Barnabas the Apostle

ON ST. BARNABAS THE APOSTLE,

AT SALAMIS IN CYPRUS.

A.D. LIII.

PREFATORY COMMENTARY.

On the day of his cult, and the year of martyrdom from the Acts. When and how these were composed, under the name of John-Mark.

Barnabas, Apostle, at Salamis in Cyprus (St.)

BY THE AUTHOR D. P.

The most praised in the Acts of the Apostles, Barnabas, His cult, and that of St. Bartholomew, late received, himself also with Paul Apostle of the Gentiles, had outside his fatherland Cyprus no cult, that can be shown, in any other Church, nor a place in the more ancient Martyrology of the Western Church, nor even of the Eastern, except very late, added to St. Bartholomew the Apostle; whom on this day the Greeks chiefly venerate, deferred by the Latins to the month of August. From the Greeks the Muscovites likewise received both to be venerated together on this same day; but they added of their own, to indicate the singular esteem of the feast, that there should be a permission of wine and oil, Names inscribed in the Fasti by Florus of Lyon, namely for the Monks; which since rare, is sometimes also found noted on certain days in the Greek Menaea. Moreover it is wonderful how similar the fortune of both Apostles was, in attaining cult later both among the Greeks and the Latins; and that neither the Hieronymian Martyrology, nor the ancient Sacramentaries, mention Barnabas or Bartholomew. For the Mass which is held in the Gregorian on St. Bartholomew first came to him after the body was translated from Lipara to Beneventum, and thence to Rome in the year DCCCXL.

[2] But whether the genuine Bede, who nowhere mentions Bartholomew, really mentioned Barnabas, although it has otherwise seemed so to us, I now vehemently doubt; and I fear lest, as Florus first added an elogium to him from the Acts of the Apostles, so also he first inscribed his name in the Fasti. Ado followed Florus, and Usuard Ado, and the rest: but through Usuard everywhere received, whom Ado, Usuard, etc. followed, it prevailed in every direction, that St. Barnabas should be inscribed in the Calendars: and thus Radulphus de Rivo, flourishing at the beginning of the XV century, in book 2 on the Observation of the Canons, Proposition 17, numbers the feast of Barnabas among those, which by General custom have the festivity of nine Lessons. Clement VIII, at the instance of Bartholomew Gavantus, added proper Lessons, and declared it to be Greater Double: as the same Gavantus testifies in his Commentary on the Rubrics of the Breviary. The Abyssinian Ethiopians venerate him on the XXI of Chiac, which corresponds to the XVII of December: and their Poet, in his metrical Hagiology, with the Abyssinians on Dec. 17 sings to him this strophe: I bid hail to Barnabas, who was detained by no chains of the flesh, that he might less, moved by the Holy Spirit, fulfill his statutes, powerful in the ministry of the word. When he had migrated from this world, and the heat of fire was extinguished, his body was anointed by the hands of Mark the Evangelist.

[3] This place indicates that John surnamed Mark was the Cousin of Barnabas, whom we shall below make probable to be the same as the Evangelist. To him are imputed the Periods of St. Barnabas, In the Periods of Barnabas June 11 is matched with the 2nd day of the week which are extant, and have been transcribed for us from Codex 1667 of the Vatican Library; but rendered into Latin by William Card. Sirleto, we have likewise had transcribed from his autograph preserved in the same place under no. 1687, and we now give it collated to the Greek text. There at no. 14, the Author says, that when he hid the ashes of the burned body in a cave, it was the third hour of the night, the second of the Sabbath, the seventeenth day of the month according to the Egyptians Pauni, the XII year of the Generation, but according to the Romans, the XI day of the month of June. In Greek was written τῆς δὲ γενεᾶς ἔτου ιβ᾽ for which Sirleto rendered "but in the hundred and second year after the birthday of the Lord," as if in his Ms. he had found ρβ᾽. But neither is the word γενεὰ apt to signify this, nor was it the custom of the ancients to mark the years from the Nativity of Christ, nor is it credible that Barnabas, a contemporary of Paul, lived so long. Therefore if in Sirleto's Codex was truly read ρβ᾽, some other Era would have been noted, which Sirleto wrongly believed to be the Era drawn from the Nativity of Christ: and the year 102. which in the subject case was incongruous.

[4] First then I consider, that in the noted place the second of the Sabbath or Second Day is matched with the day XI of June; and by it is noted the year which according to the cycle of Dominical letters would run under letter G. But from the several Eras, it indicates to us the year of Christ 53, whose year CII could be called to examination, if perhaps capable of such concurrence, only two occur; if one of them was in use among the Cypriots, we have the required year. The first is the Julian Era, taking its beginning from the first Dictatorship of Julius Caesar, which he undertook after Pompey was conquered and slain in the 1st year of the CLXXXIII Olympiad. For from this point, says Eusebius in the Chronicle, the Antiochians compute their time; and this use is called among the Chronologers χρηματισμὸς τῆς Ἀντιοχείας. Used by Evagrius and some others, it is also indicated by Cedrenus; but he somehow combines its beginning with the XLVIII year of Augustus's reign, who only at fourteen years of age, in the fifth year only afterwards was called Caesar. From such an Epoch, by XLIX years preceding the Epoch of the vulgar Era, rather than the year 64 the year CII drawn agrees with the year of Christ LIII, when the Dominical letter G was running, and for this era to be understood here it makes, that the Antiochians, whose Praeses Cyprus also was subject with all Syria, although in Caesar's favor they had instituted to number the years from the battle of Actium, which secured the Roman Empire to Augustus, preceding the vulgar Era by XXX years; nevertheless, when Augustus and his successor Tiberius died, they returned to the use of the Julian Era, as from several of their ancient coins our John Harduin demonstrates in the Antirrheticum p. 60. because the Julian Era was in use among the Antiochians, Let an example be the first coin, marked with the image of the Emperor Claudius and inscribed ΕΡΙ. ΠΕΤΡΩΝΙΟΥ. ΑΝΤΙΩΧΕΩΗ. ΕΤ. η᾽, that is, under Petronius (Praeses) of the Antiochians (struck) in year XC; which cannot be understood of any year other than Julian, is proved from the very number of the year, of which sort none agrees with the empire of Claudius expressed on the coin, except the Julian, concurring with the year of the vulgar Era XLI, in which until May ran the year I of Claudius, and so also among the Cypriots: so that the coin must have been struck in it: but the Julian year CII agrees with the Christian LIII.

[5] The other Era, received from the Spaniards in the time of Augustus and stubbornly usurped down to the XIV century, by XXXVIII years precedes the vulgar Era; but not the Spanish, and has the year CII concurrent with the year of Christ LXIV, and notable by a similar letter G. This latter Era (which however we have not yet detected by any indication to have prevailed outside Spain, nor have the Learned hitherto been able to define whence it took origin) — this latter Era, I say, is favored by the fact that the slaughter is said to have been hastened, by fear of Nero's kinsman coming to Cyprus, and perhaps about to free the Saint: but Nero began first to reign in the year LIV. I know that this name was common to the family, and thus Tiberius Nero the successor of Augustus is so called, and Tiberius Claudius Nero the predecessor of Nero Claudius, so that with respect to one of the two former, and not also to the last, someone could be said to be a kinsman of Nero. But such an evasion, for the Julian era to be understood here, for ascribing the death of Barnabas to the year LIII St. Paul seems to preclude, in the year LVI or even later, in his epistle to the Colossians ch. IV v. XI, thus writing: Marcus, the cousin of Barnabas, salutes you, concerning whom you have received commands. If he comes to you, receive him. Indeed I do not see why this is to be understood rather of an absent and still living Barnabas, commended to the Colossians by other letters, as the learned man D.T. wishes in his Memoirs of Ecclesiastical History for the first six centuries, to be cited again below; than of Mark, after Barnabas's death returned to Paul and about to return to Cyprus, and therefore to pass through the Colossians, in whose memory Barnabas still adhered, who had announced the faith to them with Paul before the year XLIII, when they were separated from each other, Mark accompanying Barnabas through the remaining six years of his life.

[6] Let it remain, then, more probable that Barnabas is said to have died in the year of the Julian or Antiochian era ρβ᾽, who also seem to have numbered Generations, as others afterwards Indictions, that is CII, which corresponds to the LIII year of the vulgar Era. It remains to be inquired what to the same calculation the word γενεᾶς, that is, of the Generation in Sirleto, makes, or how in

our copy the number ιβ᾽, that is XII, is found? I would conjecture that the Cypriots had some period of defined years, which they so called; similar to that which under Constantine the Great the Romans began to use, throughout their whole Christian Empire through East and West, after every fifteen years returning to the head of the number to begin again; and as even now in the Bulls of the Pontiffs is noted the year MDCXCII, of Indiction XV; but in the following year Indiction I will be noted; so among the Cypriots times flowed by γενεὰς Generations, estimated as a period of XX, XXV or XXX years: and thus with the Julian year CII, was composed the year XII of the Generation then flowing; as (Hesychius being witness) τὴν γενεὰν ὑφίστανται ἐτῶν ὀι μὲν κ᾽, ὁι δε κε᾽, ὁι δὲ λ᾽, some understand a Generation of twenty years, others of twenty-five, others of thirty. According to this conjecture, and thus Barnabas is said to have suffered in the 12th year of the Generation, the mutilated sense both in Greek and in Latin should thus be made whole: ἦν δὲ ὥρα τετάρτη της νυκτὸς, δευτέρᾳ σαββάτῳ, μηνὶ Παϋνὶ κατ᾽ Αἰγυπτίους ἑπτακαιδεκάτη, ἔτου ρβ᾽, γενεᾶς δὲ ἔτου ιβ᾽, κατὰ δὲ Ρωμαίους μηνι Ιουνίου ια᾽. It was the fourth hour of the night, the second of the Sabbath; in the month Pauni according to the Egyptians the XVII day, in the CII year, but in the XII year of the Generation; according to the Romans, on the XI day of the month of June.

[7] Would that now, as aptly as the Chronotactic characters marked in both Greek MSS. seem to be reconciled, and to teach the year in which the Acts say the Apostle suffered; so likewise it could be made probable, that what at the beginning of his Sermon on St. Barnabas Jacobus de Voragine, otherwise of Genoa, writes in the Lombard History, by others called Legenda Aurea, is true, in these words: His (Barnabas's) Passion was compiled by John who is also called Mark, [the aforesaid Periods are said to have been written by John-Mark and translated by Bede] his cousin, chiefly from the vision of that John almost to the end (for at the end something is added about the finding of the Relics under the Emperor Zeno); which Passion Bede is believed to have translated from Greek into Latin. Bede is praised by Turgot Prior of Durham, in the Life given to the XXVII of May no. 2, that when he was instructed in Latin letters, he also acquired no mean skill in Greek: but the style and elegance of Bede that version, which we have from the Utrecht S. Salvator Ms., in no way savors of, and we understand it to be found also at Naples and at Capua: but Baronius also found it at Rome, and little solicitous about the translator, he applied himself to demonstrate that the Acts themselves are not by the Author who at the beginning is pretended, the name of John Mark being assumed.

In this however he was deceived, who composed the Acts printed by Boninus Mombritius: and with the aforesaid MSS. almost the same. For thus he prefaces in no. 2: How this man of the Lord, Barnabas... contended, the translator first believed it and afterwards through the glory of martyrdom attained the palm of paradise, by the authentic series and authority of St. Luke the Evangelist, and of John surnamed Mark, his disciple and cousin, walking, we take care to unfold by faithful relation. But the first part of the proposed work being concluded, passing to the second, of himself as if interpreter of John Mark, he thus speaks: But in what order S. Barnabas attained to the crown of martyrdom, not Bede, from the Greek discourse of John, his cousin, translating, following the sense more than the words, we faithfully declare. Therefore John, who is also Mark, etc., word for word, as it is in the aforesaid MSS., except that in place of the first part from the Acts of the Apostles, they put a Preface, taken from the Genoese.

[8] If Bede were the author of the Mombritian Legend (which I would rather ascribe to some Milanese, but some Milanese: because of the Apostolate of that city laboriously ascribed there to St. Barnabas) he would not have omitted to refer to him in his genuine Martyrology, nor would he have been content with the name alone; being accustomed to add elogia to the names of the Saints whose Acts he had been able to obtain; indeed almost them only to inscribe in his Fasti. But John himself, if he had written the Martyrdom of Barnabas (as is pretended), would not have said, that the Jews κατέκαυσαν πυρὶ ὥστε καὶ τὰ ὀστὰ αὐτοῦ κονίαν γενέσθαι, that, I say, the Jews burned him until even his bones were reduced to ash: which ash then by them enclosed in a shroud and sealed with lead, was stolen, lest it be sunk in the sea, and enclosed in a cave, ἅμα τοῖς μαθήμασιν οἷς παρέλαβεν παρὰ Ματθαίου. The Milanese pretended to have the whole head of the Apostle, But Mark would not have said the bones were reduced to ashes, and elsewhere other bones are said to be, as will appear below. The Mombritian translator, then, not wishing to render the possession of the Milanese doubtful, was silent about the bones reduced to ash, and only wrote, that the impious Jews, not satisfied with his (Barnabas's) death, stirred by zeal of hatred, took his most sacred body, and enclosing it in a leaden coffin, were disposing to cast it into the sea.

[9] But the fabulosity of the aforesaid incineration we cannot more evidently convince elsewhere, since the body was preserved whole from the fire than from Alexander the Monk, who, writing in Cyprus not so long after the finding of the body, certainly while the heresy raised up by Peter Fullo in the year CCCCLXXIV was still recent, against whose Sectators he inveighs in n. 34, as holding a novelty lately devised. He describes the history of the matter in his Laudation, to be given at the end; and when he had said in n. 28 that the Jews, having kindled a certain great pyre, cast the body into it, that no relics of it should remain; he not only added, "but by divine providence it was brought about that the Apostle's body remained whole, nor was harmed by the fire itself"; but he also writes that it was thus found: and confirms the same integrity of body, with the Gospel placed upon the breast, and likewise found upon it. To Alexander agrees Theodorus Lector, who is believed to have written around the year DXX, whence certain Collectanea long afterwards excerpted alone are now had in the Library of the Fathers. it appeared also at the finding, There at the beginning of the Collectanea, from book 2 of Theodorus himself, is thus read: The relics of Barnabas the Apostle were found in Cyprus, under a cherry-tree, having beneath the breast the Gospel of Matthew, written by the hand of Barnabas himself... But that Gospel Zeno deposited under another crown.

