Egypt, and all the country of Pelusium,1 and [the country extending] as far as the borders of the Indians, received the apostles' ordination to the priesthood from Mark the evangelist, who was ruler and guide there in the church which he had built, [in which] he also ministered.

India, and all the countries belonging to it and round about it, even to the farthest sea, received the apostles' ordination to the priesthood from Judas Thomas, who was guide and ruler in the church which he had built there, [in which] he also ministered there.

3

Antioch, and Syria, and Cilicia, and Galatia, even to Pontus, received the apostles' ordination to the priesthood from Simon Cephas, who himself laid the foundation of the church there, and was priest and ministered there up to the time when he went up from thence to Rome on account of Simon the sorcerer, who was deluding the people of Rome with his sorceries.

The city of Rome, and all Italy, and Spain, and Britain, and Gaul, together with all the rest of the countries round about them, received the apostles' ordination to the priesthood from Simon Cephas, who went up from Antioch; and he was ruler and guide there, in the church which he had built there, and in the places round about it.

Ephesus, and Thessalonica, and all Asia, and all the country of the Corinthians, and of all Achaia and the parts round about it, received the apostles' ordination to the priesthood from John the evangelist, who had leaned upon the bosom of our Lord; who himself built a church there, and ministered in his office of guide which [he held] there.

Nicæa, and Nicomedia, and all the country of Bithynia, and of Inner Galatia, and of the regions round about it,

1 C. reads "Pentapolis."

2 A. has "the Indians;" C. "the Ethiopians."

3 C. adds, "and built a church at Antioch."

4 [The reading of C. The Ms. A. gives what Cureton transcribes as Gothia, which is almost the same as the word rendered "Inner." Possibly this explains the origin of the reading of A. "Galatia" was perhaps accidentally omitted.]

received the apostles' ordination to the priesthood from Andrew, the brother of Simon Cephas, who was himself guide and ruler in the church which he had built there, and was priest and ministered there.

Byzantium, and all the country of Thrace, and of the parts about it as far as the great river, the boundary which separates from the barbarians, received the apostles' ordination to the priesthood from Luke the apostle, who himself built a church there, and ministered there in his office of ruler and guide which [he held] there.

Edessa, and all the countries round about it which were on all sides of it, and Zoba, and Arabia, and all the north, and the regions round about it, and the south, and all the region on the borders of Mesopotamia, received the apostles' ordination to the priesthood from Addæus the apostle, one of the seventy-two apostles, who himself made disciples there, and built a church there, and was priest and ministered there in his office of guide which [he held] there.

3

4

The whole of Persia, of the Assyrians, and of the Armenians, and of the Medians, and of the countries round about Babylon, the Huzites and the Gelæ, as far as the borders of the Indians, and as far as the land of Gog and Magog, and moreover all the countries on all sides, received the apostles' ordination to the priesthood from Aggæus, a maker of silks, the disciple of Addæus the apostle.

The other remaining companions of the apostles, moreover, went to the distant countries of the barbarians; and they made disciples from place to place and passed on; and there they ministered by their preaching; and there occurred their departure out of this world, their disciples after them going on [with the work] down to the present day, nor was any change or addition made by them in their preaching.

2 Or "Soba," the same as Nisibis.

1 C. has "the Danube." 3 The number seventy-two may have arisen from the supposition, mentioned in the Recognitions and in the Apostolical Constitutions, that our Lord chose them in imitation of the seventy-two elders appointed by Moses.

4

* [Or "place."]

Sce note on p. 24.

Luke, moreover, the evangelist had such diligence that he wrote the exploits of the Acts of the Apostles, and the ordinances and laws of the ministry of their priesthood, and whither each one of them went. By his diligence, I say, did Luke write these things, and more than these; and he placed them in the hand of Priscus1 and Aquilus, his disciples; and they accompanied him up to the day of his death, just as Timothy and Erastus of Lystra, and Menaus, the first disciples of the apostles, accompanied Paul until he was taken up to the city of Rome because he had withstood Tertullus the orator.

