 
 1 I.e. p. 281. 
 
 2 cf. avx/j.i)pbv Trdvv...ffKoriv6v, /cord rbv atpa TOV TOITOV Apoc, 6. 
 
 3 cf. irvp <p\ey6fji:fvov /cat /coXafw at/rofo 7, and passim. 
 
 4 cf. TreTT\r]pufj.frov epireruv irovr}puv . . . ffKui\r]KfS uffirep i<e</>Acu 
 OVCOTOI/S 10: and inrb CKuXriKuv aKoi/JL^ruv 12. 
 
 5 cf. oi KoXafovres fiyyeXot 7 : ^ir^KeivTo otfrots #77e\ot ^affavicrrai 9. 
 
 6 cf. teal rfv TOTTOS KoXacreus 7. 
 
 7 cf. 10, 17.
 
 62 THE REVELATION OF PETER. 
 
 tion of heaven and earth, the resurrection, and the judg- 
 ment : all, it is then said, will pass through a fiery stream : 
 the good will be saved, but the bad will perish for ' whole 
 aeons' : and then the classes of sinners are enumerated 1 . 
 
 ' Those who did murder, or who were privy to it*, liars, 
 deceitful thieves, violent house-plunderers, gluttons, un- 
 faithful in wedlock, those who pour forth wicked words 3 , 
 the terrible ones, the violent, the lawless, the idolaters* and 
 those who have forsaken the great immortal God s , and 
 become blasphemers and harmers of the pious 6 , and breakers 
 of faith and destroyers of just men 1 ' : deceitful priests and 
 deacons who judge unjustly... worse than leopards and 
 wolves, the proud, 'and usurers who collect interest on 
 interest* in their houses and injure orphans and widows 9 in 
 every way' : fraudulent or grudging almsgivers, those who 
 forsake their aged parents, or disobey or curse their parents, 
 deniers of a trust committed to them, servants who turn 
 against their masters, those who defile their flesh , unchaste 
 maidens, causers of abortion", and those who expose their 
 children 12 , and sorcerers, male and female. 
 
 These all shall be brought to the pillar round which runs 
 the fiery stream: 'and them all shall the undying angels of 
 the immortal and eternal God, having bound them fast with 
 unbreakable chains, chastise most terribly with scourges of 
 flame and chains of fire: and then shall cast them into the 
 
 1 ! 2 55 sqq- 
 
 2 cf. 10 murderers, and those who were their accomplices : ffvviffropes 
 Sib. = avvei5oTas Apoc. 
 
 3 cf. 7, 13. 4 cf. 18. 
 
 8 cf. 20. 6 cf. 13. 
 7 cf. 12. 8 cf. 16. 
 
 9 cf. 15. 10 cf. 9,17- 
 
 11 cf. 11. 12 cf. Fragments 3, 5. 
 
 13 Cf. the tormenting angels in 6, 8, 1 7.
 
 THE REVELATION OF PETER. 63 
 
 gloom of night 1 in Gehenna among the beasts of If ell*, many 
 and terrible, where the darkness 1 is infinite': then follows 
 the fiery wheel and river : they suffer triple torment for each 
 sin, but eventually a hope of salvation, by means of the 
 prayers of the good, is held out (11. 330 335). 
 
 The resemblances, or, as I hold them to be, the traces 
 of obligation to our Apocalypse in the Sibylline book, are 
 fully made out, I venture to think, in the case of the classes 
 of sinners: they are not so striking, though they exist, in 
 the description of torment. But it is clear that in a poem 
 which is dealing in prediction and not describing things 
 seen, details of this kind would be out of place. 
 
 Let us pass next to a vision contained in the early 3rd 
 century novel (if it be not of the 2nd century) the Acts of 
 Thomas 3 . In this, a woman whom S. Thomas has raised from 
 the dead, narrates what she has seen in the infernal regions. 
 Here again the borrowings from our Apocalypse are so con- 
 siderable, that I must translate nearly the whole passage. 
 The woman says: 'A certain man took me, who was hateful 
 to look upon, entirely black, and his raiment very foul 4 : 
 and he brought me to a place wherein were many chasms, 
 and much stench 5 and a horrible exhalation proceeded from 
 thence. And he made me look into every chasm : and in 
 the (first) chasm I saw flaming fire, and wheels of fire were 
 turning there 6 , and souls hung upon those wheels, and were 
 dashed against each other: and there was a great crying 
 and howling there, but there was none to help. And that 
 man said to me: 'These souls are of thy race, and for a set 
 
 1 cf. 6. 2 cf. 10, 12. 
 
 3 Ada Thomae, ed. Bonnet, p. 39. 
 
 4 The dark raiment of the tormentors 6. The pdicr) pvirapa. 18. 
 
 5 Svffwdla,: so n. 
 
 6 Zrpexov iKtiae : cf. &yye\oi wepieTpex " avTotis tKelae 5.
 
 64 THE REVELATION OF PETER. 
 
 number of days they have been delivered over into torment 
 and breaking, and then others are brought in in their stead, 
 and they likewise are transferred to another place: these 
 are they that have perverted the union of man and woman 1 . 
 And I looked and saw infants heaped upon one another and 
 struggling with one another, and lying on each other 2 . 
 And he answered and said to me: These are their children, 
 and therefore they are set here as a testimony against 
 them. 
 
 'He brought me to another chasm, and I looked in and 
 saw mire* and the worm* bubbling up 5 and souls wallowing 
 there, and a great gnashing of teeth was heard from them, 
 and that man said to me: These are the souls of women 
 that have forsaken their husbands and committed adultery 
 with other men, and have been brought into this torment 6 . 
 
 ' He shewed me another chasm whereinto I looked, and 
 saw souls, some hanging by their tongue" 1 , some by their 
 hair*, some by their hands, some by their feet, head down- 
 wards*, and being smoked with fire and brimstone; con- 
 cerning whom that man that was with me answered me: 
 These souls that are hung by their tongue are slanderers, 
 and uttered false and shameful words ; and those that hang 
 by their hair, it is further explained, were bold-faced people 
 who went about bare-headed in the world: those hung by 
 their hands were cheats and never gave to the poor : those 
 hung by their feet ran after pleasure, but did not visit the 
 sick nor bury the dead.' 
 
 The woman then sees the cave where souls are imprisoned 
 
 1 cf.9, 17. . * cf. it. 
 
 3 8, 9, 16. 4 10, 12. 
 
 8 dvafiptovra : cf. ai>a.ira<f>\dfovTos 9, A.IXI.&OVTOS 16. 
 6 cf. 9. 7 cf. 7. 
 
 8 cf. 9. 9 cf. 9.
 
 THE REVELATION OF PETER. 6$ 
 
 before torment, and, after a short colloquy between her guide 
 and the other chastising spirits, is taken back to the world. 
 
 I hope my readers will take the trouble to compare for 
 themselves my translation of this vision with the references 
 to the Apocalypse which I have printed. To my mind, they 
 are conclusive in favour of an obligation to the Apocalypse 
 of Peter. 
 
 The next witness to be examined is the Apocalypse of 
 Paul; which I may be forced to call simply 'Paul' for 
 shortness' sake. This book we have in a rather shortened 
 text of the original Greek, in a fuller Syriac version, and 
 in a Latin version which is the fullest of all. This last is in 
 print, and I hope it will be published shortly in a forth- 
 coming number of Texts and Studies. It is of course 
 advisable to quote the Greek where we have it; but it will 
 probably be necessary to refer to the Latin too. The 
 abbreviations G and L will serve to show which is meant. 
 
 Paulis, as I have elsewhere remarked 1 , a book of the 
 fourth or early fifth century, and a mosaic made out of 
 more than one earlier book: and it has already been 
 noticed (by Hilgenfeld and Salmon) that the use of the 
 name 'Temeluchus' as the name of an angel is a mark 
 that the writer had seen the Apocalypse of Peter. For this 
 word occurs in Fragments 3 and 5 ; it is really an ad- 
 jective, and means 'caretaking' : but it is quite peculiar to 
 this book, and might well have been misunderstood by a 
 later writer. But this mistake of Paul does not seem to 
 have been followed up by those who have called attention 
 to it. Had this been done, it would have been clear that 
 Paul had borrowed much more .than one word from our 
 Apocalypse; and this we shall see when we come to examine 
 
 1 Texts and Studies ii. 2. 21. 
 R. J. 5
 
 66 THE REVELATION OF PETER. 
 
 the Fragments. At present we are to look for resemblances 
 
 to the text of the Apocalypse. 
 
 Paul G 19 'the place of the just 1 .' Apoc. Pet. 5 'the place 
 
 of your brethren (?) the just men.' 
 22 'trees planted, full of different fruits.' Pet. 5. 
 23 'the light (of the city) was beyond the light of the 
 
 world.' Pet. 5 'exceeding bright with light 2 .' 
 ,, 27 'when he passes out of the world.' Pet. 5 'out- 
 side this world 8 .' 
 
 ,, 17, 18 'great is thy judgment.' Pet. 10. 
 ,, 1 8 the souls of the murdered are introduced, cf. 
 
 Pet. 10. 
 
 ,, ,,31 'there was no light there, but darkness.' Pet. 6. 
 ,, ,, 16 'a multitude of men and women cast therein.' 
 
 Pet. 10 'murderers... <:#.$/ in a certain place 4 .' 
 ,,31 'some up to their knees.' Pet. 16 'up to their 
 
 knees.' 
 ,, ,,32 'but trusted in the vanity of their wealth.' Pet. 
 
 15 'that trusted in their wealth.' 
 ?> 35 '^e widow and orphan he did not pity.' Pet. 
 
 15 'that pitied not orphans and widows.' 
 37 'eating their tongues.' Pet. 14 'gnawing their 
 
 tongues.' 
 >j jj 39 'being led away into a dark place. Pet. 12 
 
 'cast into a dark place 5 .' 
 40 'standing upon fiery spits.' Pet. 15 'sharper 
 
 than any spit heated 6 .' 
 
 1 rbv TOTTOV ruv iKalwi>. 
 
 ~ <f><jjs...vtrtp rb 0ws TOV KOCT/J.OV. cf. virtpXa.fJ.'irpov rif (puri. 
 
 3 ^epXM el ' os ^ K r v KOff/j-ov : cf. fKrhs TOV /co<r/xou TOVTOV. 
 
 4 /Se/SXT/yU&'oi's iv au-njJ : cf. /SejSX^M^ofs f" TIVI TOTTQ, and 12. 
 3 dirayo/j.^vas ev To-irq ffKonvif : cf. /Se/JXTj/x^cot fv TOirtp ffKOTivq. 
 
 i> Trvpivuv : cf. 6^i/re/)ot...7ra^r6s 63e\l<rKov irewvpij}-
 
 THE REVELATION OF PETER. 67 
 
 Paul G 40 ' these are they that corrupted themselves and 
 
 killed their children 1 .' Pet. n 'these were 
 
 they that destroyed and made abortive their 
 
 children.' 
 
 ,, L 37 and 39 'and worms devouring them.' Pet. 10 
 
 and 12. 
 