[10] The sense of Theodorus, if not his very words, George Cedrenus, with the Gospel upon the breast in the year 478, for the fourth year of Zeno, the year of Christ CCCCLXXVIII, thus referred. Τούτῳ τῳ χρόνῳ τὸ τοῦ ἁγίου Ἀποστόλου Βαρνάβα λείψανον εὑρέθη ἐν Κύπρῳ, ὑπὸ δένδρον κερασέαν ἱστάμενον, ἔχον ἐπὶ τοῦ στηθους τὸ κατὰ Ματθαῖον εὐαγγέλιον, ἰδιόγραφον ἀπὸ τοῦ Ἀποστόλου Βαρνάβα ... τὸ δὲ τοιοῦτον εὐαγγέλιον Ζήνων ἀπέθετο ἐν τῷ Παλατίῳ ἐν τῷ ναῳ τοῦ ἁγίου Στεφάνου ἐν τῇ Δάφνῃ: where τὸ λείψανον, not only Relics, but Cadaver, is much better rendered by Xylander, when he writes: "But that cadaver lay under a cherry tree, bearing on its breast the Gospel which St. Matthew composed, written by the hand of Barnabas." But from these things not only is shown the miraculous integrity of the body, after a full four centuries had elapsed from the passion; but also it is understood that it had been by no means buried tumultuously, as the supposititious Mark narrates, but carefully procured by his disciples and by the true Mark himself: for this the Gospel of Matthew placed upon his breast indicates.

[11] Whoever wrote the Periods, however, undoubtedly wrote before the aforesaid finding of the body, from the tradition of the natives; which on the time of his death may be believed, as confirmed from more ancient monuments; and as to the names of places, illustrated by Apostolic preaching within the island itself. This being supposed, I shall not wonder that what the Saint did in Italy is there passed over in silence; but about the Milanese Apostolate of Barnabas I will interpose something, What and what kind of monuments are given here? between the Acts from Luke and the Itinerary and the aforesaid Periods: which although they falsely bear the name of John Mark, do not however seem unworthy of recognition. I will then give the aforesaid Oration of Alexander the Monk in Greek, from the Vatican Ms., received by the kindness of the most Illustrious Schelstrate, collated with the Latin version of Francis Zinus of Verona, printed by Lipomanus and Surius: for it is altogether gravely written, and as to the latter part from certain knowledge, but as to the first from the sense then received among the Cypriots, founded on the author of the Stromata, Clement, who flourished in the year CCXX, and the writings of other ancient men as is said in n. 8; in which however neither were the Periods, which you may wonder at; nor the Recognitions of Clement of Rome, otherwise rather to be named, and about to supply much matter for the Laudation; whence greater esteem accrues to the work, and the Roman preaching ascribed to Barnabas receives more faith, as by no means taken from those.

ACTS OF THE EARLIER LIFE

From the old edition of Boninus Mombritius, collated with our parchment Codex.

Barnabas, Apostle, at Salamis in Cyprus (St.)

BHL Number: 0985

a

FROM MOMBRITIUS.

[1] [Since the feast of St. Barnabas, equally as that of the 12 Apostles, is to be venerated,] Our Redeemer and Savior, the Lord Jesus Christ, before, triumphing over the destruction of Satan, victor and exulting, he should penetrate the kingdoms of the poles, the holy Church, which he acquired with his precious blood, through the Blessed Apostles and Apostolic men immovably fortifying, he founded, and wondrously corroborating he made firm. Namely, so that she might both ever remain inviolate and glorious, and by their preaching gather to herself a new progeny and very many sons, from whose consort and college standing forth, the Most Blessed Barnabas, with as great devotion strove to contend for him, as one ordained Apostle with Paul, as he knew himself divinely, through the grace of the Holy Spirit, to have been called with B. Paul the Apostle to the glory of the Apostolate. Therefore when we celebrate the Birthdays of the holy Apostles, it seems indeed worthy and salutary, that we should most devoutly celebrate his solemnity. Since indeed, if he is not in the duodenary order of their Apostolate; he is not however lacking from the catalogue of preaching, in the excellence of miracles, which with Blessed Paul (as Luke the Evangelist relates in the Acts of the Apostles) he wondrously performed: namely from the time when, by the invocation and grace of the Holy Spirit, in the thirteenth year after the Lord's passion, with Paul himself, to the order and height of the Apostolate and to preaching he was divinely chosen; the same Holy Spirit calling them, and saying: Set apart for me Barnabas and Saul, for the work to which I have taken them.

[2] But how this man of the Lord, Barnabas, most devoutly preaching the Catholic faith, the Author proposes to give his Acts from Luke and John-Mark. and redeeming the hearts of the unbelievers from the error of iniquity, sustaining reproaches and contumelies for the love of Christ contended, and afterwards through the glory of martyrdom attained the palm of paradise; through the authentic series and authority of the aforesaid Luke the Evangelist, and of John surnamed Mark, his disciple and cousin, walking, we take care to unfold with faithful relation. Finally, this is that most holy Barnabas, who is also called Joseph, one of the seventy disciples of the Lord

of the Savior, who according to the presage of his name, merited his dignity: for Barnabas in Hebrew, in Latin is called Son of consolation.

He lived in common with the holy Apostles, and provided them the greatest consolation; Joseph, on account of the necessity of the faithful relieved, called Barnabas, in whom namely was one heart and one soul, nor did any one of them say that anything which he possessed was his own, but all things were common to them. And as many as were owners of fields or houses, selling them, brought the prices of them, and laid them at the feet of the disciples. For so it is written: But Joseph, who was surnamed Barnabas by the Apostles, which is interpreted, Son of consolation, a Levite, of Cyprus by race, having a field, sold it, and brought the price, and placed it at the feet of the Apostles.

[3] He brings Paul from Damascus to Jerusalem Afterwards indeed, when Blessed Paul had been converted to the grace of faith, in the same year in which the Lord suffered and rose again, this Barnabas, in the very beginning of his faith, was worthy to take hold of him, and to lead him to the Apostles: whence also follows: But Barnabas taking him led him to the Apostles, and narrated to them how in the way he had seen the Lord, and that he had spoken to him, and how in Damascus he had acted with faith in the Lord Jesus. Plainly it is fitting to consider diligently and to admire, how beloved of divine grace, and how amiable and worthy he held him, when from among so many troops of Disciples, he sent no other to instruct and teach his new soldier, except him who was called the Son of Consolation: namely that to that Saul, who, a new recruit, had received the new grace of his recruitment, he might sagaciously minister the sweet grace of holy faith and the sweet mystery: and to whom, God giving the grace, which he never repents to give, how much his instruction in the new soldier of Christ would fructify, and how gloriously he would shine among the holy Apostles, filled with the Holy Spirit, let us hear.

[4] Now word came to the ears of the Church, which was at Jerusalem, concerning these things, and they sent Barnabas to Antioch: who when he had come, and had seen the grace of God, rejoiced greatly, himself sent to Antioch, and exhorted all to remain in the Lord; for he was a good man, and full of the Holy Spirit, and of faith, and a great multitude was added to the Lord. Was it not because the holy Apostles of God knew him to be a good man; and not only a good man, but what is more glorious and more blessed, full of the Holy Spirit, that they took care to send him to preach, and therefore the Holy Spirit deigned to subject to him a great multitude, and wondrously to bring it to the knowledge of our Lord Jesus Christ? he brings him also there But because he desired not only to acquire these to the Lord, lest he should commit the new recruit to oblivion, eagerly studying to take him as his companion for preaching, he set out, says the Evangelist, to Tarsus, to seek Saul; whom when he had found, he brought to Antioch, and a whole year he conversed with him in the Church, and they taught a great multitude, so that at Antioch first the disciples were called Christians.

[5] But because he had been kind, not only in the grace of preaching, and bears with him the collected alms to Jerusalem, but also in the mercy of hospitality; when the holy Apostles took care to send alms to Jerusalem, they determined to choose this one before all and among all: for thus the Evangelist asserts: But the disciples, as each one had, in their ministry proposed to send to the Brethren dwelling in Judea, which they also did, sending to the elders by the hands of Barnabas and Saul. Meanwhile how much such obedience, and the virtue of such alms, pleased the Lord God, and what return they received from it after they returned to Antioch, the following lection demonstrates. But Barnabas and Saul returned to Jerusalem, the ministry being completed. Now there were in the Church which was at Antioch, Prophets and Doctors, among whom were Barnabas and Saul. As they ministered to the Lord, and fasted, the Holy Spirit said: Set apart for me Barnabas and Saul, for the work to which I have taken them. Behold, O most blessed Barnabas, Apostle of Our Lord Jesus Christ, how many gifts divine grace bestowed on you, for the worthy office which you duly fulfilled as worthy: namely that the nourishing Spirit might devoutly call you, and send you to a people bearing heavenly sayings.

[6] The divine lection of the blessed Evangelist follows, for the clarification of his miracles: And they indeed, sent away by the Holy Spirit, came to Seleucia, and from there sailed to Cyprus. Setting out with the same to Cyprus, For filled with the Holy Spirit, Blessed Barnabas, what was fitting that he should do with his beloved colleague, except that which no mortal is able to perform without the grace of the Holy Spirit, as in the present circumstances most clearly appears, and is declared? Was it not that after they deprived Bar-jesus, who was called Elymas, of light; and converted Sergius Paulus the Proconsul, from whom the blessed Apostle was called Paul instead of Saul, the magician being blinded, to the Catholic faith, they led a very great multitude to the light of truth? Thus indeed sacred Scripture announces: A great, it says, multitude of Jews and worshipping strangers followed Paul and Barnabas, who speaking persuaded them to remain in the grace of God. And the following sabbath almost the whole city was moved to hear the word of God. But hearing they rejoiced, he converts many and glorified the Lord, and as many believed as were preordained to eternal life. O admirable and stupendous mystery of divine dispensation! O sacrament of the Lord Savior, to be preached and glorified! who deigned to confer such grace on those rightly serving him, that they deprived the resisters of light, and brought those humbly serving to the brightness of perpetual beatitude. But because the proud are inflamed to wrath from that from which they ought to repent, making sedition they cast the Apostles out of their borders. But they rejoicing, filled with the Holy Spirit and preaching, converted to the Lord a copious multitude of Jews and Greeks.

[7] Meanwhile, since there was in them one spirit and one faith, as in the other Apostles, He raises up the lame man at Lystra, lest they should seem to be less in miracles, who were equal in love of holy religion; it was fitting, that as Blessed Peter and John had cured a lame man from his mother's womb, B. Paul and Barnabas should similarly do; and by God's dispensation, so was it accomplished; and coming to Lystra, they marvellously cured a lame man from his mother's womb: so that, the crowds beholding such a miracle, considered them gods, saying: Gods made like to men have descended to us; and they called Barnabas Jupiter, but Paul Mercury, since he was the leader of the word. The Priest of Jupiter also, bringing bulls and crowns, wished to sacrifice. Why then this? Why did they call Barnabas Jupiter, and Paul Mercury? Why did the Priest bring bulls, why crowns? For they called Barnabas Jupiter, and he is almost adored for Jupiter, Paul for Mercury, because according to ethnic foolishness, they believed him to be their defender: but Paul Mercury, because they believed him to provide eloquence of tongue to mortals: whence they called him Mercury, that is, the one running in the middle between ears and tongues. But bulls, for sacrifice; and crowns, that as if to Gods the Priest of Jupiter might place them on them. The holy Apostles, therefore, remembering the precept of the Lord, saying: He who humbles himself shall be exalted; utterly abominating and rejecting such an outrage, with garments torn cried out: which they abominate, Men, why do you do this? We also are mortal, men like to you, announcing, that you may be converted to the living God, who made heaven and earth.

[8] Thence preaching the gospel in Derbe, they taught many. Truly worthily, truly justly, Christ's grace going before and dispensing, they taught many; that those who in worldly things had made themselves humble, might exist sublime in divine things; that they might teach very many, and lead back to the light of truth those held in darkness. Therefore traversing very many provinces, announcing the word of the Lord, at length they came to Jerusalem; who being received by the holy Apostles, and returned to Jerusalem announced rejoicing, how greatly God had wondrously wrought with them. Well moreover, not sad indeed, but rejoicing they announced, because they had the promise: Rejoice therefore and exult, since your names are received in heaven.

[9] However, since at Antioch a question had arisen about circumcision by the wicked, thence with a Synodal decree sent back to Antioch, counsel taken the holy Apostles, whom did they take care to send to extirpate such an outrage, except this most blessed and faithful to the Lord Barnabas, namely son of consolation, with his most blessed faithful colleague Paul? that by consoling and preaching he might raise up the cast down, and recall the lost; which, God granting, was so accomplished. Moreover what love towards this most blessed Barnabas the holy Apostles had, and how much kindness; the holy Evangelist announces: It pleased us, he says, having assembled in one to choose a man, and to send him to you, with our most beloved Barnabas and Paul, who handed over their souls for the name of Christ. Truly worthy, and just, and salutary decree: because they took care to send those whom the grace of the Holy Spirit had long ago chosen.

[10] For hastening to Antioch with the Apostolic epistle, they destroyed the impious heresy; and they were teaching and announcing the word of Our Lord Jesus Christ. Moreover, they revisit the Churches established by them: because they had all solicitude regarding the holy Church, lest she should fall into any heresy; it pleased them, that returning they should visit the Churches, to whom they had preached the word of God. For they knew Satan's astuteness to be cunning; therefore they provided, lest he should defile the renewed hearts with the pestiferous seed of cockle. Afterwards however the Evangelist says: It seemed to them, that B. Paul should return to Jerusalem, and Barnabas should revisit the Island of Cyprus, from which he had been taken: taking with him the aforesaid John, surnamed Mark. Well providing, well understanding, that one might go to visit the foundation of the second Church and Religion; the other to preach, and to free the gentiles from the death of perdition.

ANNOTATIONS OF D. P.

Tillemont however p. 1187 thinks, neither is it sufficiently certain, that even the LXXII Disciples had renounced all things as the Apostles had done; nor that Barnabas had possessed that field while Christ lived, since it could have devolved to him by hereditary right after the Lord's resurrection.

p Acts 12, 13, it is said that when the Apostles had sailed from Paphos, they came to Perge of Pamphylia; but John departing from them returned to Jerusalem. This all Interpreters charge as inconstancy. Then Acts 15, 35 it is read, that the Apostles returning from Jerusalem to Antioch, were there delaying, evangelizing. But after some days Paul said to Barnabas: Returning let us visit the Brethren throughout all the cities, in which we have preached, how they fare. But Barnabas wished to take with him also John. But Paul asked him (as one who had departed from them in Pamphylia, and had not gone with them on the work) ought not to be received. There was a dissension, so that they parted from each other: and Barnabas indeed, taking Mark, sailed to Cyprus.

q The Author proceeds at greater length to excuse the aforesaid separation, and then to show, that S. Barnabas, although he was not one of the twelve, can and ought to be called an Apostle: and finally to the second part of the Legend he thus passes.