And Nero Cæsar despatched with the sword Simon Cephas in the city of Rome.3

5

4 THE TEACHING OF SIMON CEPHAS IN THE CITY OF ROME.

In the third year of Claudius Cæsar, Simon Cephas departed from Antioch to go to Rome. And as he passed on he preached in the [various] countries the word of our Lord. And, when he had nearly arrived there, many had heard [of it] and went out to meet him, and the whole church received him with great joy. And some of the princes of the city, wearers of the imperial headbands,

8

1 B. reads "Priscilla," C. "Priscillas." Prisca and Priscilla are the forms in which the name occurs in the New Testament.

2 Probably the same as Manaen, mentioned in Acts xiii. 1, as associated with Paul at Antioch.

* C. adds, "crucifying him on a cross." C. also adds, "Here endeth the treatise of Addæus the apostle."

* This is found in the same Ms. as the preceding, quoted as A. There is also another copy of it in Cod. Add. 14,609, referred to here as B.

B. reads "the Apostle Peter."

The reading of the Ms. is "thirtieth."

7 From this place to "the light," p. 51, line 22, A. is lost, and the text has been supplied from B.

The Ms. gives, "clad in the white."

D

came to him, that they might see him and hear his word. And, when the whole city was gathered together about him, he stood up to speak to them, and to show them the preaching of his doctrine, of what sort it was. And he began to

speak to them thus:

Men, people of Rome, saints of all Italy, hear ye that which I say to you. This day I preach and proclaim Jesus the Son of God, who came down from heaven, and became man, and was with us as [one of] ourselves, and wrought marvellous mighty-works and signs and wonders before us, and before all the Jews that are in the land of Palestine. And you yourselves also heard of those things which He did because they came to Him from other countries also, on account of the fame of His healing and the report of the marvellous help He gave;1 and whosoever drew near to Him was healed by His word. And, inasmuch as He was God, at the same time that He healed He also forgave sins: for His healing, which was open to view, bore witness of His hidden forgiveness, that it was real and trustworthy. For this Jesus did the prophets announce in their mysterious sayings, as they were looking forward to see Him and to hear His word, [as] Him who was with His Father from eternity and from everlasting; God, who was hidden in the height, and appeared in the depth; the glorious Son, who was from His Progenitor, and is to be glorified, together with His Father, and His divine Spirit, and the terrible power of His dominion. And He was crucified of His own will by the hands of sinners, and was taken up to His Father, even as I and my companions saw. And He is about to come again, in His own glory and that of His holy angels, even as we heard Him say to us. For we cannot say anything which was not heard by us from Him, neither do we write in the book of His Gospel anything which He Himself did not say to us: because this word is spoken in order that the mouth of liars may be shut, in the day when men shall give an account of idle words at the place of judgment.

Moreover, because we were catchers of fish, and not skilled in books, therefore did He also say to us: "I will send you the Spirit, the Paraclete, that He may teach you that which ye know not ;" for it is by His gift that we speak those things which ye hear. And, further, by it we bring aid to the sick, and healing to the diseased: that by the hearing of His word and by the aid of His power ye may believe in Christ, that He is God, the Son of God; and may be delivered from the service of bondage, and may worship Him and His Father, and glorify His divine Spirit. For when we glorify the Father, we glorify the Son also with Him; and when we worship the Son, we worship the Father also with Him; and when we confess the Spirit, we confess the Father also and the Son: because in the name of the Father, and of the Son, and of the Spirit, were we commanded to baptize those who believe, that they may live

for ever.

1

Flee therefore from the words of the wisdom of this world, in which there is no profit, and draw near to those which are true and faithful, and acceptable before God; whose reward also is laid up in store, and whose recompense standeth [sure]. Now, too, the light has arisen on the creation, and the world has obtained the eyes of the mind, that every man may see and understand that it is not fit that creatures should be worshipped instead of the Creator, nor together with the Creator: because everything which is a creature is [formed to be] a worshipper of its Maker, and is not to be worshipped like its Creator. But this [Being] who came to us is God, the Son of God, in His own nature, notwithstanding that He mingled His Godhead with our manhood, in order that He might renew our man

2

1 [The text A. is resumed after this word. The reading "and now that the light," etc., seems faulty. The? (that) might easily have been occasioned by the ? of the word which it precedes.]

2 The word so rendered is much effaced in B., but it seems to be ,"humbled." [This, however, might require a further change of the text, such as Cureton suggests, so as to give the sense, "He humbled His Godhead on account of our manhood," unless we translate "in our