 ,, 'these are they that demanded interest on in- 
 terest and trusted in their riches.' Pet. 10 
 and 15*. 
 
 ,, ,, 38 'into this pit flow all the punishments.' Pet.\\*. 
 40 'and beasts tearing them.' Pet. 10 'being 
 
 smitten by these beasts.' 
 ,, ,, 41 'there was straitness, and the mouth of the well 
 
 was strait.' Pet. 10, n 'a strait place 4 .' 
 42 'the worm that is restless'. Pet. 12*. 
 i 39 'girls in black raiment,' 40 'men and women 
 clothed in rags full of pitch and sulphur.' Pet. 
 15 'men and women clothed in foul rags,' 
 and 6 'raiment like the atmosphere of the 
 place.' 
 
 Some little time back I called attention to a conjecture of 
 Bunsen's that in the fragment Concerning the Universe Hip- 
 polytus might have made use of our Apocalypse. In his 
 Missing Fragment of the Fourth Book of Ezra, Professor 
 
 1 aural eiffiv ai <f>deipa<rai. eavras Kal rh j3p<j>T) avruv diroKTfivacrai. 
 The text of Peter here is partly conjectural. 
 
 - Hii sunt qui usuras usurarum exigentes et confidentes in diuiciis 
 suis. Cf. OVTOI . . oi . . diraiTovvTes TOKOVS TOKWV (16) and T TrXoirry 
 airruSf TreTroiffores (15). 
 
 3 In istam foueam influunt omnes pene: cf. & $ 6 ty&P r ^ v Ko\a- 
 
 angustia, et angustum erat : cf. Iv roVy 
 uermem inquietum : cf. 07cwX^/cwj> aKoifj-^Tuv. 
 
 52
 
 68 THE REVELATION OF PETER. 
 
 Bensly has shown that one of Hippolytus' sources is 
 4 Esdras. But I think it is fairly clear that the Apocalypse 
 of Peter was another. 
 
 'Hades 1 is a place in the creation which is unfurnished 2 , 
 a locality underground wherein the light of the world does 
 not shine,' so far there is nothing Petrine. 'Now since no 
 light shines 3 in this place, darkness must constantly prevail 
 there. This place is appointed as a prison for souls, and 
 over it are appointed angel- warders, who administer the 
 temporary chastisements of the places in accordance with 
 the deeds of each soul 4 .' 
 
 ' There is one way down to the place, and at the gate. 
 as we have learned to believe, there stands an archangel 
 with his host... the just are escorted in light to the right... 
 and led to a shining place wherein dwell the righteous that 
 were from the beginning.' And there they enjoy the ex- 
 pectation of complete joy. ' But the wicked are dragged to 
 the left by chastising angels, not going any longer willingly, 
 but being haled by force as captives, and the angels deride 
 and reproach them and thrust them downwards' to a place 
 where they dwell in sight of Paradise and of Gehenna, but 
 with a great gulf between them and the righteous. Peter's 
 Inferno, it will be remembered, was ' over against Paradise ' 
 ( 6), and was full of chastising angels ( 6, 8). At the last 
 judgment all men and angels and demons will join in saying 
 'Just is thy judgment 5 .' Emphasis is laid on the 'worm of 
 fire, not dying nor destroying the body, but continually pro- , 
 
 1 S. Hippolyti Opera, ed. Lagarde, p. 68. 
 
 2 TOTTOS aKaraffKetiaffTos from Enoch xxi. r, i (Gizeh fragment). 
 
 3 0wrds /JLT] KardXa/jLirovTos : cf. Pet. 5. 
 
 4 &yye\oi <f>povpoi, Trpdy r&y emffruv irpdi-eis diav&ovres ras TLOV TOTTUV 
 
 : cf. Pet. 6, 8. 
 6 fjilav <f>uvTjv dirotp&^y^ovrai...AiKaia ffov 17 Kpiffis: cf. Pet. 5, 10.
 
 THE REVELATION OF PETER. 69 
 
 ceeding from the body with ceaseless pain.' And in general 
 it may be said that though Peter is not the only source 
 employed, he is most likely one source. 
 
 There are yet two other Apocalypses of a considerably 
 later date than Paul, which bear almost as clear traces of 
 the influence of the Apocalypse of Peter : these are the 
 Apocalypse of Esdras ' and that of the Virgin. The former 
 contains an Inferno scattered in various parts of the book, 
 if so confused a patch- work as this document is can be dig- 
 nified with the name of a book. The torments and sins 
 described show one remarkable coincidence with the 
 Apocalypse 2 . The latter 3 is one long dreary Inferno of the 
 weakest kind, but shows a large number of coincidences. 
 It may be worth while to cite some passages when we come 
 to discuss the Fragments : but I will ask my readers to trust 
 for the present my assertion of the obligations of these two 
 documents to our Apocalypse : the evidence which I could 
 adduce is not different in kind from that of which I have 
 already given a good deal. 
 
 One additional proof of the influence of the description 
 of Paradise may here be given. It comes from a book 
 variously called the Narrative or Apocalypse of Zosimas 4 , a 
 hermit who went to visit the Blessed Ones, the descendants 
 of the Rechabites, in their earthly Paradise. He was carried 
 over the river which separates the heavenly land from ours 
 by two trees which bent down and wafted him over : these 
 trees were 'fair and most comely, full of sweet-smelling fruit 5 .' 
 
 1 Tischendorf, Apocall. Apocr. 24 33. 
 
 2 See below, on the Fragments. 
 
 3 Not yet printed, so far as I know: it is very common in MSS., and 
 I have transcribed it for publication. 
 
 4 To be published in Texts and Studies with other like documents. 
 
 . Ktipirbv
 
 70 THE REVELATION OF PETER. 
 
 When he arrived in the land he found it to be a place ' full 
 of much fragrance ; and there was no mountain on one side 
 or the other, but that place was a plain full of flowers, all 
 begarlanded, and all the land was fair 1 .' 
 
 The first man whom he met wore no garments, and 
 when Zosimas asked the reason of this, he bade him look 
 up into the sky and behold his raiment : ' and I looked and 
 saw his face as the face of an angel and his garment as the 
 lightning which shineth from east to west, and I feared that 
 he was the Son of God 2 .' Compare this with the description 
 of Paradise and its inhabitants in Pet. 3, 5. It should be 
 recorded here that the author of Zosimas elsewhere borrows 
 a sentence from the Protevangelium ; which shows his pro- 
 clivities. 
 
 In the Ethiopic 'Conflict of Matthew 3 ,' the dwelling- 
 place of the lost 9! tribes is described (in a passage which 
 practically recurs in Commodian's poems 4 ) : and it is said 
 that ' when the wind blows, we smell through it the smell of 
 gardens. In our land there is neither summer nor winter, 
 neither cold nor hoar-frost, but on the contrary a breath of 
 life 5 .' 
 
 We must now turn to the discussion of the Fragments. 
 Fragments i and 2 are those furnished by Macarius Magnes, 
 
 1 rfv 6 TOTTOS Reives TrX^p^s evuSlas iro\\rjs, Kal OVK r^v opos i-vOa /cat 
 HvOa, d\\' TJV 6 TOTTOS ^Keivos iredivbs dv0o<p6po$, 6'Xos tore^tvtfp/tfot, Kal 
 Traffa i] yr) evtrpeir-^s. 
 
 2 Bedcrai rb Hvdv/j-d ftov TTOWV 4a~Tiv. Kal Oeaa'du.ei'os v T<$ oupavf elSov 
 rb TrpoffWTTOv avrov dxrel Trpoffuwov dyyt\ov (Act. vi. 15) Kal rb i>dv/j.a 
 avrov ws dffrpairriv, ri tt; dvaroKwis els dvfffj.ds Tropevo/j^vri. 
 
 3 Malan, Conflicts of the Holy Apostles, p. 44. 
 
 4 Instr. ii. i, Carm. Apol. 940 sqq. 
 
 5 I believe it to be the case that the author of the Carmen de ludicio 
 Domini used our book ; and Commodian may have done so as well ; 
 but in his case the number of sources used is considerable.
 
 THE REVELATION OF PETER. 71 
 
 or rather, by the heathen writer whom he undertakes to 
 confute. I will translate and comment on them in order. 
 
 "Let us by way of superfluity cite also that saying in the 
 Apocalypse of Peter. It introduces the heaven as being 
 about to undergo judgment along with the earth, in these 
 terms. 'The earth,' it says, 'shall present all men before 
 God at the day of judgment, being itself also to be judged 
 along with the heaven also which encompasses it'." And 
 he goes on to inquire why the heaven is to be destroyed 
 seeing that it is the Creator's noblest work. Then, in the 
 following chapter, we find: "This, moreover, it says, which 
 is a saying full of impiety: 'And every power of heaven 
 shall be melted, and the heaven shall be rolled up like 
 a scroll, and all the stars shall fall like leaves from a vine, 
 and as leaves fall from a fig tree'." With this we should 
 compare Isa. xxxiv. 4, where the words are identical, save 
 that the 'powers of heaven' are in the plural; and in view 
 of this fact, the passage has been looked upon by some 
 (e.g. Hilgenfeld) as merely a quotation from Isaiah, and not 
 from the Apocalypse. Yet the way in which the heathen 
 objector brings it forward, the way in which Macarius 
 answers it, the fact that we find it partially quoted in our 
 Lord's eschatological discourse (Luke xxi. 26) and in the 
 Apocalypse of John (vi. 13, 14), are considerations which, 
 when combined, lead me to think that Zahn does right 
 when he includes it among the fragments. 
 
 In this prophecy of the destruction of heaven and 
 earth, we have, as Dr Salmon has pointed out, a trait 
 which is prominent in another Petrine work, the Second 
 Epistle, which, alone among New Testament books, predicts 
 the destruction of the world by fire. And, further, we 
 have a gap at the beginning of our Apocalypse to which 
 a prophecy of this sort would be the best possible supple-
 
 72 THE REVELATION OF PETER. 
 
 ment. It must have found a place in the prophetic speech 
 of our Lord, of which we have the scanty remains in i. 
 
 Moreover, a book which, we have seen reason to believe, 
 has used our Apocalypse, devotes some space to a descrip- 
 tion of the destruction of the world by fire, namely, the 
 Second Book of the Sibylline Oracles 1 . Again, S. Methodius, 
 who quotes the Apocalypse, lays stress on this point too 2 . 
 The third century poet Commodian has a line which seems 
 an echo of the prophecy that the heaven is to be judged: 
 'the stars of heaven fall, the stars are judged with us 3 ,' and 
 certainly Commodian used several apocryphal sources. 
 
 Fragments 3 6 all bear on one and the same subject, 
 and may be translated together. 
 
 3. "The scripture says that the infants that have been 
 exposed (i.e. cast out in the street at their birth) are de- 
 livered to a caretaking angel, by whom they are educated, 
 and so grow up ; and they will be, it says, as the faithful of 
 an hundred years old are here." 
 