Thus far we have taken care briefly to summarize the glorious agony and venerable wonders of B. Barnabas, from the authentic authority of Luke the Evangelist, as has been said: but since the same, following B. Paul the Apostle, could not discern the end of S. Barnabas the Apostle; the rest which follows is found in his other authentic Acts, of which we have thought some things briefly to be inserted. Thus he and soon leads the Apostle to Rome and Milan, and thence to Cyprus; where he translates the acts from the Greek discourse of John, following the sense more than the words. I prefer to exhibit the words, not only in Latin, but also in Greek; the rest can be sought in Mombritius.

EMBOLISM

Whether and when did Barnabas preach at Rome, Alexandria, and Milan?

Barnabas, Apostle, at Salamis in Cyprus (S.)

BY THE AUTHOR D. P.

§. I. The excursion into the City before Christ's death is examined, and to Alexandria after it; from Book 1 of the Recognitions.

[11] These books interpolated as to the inserted disputations, St. Clement, after St. Peter Roman Pontiff, but previously almost an inseparable companion of his Apostolic expeditions from the ascension of Christ into heaven, who wrote the Periods or Itinerary of him (which complained of as vitiated by the Ebionites, supposing other things to a few true, Epiphanius) also wrote another most different work, under the title Ἀναγνωρισμῶν, that is books of Recognitions ten; in which are contained not so much the journeys of four or three first years of Peter, as the disputations, not a little stuffed by the heretic Eunomius (as Rufinus seems to presume). This being true of the Disputations, by Peter's order received by Clement as is pretended, however it could seem ought not to harm those same books, as far as they are historical, and touch Clement himself, and are referred under compendium in the Clementine Epitome, printed together with other works; but with the history of the Pontificate and Martyrdom added, doing not a little to correct and supply the defects, which by the fault of copyists have crept into the principal context. they can be true in facts, as far as they narrate, For in adulterating these what utility would have been to Eunomius? But if also in the history there contained falsities are detected, into which St. Clement could not have run; surely not only interpolated books, but the whole ought to be reckoned suppositious, however much they contained most Catholic doctrine. Let us see, then, whether the things written at the beginning of book 1 about the knowledge of Christ first imparted to Clement by Barnabas, should seem fictitious.

He beginning from his desire of attaining immortality, which he had despaired of attaining through necromancy among the Egyptians;

[12] When, he says, I was being agitated by these tides of my thought, the fame of Christ still living celebrated at Rome, a certain rumor gradually, in the empire of Tiberius Caesar, beginning to be taken from the parts of the East, came to us; and growing strong in particulars, as if a certain good messenger sent from God, was filling the whole world, nor did it permit the divine will to be covered in silence. For it was diffused through individual places, announcing, that there was one in Judea, who taking the beginning from the time of spring, (better in the Epitome, "from that part where the sun rises in the spring") was evangelizing the kingdom of God to the Jews; and he said they would receive it, who had kept the instituted things of his commandments and doctrine. But that his word might be believed worthy of faith and full of divinity, by the command alone he was said to perform many virtues and signs and many prodigies; so that, as if having power from God, he made the deaf hear, and the blind see, and raised up the lame, and put to flight every infirmity and demons from men; but also he raised the dead presented to him; on account of the great miracles which were announced, also healed lepers seeing them from afar, and there was nothing at all which seemed impossible to him. These and similar things in the process of time were affirmed already by frequent rumors, but also by manifest messages of those coming somehow from those parts: and now through individual days the truth of the matter was becoming clear. Finally in the City, meetings began to be held in places, and this discourse to be treated, and the matter to be held in admiration; who he was who appeared, or what messages from God he had brought to men. Whoever does not know the manners of the Roman people of that time, and their open ears to new things brought from everywhere, and souls movable to any superstition, must necessarily not be able to doubt, that these things could have been thus done among them, in at least the second and third year of Christ preaching in the flesh.

[13] These things were so said to have been done at Rome, until in the same year in which Clement hung ambiguous of mind, confirmed by Barnabas running thither out of Judea, as he said above, namely the fourth now begun, a certain man standing in the most celebrated place of the City, proclaimed to the people, saying: Hear me, O Roman Citizens, the Son of God is present in the parts of Judea, promising to all, willing to hear him, eternal life: if anyone however, according to the will of him by whom he was sent, God the Father, shall direct his acts. Wherefore turn from evils to goods, and from temporal to eternal. Acknowledge, that there is one God, ruler of heaven and earth, in whose just sight you, unjust, inhabit his world. But if you turn, and act according to his will, coming to the future age and made eternal, you will enjoy his ineffable goods and rewards. But if you remain in perfidy, after this life you will be cast into a place of fire; in which afflicted with eternal punishments, in vain will you repent of your former life: for the time of penitence

is concluded in the present life of each one. Now this man, who was speaking these things to the people, was from the parts of the East, a Hebrew by nation, by name Barnabas, (which he could have done) who said he was one of his disciples, and sent to this end to indicate to the willing. Nor have these things, as so said and done to be believed, any difficulty: for what is read said to the Twelve Apostles, Matthew X, "Go not into the way of the gentiles... but rather go to the lost sheep of the house of Israel," did not regard all the disciples of Christ; and even if the same was held by those seventy-two, whom afterwards he chose to be sent into every city and place to which he himself was about to come; not therefore were the others, less intimately adhering to the following of the Lord, forbidden both to set out on their own business abroad, and to announce Christ, also to others than the Jews, although that for the most part with no or little fruit; as is said to have happened to Barnabas among the Romans, where Clement alone, admitted into his mind, what others drank in with ears alone, thus further is believed to narrate about himself in the Epitome: for here is a notable hiatus in the books themselves, conflating the year of Barnabas announcing these things at Rome with that very year, not only year, but almost the very month, in which Clement came to Jerusalem: but the Epitome thus proceeds.

[14] But I who heard bore it ill, that no one out of so great a multitude who had heard the report of so great a matter, had said this: I will set out to Judea, and Clement moved thence, to know whether he truly preaches here... When I was thus animated against the rest, I also said these things to myself: Why at last do I blame and rebuke others, when I am held in the same crime of negligence as they? Nor, having prepared the things which pertain to leading life and sustenance, do I set out to Judea, that I may myself be a witness of such things? In this deliberation much time was being consumed, since matters which touch the world fell one after another, from which I could not easily be freed or extricated. Christ meanwhile is crucified, at length one or another year after Christ's death, on the third day rises again, ascends into heaven, the Holy Spirit descends; the Apostles freely preach the faith, Stephen is stoned, the Samaritans are converted, the hypocrisy of Simon Magus is reproved, Saul is converted and sets out into Arabia; Peter preaching through Judea is summoned to Caesarea to Cornelius, in all which one year could be consumed, or even another, before the prepared Clement gave himself to the way, is to have landed at Alexandria, which we read thus described in the Epitome. At length truly, sometime when I was considering with mind and thought, how unstable and uncertain this life is... having omitted, as time bore, all my affairs, I betook myself at once to the sea (that is, I committed myself to the sea: for to think of Pontus, the region of lesser Asia, the reckoning of the instituted journey from Rome to Syria does not permit us) and when I had come into the Port (the Roman) and had drawn up (the ship from the shore), using contrary winds, Judea being left I landed at Alexandria.

[15] There I went to the Philosophers (since the violence of the winds plainly took away from me the power of sailing) and asked of them, that if they had received anything of the rumor which he who had been seen at Rome had spread, and what he had announced, they would set forth in order. They responded that they utterly knew nothing of such a one to have existed at Rome: and to have there heard the same things about Christ; but of the Son of God, who had been in Judea and was preached by rumor, they had heard from many who had come thence, and had understood all those wonderful works, which also he had brought forth by word. And when I said I wished to converse with some of those who had seen him, and from him to hear all the things which I desired to know about him; the same answer, that there was a certain one there, who not only had seen him, but had even arisen thence, a most noble man, by name Barnabas; by simple but convincing speech who claimed to be one of his Disciples, and sitting there somewhere, the things which had been promised by him, to those who were worthy of such things, and who wished, freely narrated. I, when I had occupied the place in which the man was accustomed to sit, and was part of the crowd poured around, standing, was hearing the things which were being said. Thus far the Epitome, from which it is proved sufficiently from what follows, and what now finally is to be aptly understood, that the hiatus of the primary work was to be supplied. Therefore the Author proceeds in book 1: I understood indeed that there was nothing of dialectic art in the man; but simply and without any cosmetic of speech, he set forth what he had heard from the son of God or had seen. For he did not fortify his assertions by the virtue of arguments; but of his words and the wonders which he announced he produced many witnesses, even from the very surrounding people.

[16] That Barnabas himself is here brought in, preaching to the Alexandrians, will appear below; nor likewise how Clement did not recognize him, from the mouth of the same Barnabas: or (if he recognized) does not indicate this to be that same one, whom two years before he had so eagerly heard at Rome, and by whose words moved he had at length undertaken the journey to Syria. Nor does it displease that, as here so there, Barnabas preaching Christ did not take care to confirm his sayings by miracles wrought: because thence is confirmed the opinion, denying that Barnabas was of those Seventy-two, to whom Luke X v. 8 is said: "Into whatever city you enter... heal the sick who are in it"; and who v. 17 returned with joy saying: "Lord, even the demons are subject to us." Meanwhile nothing detains me, what for refuting the things said in 31 n. 50 Baronius asks: how could Barnabas before Peter's coming to Caesarea have gone to Rome and there preached the Gospel to the gentiles, and have brought Clement the Roman, a gentile man, to receive the faith of Christ, if by the testimony of Luke it is most explored, that the door of faith was not yet opened to the Gentiles, which is established to have first been unlocked at Caesarea by Peter with so many previous visions? Or how Barnabas, not yet initiated, nor separated unto the Gospel, went to Rome not being sent thither. (of which Baronius does not solidly doubt) Nothing, I say, do these things detain me. For as regards Rome; it is evident, both in the Recognitions, and in the Epitome of them, that Barnabas is said, at Rome to have preached Christ still living, saying: "The Son of God is in Judea." But by the same right by which Baronius asks, how he then preached not being sent; he could also ask how John the Apostle, Mark IX, said to the Lord: "We saw a certain one in your name casting out demons, who does not follow us," and so also had not received that power from Christ with the rest. But this one was actually working miracles; Barnabas indeed, no one then, not even Clement, as we have already seen, brought to the faith of Christ. But after the Ascension of Christ and the door opened to the Gentiles, when he was sent by those who were at Jerusalem, I ask whether he was initiated? for the separation, of which Baronius speaks, was first made at Antioch; and Barnabas at the highest was then ordained Bishop, having been already made a Presbyter at Jerusalem. But as in this Order he preached at Antioch, so he could also for some time have preached at Alexandria, and thence on account of the feast, as will soon be said, returned to Jerusalem; and accompanying Peter to Caesarea, there to Clement at length arrived have brought him; then have run to Tarsus, to bring Paul, already returned from Arabia in the year XXXIII, to Antioch.

[17] But let us pursue the Acts at Alexandria. Since to the things which were sincerely said, the people willingly began to assent and to embrace the simple speech: and admiring the man's constancy those who seemed to themselves erudite or philosophers, began to ridicule and despise the man; and to bring forth the snares of syllogisms against him as arms. But he undaunted, and leading as ravings their subtleties, did not judge them worthy even of a response, but pursued intrepid the things which he had proposed. Finally, when as he was speaking someone had proposed to him, why a gnat had been so made, that, being a small animal, and having six feet, in addition wings were added to it; but an elephant, being an immense animal, neither having wings, has only four feet; to these things he, not even looking back, his speech, which the importunate proposition had interrupted, continued with persistent intention, with this admonition alone added at each interruption: their cavils being intruded by the noisy Philosophers; We have it in commands from him who sent us to announce to you his words and wonderful deeds, and to confirm the faith of what we say, not from arguments sought by art, but from yourselves brought forth as witnesses: for I recognize that very many are standing in your midst from those, whom I remember to have heard with us what we have heard and to have seen what we have seen. But let it be in your power either to receive what we announce, or to spurn. For we cannot be silent about what we know to be expedient: because to us, if we are silent, it is damage; to you indeed, what we say, if you do not receive, it is destruction. But I could very easily answer your foolish propositions, if you sought for the cause of seeking truth: I speak of the difference of gnat and elephant: but now to say anything to you about creatures is absurd, when by you yourselves the maker and creator of all is ignored. But these things when he had said, as from one consent, with undisciplined mouth, all together gave a laugh; wishing to strike shame in him and to enjoin silence, and declaring him barbarous and of less sound mind.

[18] But I when I saw these things to be so done, filled with a certain zeal I know not whence, and inflamed with religious fury, but proclaiming with all freedom: Most rightly, and freely defended by me I said, has Almighty God hidden from us his will, whom he has foreseen unworthy of his recognition... what pardon will there ever be to you, who ridicule the messenger of divinity, promising you the recognition of God? whom indeed, although he brought no truth, yet for the very purpose of kindness toward you, you ought to have held grateful and accepted. These and like things when I pursued, much murmur of the standing people was stirred up; while some, as toward a guest, were moved by pity, and approved my speech consequently held; others wanton and stupid, against me equally as against Barnabas, stirred up the wrath of an unbridled soul. But when the day was now declining toward evening, had received him in hospitality, taking Barnabas by his right hand, although he resisted, I led him however to my home, and there made him stay, lest perchance someone from the undisciplined crowd should lay hands on him. For some little days therefore placed together, he discoursing in few, I willingly heard the speech of truth. He urged however his departure; saying, that the feast-day of his religion, which was at hand, he would by all means celebrate in Judea, and there for the rest with his fellow citizens and brethren would remain; clearly indicating, that he was struck with horror of injury.

[19] Finally when I said, says Clement, "Do you only to me the words of that man, whom you say has appeared,

verba, ad quæ enarranda venisti, narra mihi; egoque nuntio ejus apud auditores meos accommodatus, mente excipiam, religiose servabo: tu vero quamprimum te in patriam recipe. Si autem mecum esse volueris, in Judæam quoque te comitabor; vetus eam visendi habens cupiditatem.

Then he answered: I will gladly give you the explained mandate of the Lord and Master. Some things indeed of his mysteries I do not tell to those who do not believe; for to such not even to mention them is permitted. But hear plainly of him who came down from God: it is not concerning Christ alone, no doctrine of human invention, no commendation of our genius: but a man, by name Christ, the herald of salvation announced to all from a king, has been sent. Whoever shall worthily attend to and venerate the precepts of him, that one will at length see God for himself, attaining the way to eternal life through Christ.

[20] Briefly more of like things are added, and that Clement having dismissed Barnabas, in the manner of an associate followed him in the same year, the fourth, namely, whence Clement at length following him of the period which the same Clement had set down in the beginning, by the words: After much time my parents took it ill, that I, being a boy now of about twelve years, with such conatus and intention should be afflicting myself by such studies. But others he says he met after fifteen days, is to have come to Caesarea arriving at Caesarea Stratonis: but as for what he is supposed to have done thence at the end of the seventh year, after Paul reached Rome about to suffer; we leave it to be examined elsewhere. The matter of the present consideration is, in what year of the Christian era these things were done, that Clement, by Barnabas's testimony at Rome of Christ still living, then by visions, set himself to seek him, and at length found him at Caesarea, lately accompanied by Peter from Joppa; namely that he might be the witness of the entry made to Cornelius the Centurion, with which the door of saving knowledge was opened to the Gentiles. Acts 10. But this happened in the year of the Lord 41, when, after Cornelius and his family already baptized, after seven days he was called back to Jerusalem to render the cause of his action; under the same year I have just said the journey of Barnabas to Antioch happened, and his returning from there to Tarsus, that he might lead Paul to bear so great a burden as fellow-helper, and prepared in mind from the beginning of his conversion. Clement seems indeed to have come to Caesarea at the very same time when Peter was sent for by Cornelius. There Clement is feigned to have been by all the Christians of his city, who however did not recognize Christ as God except in Pentecost of the year 33, that is, eight years before; one of them having been called from Rome to which he had gone, doubtless because of the unjust prefecture given to Pilate, who could not as Procurator without injury to Vitellius the praeses of Syria condemn anyone of Judea to death; for which reason the Jews are believed to have wrought against Christ themselves by a tumultuary execution.

[21] But these things being thus pondered, in the year of Christ 41, when, I say, in the year of Christ 41 Peter went up to Jerusalem from Caesarea, Barnabas could very well have run from Joppa, where Cornelius had found Peter, to Alexandria for the imminent feast (which feast, however, was; whether the day-feasts of Tabernacles, or the day-feast of Expiation following them, or even the recent dedication of the temple, I leave to be examined by others); and from there Barnabas may have returned to Jerusalem with Clement: and from there have hastened to Antioch, as Luke writes, where the disciples were called Christians: which now in the year of Christ 41 we have placed. Many of these things, I confess, are conjectured; but conjectured to such a degree of probability, that they not only render that history of the Recognitions credible, but also explain it: for as it is read of Barnabas with conjecture, that he heard the same Lord on more than one occasion preaching, although not so as not also to be detained by managing his own goods, lest he should be enumerated even among the LXXII Disciples; so it ought not to be inconvenient, that very many of the LXXII Disciples preceding the Apostles and Apostolic men, who in confused turn went up and down through diverse provinces, fertile in seed of evangelical doctrine, even if they did not gather plentiful fruit, would have prepared the field for the rest, that they might do so. And what wonder if the disposition to embrace the faith of the Apostles was thus prepared at Alexandria for Mark, at Rome for Peter, by means of one of the most ancient Disciples of the Lord, by the same means and ways by which secular news is wont to be carried abroad. Thus the slowness of foreknowing God is rebuked, hastening the salvation of mortals; even when on the part of men we wonder at his lateness, perhaps imputable not so much to the inexperience or fault of so many sent in vain, who did not gather the people; as to the indisposition of the people themselves, who could now believe in the truth, when it was offered, but in those past times could not.

[22] Therefore even if we should imagine the words of Tertullian, in Apologetic ch. 5 to be understood, Christ preached at Rome before the death, of Christ properly preached and announced as savior of mankind under Tiberius (which however we believe more accurately are to be understood, that the very acts of Christ were reported to him: as Massutius gathers from Tertullian himself in his book of Vit. Paul. lib. 3 ch. 7 dicendum) yet we shall have, by what way Christ may be said to have been first announced at Rome in this manner, very well consistent both with the testimony of Tertullian, and with the times of Pilate, of Tiberius, and at the same time of the Apostles, and not so much excluding the fame of Apostolic preaching from that City, which seems to have been spread there much later, as preparing the way for it; while as it ought, by reason of the dignity of the City, by no means meanly, but with the dignity of the Prince, of right and Pontiff of all the Apostles, by Peter, prince and head of all the Apostles. Whence as it does not detract from the entry of Peter to Rome under Claudius, the contrary opinion of more recent men, attributing it to Nero, although that more probable contrary opinion is now generally embraced even by those who attempt the most chastely to handle ecclesiastical history; even so against the testimony of Clement himself, of the very ancient Romans who themselves first received the faith from Peter, no opinion will move us to deny that Christ had been preached at Rome before Peter, by Barnabas. Thus we cannot deny the very common opinion of the Cypriots, with whom the Greek Menaea concur: that the same Barnabas first announced Christ to the Romans, although then secretly, as it is read in them.

[23] What then? Will we still then concede that there were absolutely no Christians at Rome before Peter Question whether there were any Christians at Rome before Peter arrived there, who established the Roman pontificate, and was the first Bishop of the City? I say absolutely none: for that some had been there, who before Peter's arrival, by the ministry of the Apostles, had been formed (from the number of which I would consider the wife of the same Aquila, who, with her husband, had been driven out of the City under Claudius), nothing will hinder us from holding it for certain, on the testimony of S. Paul, who from prison, writing to the Philippians ch. 1 v. 13, said his bonds for Christ to be known in the whole Praetorium, that is, when he had come to Rome the second time, to be killed under Nero. Now this it could not happen for Paul, except in case at his entry he had found many Christians, who would have rejoiced and might have begun to defend him; nor would these Christians have lacked a head, even if not yet given them by a Bishop, at least by a Presbyter: for which dignity we hold by no reason that the testimony of Hermas concerning Clement was given, except that he, although not bishop, however should have been distinguished from the rest by something. But the principal hinge of episcopal power, namely the consecration of the bread of the Eucharist, requires no other order than the Presbyter; and the cause is just for which an extraordinary Pastor is consecrated and constituted, if not in title yet in office of Bishop: namely the great solicitude, which from his apostolic office he ought to have for the salvation of the dispersed Christians wherever they have crossed, until under the proper Bishop on each spot they should be congregated.

ANNOTATIONS OF D. P.

[Brief annotations follow in the original; we preserve them in summary as they refer to references already discussed: editorial notes on Rufinus's Recognitions, on Clement's Epitome, on Eusebius's chronology, and citations of various manuscript witnesses.]

§. II. The same examined as to journeys before the Apostolic Council.

[24] Other journeys, also before the Council of Jerusalem, are examined What of the journeys preceding the Apostolic Council? For some moderns wish to establish that Barnabas made a third journey to Rome before the year 51, when the Council of Jerusalem is fixed. But we have shown how little ground there is for such opinion, since the Acts of the Apostles, which are our most assured guide, in no place insinuate so prolonged an absence of Barnabas from Antioch, but rather indicate that he was busied there together with Paul in confirming the brethren. And although some appeal to certain ancient testimonies about Barnabas at Rome, those testimonies seem most properly understood of the journey which we have set forth above, when as a private disciple he announced Christ in the City and through whose ministry Clement was led to Caesarea. Therefore we leave to be examined elsewhere whether any other journey can probably be assigned, especially to those who wish to extend Barnabas's apostolate to the West.

[25] As to the visit to Alexandria As to the visit to Alexandria, which we have noted from the Recognitions, it seems not at all incongruous that Barnabas should have spent some time there, when the entry to the Gentiles was already opened and Mark, his cousin, was preparing to receive the see of that great Church. It is even probable that the more familiar acquaintance, which we know subsisted between Barnabas and Mark, takes its remote origin from this very visit: for from that time Mark would have known the simplicity, the constancy, and the gravity of Barnabas's discourse, and would later have followed him willingly, even after Paul's complaint that he had withdrawn in Pamphylia.

[26] Conclusion of this Embolism These things being said, we hold it sufficiently established, that Barnabas could have, and even ought to have, made the journeys to Rome and to Alexandria which the Recognitions and the Epitome ascribe to him; that this preaching, however, was wholly antecedent to the formal Apostolic mission, and was rather such as could be exercised by any disciple animated with zeal for the Master, even though not yet sent forth in the proper sense. The other journey to Milan, of which the Milanese vigorously contend, will be considered in the following paragraph.

set forth the doctrine for which you have come to narrate; and I, adapting your sayings to my own speech, and to have asked to be more fully instructed about Christ. will preach the kingdom and justice of Almighty God; and after these things, if you wish, I will also sail with you; for I greatly desire to see Judea, perhaps to remain perpetually with you." To this he: "You," he said, "if indeed you wish to see our country, and to learn the things you desire, sail now together with me: but if anything detains you, I will leave you signs of our habitation; that when you wish to come, you may easily find us: for I tomorrow will begin the journey." Whom when I saw immovable, I descended with him as far as the port; and diligently received from him the signs of the habitation which he had said; saying to him: "Because unless a little money were necessary to be required back from my debtors, I would defer nothing at all; nevertheless I will swiftly follow your journey." When I had said these things, having commended him more attentively to those who presided over the ship, I returned sad: for the remembrance of the custom of a good host and excellent friend held me.

§. II. The remaining acts of Barnabas and Clement in Syria, from the same books of the Recognitions; and what credit can these have?

[20] Barnabas having gone ahead into Syria After the pretended Clement had thus sent Barnabas ahead into Syria; he says, "having delayed for a few days, and those things which were owed in part being dispatched (for I neglected very many things in the eagerness of hastening, lest I be hindered from the purpose) I sailed continuously to Judea: and after XV days I was landed at Caesarea Stratonis, which is the greatest city of Palestine, Clement soon following, I was put ashore. But what happened to me on landing there? And when, says he, having disembarked from the ship, I sought lodging, by the rumor of the people I learned, that a certain Peter, the most approved disciple of him who had appeared in Judea, and had shown many signs and prodigies divinely wrought among men, would on the morrow have with a certain Simon Samaritan, from the Castle of Githo, arrived at Caesarea a contest of words and questions. Hearing these things, I asked that his lodging be shown me: which when I had found and had stopped before the doors, I urged upon the doorkeeper, who I was, and whence I had come; behold Barnabas coming forth, where, brought by Barnabas to Peter, as soon as he saw me, rushed into my embraces, weeping with joy; and taking me by the hand led me in to Peter. Whom when he had shown to me from afar: "This," he said, "is Peter, whom I told you was greatest in the wisdom of God, and to whom in turn I have spoken about you without ceasing. Enter therefore, as well known to him: for all the good things which are in you he has most truly learned, and your religious purpose he has diligently recognized, from which he is also driven by the highest desire of seeing you: whence I offer you to him a great gift through my own hands." And at the same time I being offered (says the Author), "This is," says Clement, "Peter."

[21] But the most benign Peter, hearing the name, running up immediately clung to my kisses: and after these things, and benignly received by him, when he had made me sit, said: "You have done well to receive in hospitality Barnabas, preacher of truth, in nothing fearing the fury of the raging people. You will be blessed. For just as you have led the legate of truth as worthy of every honor, so also you wandering and a guest the truth itself will receive, and inscribe as citizen of its proper city... Now therefore do not labor to set forth to me your mind: for all things about you and your manners Barnabas has rendered with faithful speech, almost daily and unceasingly repeating the memory of your goods. And that I may briefly define to you, as to a now unanimous friend, what is in the matter: if there is nothing which hinders you, make the journey with us; and hear the speech of truth, which we are about to have through each place, until we should come to the very city Rome. and taken as companion." Thus far Peter according to such-and-such a Clement, perhaps meditating more than ten books (for the tenth does not proceed beyond Antioch, much less to Rome); but saying nothing further about Barnabas; except that Peter at the very first meeting setting forth, what he himself and the Apostles individually said before Caiaphas; also introduces Barnabas speaking, who is also Matthias, who was chosen Apostle in the place of Judas. By what accident is Barnabas there confused with Matthias? This the true Peter could not say, nor Clement write by any reason; nor do I think that such an error fell from the pen of that writer, who shows himself to have not been altogether rude of the Evangelical and Apostolic history. I would rather believe it to have been done by the negligence of transcribers, that as above, one page being omitted, things most disparate in times were connected; so here, the sentence of Barnabas who is also Joseph being omitted, his name already written was badly connected with the name of Matthias, who was chosen Apostle in the place of Judas.

[22] these books however seem not to be Clement's, Thus far indeed I seem to myself to have rather conveniently dissolved the objections to the alleged Roman and Alexandrian preaching of S. Barnabas from the Clementine Recognitions, in their favor: that however I may at length say what I feel about the whole work of the Recognitions and its Epitome; while I more attentively consider the individual disputations of Peter, and the history into which it is woven, involved in so many marvellous events; I am altogether persuaded, that the aforesaid work, as much as it is, is the history of some Philosopher, who about to comment something on the dogmas of the faith by way of disputations, but the work of a Christian Philosopher, a pleasant drama of fiction, having assumed the person of Clement the Roman, with a certain poetic license, adorned a not unpleasant drama; in which the marvellous and pleasant evolution of perplexed cases, might conciliate charm to the serious and grave disputations, no care had of historical truth; perhaps in the manner in which St. John Damascene wove most salutary instructions into his apologue on SS. Barlaam and Josaphat; under names, perhaps real, with some foundation in true history, deducing the cleverly devised drama.

[23] Moreover this manner of writing, pleasing to the Easterners, although in its time it was useful; among posterity, however, who would take all things to the letter, has not a little inconvenienced the sincerity of history, which in ecclesiastical matters especially is fitting to be observed. But that the Author using such license came to writing, nowhere appears more evidently than in book 10; where Faustinianus, Clement's father, by the prestiges of Simon transformed into the face of this very man, is sent to Antioch, which most appears in the comic ending: there to play the person of Simon imposed on him by him, and to retract his calumnies against S. Peter by feigned penitence, by a fiction altogether Plautine, but apt for pleasantly ending the drama; unworthy however to be believed truly used by S. Peter to winnow out Simon's evil-doings, and to render him hateful to the Antiochene people, brought by his arts into hatred of Peter. See in Nicephorus Callistus book 2 ch. 35, the whole comedy contracted into a few, not indeed as acted in the time of Tiberius, so that nothing thence can be held historically certain. as the books supposititious to Clement put forward; but referred to the beginning of Nero. Therefore although in book 1 of the work, about Barnabas, preaching at Rome before Christ's death, and at Alexandria after his passion, and thence followed by Clement himself to Caesarea, the woven narration has nothing (as I show) contrary to certainly known truth; I think however with no foundation are believed done, those things which could have been done, and the first excursion of Barnabas to Rome, to the XXIII of November, on which St. Clement is venerated, I remit to be further discussed.

§. III. On the Roman and Milanese Apostolate of S. Barnabas, and its foundations.