 Then, in what I take to be a separate extract, though 
 hitherto it has been printed continuously with the last 4 , there 
 follows : 
 
 4. "Wherefore also Peter in the Apocalypse says: 'And 
 a flash of fire darting from those children, and smiting the 
 eyes of the women '." 
 
 Here we have, in slightly different language, an extract 
 
 1 11. 190 213. 
 
 2 De Resurr. ap. Epiph. Haer. Ixiv. 3 1 . 
 
 3 Carm. Apol. 1004. 
 
 4 My reasons for making the division are these: (i) the unique MS. 
 does not itself divide the extracts. (2) 39, 40 are plainly divided 
 wrongly by the editors. (3) The particle Aid has no sense, if connected 
 with the preceding sentence. As an extract detached from the context, 
 the fragment is intelligible : 48 begins with cnm/ca.
 
 THE REVELATION OF PETER. 73 
 
 from our text ( n). It is the only one which is identifiable 
 as such among the fragments. 
 
 5 a. "For instance, Peter in the Apocalypse says that 
 the children who are born untimely shall be of the better 
 part : and that these are delivered over to a caretaking angel 
 that they may attain a share of knowledge and gain the 
 better abode, after suffering what they would have suffered 
 if they had been in the body : but the others shall merely 
 obtain salvation as injured beings to whom mercy is 
 shewn: and remain without punishment, receiving this as 
 a reward." 
 
 5 b. "Whence also we have received in divinely inspired 
 Scriptures that untimely births are delivered to caretaking 
 angels, even if they be the offspring of adultery. For, had 
 they come into existence contrary to the will and ordinance 
 of that blessed nature of God, how could they have been 
 delivered to angels to be brought up in great quietness 
 and refreshment ? and how could they with boldness have 
 summoned their own parents to the Judgment-seat of 
 Christ, to accuse them? saying: 'Thou, O Lord, didst not 
 grudge us that light which is common to all : but these 
 exposed us to death, despising Thy commandment'." 
 
 6. '"But the milk of the women, flowing from their 
 breasts and congealing,' says Peter in the Apocalypse, ' shall 
 engender small beasts (perhaps serpents) that consume 
 flesh : and these run up upon them and devour them ' : 
 teaching us that the punishment comes on account of the 
 sin (i.e. is suited to the nature of the sin). He says that 
 they (the punishments) are born of the sins, just as for 
 its sins the people was sold, and because of their unbelief 
 towards Christ, as the Apostle says, they were bitten by 
 serpents (i Cor. x. 9)." 
 
 In Fragments 3 and 5 we have some puzzling problems.
 
 74 THE REVELATION OF PETER. 
 
 Let us, if possible, set out quite clearly the assertions which 
 are made. 
 
 1. Exposed infants are given to an angel, and educated, 
 and attain a condition like that of an aged Christian. 
 
 (Fr. 3-) 
 
 2. Untimely births are given to an angel, and go 
 through the experience of life. 
 
 Another class is merely not punished. (Fr. 5 a.) 
 
 3. A certain class of children (probably untimely births) 
 is given to angels, even if born of adultery; and is educated 
 in a place of peace : they accuse their parents of exposing 
 them to death. 
 
 And for these facts the Apocalypse of Peter, the ' Scrip- 
 ture ', and ' divinely-inspired writings ' are given as autho- 
 rities. 
 
 Our text of the Apocalypse tells us about the punish- 
 ment of the causes of untimely births, but it says nothing 
 of infants exposed to death after birth. 
 
 First, can we find reason for supposing that all the frag- 
 ments which I have quoted here came from the Apocalypse? 
 Zahn denies that they do : he attributes Fr. 3 and Fr. 5 b 
 to some unknown book ' : principally on the ground that, 
 reading xli. of Clement as one paragraph, we have 
 the same book quoted twice, once without a name, once 
 under its proper name : which is impossible : therefore two 
 books are quoted. 
 
 But I have already shewn sufficient reason for dividing 
 the paragraph into two, as I think ; and with this division, 
 the difficulty to a large extent disappears. Clement, in 
 two adjacent passages of a continuous text (in which he 
 
 1 He also reads TrapadLdorat for irapa.dido<T0ai in 5 a, so as to confine 
 the Petrine quotation to the first sentence of the paragraph: but this 
 is really quite arbitrary.
 
 THE REVELATION OF PETER. 75 
 
 was very probably commenting on the Book of Wisdom) 
 has twice quoted our Apocalypse, introducing his quota- 
 tions in slightly different terms. I think there is no other 
 reason for denying the Petrine origin of the passage. 
 
 Let me give my own theory of the reconstruction of the 
 Fragments. They belong to the lost part of the Inferno, 
 and to the explanations of things seen which must there have 
 been given to Peter either by our Lord or by an angel. 
 Peter has seen the women and the children born untimely 
 (as in n) : later on he sees women who have exposed 
 their children, instead of suckling them : the milk of these 
 unnatural mothers, which ought to have been given to their 
 children, has engendered small serpents, which devour 
 their flesh (Fr. 6). 
 
 After the vision is over, Peter asks for explanation of 
 certain parts of it. He is told, in particular, of the destinies 
 of the two classes of children, untimely births, and exposed 
 children. The untimely births are given over to a care- 
 taking angel, and attain experience, and mature condition 
 (Fr. 3, 5 a b). They accuse their parents at the bar of 
 Christ (Fr. 5^). The exposed children only gain salvation 
 in the shape of immunity from punishment (Fr. 50), pre- 
 sumably because they have been actually born, and have 
 consequently entered the ranks of human life. 
 
 Now to comment on the fragments, and see what can 
 be drawn from them in justification of this reconstruction. 
 
 Fr. 3 speaks of the exposed infants being given over to 
 the angel, and, in fact, treated in the way elsewhere pre- 
 dicated of the untimely births. I am forced to regard the 
 word exposed 1 as an inaccuracy of Clement's, or else as 
 a wrong reading for abortive, which latter word can be 
 obtained by a slight change. But the theory that it is an 
 what is wanted is
 
 76 THE REVELATION OF PETER. 
 
 inaccuracy is preferable, because the whole quotation is 
 made in the most general terms possible : we have the 
 same passage accurately (or more accurately) reproduced 
 by Clement himself in Fr. 5 a and by Methodius in $b. 
 
 Very likely Clement is here commenting on a passage 
 of Ecclesiastes (vi. 3, 4) where a long life and an untimely 
 birth are compared together 1 . The words of Isaiah 'the 
 child shall die an hundred years old 2 ' may be also in his 
 mind. Notice that the word faithful occurs in i of our 
 text. The clause in which this word occurs corresponds to 
 the clause in 5 a, which is a paraphrase by Clement, 'in 
 order that they may attain a share of knowledge, etc.' 
 
 4. The difference of language between this fragment 
 and our text might lead one to suspect that the latter is a 
 shortened one, or that Clement is quoting from memory. 
 If the word 'jffas/t' be original it can be paralleled from 
 Paul G 35 3 . Clement goes on to quote a text from 
 Wisdom (iii. 7, 8) comparing the righteous to a spark 
 among the stubble. 
 
 5 a, b. The unique word for ' caretaking^ is made into 
 a proper name in Paul and in the later 'Apocalypse of 
 John*,' and is applied to a chastising angel 6 . But, in 
 effect, Paul has done much more than borrow a single 
 word : in G 40 we have the following passage, which at 
 once takes us back to the source of Fr. 5 b. 
 
 " And the angel said to me ' These are they that defile 
 themselves, and that killed their children. The children 
 
 r] avyp eKarov, Kal rr) iro\\a Ijifferai,,.aya9bi> virtp avrbv 
 
 2 Isa. Ixv. 7. 
 3 
 
 5 Tischendorf, Apocall, Apocr. 70 94 : see p. 94. 
 8 16, 34-
 
 THE REVELATION OF PETER. 77 
 
 therefore came crying : ' Avenge us of our parents.' And 
 they were given to an angel, that they should be taken to a 
 place of ease, but their parents to eternal fire." In L 40, 
 the text is fuller (the Syriac omits the whole section). 
 
 "And he answered me : ' These are women that defiled 
 the image of God, (untimely) bringing forth infants from the 
 womb, and these are the men that caused the sin. But 
 their children appeal unto the Lord God and the angels 
 which are over the punishments, saying : ' Avenge us of our 
 parents : for they have defiled the image of God, having the 
 name of God, but not keeping his commandments : they 
 gave us to be devoured of dogs and trampled upon by swine, 
 and others they cast into the river.' But those children 
 were given to the angels of Tartarus which were over the 
 punishments, that they should take them to a place of ease 
 and mercy. But their fathers and mothers were taken to 
 eternal punishment 1 ." 
 
 Paul does not make it quite clear whether he is speaking 
 of infants born untimely or exposed after birth : his words 
 would apply to both classes. But this is of little moment, 
 for we are not dealing with a quotation, but with a plagiarism, 
 
 1 Et respondit mihi : Haec sunt mulieres commaculantes 
 plasmam dei proferentes (&crpw<ra<rcu) ex utero infantes, et ii sunt uiri 
 concubentes cum eis. Infantes autem earum interpellant dominum 
 deum et angelos qui super penas erant, dicentes : Nefanda ora (sic. I 
 read : Vindica nos a) genitoribus nostris : ipsi enim commaculauerunt 
 plasma dei, nomen dei abentes, sed praecepta eius non obseruantes 
 dederunt nos in escam canibus et in conculcationem porcis: alios 
 proiecerunt in flumine. Infantes autem illi traditi sunt angelis tartari 
 qui erant super penas (the Latin invariably changes Temeluchus to 
 Tartaruchus), ut ducerent in locum spaciosum misericordiae. Patres 
 autem et matres eorum strangulabantur in perpetuam poenam. 'Stran- 
 gulabantur' seems to be a rendering of airirrYxOt)(ra.i>, which is a mis- 
 reading for airr)x6riaa.v, the word indicated in the Greek.
 
 78 THE REVELATION OF PETER. 
 
 and a certain amount of intentional variation is to be ex- 
 pected. An authority, cited earlier as having made use of 
 our book, mentions both classes; this is the Sibyl 1 . 
 
 The two offences are specially forbidden in the Didache, 
 and in Barnabas' Epistle. And no doubt it would be pos- 
 sible to collect a good deal of somewhat unsavoury evidence 
 to show the common occurrence of them in the ancient 
 world. The writer of the Letter to Diognetus makes especial 
 mention of the freedom of Christians from this form of guilt. 
 ' They marry and beget children, like all the world : but 
 they do not cast out the children when born.' And the 
 Apostolical Constitutions (vii. 3), in amplifying the prohibition 
 of these sins in the Didache, add words which recall those 
 of Paul and of Clement (Fr. 5 a) ' For everything that is 
 fashioned in the likeness of man, and has received a soul 
 from God, if it be murdered shall be avenged, having been 
 unjustly slain 2 .' 
 