[24] Alexander the Monk, by whom the laudation of Barnabas composed we will give below, Alexander the Monk arranges Barnabas's excursion differently when he had said him sent by the Apostles who were at Jerusalem to Antioch, as you have Acts XI, and him to have been there of much aid to men following the faith of Christ; for the fact that the sacred Text thence sends him to Tarsus, to seek Paul and bring him to Antioch, proposing for this expedition a long excursion: "Barnabas," he says, "having gone out from Antioch, traversed all cities and regions, diffusing far and wide the gospel of Christ; nor did he desist before, than that he had come to the city of Rome, greatest of all. For of all the disciples of Christ, he first preached the Gospel in the city of Rome. And when many had come to the faith of Christ, and were honoring Barnabas himself most highly, human glory rejected, he went out from Rome... Rome and Alexandria; Afterwards when he had come to Alexandria, city of Egypt, and had preached the speech of God, he went out from there; traversing thereafter all the cities, until he came to Jerusalem; whence also having returned, he returned to Antioch: thence also departing, he came to Tarsus, seeking Paul, whom also he led to Antioch."

[25] To this excursion into Europe, indeed the interval of time favors, which could have intervened between Barnabas's mission to Antioch and Paul's return from Arabia; when it is now known that Paul spent three years there, before he ascended to Jerusalem and met with Barnabas, then by chance returned from Alexandria, that thence he might repair to Antioch with him. But there will always remain cause of suspecting, that this expedition is asserted no more certainly than is asserted the prior one from the books of the Recognitions, partly mutilated, otherwise the Legend in Mombritius; and confusing their readers. Nor on more certain foundation will the author of the Mombritian Legend be able to seem to rest, narrating that excursion, and the return to his fatherland, whence then first he crossed into Italy. "In the days," he says, "of his Apostolate, B. Barnabas the Apostle, with Brethren accompanying him, came to Rome, when Peter and Paul had not yet been at Rome, and there preached the Gospel of Christ." Baronius denies that this could have been done then, because in the II year of Claudius Peter came to Rome, and constituted the Chair, when Barnabas was still preaching in Syria with Paul: neither saying manifestly false things, but afterwards, when Claudius had ordered all the Jews to go out of Rome (which was done in the ninth year of his vulgar Era XLIX) he does not think Barnabas's arrival thither credible. I however first deny anything about Peter's arrival at Rome before the times of Nero (about Paul there is no question, because it is established, that he was sent to Rome on appealing to Caesar Nero) — I deny, I say, although thus before Peter Barnabas would have preached at Rome, that anything is established about that earlier arrival of Peter; but that being removed, Barnabas could there first of the Apostles have preached, in the year XLVIII; but with the edict of Claudius urging, have gone away to Milan; of which excursion the Author of the Mombritian Legend has thus.

[26] And when by him (Barnabas existing there), of very many places and cities mention was held; whence he went to Milan he heard among others named... the city of Milan: and setting out thither he disposed to hasten, taking with him the holy man of God Anatolus, a most faithful companion, with certain others as equal associates in the ministry of the Gospel. Therefore when at Milan B. Barnabas was preaching the Gospel, and insisting was giving labor to preaching, the Lord cooperating; he converted a great multitude of them in a short time, and brought them to the faith of truth. Thus he. But of the first propagators of the Milanese Church, as he bore captured with small ingenuity, from diverse pages of both languages collected, like a discoloured man among pleasant

meadows a little crown is wont to be put together, with S. Anatolus. judging he had sufficiently noted and glued together, from the very time of Anatolus, to his own time, he directed the excursion of his style; in the sixth century (as it seemed to us treating these things); in those things which he premises about Barnabas and Anatolus, as the first founders of the Milanese Church, he pursues the Acts of Barnabas, separated from Paul and returned to Cyprus; borrowing somewhat from the Recognitions supposititious to Clement; but, as if he had brought Barnabas to Rome, in the manner in which Alexander the Monk conceived the matter. The words from the Milanese Ms. are these.

[27] And at Rome indeed Finally not after much time, namely from his return to Cyprus, ascending a ship with others, cultivators of the Christian faith whom he himself had instituted, he came to the city of Rome, as if desiring to visit the Mistress of the whole world; when it was the year from her constitution seven hundred and ninety-fifth, that is the first year of Claudius, but the eighth after the ascension of the Lord (he would have better said, the year of the City founded eight hundredth, of Claudius the eighth, after the Lord's ascension the nineteenth, as elsewhere Henschen shows or) and standing in the most celebrated place of the City, where the more frequent concourse of the Roman people was held, first of the Apostles freely protesting, he proclaimed to the Roman assembly the unexpected coming of the Son of the living and true God. Hearing which, certain of the bystanders began to laugh and mock the unpolished words of the rustic man; some willingly to assent to those things which he was speaking, and solicitously to attend to each; in so much that not a few of the Primates, whose mind was sounder, Clement having been gained. did not delay to bow their necks to Christ's yoke, and to most devotedly insist on the obedience of that message: among whom Clement, who afterwards graviously governed the Roman See third from B. Peter, and who mentioned this matter, in his epistle about himself: that namely which although apocryphal, containing however nothing certainly false or contrary to sound faith, is reckoned first among the epistles of Clement, supposed with equal confidence.

[28] At which time, the same most blessed minister of Christ, declining the snares of triflers and the cupidities of the malignant, preaching however at Milan, began to traverse all the surrounding provinces, promising the joys of the heavenly kingdom to believers; and fortifying his assertions not with the cosmetics of arguments, but with the unfeigned simplicity of sweet preachings. And since, after the Roman citadel, then most famous was held the often-mentioned city of Milan, since indeed sublime with equal jurisdiction it retained second after her, as I have premised, the Augustan ensigns of the Western Empire (yet at the end of the third century, under the Emperors Diocletian and Maximian, not however in the Neronian age) to the same, with associates taken into the ministry of carrying out preaching, might not unwillingly be heard by the people especially with a certain Anatolus, of Greek race, but conspicuous in probity of morals and vigor of faith, he destined the path of his course. Meanwhile having entered within the walls of the above-mentioned city, and having delayed some days in the same, he attended there, as he himself afterwards professed, that certain of the people, while he was preaching the speech of truth, willingly heard; but certain stunned first with great astonishment, and the things which were being narrated to them seemed incredible, nodding to each other.

[29] Then he, as he was full of bowels of mercy, having compassion on both, was dissolved in tears. For those, whom the foul darkness of unbelief had blinded, he desired to call back to light: but those, who had brought thirsty throats for drinking the cups of the word of God, he desired to fill from the perennial fountain. He exhorts therefore his associates, that as suppliants they should implore divine aid to be present; and trusting in the help of him with whom is the fountain of life, praying God for their conversion. and in whose light light is seen, in season and out of season they should not desist from opening the ways of life to the dying; protesting to them the sign of the divine will, and that not without the greatest heap of profit they would bestow the heavenly talents, evidently insinuating. Therefore while he himself there gave labor to the word of God; without delay, very many (as he purely and sincerely was disputing about the remedies of penitence and the life of the future age) flew together to the faith of Christ. had made many Christians; Then addressing the most illustrious man Anatolus, equally stuffed with apostolic dogma, "Go," he said, "from this city to the Eastern region, at the sixtieth stone toward Brescia, which is contiguous to the Alps, and one of the not ignoble cities of the Venetias, and impart to her citizens the salutary pasturage of the word." The premised words note without doubt Brixen, subject to the Tridentine Alps and once attributed to the Venetian Province, thence he sent Anatolus to Brescia, and either are wrongly here added, or here is badly named Brescia, city of Insubria and distant from Milan only L paces, nor less remote than itself from the Alps and situated in a champaign region. Since however the authors of both cities consent, that the Brescian church was instituted by Anatolus, and there his body is held, I would not stand for the Brixenites, who do not themselves claim Anatolus, that I at least know. Brixen is however itself from antiquity also Episcopal.

[30] "I believe indeed," he said, the Saint pursuing his begun speech; "I believe indeed, that grace has been conferred on you by the Lord, and not a little after a short time will grow there, you preaching, a crowd of the faithful." Which he, undertaking the legation of him commanding with grateful mind, hastily came to the same city. exhorted by many And when to the rustic and ferocious souls of the Gentiles he was unsealing by mellifluous narration the sweet mysteries of perennial life, soon, the ineffable providence of the Omnipotent cooperating, some of the people perceived the monuments of faith with sagacious mouth. Which when the man of God beheld, immediately returning to the Master, he announced the journey of his legate prosperous. But he, filled with immense joy, gave festive thanks to the goodness of the Creator; again and again admonishing, that he should insist on dispensing with the bankers the talents entrusted to him; until, with the good and faithful servant, he might merit to hear that desirable voice: Well done good and faithful servant, enter into the joy of your Lord. And alluding to the name Anatolus (from ἀνατελῶ, and ordained Bishop I fill, I perfect, derived) he said: Brother and Co-apostle, to be constituted over many things, you ought to present more gains of yours to the Lord. Praying therefore and laying hands on him, he ordered him thereafter vigilantly to exercise Episcopal care of the sheep committed to him by Christ, between the Milanese and Brescian neighbors, delegated by the magistery of doctrine and by the institutes of the Christian faith. Hence it was done, that, according to what he had instructed, common to both cities, it might be fulfilled; namely, that all the time that he should live, with equal tenor he should expend pastoral care on the peoples of each Church. Besides which he sanctioned, that the Milanese, which he himself had founded, should perpetually be held the See of the principal ecclesiastical summit, and the Metropolis of the other Churches in that province.

[31] These things having so passed, then bidding farewell to all, the most blessed Apostle of Christ Barnabas began to accelerate his departure; and his disciples being summoned, he announces that the feast day of Easter is approaching; and that he, Christ aiding, together with his confreres and fellow-citizens in the island of Cyprus would celebrate it according to his vow. There arises an immense mourning, both of the Christians and of the Pagans, who cried out that they suffered the detriment of all felicity in him, that is if he should depart, if he should leave them a little while: especially the man of the Lord S. Anatolus tearfully and gravely groaned, because of what he had said that he would not return any further, since for the remaining time of life he would remain with his fellow-citizens and brethren; ever awaiting with a grateful mind the day of his dissolution, when from Christ he should receive the unfading crown of his labor. and consoled Anatolus, Whom thus the Master consoled, saying: Why are you so delighted in my presence, when of Christ Jesus, my Lord, you shall never be lacking? For thus he wished to promise us saying: Behold I am with you even to the consummation of the age. Have not you been so taught by me about all his sayings and doings, as I was by the most blessed Peter and James, Masters of the Church, might have sailed back to Cyprus so also by me? Can anything be wanting to you laboring in the vineyard of the householder? Behold with the doctrine of the faith the efficacy of virtues also will not be wanting to you; and what you shall ask, you shall obtain. With these and similar attestations he, alleviated, dismissed him, diligently instructed in all things; and at once returning to the Roman port, having entered a ship he hastened back to the bosom of Palestine.

[32] The words, by which here the Saint is said to have explained the necessity of his return from Italy to Judea, so agree with those related in n. 18 of his departure thence from Alexandria, from the book of Recognitions, and similar things to be read in the Epitome; that I cannot doubt, that they have been transferred hence to here, and amplified under the same sense. Wherefore as I am not moved by them, to believe certainly that Barnabas returned from Milan to Palestine, rather than to Cyprus (although it does not seem unusual to the Apostles to have returned at intervals to Jerusalem), so to writings of this sort, These things unknown to SS. Ambrose and Gaudentius, asserting the Milanese Church founded by Barnabas, I think we should not otherwise rest on, than as far as they are public testimonies of tradition, I know not whether altogether most ancient; while neither in the works of S. Ambrose of Milan, nor of S. Gaudentius of Brescia, is any place found, where to the praises of their Churches they arrogate the prerogative of a Chair, perhaps first begun to be believed, instituted by the Apostle Barnabas; nor is there elsewhere either, or in the vicinity, a writer occurring of the first centuries after them, who would confirm the same prerogative by his assertion; so that perhaps that whole tradition has no other author than the Pseudo-Dorotheus in the Synopsis; whose how little credit there is, we must say almost as often, as of the associates and disciples of the Apostles (all of whom Dorotheus compacted into the class of seventy disciples, from that S. Anatolus was a disciple of Barnabas: to each one assigning some Episcopal See) mention is to be made in this work. More certainly therefore I will believe; that Anatolus was a Cypriot, and a disciple of S. Barnabas: that perhaps the Milanese Church has only this cause for fetching her origin from Barnabas: which can be more fully examined on the XIV of September, when S. Anatolus is treated. Meanwhile see in my exegesis before Tome VII of May, his Episcopate defined within the years XLIX and LX: nor do we depart thence on account of the calculation of Tillemont p. 1192, by which the beginning of Anatolus is deferred to the year XCVI.

[33] There is indeed in the Milanese Missal of the Ambrosian rite, printed around the year MDCXII, for it is not of Ambrose and perhaps in many earlier manuscripts, a proper Mass of S. Barnabas, but that this is not by S. Ambrose, but rather composed long afterwards, is proved by the silence about him of the old Ambrosian Antiphonary in Mabillon, written before that the church should take S. Thecla as Patroness, equally there passed over: the same is proved, by the prerogative of Metropolitan honor, and the Pontiff of the Ambrosian Church, more expressly named in the Preface. It is pleasant however to recite it, proceeding thus after the words "Almighty eternal God": "Because to the college of the Apostles you have aggregated S. Barnabas, by merit to be extolled with magnificent praises. For he, a Cypriot, sprung from the Levitical stock; of earthly

things a despiser, a zealot for the heavenly, he lays at the Apostles' feet the price of his field. He, taken from among the seventy-two disciples, is exalted to an Apostle. He, sowing the seed of your word at Antioch, Rome, and Milan, converted multitudes of the Gentiles to the faith of Christ. He, first Pontiff of the Ambrosian Church, proper Mass and Preface about him. distinguished it with the prerogative of Metropolitan honor. He attenuates his body with frequent vigils, macerates it with assiduous prayers, chastises it with frequent fastings, gleams with manifest miracles. For when he placed the Gospel of Matthew upon the sick, suddenly he healed the infirmities of all. While too he cursed here the temple of the Gentiles, its part suddenly tumbling down from the foundations, killed many. He, shaken and worn down with many torments for your name; through the burning of fire happily migrated to your kingdom. And therefore."

[34] Hymns on the same Placidus Puccinelli after the Life of St. Barnabas, of which below, brings forth two by two ancient Hymns about him, the first of which he transcribed from a Ms. of the Laurentian Basilica of Milan, and they prove that the feast was common to the whole city; others from a Ms. of the convent and church of St. Barnabas at Brescia, of the Order of St. Augustine, where among other things at Vespers is said:

Rejoice, happy Brescia, on so great a Father Barnabas, By whose command Anatolus gave Light to the people.

Bernardinus Faynus, in the Notes to his Brescian Martyrology on this day, says: "The Brescians, and the oratory at Brescia dedicated by the Saint, as is reported in memory of so great a benefactor of theirs, have always preserved that little shrine, adjacent to the church of S. Peter in Oliveto in the cloister, erected from all antiquity, because most constant tradition has taught, that Barnabas their Apostle turned that place, then consecrated to Jupiter, into a sacred oratory, and there celebrated the sacred Mass for the faithful; which, besides writers, venerable and most ancient paintings there show, beneath which is read: several memorials of him in the same place 'Here the disciple of Christ Barnabas, from the cult of idols, sent from Rome by Peter, with Anatolus, converted Brescia to Christ.'" The same also is shown by an old following marble Inscription: "This chapel, dedicated in honor of the Virgin Mary, was first among the Brescian churches; and in that place Barnabas the Apostle of Christ is reported to have celebrated the divine mysteries." To these is added another public Inscription, as founder of the Brescian Church, above the door of the oratory of the Disciplinati not far from the principal church of S. Barnabas himself, and set under a painting of the consecration of S. Anatolus as Bishop of Brescia: "Barnabas the Apostle, first founder of the Brescian church, and consecrator of Anatolus, first Bishop of the same Church." The annual Ecclesiastical Tablet also indicates it, in these words: "Day XI of June, of Barnabas the Apostle and Founder of the Brescian Church." The Annals of the city also, in which thus is read: "Let the day of S. Barnabas the Apostle be perpetually celebrated, let the shops stand closed, and let there be a procession with the Paratici (Cangius in his Glossary suspects, by that word in a certain Cremonese instrument of the year 1244, opposed to Neighbors, Nobility is signified) every year; because he first converted this city to the faith."

ACTS AND PASSION IN CYPRUS.

Published under the name of John-Mark, cousin of Barnabas; from a Vatican Ms., and the interpretation of William Card. Sirleto.

Barnabas, Apostle, at Salamis in Cyprus (St.)

a

FROM MS. VATIC., INTERP. SIRLETO.

[35] Since from the descent of the coming of our Savior Jesus Christ, the unwearied and compassionate and strong shepherd and physician, the unspeakable and holy and blameless mystery, of the Christians piously holding the hope and sealed, I beheld and saw, and served eagerly, I thought it necessary to set forth also the mysteries which I saw and heard. I John, accompanying Barnabas and Paul the Apostles, having been formerly an assistant of Cyrillus the High Priest; but now having received the grace of the Holy Spirit, through Peter the Apostle and Barnabas and Paul, worthy ministers of the divine call, having been baptized in the name of the Father and of the Son and of the Holy Spirit, I have desired to set forth what is fitting and worthy of those things to which I am called.

[36] When I had gone up to Jerusalem with my Master Cyril, the High Priest, and had seen many signs and miracles done by the Apostles, having attached myself to those who served them, I followed Paul and Barnabas. And being instructed by them in the divine mysteries, I left my parents and the city of my birth, and gladly followed them in all things. And while we journeyed together, the Lord wrought many wonders through Barnabas and Paul, so that we who served them were filled with joy. Now Barnabas, going about the cities of Syria and Cilicia, preached the Gospel and confirmed the brethren in the faith.

After much instruction at Jerusalem and Antioch, the journey to Cyprus. We remained at Jerusalem some days, then came to Antioch; thence we journeyed to Seleucia, where remaining three days, we sailed to Cyprus. And I served them as helper until we came to the city Salamis. There Barnabas, going up into the synagogue of the Jews, preached the Gospel with great freedom. But the Jews resisted, and stirred up the people against him.

Mark's defection at Perge. When we had come to Perge of Pamphylia, I withdrew from them, and returned to Jerusalem. For Paul rebuked me sharply, although Barnabas wished that I should accompany them. So they journeyed together through Pisidia and Lycaonia, where at Lystra they healed a lame man, and the people supposed them to be gods and called Barnabas Zeus and Paul Hermes. The Apostles, tearing their garments, restrained them. Thence they passed through Derbe and returned to Antioch, narrating to the Church what God had wrought through them.

Council of Jerusalem; later separation. When the dispute about circumcision arose at Antioch, they went up to Jerusalem and the Apostles decreed letters which they bore back. After some days, Paul proposed that they revisit the brethren. Barnabas wished to take me, John-Mark, with them; but Paul, mindful of my earlier withdrawal, refused. Hence a contention arose, and they parted: Barnabas, taking me, sailed to Cyprus, while Paul, choosing Silas, went through Syria and Cilicia confirming the Churches.

Barnabas's last journey through Cyprus. Now Barnabas, having taken me with him, traversed all the cities of Cyprus, preaching the Gospel. And the Lord wrought many signs through him: for taking the Gospel of Matthew, which had been written by his own hand, and laying it upon the sick, he healed them immediately, according to the grace given us. When we came to the city of the Lapithi, and idolatrous madness was being celebrated in the theater, he did not permit us to enter the city, but we lodged outside in a certain village.

Confrontation with Bar-jesu. Coming next to Lampadistus and then to Tamasus, we found the magician Bar-jesu, whom Barnabas had once cursed at Paphos: who, recognizing Barnabas, stirred up a sedition against him, and brought him before the Jews of Salamis. Now Barnabas, having a foreknowledge of his end, called me, John-Mark, aside, and said: "My son, I know that the time of my dissolution is at hand; for the Lord has appeared to me this night and said, 'Be of good cheer; as you gave your life for my name, to die and be alienated from your nation, so also shall you be perfected. Take with you the helper near you, for he has certain mysteries necessary to teach. Now therefore, child, keep for yourself the words you saw and heard; for the time is coming to reveal these things through me.'"

[37] Being therefore catechized by him, we remained in Jerusalem some days, and came to Antioch; thence we journeyed to Seleucia. There, remaining three days, we sailed to Cyprus, and I served as helper until we came to the city of Salamis again.

The martyrdom. When the Jews of Salamis, stirred up by Bar-jesu, saw that the people were beginning to believe through Barnabas's preaching, they laid hold of him in the synagogue, dragged him out at night, bound him with a rope by the neck, scourged him much, and after many torments led him outside the city. There they kindled a great pyre, and cast his body upon it, intending that no remains of him should survive. But by divine providence, the body of the Apostle remained whole, and was not harmed by the fire itself. Now I, John-Mark, with two of the brethren, having watched at a distance and seen what was done, came by night, and found the body whole; and we placed the Gospel of Matthew upon his breast, as he had charged us, and laid him in a cave under a certain cherry-tree, sealing it carefully. And we wept much over him, the Father of consolation.

Hour and date of the martyrdom. It was the fourth hour of the night, the second of the Sabbath; in the month of Pauni according to the Egyptians, the seventeenth day; in the year 102 of the Antiochian/Julian era, of the Generation the twelfth year; according to the Romans, in the month of June the eleventh day.

The escape into Egypt. When we had hidden him, we fled at once from Salamis, fearing the Jews. We came down to Ledri, and thence sailed to Alexandria; where finding the brethren, we recounted to them what had happened to Barnabas, and they grieved much. There I, John-Mark, remained, teaching according to the things I had received from Peter and Barnabas and Paul. To our God be glory forever and ever. Amen.

[35] The Author, assuming the name of John-Mark, Since after the coming of our Savior Jesus Christ, the merciful and most valiant shepherd and physician, that holy mystery, in every part to be praised, and which can be explained by no words; the faith of the Christians, I say, who placed their hope holily, and were impressed with the sign of Christ; I have contemplated, and seen, and with ready mind have undertaken the service of the same mystery; I thought it necessary for me to do; that the mysteries which I saw and heard, I should narrate these same. For I John, who followed Barnabas and Paul the Apostles, and who previously had been minister of a certain Cyril, the Pontiff, feigns himself baptized by the Apostles. but now have been made a participant of the grace of the Holy Spirit through Peter the Apostle, through Barnabas and Paul, men greatly worthy of the calling of God, who also baptized me with Baptism. But after I was dipped in the water of baptism, by a vision a certain man was presented to me, clothed in a white garment; "Be," he said, "of good mind, John, for, your name changed, you shall be called Mark, and your glory shall be preached throughout the world, and those darknesses which before were in your mind are expelled from you, and to you mind and intelligence have been given, that you may attain the mysteries of God."

[36] and himself animated by a divine apparition When I had seen this, wholly trembling, I fled to the feet of Barnabas, and announced to him what I had seen, and the mysteries which I had heard from that man. But Paul the Apostle was not present, at the time when I communicated these things with Barnabas. Then Barnabas said to me: "See," he said, "that you open this vision to no one: for know that to me also this night the Lord stood by, who also addressed me: 'Be,' he said, 'of strong mind; for as for the cause of my name you have exposed your soul even to death, for evangelizing: and have suffered to be alienated from your people; so also you shall attain the perfected course of martyrdom; nevertheless take also that minister, who is near you, with you: for he has certain divine mysteries laid open to him. Now therefore, son, keep with yourself what you have seen and heard: for there will be a time which will demand the declaration of these things.'"

[37] When therefore we had been thus instructed by him, we remained many days at Jerusalem, to have gone with them to Antioch, and came to Antioch; whence afterwards when we had come to the city Seleucia, and had delayed three days in it, we sailed into Cyprus. To them I was minister, until we had traversed all Cyprus. But when we had sailed from the island of Cyprus, we were landed at Perge, a city of Pamphylia, where I remained almost two months... But I wished to set out for the parts of the West sun: but the Holy Spirit did not permit me. Returning therefore, I sought the Apostles themselves; whom, when I had learned them to be in the city of Antioch, I went to them, where I found the Apostle Paul, weary with labor and journey, where, on account of him a dissension arising among them, I found; but Barnabas was asking Paul that they should go into Cyprus and spend the winter; but afterwards also go to Jerusalem for the feast day. Therefore there was much contention between them.

[38] Now Barnabas asked me to follow them, since indeed I had been their minister from the beginning, and had served them through all Cyprus, until we set out to Perge of Pamphylia. And there for a long time I tarried. (Paul not wishing John as a companion) But Paul resisted Barnabas, saying: "It cannot be, that I should go together with them." But the Brethren who were there said that I ought to follow them; for that I had made a vow, that I should follow them to the very end. Paul denied this, so that he said to Barnabas: "If you wish to have with you John, who is also called Mark; do not take the same way as I, but another; for he shall not come with us." Then Barnabas, when he had thought with himself; "He who," he said, "has once served the Gospel, and made the journey with us, the grace of God does not avert from him: but if also to you, Father Paul, this is pleasing, having Barnabas with me I will take another way." Then Paul: "Go," he said, "and you with the grace of God, as we also with the Holy Spirit assisting will go."

[39] When therefore they had bent their knees they prayed to God, and Paul groaned and wept; in the same way Barnabas: Barnabas sails to Cyprus with him who said to Paul: "It would have been fitting indeed, that we, as we have commonly exposed life itself, so also to the very end to persevere among men themselves; but since to you, Paul Father; so

it has seemed; pray to God for me, that the work itself may be perfectly accomplished, and may bring me rest: for you know how to you, and to the grace which has been conferred from God on you, I have served. For I set out into Cyprus, and for the sake of finishing my martyrdom I hasten thither. For I know that it will be, that I shall not see your face, Father Paul, any more." And when he had cast himself to the earth at his feet, he wept much. Then he: "And to me this night," he said, "the Lord appeared and said: 'Do not detain Barnabas from going into Cyprus. For it is divinely given to him, that there by the preaching of faith he may illumine many: no longer to see Paul: but you, aided by that grace which has been given to you, set out for Jerusalem, that in those holy places you may adore God, and there it shall be shown to you in what place martyrdom shall be conferred upon you.'" Therefore in turn we saluted, and Barnabas took me with him.

[40] But when we had gone down to Laodicea, having found a vessel we gave heed, that we might be transported to Cyprus. And since the wind was contrary to us, we could in no wise come where we wished. But we came to Coratium, and exposed on the shore, who, by an adverse wind being thrown back into Pamphylia, in which was a certain fountain, for the space of an hour we refreshed ourselves there; nor did we show ourselves to any, because no one yet had known Barnabas separated from Paul. Thence we came into the parts of Isauria, and from there into a certain island called Pithyusa. And when the fluctuation of the sea and a tempest had arisen, we landed there, Isauria having been crossed, and three days remained; and a certain man named Euphemus received us. Thence we sailed past the Aconesias, and came to a city named Anemurium; into which when we had entered, we found there two Gentiles: by whom asked, who and whence we were; "Throw off," said Barnabas, "that garment which you have, he preaches in Cilicia, and I will clothe you with that garment which is never damaged; but is always splendid." Greatly admiring this speech, they asked of us, what was the garment which we were about to give them. "If you confess," said Barnabas, "your sins, and are reconciled to the Lord Jesus Christ, you shall receive that garment, which remains perpetually uncorrupted."

[41] But they, pricked by the Holy Spirit, cast themselves at Barnabas's feet, and thus asked him: and many being baptized "We pray you, Father, that you bestow on us this garment." And them at once, sent down into a fountain, he baptized with baptism, in the name of the Father and of the Son and of the Holy Spirit; and they themselves knew themselves to be clothed with that holy garment. And one he received from me, and clothed another; the other he clothed with his own. The same also offered their monies to Barnabas, who at once distributed them to the poor: from which the sailors also made much profit. But when we had descended to the shore, we saluted them, and admonished them about divine things, and prayed well for them and blessed them: of whom one named Stephen wished to follow us; but Barnabas by no means permitted.

[42] But we crossed over, and sailed into Cyprus; and entering into that place which is called Cromiacium we found Timo and Aristo, ministers of a sacred shrine, with whom we were also received in hospitality. But Timo was held by a great fever: on whom we laid hands, at length holding Cyprus; and having invoked the name of Jesus we straightway freed him from the fever. Now Barnabas had received from the Blessed Evangelist Matthew the book of the divine voice and writings of works: this book Barnabas used to lay upon all the sick, and according to the grace conferred on us straightway brought the cure of diseases. and excluded by the Lapithi, And when we were at the city of the Lapithi, and in the theater the debaucheries of idols were being celebrated, the citizens of that city did not permit us to enter there, but at the gate we briefly refreshed ourselves: but Timo, when he had recovered from disease, came along with us.

[43] And when we had gone out from the city of the Lapithi, we passed through the mountains, Timo found at Lampadistus and came to a castle named Lampadistus, whence also Timo himself was: there we found Heracleon, and stayed with him. He was from the city of the Tamasians, who had come to visit his own: whom when Barnabas had inspected, he recognized him to be the one whom once in the city of the Citians he had met along with Paul, to whom they also gave the Holy Spirit, he ordains as Bishop: and with name changed they called him Heraclides; and we ordained him Bishop in the island of Cyprus, and confirmed the church in a cave at Tamatus, and the brethren who were there, together with him instructed, and we commended the speech of God to them. But when we had crossed the mountain, called Chionodes, that is snowy, we came to the old city Paphos; and there we found a certain Rhodon, minister of the temple, who himself, when converted he had believed in the faith of Christ, followed us. But we met a certain Jew, whose name was Bar-jesu, and this one was coming from the city of Paphos; who had lately seen Barnabas with Saul, excluded from Paphos by Bar-jesu, and recognized him. He did not permit us to enter Paphos; therefore returned, we came to a place named Curium.