 I may note that, in the tract which Hilgenfeld calls the 
 ' Judgment of Peter ' and others the ' Ecclesiastical Canons,' 
 the prohibition of these sins is put into the mouth of Peter, 
 
 1 Sib. Or. ii. 280. Scrcrai 5' vi yacrr^pi. <j>bpTovs 
 
 ^KTpdjffKOVCriV, OffOt TOKeTOI>S piirTOVfflV d6ff/J,<j}$. 
 
 And in the Pseudo-Phocylides, part of which is interpolated in the 
 same book, we have the same two sins mentioned, in a way which recalls 
 the Latin Paul, viz. 1. 184. 
 
 yvvij <j>6dpoi. /3/>^0os fyfipvov ZvdoOi yaorpos, 
 
 reKOVffa Kvaiv pt^rj KO.L yvtyiv %\wpa. 
 Cf. 'in escam canibus, etc.' of Paul. 
 
 2 (ftovevOtv ^KdiKt]d^(reTa.i, d5i/cws avaipedtv. It should be remarked, 
 lastly, that the use of so strange a word as rr)fj.e\ovxos suits well with the 
 habit of our author. Other uncommon words used by him are vap-
 
 THE REVELATION OF PETER. 79 
 
 which, whether the author intended a reference to the 
 Apocalypse or not, is a very appropriate attribution. 
 
 Fr. 6. This belongs to a description of torment seen 
 by Peter in a part of the Inferno which either followed our 
 text, or has dropped out of it. It almost certainly refers to 
 the punishment of those mothers who exposed their children. 
 Compare the following fragment from the Apocalypse of 
 Esdras (p. 29) "And I saw a woman hanging, and four 
 beasts' (or serpents) sucking her breasts. And the angels 
 said to me : ' This woman grudged to give her milk, and 
 also cast her children into rivers.' " 
 
 This quotation throws a good deal of light on our frag- 
 ment. We see at once that the meaning of it is that the 
 ,milk of those women who exposed their children became 
 the means of their punishment. They refused it to their 
 children, and it engendered the serpents which devoured 
 them. And the principle here inculcated, that the nature of 
 the sin determines the nature of the punishment, is one which 
 runs through a large part of our Apocalypse, and through 
 almost all the later visions. It is an important one, specially 
 prominent in Dante's Inferno, and I believe that it origi- 
 nated with the Apocalypse of Peter. 
 
 Fr. 7. I have added this to the list, without any mis- 
 givings, for it appears to me to contain a distinct reminis- 
 cence of 7 and 9 of our Apocalypse 2 . 
 
 Hilgenfeld includes among the fragments a quotation 
 twice made by Hippolytus from 'the prophet,' and found 
 also in Commodian's Carmen Apologeticum (886 90). If 
 it is really from our Apocalypse, which, judging from the 
 
 1 Orjpta. The Apocalypse of the Virgin contains two or three very 
 similar descriptions. 
 
 2 Cf. especially fiKaa^fuuv, and ras 5ta KO(T/J.OV rptx^v TTI iropvelav 
 6pfj.u(ra.s.
 
 80 THE REVELATION OF PETER. 
 
 terms in which it is introduced, I am rather inclined to 
 doubt, it must have formed part of the introductory section 
 in which the end of the world was predicted. It runs thus: 
 "And another prophet also says: 'He (Antichrist) shall 
 gather all his forces from the East even unto the West: 
 those whom he hath summoned and those whom he hath 
 not summoned 1 shall go with him: he shall whiten 8 the sea 
 with the sails of his ships and blacken :i the plain with the 
 shields of his weapons: and every one that shall encounter 
 him in battle shall fall by the sword' (Of Antichrist, c. 15 
 and 54). 
 
 During all this discussion, I have taken it for granted 
 that the fragment before us is part of the Apocalypse of 
 Peter ; yet the seer's name is nowhere given. Is it certain 
 that it is not meant for the work of someone else? The 
 reasons which lead me to suppose that it does belong to the 
 Apocalypse of Peter are as follows : 
 
 (1) It is attributed to one of 'us the twelve disciples' 
 (an expression which, by the way, occurs in the Gospel also, 
 and is inaccurate in both places) 2. 
 
 (2) The author is the spokesman of the twelve disciples 
 
 4- 
 
 (3) A passage occurs in it which is substantially iden- 
 tical with a quotation from the Apocalypse of Peter. 
 
 (4) We know of no other Apocalypse attributed to an 
 Apostle which it would be possible to identify with this 
 fragment, save, perhaps, the Revelation of Thomas: and it 
 is really very doubtful whether that book ever existed. 
 
 It is probable that the lost end of the book contained 
 
 1 oOj Ke/cXTj/coi Kal oOs ov /ce/cX^KOi. 2 \fVKavei. 
 
 3 /teXcwet. The vocabulary is curious, and, so far, is an argument 
 for the Petrine origin. The use of KK\-fiKoi is so odd that one is tempted 
 to guess that it is a rendering of a Latin 'uocauerit.'
 
 THE REVELATION OF PETER. 8 1 
 
 the substance of Fr. 6, some explanations of the vision given 
 by our Lord to Peter, and less certainly, some account of 
 what happens to souls immediately after death. 
 
 I have thus brought to an end a long and perhaps 
 desultory investigation of this very interesting fragment. 
 Many questions of high importance I have designedly left 
 on one side 1 : many more I have, no doubt, failed through 
 ignorance to ask. But I have tried to put into the hands of 
 students the main results of a somewhat laborious examina- 
 tion of Christian Apocalyptic literature. And I hope that, 
 however unattractive may be the subjects treated by Pseudo- 
 Peter and by myself, and whatever the defects of their 
 treatment, I have made it clear to students both of theology 
 and of literature that they have in this book a document of 
 the highest importance. How many of our popular notions 
 of heaven and hell are ultimately derived from the Apoca- 
 lypse of Peter, I should be sorry to have to determine. But 
 I think it is more than possible that a good many of them 
 are; and that when we sing in church of a land where 
 
 everlasting spring abides, 
 And never-withering flowers, 
 
 we are very likely using language which could be traced 
 back with few gaps, if any, to an Apocalypse of the second 
 
 century. 
 
 1 The relation of the classes of sinners named in the Apocalypse 
 to those found in the Didache ; the connexion of the Ritual of the Dead, 
 the Pistis Sophia, and the Apocalypse of Zephaniah with our book, 
 are among these, as also the questions whether we have reason to 
 suppose that our text of the Apocalypse is a shortened one, and whether 
 the author of the Apocalypse did not write the ' Gospel' as well. 
 
 R. J.
 
 82 THE REVELATION OF PETER. 
 
 I append a short note on resemblances between the Didache and our 
 Apocalypse. 
 
 Didache. Apoc. 
 
 1. ov (fiovevfffis jo 
 
 01) fjLoixevfffis o, 
 
 oil iraidcxpOop'fia'eis . . . 17 
 
 ov (j>ovev<reis T^KVOV ev <j>0opq,, ovdt yevvriOev diro- 
 
 ffeis... 14 
 
 OVK Hey Tr\eov^KTr)s 16 
 
 ? 
 
 19 
 
 <f>6vos 10 
 
 (jLOixeicu g 
 
 fld(i)\o\aTpeia 18 
 
 <pi\apyvpos 1 6 
 
 P\a.ff<pr)/j.ia 7, 13 
 
 00J/01 IO 
 
 fj.oixeia.1, fTTLdvfj.lai, iropveiai.... g 
 
 ftSw\o\aTpeiai ... 1 8 
 
 if/ev5o/j,aprvpiai... 14 
 
 diuKTat. ayaOwv... 12 
 
 ow/c eXeowrej TTTWXOV 15 
 (ftoveis T^KVUV, (pdopels ir\aa/j.aros 6eov (cf. Paul, 
 
 Lat. 40) 1 1 
 
 a,Tro(rTp<j>6/ji,evoi rbv evSeoftevoif, KaTaTrovovvTes TQV 
 
 The Pistis Sophia has a certain number of coincidences in vo- 
 cabulary (especially in pp. 117 243 of the Latin translation): the 
 words al&v, dpxovres (possibly in Apoc. 5 we should read apxcvruv 
 for dpxtpuv), TOTTOS, fj.op(piri, KO<T/>S, KoXctcris, are all prominent. In 
 pp. 237 243 a series of sins and their punishments is described: the 
 sins are, abusive language, slander, murder, theft, pride, blasphemy, 
 impurity. The punishments do not correspond with those in our 
 book. However, the general situation is the same; revelations are 
 imparted by the Lord to the disciples after the Resurrection. I 
 have little doubt that the Apocalypse is, like the Pistis Sophia, of 
 Egyptian origin, and that both have connexions with the Ritual of 
 the Dead.
 
 EYAfrEAION KATA T7ETPON. 
 
 1 ...T[WV] Se 'lovSatojv ovSeis evti^aro ras xeipa?, Mtxxvii24 
 ov8e 'HpcoS?7S ovS' ets TOJV KptTcov avrov. Kai f3ovXr)6evTwv 
 vi\l/a.crOa.i dveo-Tr) IleiXaTOS. Kai Tore KeXeuet 'Hpw'S^s oLc xxiii n 
 /JacrtXeu? 7rap[aX77/>i]<$77i/at TOV Kvpiov. etTrcov avrois ort 
 
 5 "Ocra e/ceXeucra v/xij/ Troi^crcu avrw, Trot^craTe. 
 
 2 "Hxet Se e/cet 'I(a<rr)<f> o <^>t'Xos IleiAaTOv Kai TOV 
 Kvptov, xat eZSws on CTravpicrKeiv a-urov //eXXovtrtv ^X^ev 
 Trpos TOV UctXarov xai r/rrja-e TO crc3/xa TOV Kvptou Trpos 
 Ta<f)tjV. KOU 6 IletXaTOS Trejui^as Trpos 'HpwSi^v ^T^crev Lc xxiii 7 
 
 10 avrov TO awfjia. ' KO! 6 'HptoSr^s f.<f>r) 'A8eX<j!)e IleiXaTe, ei 
 icat /AT? Tts a^Tov TjTT^KCt, T/'/xets auVov c^aTTTO/xev, 7ret /cat 
 fra.fBfta.TOV 7rt<^>coo"Ket. yeypavrrat yap ev TO) v6fj.(a lyXtov Lc xxiii 54 
 /xiy SCvat CTTI Tre^oveu/xevo) Trpo /Atas TCJI/ a^v/x,a)v TT^S t^PJ 1 lv . z6 3; 
 eop-r^s avTwi/. 
 15 3 OI Se Xa/?oWes TOV Kw'piov <50ow avVoV Tpe- 
 
 i IXeyov 2vpco/x.cv TOV viov TOV $eo, e^ovo-t'av J xix iof. 
 ^KOTes 1 Kat iropcfrvpav avrov Trepie^aXXov, xat Me xv 17 
 avrov CTTI xa^e'Spav KptVews XtyovTes AtKatws Jn xix 13 
 e, yQao-tXeS TOV 'Io-pa?;X. xat Ti9 auVwv eveyKwv 
 20 o-Te<avov aKav^tvov Wt]Kfv lirl rrjs KC(f>a,\.rj<s TOV Kvptov. || 
 
 Kat CTCpOt CTT(OTCS CVCTTTVOV aVTOV TtttS Ol/'CO't, Kat aXXot TO.S Mt xxvi 67 f. 
 
 2 oi)5' efs] ouSeis /cai] Acat [TWJ'] 3 
 
 'AvtffTij UeiXttTT/s Kai 5 ^K^Xei^ijJcrci 16 eOpu/j.ev' 
 
 forsitan legendum evpo/j-fv uel apu/Jiev 
 
 62
 
 84 EVANGELIVM SECVNDVM PETRVM. 
 
 Jn xix 34 (riayovas avrov epaVto-av eVepot /caXa'/xw eWcro-ov avrov 
 KO.I Ttves auToV /xacrTioi' XtyovTts TaiJTTj TT^ TI/XTJ ri/xry- 
 
 CrWfJifV TOV VLOV TOV OfOV. 
 
 4 Kat TjfveyKOv 8vo KttKorpyovs KCU eo-Tavpwo-av ava 
 fj.e(rov avrcov TOV Kvptov. airros Se ecricuTra ws /n^Sev 5 
 TTOVOV ^a>v. KCU ore <up^o)crav TOV aTavpov 
 OTI OVTO'S CCTTIV o' /?ao-iAevs TOU 'Io-pa^\. Kat Te 
 TO, evSu/xaTa f/j.Trpo(r6ev a^Tov Sieyu-eptcravTO Kat 
 
 Lcxxiiisgff. {.(3aXoV TT aUToDs. cts 8e TIS TU)V KttKOVpyCOV 
 
 wvet'Stcrev avToOs Xeywv 'Hju.ts Sta Ta KaKa a eT 
 OVTCO 7re7ro'v^ayu,v OUTOS Se o~a)T^p yevoyaevos TWV 
 TTCOI/ Tt T^StK'^o'ev v^ias ; Kat dyavaKT^VavTcs ?r' 
 Jn xix 32 eKeXevorav iva /txv; (TKeXoKOTrrjOfi, OTTUS (3a.(ra.viofjicvo'S aVo- 
 
 5 *Hv 8 /necr^/xjSpta, Kat O-KO'TOS KaTeV^e Traaav TTJV 15 
 'lovSat'av Kat lOopvfiovvro KOI ^ywviwv fJLTJTrare 6 17X105 
 eSvc, eTreiS?; eri ^' ycypaTTTat [yap] a v T oiS lyXtov /x?y 
 e?rt 7r</>ovv/*evu). Kat Tts ai/rwv || etirei/ 
 
 Jn xix 28, 29 auToV ^oXiyv /AeTa v o^ous Kai Kepao-avTes eTTOTto-av, Kat 
 
 iravTa, Kat eTeXetwo'av KaTa T^S Ke</>aX?7? 20 
 Ta dfJ.apTTjfJLa.Ta.. Treptiyp^ovTO 8e TroXXot //.era 
 
 Jn xviii 3, 6 Xu^' /WI/ VO/At^OVTS OTI VTj IfTTLV, 7TO-av T. Kat o' 
 
 Kvptos dve/36r](re Xeywv 'H 8uva/x,ts fiov, 17 Swva/Mt?, 
 KaTeXeiv^as /xc. Kat etTrwv dveXi](f>9r). KOL avTJ/s wpas 
 Stepayry TO KaTaTreVao'/tta TOU vaov T^S 'leporo'aXryju, ets 25 
 Suo. 
 
 Jn xx 25 6 Kat ToVe aTreo'Trao'av TOVS ^Xovs aVo TUJV ^etpc3v 
 
 TOU Kuptov, Kat Wt]Ka.v avTov CTTI T^S y^s - Kat rj yrj Tracra 
 
 2 n/j.ri(rafj.ev, fors. leg. ^Ti/j.^crafji.ev uel 
 5 ^(TiwTra ws] ecriwrraffas 6 6 
 
 10 wvetdijffev 15 /j,fcrf/jLppta 16 tdopovftovvTo 
 
 17 om. 7^/9 1 8 ire<j><avevfjL{vij) 21 
 
 22 ^Trecrdv re] eirfoavTo 24 ay'r^s]
 
 EVANGELIVM SECVNDVM PETRVM. 85 
 
 fareL(r6r], Kai <f>6(3os /teyas eyevcTO. rare 57X105 eAa/xi/^e Mt xxvii 51 
 Kai vpeOtj <2pa evaViy c^apr/aav Se ot 'louSatot, Kai SeSco- 
 KOCTI TO! IOXTT/^) TO or<o//,a auroi; iva avro &d\f/r], eVeiS?) 
 $eacra//,evos lyv ocra aya$a eTroir/o-ev. Xa/3cov 8c TOV 
 5 Kvptov eXovo-c xai etX^o-e o-iv8ovt /ecu eto-77yayev ets Me xv 4 6 
 
 iStOV TO.(f>OV, KO.\OV[J.VOV KrjTTOV 'I(a<TTJ(f>. j n x ; x 
 
 7 ToVe 01 'lovSatot KOL ol irpeo-fivTcpoi KOI ot lepels, 
 
 l8oVT5 OtOV KGLKOV CttUTOtS itfOOJOW) TJpij;aVTO KOTTT(rOai. 
 
 /cat Xeyciv Ouat rats a/Aapriats ^/AWV T^yytcrev ; Kptats Lcxxiii 48 
 
 10 Kat TO TeXo5 'lepovaaXijfJi. eya> Se jutcTa TCOV 
 
 ju,ov lXvirov/J.r)v, /cat TCTpw/z,eVot KaTa Stavotav eKpv/36- 
 fjL0a- l,r)TOv fJicOa. yap vir avruiv ws /caKovpyot, Kat ws 
 TOV vaov ^eXovTes ffjiTTprjcraL. tiri 8e TOVTOIS 7rao~tv J/ri- 
 CTTCW/xev /cat e/ca^e^d/x.e^a TTCV^OVVTCS /cat /cXatovTes VU/CTOS 
 
 15 /cat 7//Aepas ew? TOU o-a/3/3aTou. c f j n xx z6 
 
 8 Suva^cVTes Se ot ypa/^/xaTets /cat <J>apto-atoi /cat Mt xxvii 
 TrpecrflvTepoL Trpos aXX^Xous, ctKouo-avTe? OTI d Xads 
 aTras yoyyu^et /cat /coTrreTai Ta CTTTfOt] XeyovTes OTI EtLcxxiii48 
 T(3 ^avaTw avTov Tavra Ta /xeyto-Ta cnt]}*,eia. yeyovev, tSeTe 
 
 20 OTt irocrov St/catos eo-Ttv f.^o^TfOfjcrav ol Trpeo-jSvTCpot, /cat 
 7;X$ov Trpos ITetXaTov Sed/xevot avTOu /cat XeyorTes Ilapa- 
 805 TJ/xtv o-TpaTtwTas, tva c/>vXa^w[ort] TO fjivrjfji,a avrov CTTI 
 Tpet? ^[epas], /AT/TTOTC eX$ovTes || ot p,aOrjTal avToC 
 /cXei^wo'iv auToi', Kai VTro\d/3r] 6 Xaos OTI e/c ve/cpwv 
 
 25 dvf(TTr) Kat TroiycraMTiv "rjfJAV KO.KO.. o oe IletXaTos 
 7rapa8eSa)/cv avTOts TleTptovtov TOV KCVTuptcova jiteTa 
 ct>Xao~o"etv TOV Tac/>ov Kat o~w avrots rj\0ov 
 Kat ypa)u./x,aTts evrt TO /x,VT7/x,a, Kat KuXtcravTes 
 \i6ov jiteyav /x,Ta TOV KevTVptcovos Kai TCOV o"TpaTta)TO)i' 
 
 30 o'juot 7ravTs ot OVTCS Kt tOrjKav 7Tt T-fj 6vpa TOV p.vrf- 
 
 i eyeiffOij 2 eup^r? 5 ffii>5t>vi[v] 
 
 13 evriarevo/J-ev 16 evvaxOtvres 11 
 
 27 ffTpaTMTOV 29 /^era] Kara 30 o^oi
 
 86 EVANGELIVM SECVNDVM PETRVM. 
 
 Kai 7re'xpio-av ETTTOI o-c/>paytSas, Kai (TKrjvrjv e 
 
 9 Ilpa/tas 8e 7ric/>(oo-KovTos TOV 
 
 o^Xos aVo 'lepovo-aX^yu, /cat r^s Trept^topov, tva tSa>0-t TO 
 Mtxxviiii fjWirjfjLelov l(T(f)payLcrfJ.VOV TV) Se VVKTI 17 eWc/xjo-Kev v; S 
 KvptaK??, <f>v\a.cr(r6vT(j)V TWV CTTpaTicoTwv ava Si;o Suo Kara 
 <j>povpdv, fJieydXr) tfxavr] iyivf.ro cv T<3 oupavw, /cat etSoj/ 
 avot^^evras TOVS oiJpavovs /cat Svo av8pa9 
 /ci$e, TroXv c/>yyos e^ovras, /cat 
 o 8e Xj$os e/cetvos o y8/3X7j/Avos CTTI TTJ ^w'pa ac/>' eauroi; 10 
 KvXicrOfls en exwpr)(re Trapd /x,epos' /cat o rac/>os rfvoiyf], /cat 
 a'/xc/)OTepot ot veavtV/cot eiV^X^ov. 
 
 10 'iSovres ouv 01 (rrpaTtwrat e/cetvot e^uTrvtcrav TOV 
 
 /cat TOVS Trpeo-ySvrcpovs' Trapfjcrav yap /cat 
 t c/>rXacro"oi/T6S. /cat e^yoiyievcov avTtov a. ctSov, 15 
 TraXtv opcoo-iv e^eX^ovTas ctTro TOU Tac/>ou Tpets avSpas, || 
 /cat TOVS Sro TOV eVa vVop^ouvTa?, /cat o-Taupov a/coXou- 
 ^oi?VTa avTots' Kat T<V /xev 8uo Trjv K</>aX?^v ^wpov- 
 <rav fi^pt TOV ovpavov, TOU 8e ^Lpay(ayovfj.evov vir 
 avTwv vTrcp/3a.ivov(rav TOUS oupavovs* /cat c^xov^s TJKOVOV 20 
 [i Pe iii 19] e/c TWV ovpavcov Xeyova^s 'EKTy'pu^as TOIS /cot/Aw/xevots; 
 /cat vTraKorj rjKovero OTTO TOV (rravpov ort Nat. 
 
 11 2vveo-/c7TTovTO ovv aXX^Xots e/cetvot aVeX^ctv || 
 Kat vc/>avt'aat TavTa TW UetXaTO). /cat ert Siavoov/Aevwv 
 avrwv c/>atVovTat TraXtv dvot^^TS oi oupavot, Kat av- 25 
 
 Tts KareX^wv Kat eto-eX0wv ts TO p.vrjfj.a. TO.VTO. 
 