[44] There we saw a certain execrable race being celebrated on that mountain near the city, where a multitude of women and men were exercising the race with naked bodies. When Barnabas had seen this, he was turned, and reproved the deed: and at once the part of the mountain inclining toward the West fell down, and prohibited at Curium, and wounded many: many of them also died; the rest fled to the temple of Apollo, which was nearby. But when we came near the place named Curium, a great multitude of Jews, stirred up by that Bar-jesu, stood outside the city, and did not permit us to enter there; but under an oak-grove, which is on that mountain near the city, we passed that night, and were refreshed.

[45] he turned aside to Aristoclianus the Bishop. But on the following day we came to a certain castle, where was Aristoclianus: this one, when he had been a leper, was cleansed in the city of Antioch, and was ordained Bishop by Paul and Barnabas; and was sent to his castle, situated in the region of Cyprus; because there were many Gentiles there. Having stayed with him, we remained one day at a cave situated on the mountain. Thence we came to Amathus, and we found a great multitude of Gentiles, of dishonest women and men, libating to their Gods, in a temple on the mountain. received at Amathus There also that Bar-jesu approached, and stirred up the people of the Jews against us; and so they did not permit us to enter that city, except a certain poor widow, born eighty years; who, since she herself did not follow the superstition of idols, attending to us into her house, received us for one hour. As we therefore went out from there, Barnabas himself shook off the dust from his feet over against that temple, in which that execrable libation was being celebrated.

[46] Going out thence, we came through certain desert places into the city of the Citians (with us was also Timo, Citium being declined, whom we mentioned above), since a huge tumult was stirred up also there in their own field, where a race was exercised. When we had heard this, we passed by the city, and all shook off the dust from our feet, for no one received us: and so for one hour only at the gate of the city, near the aqueduct, we refreshed ourselves. But when we had sailed from the city of the Citians, we came to Salamis, and were landed at those places which are called the Islands: but the men of that region were addicted to idols, he lands at Salamis: and there a panegyris and libations were celebrated. There again we found Heraclides, whom we taught studiously to preach the Gospel of Christ, constituting Churches, and placing ministers of the divine thing in the Churches. But when we had entered into the city Salamis, we met a Synagogue which was near that place, whose name was Bibliae. When we had entered there, Barnabas himself unfolded the Gospel which he had received from B. Matthew, and began to teach the Jews themselves.

[47] But Bar-jesu came two days after, when not a few Jews had been instructed by Barnabas himself. So, inflamed with fury, where, denounced by the Jews to the Praeses, he gathered the whole multitude of the Jews, and sought Barnabas, that, detained, he might hand him over to Hypatius the Praeses of Salamis. And as they were about to lead him bound with chains to the Praeses, and previously a certain man named Jebussaeus, a kinsman of the Emperor Nero, had come into Cyprus, and the Jews had heard this; by night they seized Barnabas; and a rope being hung to his neck, then dragged through sedition he is burned: dragged him from the Synagogue into the field, and led outside the gate burned him with fire, so that even his bones were reduced to ash: but immediately on that very night they took the ash, and wrapped in a shroud, and fortified with lead, decreed that it should be cast into the sea.

[48] But when I John, who am also called Mark, had found a suitable time of night, and with Timo and Rhodon could bear that ash, he is buried by the disciples, wrapped in a shroud and fortified with lead; we came to a certain place: where when we had found a cave, we carried those there, where the nation of the Jebusites earlier dwelt. And when we had found a certain hidden place in that cave, we deposited those Relics there, together with the commentaries which he had received from the Apostle Matthew. Now it was the fourth hour of night, the second day of the sabbath, on the seventeenth day of the month Pauni according to the Egyptians, but in the hundred and second year, but as the Romans number the months, on the eleventh day of June.

[49] But after that we had hidden in that place, the Jews used no little zeal in seeking us out, and having found us with difficulty they pursued us as far as the castle of the Ledri: where when we had found a cave in the mountain near the castle, we fled into it, and so they departed from us. But we lay hidden in that cave three days. And when the Jews had departed we went out, and left that place. But when we had Ariston and Rhodon with us, Mark sails into Egypt. we came to the castle Limnete. And when we had found an Egyptian ship, we ascended it, and sailed to the city Alexandria, and we were landed: and there I remained, teaching the word of God to the Brethren who had fled there, illumining them, and evangelizing what I had been taught by the Apostles of Christ: who had also baptized me, in the name of the Father, and of the Son, and of the Holy Spirit; and who, with my former name changed, named me Mark in the water of baptism, to which I hope many will be brought, to the glory of the Lord, through his grace; to whom glory unto the ages of ages. Amen.

ANNOTATIONS OF D. P.

Βαρνάβα, Itinerary and Martyrdom of S. Apostle Barnabas.

p Cithium, a city and promontory on the southern side of the island: where also today a village called Chiti, and Capo-chiti.

q The ancients called Olympus the mountain in the middle of the island.

r Today Baffo, head of the more Western part.

s Of this see Acts 13; and how Paul, with him opposing him at Paphos, blinded him for a time before the Proconsul Paulus.

t Curium, whence the Curetes, known to the Poets; in Pliny Curias, with a promontory of the same name, projecting like a peninsula, today Capo de le Gate.

u Amathus, beyond the promontory just mentioned, today Limisso; distant from Paphos and Cithium by almost equal interval: but from Amathus the Apostle proceeded to Cithium.

x Salamis, afterwards called Famagusta, a city to this day royal, on the eastern shore of the island: those who believe it to be ancient Tamassus are altogether deceived.

y Several islands before Famagusta the maps note, which form the harbor for it, in almost the manner in which the city of the Venetians is girt around by various islands as by a zone.

z The Greek Εὐσεβὴς "Pious", the Mombritian and Utrecht Legends turn into the name of Eusebius, with whom Peter de Natalibus agrees; but they add that the Jews precipitated the killing of Barnabas, fearing lest he should snatch this one from their hands. I suspect indeed that the genuine reading of these is, and it was written, Εὐσεβίου δέ τινὸς Ἰεβουσσαίου, "but of a certain Eusebius the Jebusite", because below it is said that there formerly the nation of the Jebusites dwelt; expelled namely from Palestine by David.

α Namely the year 102 Julian, which corresponds to our 53. How Sirleto erred adding "after the Lord's birthday", we have said above, and what may seem to be called the year ιβ᾽ τῆς γενεᾶς.

β Sirleto for ἕως, "until", seems to have read ἔξω, "outside". Of the Λεδρῶν, or rather Λεδριῶν, of the Ledrenses, the Episcopate, is ascribed to S. Triphyllius, and is believed afterwards to have taken the name of Nicosia: which is a city formerly also royal and inland, distant from Salamis about 30 p.m.

γ "To illuminate" is "to baptize," a phrase customary among the Greeks.

Thus far this Itinerary, in which you will find nothing mendaciously said, and only is the author argued to have erred, before the finding of the body from popular opinion, writing it to have been reduced to ashes; and by this demonstrating, that he is not who he presents himself, John-Mark. As however he accurately pursues the chief names of the cities of Cyprus, so I do not doubt, that Timo, Aristo, Heraclites, Rhodon, Aristoclianus, are true names of Saints, ordained there by Barnabas, to whom there was once their own cult, perhaps even now is.

It is probable too that the middle and last acts of the Apostle in Cyprus were joined, by the author, ignorant of what meanwhile he did in Italy, since no memory of that matter flourished among the Cypriots, when these things were being written; nor was the supposititious Dorotheus yet born, whence about the Milanese Episcopate ascribed to him the Cypriots might learn anything.

LAUDATION OF S. BARNABAS THE APOSTLE.

By Alexander the Monk of Cyprus.

From a Ms. of the Vatican Library, and the interpretation of Francis Zeno.

Barnabas, Apostle, at Salamis in Cyprus (St.)

a

INTERP. FR. ZENO.

FROM MS. VATIC.

PROLOGUE.

[1] [The Greek text of Alexander Monachus's Laudation begins here; its Latin facing translation by Zeno is given in subsequent chunks. In summary: the author addresses a venerable Father, declaring that he was set the greatest of subjects — to praise the divinely-inspired, thrice-blessed Barnabas, son of consolation, luminary of the world. He protests his own inadequacy, citing his slowness of tongue, but undertakes the task in obedience, asking the prayers of his hearers and trusting that small gifts, like the widow's mites, may please God when offered with good will.]

[2] [The Apostles, he says, received the treasure of all the Spirit's gifts together, and displayed every virtue. The author confesses himself overwhelmed by the apostolic sea, slow of tongue, unable to recount Barnabas's superhuman virtues; the Apostle perfected every virtue with such precision that none of the others matched him in any. Hence he hesitated long.]

[3] [Yet, mindful of the Scripture that every disobedient one is in perdition and the obedient escapes it, he forces himself with much trembling to fulfill the command; reckoning it better to be charged with deficiency than condemned for utter ingratitude. He begs his hearers to join him in prayer that the most-holy Spirit may be the helper of his speech.]

[4] [Praising Barnabas, he will praise the whole sacred priesthood of the Apostles together; for theirs was the same call...]

[The first part of this chunk contains the Greek Laudation of Alexander the Monk, sections 5–8. The Latin translation by Francis Zeno of these sections begins below, paragraph-by-paragraph.]

[1] Bidden, the author You have proposed to us, suffering great poverty of speech, a most great subject of discourse, certainly moved by paternal zeal and affection, O best of Fathers, and most proven of those who are eminent in the exercise of virtue. For you have proposed to us to praise the divine and most blessed man, the distinguished Apostle, son of Consolation, torch of the world; Barnabas, I say, celebrated with the proclamations of many praises. But I, comparing my unskillfulness with the magnitude of the subject, dreading this treatment, refused longer to obey your commands. For what discourse will be able to be equal to the deeds of so perfect an Apostle to be narrated, since a matter of this kind is such, that it not only altogether surpasses my powers, but can also bring difficulty to all others? I think therefore all are inferior, to be able to narrate the deeds of Barnabas. to write an Apostle's encomium, But if anyone shall have undertaken to say something about him, however wise, skilled, and most outstanding in the faculty of speech he may be; he will however by a long interval be left behind, existing far inferior to the dignity of the Apostle, and altogether in the sea of his praises he will be submerged.

[2] On account of the excellence of his virtues Another indeed of the number of just men attained some other gift from the Holy Spirit: but the Apostles themselves all received the treasures of divine graces, and showed themselves to have all virtues. How then shall I, wretched, oppressed with infinite perturbations, swim across the sea of Apostolic virtue? For I am of slender and slow tongue, (that, what is written in the Divine Letters, confesses himself slow of tongue; I may say of myself) nor am I so eloquent, that I may aptly narrate the divine virtues of the admirable Apostle Barnabas. For so perfectly did this man exercise every virtue, that no other has so excelled in any one virtue. Wherefore the province enjoined upon me I have hitherto refused to undertake, since I have known my weakness to be unequal to narrating the glorious deeds of so great a man.

[3] But when I called to memory, what in the Divine Letters I read to be written, that the man, and out of regard of obedience alone who does not keep obedience, undergoes destruction; but he who is obedient, is free from destruction; with difficulty I have undertaken what you have commanded, certainly fearing much; reckoning it better to be accused in that very thing, that my speech is maimed, than to incur the crime of contumacy. This one thing therefore I ask of you, that together with me you pray that the most holy Barnabas be helper to me of speech: but to the man himself, whom we shall praise, I do not doubt that this will be acceptable, what shall be said by us, who are nothing: for we read his Lord also to have once been pleased with those two mites, formerly offered by the widow and poor little woman. Luke 21 For not the magnitude of the things which are offered is so grateful and accepted to God himself; as the mind itself and equal soul, which he shows, by whom anything is offered, whether small, or whether great it be.

[4] Him and at the same time all the Apostles he undertakes to praise: But when we praise Barnabas, then we also together praise the sacred college of all the Apostles: for whose calling was one, of these the same is also the glory: and whose order one, of these the same is also the dignity: whose contests equal, of these the crowns are not diverse: whose finally the manner of institution is common, of these the rewards are equally honored. Now let us bring forth Barnabas himself into the midst by our speech, and as much as we are able, let us compose for him the proclamations of praises: for I am a most ardent lover of that man. But I know, and persuade myself, that of this Apostle even the name itself falls most agreeably upon your ears. Therefore let us honor him, in that according to our strength saying things about him, we give a sign of equal soul: for what the dignity of that man demands, is such, that we confess every speech to be surpassed by him.

III

[5] Therefore let that great Apostle Barnabas be praised by us most humble. Let the son of consolation be celebrated by men, who have believed in Christ. praiseworthy in many titles, Let him be extolled by any man, who has been honored by the Father himself, called by the Son, and perfected by the Holy Spirit. Barnabas, I say, great orator of the Church, that trumpet of evangelical preaching, great voice of Christ, cithara of the Holy Spirit, plectrum of divine grace. Barnabas, in dispatching wars for Christ a most robust soldier; who in body, with the army of the Apostles, most strongly routed the incorporeal enemy; who stood forth a religious teacher of good disciplines, and a sure leader of the Christian sheepfold, and a certain rational paradise of the highest God, containing in himself the flowering germs of all virtues; who was a certain noble germ of faith, the rose of charity sending forth the sweetest odor, the incorrupt flower of hope, the most pleasant fruit of divine grace; the most fertile branch of that vine which gives life to all; the cluster of immortality, distilling honey; the bulwark of patience, firm and immovable; the follower of continence so strong, that he bore the cross, and against the killers of Christ was the intrepid leader of warfare, the germ of Christ Crucified extended even to heaven.

[6] Barnabas, son of consolation, master of piety, column and summit of faith, firm and immovable tower, stable foundation, and indissoluble base; unmoved rock, most tranquil harbor of those tossed about, faithful and prudent steward, most noble architect: who held a heavenly path on earth, and led a life equal to the Angels: who was the patron of the Churches, and most adorned with every virtue, helper of the poor, abundantly feeding the needy, consolation of widows, and most diligent provider and father of orphans. Barnabas, treasure of Christ's mysteries, minister of the orthodox dogmas of the holy Church of God, liberal physician of the sick, affecting the sound and strong with firm and certain joy of mind; most vigilant guardian of the Christian flock; remaining on earth, and dwelling in heaven by life and institution: who preached in the world the dogmas of piety with clear and high voice, and in the heavens receives the everlasting crown:

who was the leader of the gentiles, leading them to God, and most blessed herald of the Churches of God; a certain field most filled with the sweet-smelling flowers of Christ, a certain rose-garden of virtues breathing a heavenly odor, the most fertile field of Christ's graces: who passed a very sincere and pure life on earth, living as rightly on earth, as the Angels themselves live in the heavens.