 8 dvotx^^T-es 9 ^Trtcrafras 
 
 10 Xet'^os II fors. leg. virex.&p'nffe evoiy-r) 
 
 15 airrot] av oi 16 8pa<nv e%e\66vTO$ (Lvdpes 
 
 17 &KO\o9oi'VTa 19 roO 5e x et P a 7 w 7 ol 'M^''oi'] T"^' 
 
 X^pa T TOV/JL^VOV 10 <t>uvr) 21,22 Koivt*>fj. 
 
 Kal inraKori. -fiKo^ero 22 on NaJ] rt^ai 
 26 Ka.Tf\6bv
 
 EVANGELIVM SECVNDVM PETRVM. 8/ 
 
 iSo'vres ot Trept TOV KevTVptWa VUKTOS r7rev<rav irpos 
 IletXaTOv, cu^evTes TOV rdfyov ov <u'Xacro-ov Kat e^rjytj- 
 TravTa dVep etSov, aywviwvres /Aeya'Xws Kat XeyovTts 
 ws rids ^v $eoi!. aVoKpt^eis d IleiXaTos $77 'Eyco 
 5 KaOapevo) TOV at/iaros TOU vtou TOU 0ou v/xtv 8e TOVTO Mt xxvii 24 
 eSo^ev. etra TrpocrtX^oWes Travres eSeovro aurou xal Trape- 
 /caXow KcXeucrat TW /cevTuptwvi KCU rots crTpaTtcorats fjurj^tv 
 elirflv a elSov. ^,v^epeL yap, f^acriv, TJ/JUV ' d^X^crai /*- 
 ydmpt a/xaprtav l/x.TTpocr^ej' TOU ^eou, /<ai yu,?; e/XTrecretv cts 
 10 x e ^pas TOU Xao TWV 'lovSai'wv Kat XiOacrBrjvai. e/ceXeu- 
 crei/ ouv d IleiXaTO? rw /cevTvptwv[t] /cat rots orpaTiwrais 
 
 12 "OpOpov Se TT^S KvptaK^s Maptayu, 17 MaySaX?/]/?;, 
 /j.a6tJTpia TOV Kvptov ([^Vts] ^ofiov/JLevT] 8ta TOVS 'lovSatovs, cf. Jn xix 38 
 
 15 ETretST) <Xeyojro || VTTO Tiy9 dpy^s, OVK TTOLr)(rev lirl TW 
 
 ^.vrn^arL TOV Kvpt'ou a etw^eo-ai/ Trotetv at yvvat/ces ?rt Jn xix 40 
 Tots aTroOvrjO-Kovo'i Kat Tots ayaTTco/tevots avVats) \ajBovo~a 
 /j.eO' ea^T^s Tas </>i'Xas ^X^e CTTI TO yLtv^/xetov OTTOV ^v 
 reset's. Kat tfyofiovvTO p.~fj tSwo"tv avTas ot louSatot, 
 20 Kat iXeyov Et Kat yu,^ ev f.Kf.ivri Trj tj/J-epa 77 ea-Tavpwdt] 
 Xavo-at Kat KOi^ao-$ai, Kat vvv CTTI TOU /u.K>f- 
 avTou 7rot>/cra)/x.ev TauTa. Tt? 8e aTTOKuXto-et i7/xtv Me xvi 3 ff. 
 
 Kttl TOV \l6oV TOV TeOeVTO. 7Tt TT^S 6vpa<S TOV 
 
 tva to~eX$o{;o'ai TrapaKaOeaOwfJi.ev avTia Kat 
 25 Ta o'</>etXd/x-i'a; yaeyas ycip ^v d Xt^os, Kat (f)of3ovfj.e0a 
 /j.rj TIS >7yu.as tSr;. Kat et /xiy Swa/xc^a, Kav TTI T^S 6vpa<s 
 /?aXw/xev a ^epojaej/ ets fj-vrjfjioo-vvrjv CLVTOV, KXavVo/Aev Kat 
 KOi/fd/A0a CODS t\6<ap.(.v ets TOV OIKOV ^jitcov. 
 
 13 Kat aTreX^o'Co'at eupov TOV TO.<J>OV i^vewy/xevov Lc xxiv 2 
 30 Kat TrpocreX^ovo-ai -TrapeKvij/av CKCI, Kat dpaxriv eKet Ttva j n X x 5 
 
 3 aTravtw^Tes 5 W"V 6 Kalwep e/caXow 
 
 13 6p0oO Ma75aXt'7; 14 om. ^/Vts 17 avVots 
 
 2 1
 
 88 EVANGELIVM SECVNDVM PETRVM. 
 
 Me xvi 5 f. vcavtV/cov KaOet,6fJ.vov //,ru> TOV Tac/>ov, copatov /cat 
 
 /8e/3X?7jU.evov || CTToXrjv Xafj.Trpora.T-r]v DOT is </>r; avTats Tt 
 r)X6a.Tf; Ttva ^Tetre; fjirj TOV oravpw^evTa e/cetvov; aWor^ 
 KOL a.Trf)X6ev et Se /w) 7rto-T6UT, Trapa/cv^aTf /cat tSaTe 
 TOV TOTTOV cv^a 1/cctTO, art ov'/c e<TTiv dvearr] yap /cat 5 
 OTT-^X^ev /cet o^ev a7rO~TaX77. TO'TC at yuvat/ces <J3o(Brj- 
 0lo~aL <uyov. 
 
 14 *Hv 8c TeXeirrata ly/xepa TOJV a^v/xtov, /cat TroXXot 
 
 Lc xxiii 48 TIVCS e^ljpXOVTO V7TO(TTpC/>Ol/TeS tS TOVS Ot/COUS ttUTCUV, T7;S 
 
 eopT^s 7ravo~a/Ji.vr]<;. ly/Acis 8e ot 8w8c/ca fjiaOrjTal TOV 10 
 Kvptov e/cXato/xev Kat fXvTrovfJ.fOa' KOL e/caaTOS XVTTOV- 
 Lc xxiv 14 jaevos 8ia TO o-vfjiftdv aTrr/XXdyrj ets TOV ot/cov avTOu. eyco 
 Jnxxi2f. gf 2t/u.a)v IleTpos /cat "AvSpeas o aSeXc^os yu,ov Xafiovres 
 ?7/u.wv Ta Xtva a.TnjX6a/jifv el<s TTJV 6dXao~crav /cat ^v o'vi' 
 Me ii 14 ?;/uv Aevtis o' TOV 'AX<aibv, ov [o] Kvpios.... 15 
 
 4 Trtcrretferai 5 frny] forsitan addendum wde 
 
 6 (pofirjOe'is 15 om. 6
 
 ATTOKAAYYI! nETPOY. 
 
 I . ..TroXXot e avrwv rovTai i/fuSo7rpo</>?7Tai, Kai Mt xxiv 24 
 dSous Kai Sdy/Aara TroiKi'Xa T^S aVcoXeias SiSaovo-iv tKeu/oi Me xiii 22 
 
 Se moi rws aVtoXeias yevmrovTai. Kai TOTE eXevcrerai o Jn xvii 12 ; 
 >v ' v ' , ^ .- v aThii 3 
 
 P6O9 7Tt TOVS 7TIOTOVS /X.OV TOUS TTCtVCOVTaS Kat OU/ftoVTO.? Kttl Mt V 6 
 
 5 0\L/3o/j.vov'; ) Kal Iv TOUTO) T(3 /3io) Tas tj/v^a<; lavrojv SOKI- 2 Th i. 6, 7 
 ' Kat /cpivet TOVS uiovs TT^S 
 
 2 Kat Trpocr^ets o Kuptos ld)w v Aywu,v ets TO opos Mt xxvi 30, 
 r v\ +* A > ' ?.v ' L* - ?,/ 45;Mcvi 
 
 [/<atj v^(a/j,eua. aTrep^o/xcvoi oe /X.CT auroi; 77//,ets ot oa>- 46; Lcix28 
 
 fj.a6f]ral I&erj 
 
 10 ?7/x,t3j/ [TWV] SiKatwv r<3v e^eX^ovTcov ctTrd TOV KOCT/XOV, tva 
 tSwjLtev TroTaTroi tcri T^y p.op<J>r)v, Kai aapo~^cravTS Trapa- 
 @aparvv(D/j.v KOL TOVS aKovovras TjjU-uJv aV0paj7rovs. 
 
 3 Kai U^o/x,VO)v >///,(3v a[<va> <^>atv]ovTai Suo avopes 
 ffji-rrpocrOev rov Kupcor Trpos e[a), ots] OUK eSuv^'- 
 aj/Ti/3Xti^af ^pxTO yap a7ro r^s [oji^ews aurwv 
 a'/criv ws rjXtov, /cai <f>a)Ttvoi/ w avfrtSv oXov TO] evSuaa, Mt .^ 2 > 
 
 ' ' L J xxVlll 3 
 
 OTTOIOV ovSeVoTe d^>^aXju,ds av^pw7r[ov eTSev, ovSe] crro'/xa i Cor ii 9 
 Swarai e^yr;crao-^ai ^ Kap[8ta eKc^pacraJc T^V Sdfav 77^ 
 
 2 TrotKtXot' 5t5a^W(T(^ 3 a7roXe/as 4 roi)s (pr. )] 
 
 roC 7T/c5jTas /cat St^oyras 7 opous eufafj.eda 8 airepx&/J-evos 
 10 om. TWI' (pr.) 13 a .... ^> ... ovrat 14 7rp6s e . . . . OI)K 
 
 15 TTJS . . i/'ewy 1 6 01) ....... Zv8v/J,a 
 
 17 avOpiinr .......... p ffT6/j.a 1 8 17 ap ........ <
 
 90 REVELATIO PETRI. 
 
 , KCU TO KaX[Xos T^S Trpoo-dji^eojs || aitTwv ovs 
 tSoWes c9a/jLJ3(a9r)iJicv rd /xev yap crw/Aara avrcov ^v Xev/cd- 
 
 Mt xxviii 3 Tepa Wo^s gloves Ka ^ epvOpOTepa Travros pdSou, o-wtKe- 
 Kpa.ro Se TO tpvOpov avrwv T<3 XI>KU>, Kat a7rXco9 ov Swa/xat 
 f?)yij(ra.(rOau TO KaXXos avTwv 17 T yap KOfJirj aurcov oi;X^ 5 
 iyv KCU avOypa KO! eTrnrpeTrovcra. auTwi/ TW Te TrpocrwTra) Kai 
 Tots wju.ois, o5o"7repet o~T<^avo5 vap8oo~Ta^vos T 
 
 Ecclus 1 8 /xvos /cat TroiKtXwv aV^wv, 17 ucnrep Tpts ef a'epi, 
 ^v avrwv -YJ evTrpeVeia. 
 
 Actiiin 4 'iSoWes ovv avrwv TO KaXXos K$ayu,/3oi ycyovayaev 10 
 
 ?rpos avTOvs, eirciS?) a<f>v<a e(j>dvr)(rav, KCU Trpoo-cX^wv TO> 
 
 ApOC vii 13 KvpUt) C17TOV TtVS tO~tl/ OWTOl j XeyCl /AOt OllTO6 etO"tV Ot 
 
 d8e\(f>ol v/j-wv ol Si'Katoi wv ^eX^o-aTe Tas /Jiopffrds tSetv. 
 Kayw <f>r)v avTw Kai TTOV elcn TrdWes ot SiKaiot, ?/ TTOIOS 
 cf. Me x 30 rriv d atcov Iv w eio~i Tavi~f]v I^OJ/TCS TT^V Sdfav J 15 
 
 5 Kat o' Kvptos ISei^e /xoi /x.eyto-TOv ^wpov KTOS 
 
 TOUTOU TOV KOCTfJiOV VTTfpXafJ.TrpOV T<3 <^)O)Tt, Kttl TOV aptt 
 
 TOV CKCI aKTto-tv T/Xtov KaTttXa/xTrd/aevov, || /cai rrjv yrjv 
 i Pet i 3, v 4 avrrjv dvOovaav ayu.apavTOis ai'^to't, Kat apu)/x.aT(oi/ irX^ptj 
 
 KOI ^)UTwv eiuav^cov Kai d(f>@dpT<av /cat KapTrdv evXoy^evoi' 20 
 cfrepdvTtav TOCTOVTOV 8e ^v TO av^os ws Kat <^>' ij /*.<; Kt- 
 ^ev <f>epccr6a.i. ol oe otK^TOpcs TOV TOTTOTJ KtVoi> evSeSu- 
 
 cf. Mt xxii fjievot vjo~av vovfj.a ayyeXtov <^>(OTtv<3v, Kat op-oiov vjv TO 
 30; Mcxii , ^ , , ^ - v 
 
 25 evov/J.a avrwv ry X w P a ai)Ta)l/ ' ayyeAot oe 
 
 Kto-c- 10-77 8e T^V 17 So'^a TWV eKti otKj/To'pwv, Kat 25 
 )U.ia <f)wvrj TOV Kvptov ^eov avi><?7//.ouv, cvcftpai.v6fj.evoL 
 ev cKetvo) TW TO7TO). Xeyet 77/x,tv o Kuptos OUTOS eo-Ttv d 
 cf. Didache TOTTOS TWV ap^tepeW Uyucov TCOV Stxatwv aV$pw7rwv. 
 
 xaXw ........ ^ews 2 XevKorepov 
 
 4 TWV AeuKwi' 6 /ca^ dvOfpa 7 wcrTrep e^s 
 
 7, 8 vap5u<7Taxi'os TreTrXey/n^os 8 Toia^r^v 13 ^ 
 
 22 5 of/c.] SioiKiriTopes evdedvpfros 26 ToO Kvplov 6eov 
 
 28 dpx'ep^wi'] tipxtpw ' fors. dSeX^wf ut supra
 
 REVELATIO PETRI. 9 1 
 
 6 E*8ov Se /cat erepov TOTTOV KaTavTtKpvs eKetvou otv^- 
 fj.7]pov TTOLVV, Kal r)v T07TOS KoXaaews 1 Kat 01 KoXao//.evoi 
 Kfl Kal ol KoXaoi/Ts ayyeXot CTKOTLVOV t^o 
 V$v/j.a Kara TOV aepa TOI) TO'TTOU. 
 5 7 Kat Ttves ^o-av eKet CK TT^S yXaxro^s 
 OVTOL 8e rj<rav ol [3Xa.o-(j>r][j.ovvTe<s rrjv ooov rrj<i St/catoo-vr^s- Mt xxi 32 
 /cat vTre/cctro aurot? TTV/D ^XtyojUcvov Kat KoXa^ov avrors. 
 
 8 Kat Xtju,vr; Tts 17 v fJLf.ya.X-r) TreTrXrjpuifJLevr) || fiopftopov Apoc xix 20 
 cf>\eyofj.vov, ev <S ^o~av avOponroi rive? a7roo~Tp^)OVTCs r^v 
 
 10 8tKatoo-w7;v, /cat eTre/ceivro avrots ayyeXot /3ao-avto-rat. 
 
 9 *Ho~av 8e /cat aXXat ywatK9 TCOV TrXoKa/Awv e^p- cf. i Pet iii 3 
 
 avcorepw TOV (3op(3opov Ktvoi TOU ava7rac/>Xa- 
 airr[ai] 8e ^o~av at ?rpo v s /xot^etav /cocr/A^^eto-af 01 
 Se o-v/A/At[^^evT?] avTaiv TCO /x,tao-/x,aTt T^S /x-ot^ctas e/c TWV 
 15 TroScov [i^o-av] /c[pe/Aayu.evot, /cat] Tas Kec/>aXas et^ov v T<3 
 /3op(36p[<i>, Kat Travres] eXeyov OVK e7rto-Tuo/Aev 
 
 ft? TOUTOV TOV TO7TOV. 
 
 10 Kat TOUS Covets lySXeTrov Kai TOVS 
 
 ySefiXriaevovs ev Ttvt TOTTW Te^Xtauevw Kat TTCTrXr?- cf. Mt vii 14 
 t . * , l v / Sa P Sal xvi 5 
 
 IpTTCTWV TTOVrjpWV, Kttt TrX^O-CTO/xevOVS V7TO T(OV 
 
 KtVO)V, Kttt OWTO) CTTp(J3OfJLfVO'V<; Kt V T^ KoXaO"t 
 
 e7TKtvTO Sc avTots o"K(oX^KS o)O"7Tep ve^>eXat Me ix 44 
 o"KOTOus. at Se i/vai TWV 7Tc/>ovVju,vwv eo"T<j3o~at /cat 
 
 c<opa)o"ai TT/V KoXao~tv KtVwv TCUV c/>ovea)v eXeyov 'O ^cos, cf. Apoc xvi 
 s , 7 (Ps- xviii 
 
 25 otKata CTOV 17 Kpto~ts. 9) 
 
 1 1 IlX^crtov 8e TOU TOTTOV eKCtvov etSov erepov TOTTOV || 
 reOXifJifJi.vov, iv [w] o t^wp Kat 77 Sro-w8ta TCOV KoX' 
 
 I Iraipov TOTTWV I, 2 avx^pov TTCLVV] a.v' 
 
 3 (r/coXafbvres 3, 4 r6 ^Sf^a] IvdeSv^va 1 1 aXXoi 
 
 13 aJ] 171* 14 criwu^ajn-es] 
 
 15 TToSwi' . . . . K ......... TCIS 16 pop^6p[(f> 
 
 OI)K eTriffTfvov fre\. 18, 19 (rui'etcroTas airroi>s 21 OVTWS 
 
 Tpe(j>ofj.ei>ovs KoXafet 22 o-wX^/ces 27 om. y
 
 92 REVELATIO PETRI. 
 
 KarEppEE Kai cocrTrsp Xifwt) eyivero EKEI- KaKEi eKO.6r)VTO 
 yuvatK9 l^ovcrat TOV i^wpa ^e^pi T( " v Tpa^Xwv, Kai 
 vs avrwv TroXXot TratSes O[ITIVE]S dwpot CTIKTOVTO 
 EKXatov Kai Trporjp^ovTo e avjVwv c/>Xoy]S 
 Trvpos Kai Tas yu^atKas tirXfjcrcrov KOLTO. TWV 6(j>0a\fji,(av 5 
 Sap Sal xii 5 avrat Sc ^(rai/ a[t ra /3p<j>f) </>^etpo]v<jai /cat e/crpa)- 
 cracrai. 
 
 12 Kai erepoi [avSpes] Kat ywaiKes ^Xeyo/xevot 
 ^(rav /J**xpi TOV 17 p-icrovs avrwv, /cat ^8e/5X7//utevot ev TOTTW 
 
 (T/COTIVW /cat yU.aOTlo/AVOl V7TO TTVV/AaT(J)V TTOVTypWl', Kttt IO 
 
 e'<r$io;u,evoi ra o-TrXotyxva VTTO (r/cwX^/ccov aKOtja^rajv ovrot 
 8e ^crai' ot Stw^avTes TOUS StKatous Kat TrapaSovre? avrou?. 
 
 13 Kat Tr\f)<riov t/cetWv TraXtv yuvatKes /<ai 
 ju.ao-otytei'Oi auraJv ra X 61 '^- 7 ? K0t ^ KoXaoju.vot, WH 
 
 /uevov criSypov /caret TW o<f>Oa.\/J.wv Xayu,/3aVoj/TS' OVTOI ($15 
 Act xix 9 ^(rav ot )8Xacrc/)7;^.i;(ravTS /cat /ca/cws EITTO vrfs TT/V dSov 
 
 14 Kai KaTO.vTi.Kpv TOVTMV aXXoi TraXiv av8pS xat 
 Apoc xvi 10 ywai/cS ras yXoj(T(ras aurojv /xacrco/x,voi, /cat Trwp c/>Xyd- 
 
 /XEVOV f^ovrfis V T<5 CTTO/taTf ovTot Sfi ^crav oi \f/ev8ofj.dp- 20 
 
 TVp9. 
 
 15 Kai V TpO) TlVl TOTTO) X^'^ 6 ? ^O"ttV O^VTfpOl 
 
 tc/>ci)V /cat iravros d/JfXtcTKOU Treirupw/jitvoi, Kat ywatKES 
 Jac ii 2 Kat aV8pS paKr; pvTrapa fvSESv/xf'vot EKvXiovro ETT avrwv 
 
 KoXa^d/Ltfvof OVTOI SE ^crav oi TrXouroSvTfS Kai TW TrXourw 25 
 avrwi/ TTETTOI^O'TES Kai fir] e\eri(Ta.vTts dpc/>avoLS Kat 
 a'XX' a/iXrycravT5 T^S EvroX^s TOU Ofov. 
 
 1 6 "Ev ETE'pa Xifivy jU.yaXi7 TrETrX^pwyu-EV 
 Kat at/xaTOS Kai fiopfiopov ava^'ovros tor^KEicrav 
 
 3 iraTSes o ..... era . wpot 4 ai) ....... es irvpbs 
 
 6 ricrav apa ............. vcrot 8 Zrepoi ...... /cat 
 
 12 irapaSlvres 28 Tn'crcnjs] TTO^OU' fors. iriaffris Kai Oelov 
 
 29 |3o/)j36p(fj
 
 REVELATIO PETRI. 93 
 
 /cat ywai/ces f-e'^pt yovarcov OVTOI 8e ^crav ot 8avtovTS 
 
 /Cat aTratTOVVTCS TO/CO1>S TOKCJV. 
 
 1 7 [Kat] aXXot avSpes Kai yvvaiKts CITTO uprjfjivov 
 fjieyaXov Kara(TTpf(f)O/j.VOL tjp^ovTO /carw, Kat iraXiv 
 ^ eXauvovro vVo TCOV cTrtKei/xeVwv dva(3rjva.t. avw || CTTI TO 
 KpTqjjLvov, KOU. Ka.Tf.a'rpf.f^ovro tKet^ev KCLTW, Kai T^cru^iai' cf. Apoc. xiv 
 OVK c?^ov aTTo Tar/r^? TT^S /coXacrecas' ovrot 8e rjcrav ol R om ; 2 g j 2? 
 /uavavres ra o-ajjuara taurwv a5s yuvaiKes avacrTpe^o/Aevoi' 
 at 8e yu.er' avraiv ywatxes, aurat ijcrav at cruyKOtju.?70etcrai 
 10 a'XXifXats J9 ai/ dvr/p Trpo? ywatxa. 
 
 1 8 Kat Trapa r<5 Kprjfj.vio e/cctVa) TOTTOS ^v 7n;pos 
 TrXetcrTOu yc/AO)v, Kaxet to-ny/cetcrai/ avSpes otrtves rats tStat? 
 Xepcrt oava eaurots fTroirjcrav avrt 0eov. 
 
 19 Kat Trap' cxetvots avSpes erepot >cat 
 15 pd/38ovs e^ovTes /cat dXX^'Xovs TVTTTOVTS /cat 
 
 Travo/xevot r^s rotavT^? /coXaaews. 
 
 20 Kai erepot TTaXtv eyyvs c/cetvwv yuvat/ce? xat 
 ai/8p$ c^Xeyo/xevot /cat (rrp<^)Oju,vot /cat TT^yavt^oyLtcvof 
 OVTOI 8e o"av ot acefres TTV d8ov TOV ^coi). . . . Me vii 8 
 
 3 [/cat] SXXot] aXXa 6 Karacrrp^ovTo n, 12 TTU/^S 
 
 7r\eiffTov ytfj-uv] Trpds TrXe/crToi/ yei'wi' 19 d^^res] acf>6avTS
 
 FRAGMENTS OF THE REVELATION. 
 
 1. [This and the following fragment probably 
 preceded our text.] 
 
 a. ITeptorcrtas 8' eveKfv XcXe^^a) Ka/cetvo TO AeAey- 
 (jLtvov fv TTJ 'AiroKaXvij/ei rov JleVpou. eicrdyei TOV ovpa- 
 vov a.p.a T-fj yr) KpiBijcrecrOat. oirrcos' 'H yrj, <f>r](ri, irapa- 
 cmycTei Travras TW ^c<3 iv 7^/^.epa /cptcrews Kat av-rfj /xeA.- 
 Xovcra KpivearOai <rvv KOL T<3 Trepte^oi'Tt ovpavw. Ma- 
 carius Magnes Apocritica iv. 6, p. 164. 
 
 b. 'H y^ $ew Kptvo/u,vous Kptcrews, /xe'AXoucra /cat 
 orpavw. ut supra, ^/. '/. iv. 1 6, p. 185. 
 
 2. Kcu cKeTvo 8' av6i<s Xcyet, o Kat acre/^etas /X.CCTTOV 
 TO p^/x.a fj)d(TKOv' Kai raK-tja-frai. Tracra. Suva/uis 
 
 ovpai/ov, xat eX^Or/creTa.!. o oupavos ws ^tySAtov, Kat TTO.VTO. 
 TO. acrrpa TTf.cr^ira.1 ws <^>i;AAa e^ ayu,7reAou, Kat cos TTLTTT^L 
 <f>v\\a aTro (TVKrjs. Op. dt. iv. 7, p. 165. 
 Compare Isa. xxxiv. 4. 
 
 3. [Probably this and the following fragments are 
 to be placed either in or after our text.] 
 
 'H ypa.<f>ij <>yo-i TO" f3p(f>r) rd iKTeOevr 
 TrapaSt'Soo^ai ayyeAco, i;^> 01 TratSeweo'^at TC /cat 
 Kai lo-ovTat, (frrjcrlv, cos ot CKaToV CTCOI/ evTai}i9a TrtcrTOt. 
 Clem. Alex. Eclogae ex Scriptt. Proph. xli. 
 
 4. Ato Kat IleVpos / TTJ 'ATroKaAu'i^ci <$>t](ri- Kat 
 dcrrpaTrr] ?rvpos Trr/Scocra (XTTO TCOV /Spec^cov cKetvcov Kat
 
 FRAGMENTS OF THE REVELATION. 95 
 
 rr\ija-(rovcra TOUS 6(f>6a\p.ovs TCOV ywaixcov. Clem. Alex. 
 I.e. Cf. ii of our text. This xust section of 
 Clement's Eclogae has been hitherto looked upon as 
 one and continuous: it appears to me clear that it 
 consists of two parts. 
 
 5 a. (cf. 3) AirriKa o HeYpos ev rrj 'A7ro/caXvi// 
 <f>r)criv TO. (3pf<f>T] [ T( *J ef<tyi/3Ato0vTa TT^S ayaei'vovos ecro/xeva 
 yu.oipas \cod. Tretpas]' TO.VTO. ayye'Aa) Trj/JLfXov^a Tra.pa.8i- 
 8oo-0ai, iva yvaxrews /MeraXaySovra T^S a/xeivovo? TV^TJ 
 /jiovrj 1 ;, Tra.0ovra. a av ZiraOfv KOL Iv crco/zaTi yevo^eva' ra 
 8' erepa /jt.6vr]<; nys jcor>;/)tas rev^erai, ws y&iKT]fji.fva eAe- 
 rjOevTa, Ko.1 p.Vfi (or /xem) ai/ev KoAatrews, TOVTO yepas 
 Aa/3oVra. Clem. Alex. I.e. xlviii. 
 
 5 & "O0j/ 817 xat TT7/xeAov^ots ayye'Aots, KUV EK 
 /ixot^etas <3<ri, ra d7rori/CToju.eva TrapaStSocr^ai TrapeiAiy^a- 
 /aev ev ^eoTrveiJcrTOts ypafjifiacnv. el yap Trapa T^J/ y vwfj.rjv 
 eytvovTO Kat TOV ^ecr/xov 7175 /xaKapias e/cti'v^s ^vorecos TOU 
 6*oO, TTWS ayye'Aois ravra TrapeSt'Soro Tpa^/o-o/x,eva //.era 
 TroAA^s avaTravcrecos cat pacrrco'v^s ; 7r<io9 8e Kat KaTTjyopij- 
 trovra tr^cSv avrtov TOUS yovets euTrapp^criacrTWS ets TO 
 KLK\r)cn<ov TOV Xprroir 2v ov/c l<f>6ovr)(ra.<; 
 
 , a) Kvpte, TO KOtvov, AeyovTa, TOVTO <^>(3s' OUTOI 8c 
 7/Mas ets Oa.va.rov ^e'^VTO, Kara^pov^VavTes TT/S cr^s 
 evToA^s. S. Methodius, Conviv. Virg. ii. 6. 
 
 6. To 8e yaAa TCOV ywai*cc5v peov CITTO TWV fj.ao~T<av 
 KO.I Tnjyvvp.evov, <f>r)o-lv 6 IleTpos ev T$ 'ATTOKaAui/^et, 
 6r)pia. AeTTTa crapKOtfiaya, KCU avaTpe^ovTa ets 
 eo~0ier 8ta TO.S a/xapTtas ytveo~^at TXS KoAao~ets 
 8t8ao-K(ov. ex TWV a/xapTtoSv yev^ao-^ai aijTas <J>rj(riv, w? Sap Sal xvi 
 8ta Tas a/x.apTtas eTrpdOrj 6 Aaos, Kal 8ia Tiyv eis Xptcrrov 2 'pet ii 19 6 
 aTTio-Tiav, o5s (f>r]<rlv o 'ATro'crToAos, VTTO TCOV o<ewv e8a- 
 KVOVTO (i Cor. x. 9). Clem. Alex. #/. <:/?. xlix.
 
 96 FRAGMENTS OF THE REVELATION. 
 
 7. The following passage may probably contain 
 an allusion to the Apocalypse : 
 
 EtTroynev CDS /coAdVci? etcrt /SAao-^jMtw, <Avapias, a/<o- 
 Aaoroov prjfJ.a.TO)v, Aoyco KoAaoyu,evcov KCU. T 
 c<f>a<rKev Be [sc. 6 Trpecr/^v'rtys : cf. 1.] KCU 8ta ras 
 KoAa^eo-^at /cat TOV Koar/J.ov ras yuvatKas UTTO Svva/xews 
 r^s 7ri TOVTOIS TeTdyyacv^s, ^ Kai TW Sctfiv^cov Swayu.iv 
 Trapeze rats 6piiv, 17x15 /coAaci ras Sttx KOCT/XOV rpt^wv 
 em iropvetav opjuwcras. Clem. Alex. 0/>. '/. xxxix., xl. 
 
 Cf- 7, 9 of our text. The latter half of xxxix. 
 should evidently be joined to xl. 
 
 CAMBRIDGE: PRINTED BY C. J. CLAY & SONS, AT THE UNIVERSITY PRESS.
 
 TEXTS AND STUDIES. 
 
 Contributions to Biblical and Patristic Literature. Edited by 
 J. ARMITAGE ROBINSON, B.D., Fellow of Christ's College. 
 
 The following numbers of the series are now published : 
 
 Vol. I. No. 1. THE APOLOGY OF ARISTIDES : by J. RENDEL HARRIS, 
 M.A. : with an Appendix by THE EDITOR. Second Edition. 
 5s. net. 
 
 No. 2. THE PASSION OF S. PERPETUA, with an Appendix 
 on the Scillitan Martyrdom : by THE EDITOR. 4s. net. 
 
 No. 3. THE LORD'S PRAYER IN THE EARLY CHURCH : 
 by F. H. CHASE, B.D. 5s. net. 
 
 No. 4. THE FRAGMENTS OF HERACLEON : by A. E. 
 BROOKE, M.A. 4s. net. 
 
 Vol. II. No. 1. A STUDY OF CODEX BEZAE : by J. RENDEL HARRIS, 
 M.A. 7s. 6d. net. 
 
 No. 2. THE TESTAMENT OF ABRAHAM : by M. R. JAMES, 
 M.A., with an Appendix by W. E. BARNES, B.D. 5s. net. 
 
 A separate title page for binding is issued with the last number 
 of each volume. 
 
 The following are in course of preparation : 
 
 THE RULES OF TYCONIUS : freshly edited from the MSS, 
 with an examination of his witness to the Old Latin Version : by 
 F. C. BURKITT, M.A. [In the Press. 
 
 APOCRYPHA ANECDOTA : containing the Latin Version of the 
 Apocalypse of Paul, the Apocalypses of the Virgin, of Sedrach, of 
 Zosimas, &c. : by M. R. JAMES, M.A. [In the Press. 
 
 Sontjon : C. J. CLAY AND SONS, 
 
 CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, 
 
 AVE MARIA LANE.
 
 University of California 
 
 SOUTHERN REGIONAL LIBRARY FACILITY 
 
 405 Hllgard Avenue, Los Angeles, CA 90024-1388 
 
 Return this material to the library 
 
 from which It was borrowed. 
 
 SRLF 
 2 WEEK LOAN
 
 ' "' "III Kill l|| (I ||