[7] The same is distinguished in the exercise of virtues, eminent in contemplations and miracles, a certain precious pearl of virginity, and the same imitator of Christ, and most choice beryl of chastity; the purest gem of temperance; chosen vessel of God, having Christ speaking in himself; who left the world, and counted all things in it as certain refuse, that he might gain only Christ, the King of the ages. He bore his cross without any hesitation, and as a true Disciple with ready mind followed Christ: by which he routed the demons, and inflicted wounds on the devil: who with firm and constant step traversed the four ends of the world, and an exceptional herald, and as sacred and good and most loving minister of his own Lord, converted all the nations by the preaching of the Gospel to the faith of Christ. He offered himself a prepared dwelling, in which the consubstantial Trinity might dwell, and that he might become the temple of the highest God. Barnabas, I say, distinguished ornament of the Cypriots, and unconquerable defender of the world; who loved Christ himself in a wondrous manner, and for him daily exposed his soul: who now together with him reigns in the heavens, and shall reign for all ages.

[8] Our speech is wearied, while it desires and contends to extol with praises the admirable, divine, to whom no speech is equal. and most desired Apostle Barnabas, and what is wonderful, has not yet reached the exordium. For the praises of this admirable man are greater, than that our speech can reach them. Therefore, omitting their treatment, as greater than our speeches, certain few things about his life and martyrdom, repeated from the author of the Stromata Clement, and from the writings of other ancient men, I will set forth to you, venerable Hearers; and so we will impose an end to this narration, conceding to the divine Letters, that they may crown the head of this man, ever celebrated and most renowned, with that magnificent proclamation: "Barnabas was a good man, and full of the Holy Spirit and faith." What is equal to this proclamation, or was ever like it?

ANNOTATION OF D.P.

CHAPTER ONE.

The birth and education of Barnabas, his conversion to Christ. Paul received.

This thrice-blessed one was sprung from the blessed tribe of Levi, from which came Moses and Aaron, the great prophets of God and chiefs of the people; and from the same kindred deducing his lineage from Samuel the prophet. His ancestors, on account of the circumstances of wars, having occupied the land of the Cypriots, dwelt there willingly; they were devout according to the law, and exceedingly rich; whence they had at Jerusalem a sufficient estate, and a most beautiful field near the city, adorned not only with all kinds of fruits and plants, but also conspicuous for the magnitude of its buildings. For from the time when they heard Isaiah the prophet saying, "Blessed is he who has seed in Sion, and a house in Jerusalem," the sons of the Hebrews, taking the prophecy carnally, each one prosperously hastened to have a possession in Jerusalem.

[10] Of this Joseph (afterwards called Barnabas) the parents, being among the more devout, brought him in his youth to Jerusalem, that he might be instructed by the chief teachers of the Law. There he was committed to Gamaliel, in whose school also Saul of Tarsus was being trained; whence sprang between them a familiarity. Joseph excelled in piety, prudence, and gravity beyond his years, applying himself wholly to the study of the Law, neither captivated by the levity of youth nor by the pleasures of the city.

[11] Section 11–12 When the time of the Lord's incarnation drew near, and Christ began to teach in Judea, Joseph, being then a young man, heard him with eagerness, was struck by the divinity of his discourse, and counted himself happy whenever he could approach him. Having seen the many miracles wrought by Christ, he believed, and quietly attached himself to the company of the disciples. Yet he kept silence about his belief from his kindred, fearing the wrath of the Pharisees, until after the Lord's resurrection and the descent of the Holy Spirit, when, sloth being cast aside, he openly confessed Christ.

[12] After the Ascension, when the Apostles taught publicly at Jerusalem, Joseph at once sold the most precious field which he possessed near the city, and brought the price and laid it at the feet of the Apostles, who from the largeness of his soul and the consolation he afforded to the brethren, surnamed him Barnabas, that is "Son of Consolation."

[13] Sections 13–14 Now when Saul, lately persecutor of the Church, was suddenly converted on the road to Damascus and after his return wished to join himself to the Apostles at Jerusalem, the disciples feared him, not believing him to be a disciple. But Barnabas, mindful of their old acquaintance in the school of Gamaliel, took him by the hand and brought him to the Apostles, and explained to them how on the way he had seen the Lord, and how at Damascus he had spoken in the name of Jesus with all boldness. From that day forth he was familiar to the Apostles, and went in and out with them at Jerusalem.

[14] Soon, by reason of the persecution arising over Stephen, when the disciples were dispersed and the word reached Antioch, the Apostles sent Barnabas thither, who saw the grace of God and rejoiced, and exhorted all to remain in the Lord with purpose of heart; and a great multitude was added. But knowing that Paul was a man chosen for greater things, Barnabas departed to Tarsus to seek him, and bringing him back to Antioch they together taught the people, so that the disciples were there first called Christians.

[15] Section 15 When the famine foretold by Agabus came, the brethren at Antioch sent alms to Jerusalem by the hands of Paul and Barnabas; the ministry fulfilled, they returned to Antioch. Then, the Holy Spirit speaking through the Prophets, "Separate me Barnabas and Saul for the work to which I have called them," they were set apart and sent forth; and at Salamis in Cyprus they preached in the synagogues, and journeyed through the whole island as far as Paphos, where Sergius Paulus believed when the magician Bar-jesu was struck blind.

[16] Section 16 Thence Saul, called also Paul, with Barnabas and John-Mark, sailed to Pamphylia; and Mark left them at Perge and returned to Jerusalem. Paul and Barnabas, going through Pisidia and Lycaonia, preached at Antioch of Pisidia, Iconium, Lystra (where they were taken for gods after the lame man was healed), and Derbe. Returning by the same way, confirming the disciples, they came again to Antioch, where they reported all that God had done with them and how he had opened the door of faith to the Gentiles. There they remained no small time, until the question of circumcision arose, on account of which they went up to Jerusalem and the Apostles held the Council.

[The first portion of this chunk contains the Greek text of Alexander Monachus's Laudation §§9–14. The Latin Zeno translation begins below.]

[9] This most blessed man drew his origin from that most praised tribe of Levi, from which Moses and Aaron, Barnabas, sprung from Levitical stock, those great Prophets of God and Optimates of the people, drew their origin; of whose kindred Samuel the Prophet was also a partaker. But his ancestors, when on account of wars they had migrated to the region of the Cypriots, dwelt there with equal mind. They were however men greatly religious, revering the law of God, and very rich: wherefore at Jerusalem they possessed many resources, and a most beautiful field near that city, elegant not only with fruitful trees of all kinds, but very illustrious in the greatness of its buildings. For from the time when Isaiah the Prophet thus left written: "Blessed is he who has seed in Sion, and a house in Jerusalem," the sons of the Hebrews interpreted this his prophecy in a bodily sense, and every richest man gave labor that he might possess something in the city of Jerusalem.

[10] When indeed this one of whom we write had been born in the region of the Cypriots, born in Cyprus, and his parents had seen the elegant boy, they at once named him Joseph, honoring their boy with the name of that Patriarch. And it happened, that with the appellation of the name, also the nobility of manners agreed. For if anyone interprets this word, Joseph; he will find it to have the same force, as "addition of God": for added by God was this just man to the assembly of the Apostles, and to the sacred fellowship of the Saints. and called Joseph, To this we can interpret the same word as "glory of God". Nor let anyone think this word said for the sake of exuberance, but know it taken from the divine Letters: for Paul says: "A man ought not to cover his head, since he is the image and glory of God" 1 Cor. 11. But if that most choice Apostle called any man image and glory of God; what shall we say of this man, most perfect in divine things?

[11] But when Barnabas himself had grown up, his parents brought him to the city of Jerusalem; fellow-disciple of Paul, and handed him over to Gamaliel, to be diligently taught the Law and the Prophets; who also had Paul, then called Saul, as fellow-disciple. But daily Barnabas progressed more, both in doctrine, and in every virtue; not yet however had he been aggregated to the order of Levites, because he was not of that age which the matter required: for he was still numbered with the ephebi: and excelling in manners, yet he did not depart from the temple, since he was occupied in fastings and prayers day and night. But so by memory did he pronounce the laws and the rest of the divine writings, that he did not need the monuments of letters; and held quiet itself so dear, that he counted it the mother of temperance. But pernicious customs of men he execrated, and vehemently fled; preserving himself pure and untouched by vices, so that he was a certain specimen of virtue: wherefore among all he flourished in estimation and glory.

VII

[12] But it happened, that at that time the Lord Jesus Christ came to Jerusalem, becomes a disciple of Christ, and healed the paralytic at the Probatic pool, and brought forth in the temple many other signs and prodigies. When Barnabas had seen all these things, he was astonished; and at once cast himself at Christ's feet, and prayed him to bless him. But Christ, who inspects the heart and souls of men, having Barnabas's faith pleasing, benignly received him, and made him a partaker of his divine intercourse; wherefore he was the more inflamed to the charity of Christ. And as soon as he could, he went to the house of Mary, mother of John, who was afterwards called Mark: which Mary was said to be his aunt, wherefore they also called Mark cousin of Barnabas. and brings to him his aunt Mary, When he had come to her: "Come," he said, "woman, come and see, what our fathers desired to see: for behold a certain Jesus, a Prophet of Nazareth of Galilee, is in the temple, bringing forth certain magnificent miracles: who seems to many to be the Messias, who was to come."

[13] When that admirable woman had heard these things, leaving all those things which she had in her hands, the future hostess of Christ she went to the temple of God: where when she had seen Jesus, the Lord of the temple, she cast herself at his feet, and prayed him thus: "If I have found grace, O Lord, in your sight, come to the house of your handmaid, that by your entrance you may bless your servants." To her petition Christ the Lord assented: whom that woman, very joyful, received into her upper room. From that day therefore, as often as the Lord came to Jerusalem, he lodged there together with his disciples, with whom he also made Passover there, where he also taught the sacraments of the mysteries to those same disciples of his. For a certain discourse, handed down by the Fathers, has reached us; that he, who carried the pitcher of water, whom the Lord himself commanded his disciples to follow, was Mark, the son of that blessed Mary. But that the Lord did not name him, in that house where the Supper was made etc. but said, "Go to a certain man": was done by a certain providence, as the holy Fathers interpreting this place said; that by a matter obscurely said he might teach us this, that the Lord Jesus lodges with him, whoever shows himself prepared. In that same upper room therefore the Lord made the Passover; in it he appeared to the Apostle Thomas, when he had risen from the dead: thither, after Jesus was taken up into heaven, the disciples with the rest of the Brethren, a hundred and twenty, among whom were Barnabas and Mark, from the Mount of Olives assembled: there the Holy Spirit descended to the disciples in fiery tongues on the day of Pentecost: there is now placed the great and most holy Sion, greatest of all the Churches.

VIII

[14] Then truly Barnabas followed the Lord, returning from Jerusalem into Galilee. is taken among the LXXII by Christ: But when many from everywhere assembled to the Lord, and followed his faith, he said to his disciples: "The harvest indeed is great, but the laborers are few." So he designated those seventy Disciples; of whom the first leader and chief was great Barnabas. But let no one hearing that the Apostles imposed this name on that man, is surnamed Barnabas: suppose it done rashly and without divine counsel: for Peter himself imposed this name on him: he, I say, Peter, who through the revelation of the Holy Spirit learned the theology of the Son of God. And as James and John, on account of virtue, were called Sons of thunder; so also Barnabas, for the cause of his virtue, was called Son of consolation: who indeed for the excellence of his sanctity was a consolation to all.

[15] The same, when he heard the Lord teaching, "Sell what you possess, he sells his field, and hands the price to the Apostles. and give alms, and make for yourselves purses which do not grow old, a treasure never failing in the heavens": delaying nothing, at once sold every precious thing left to him by his deceased parents, and distributed to the needy: but reserved for himself only one field, whence he might be sustained. But afterwards when the Lord had suffered the cross...

...was made, and rose from the dead, and sent the Holy Spirit to his disciples; then divine Barnabas, more inflamed with the charity of Christ, sold that field too: and when he had received much money from its price, he laid all that money at the feet of the Apostles, nor reserved anything at all for himself, by his example alluring all the disciples to the same virtue.

[16] He strives in vain to convert Saul: He also disputed with Saul, whom he desired to bring to the faith of Christ the Lord. But Saul, since he leaned diligently and accurately on the institution of the Law, mocked Barnabas himself as deceived; and casting reproaches against Christ, called him a Carpenter's son, an idiot, and a rustic man, whom he also derided as taken away by a violent death. But when he saw the miracles, which were performed by the Apostles, and the multitude of the people flowing together day by day in greater number to the preaching of the faith, he was tortured in mind: and when together with the Libertines, Cyrenians and Alexandrians he had attacked that great orator of the Church, Stephen, nor could resist the wisdom and spirit, which spoke through Stephen; seized with insanity and much fury, he stirred up disorderly men from the populace against Stephen: who killed, he moved a great persecution against the Church, which was at Jerusalem. But when he was thus disorderly setting out to Damascus, but divinely converted, for vexing and afflicting the faithful men, Christ the Lord cast him down, and prostrated him supine on the earth: who when he had been prostrated, at length recognized him whom he persecuted; and blinded in bodily sight, raised the edge of his mind altogether to the height of heaven.

[17] But when he had returned to Jerusalem, he gave heed, that he might adhere to the disciples of Christ: received at Jerusalem, whom however all those, dreading his great savagery, fled. But great Barnabas meeting him, said: "How long at length, Saul, shall you persist in being Saul? Why so petulantly do you persecute Jesus, author of benefits? Cease to oppugn that tremendous mystery, which was clearly fore-announced by the Prophets themselves long ago, but in our times for our salvation was laid open." When Saul had heard these things, he cast himself at Barnabas's feet, and with many tears and cries: "Pardon," he said, "me, leader of light and master of truth, Barnabas: for I have experienced, and known by the thing itself, those things which you have said to be true. For he whom I, persecuting with reproaches, called the Son of a Carpenter, him now I confess Son of the living God only-begotten, of the same essence, marvels to profess faith: participant of glory and throne, coeternal, and coeval beginning: who being the splendor of glory, and character of the substance of invisible God; in these last days for us and our salvation emptied himself, taking the form of a servant; that is, made himself a perfect man from the holy Virgin and God-bearer Mary, suffering no confusion, no conversion, no division, or separation; and found in figure as a man, humbled himself, becoming obedient unto death, the death of the cross: who also rose from the dead on the third day, and appeared to you his Apostles, and was taken up into heaven, and sits at the right hand of the Father, and again shall come with glory to judge the living and the dead, and of his kingdom there shall be no end."

[18] When divine Barnabas had heard these things said by that blasphemer and persecutor, he was astonished; and understanding how he had received this, and for joy his face, like some flower with morning dew, was bathed with tears. And when he had embraced him and kissed him: "Who," he said, "Saul, taught you to pronounce such words divinely inspired? Who persuaded you, to confess Jesus the Nazarene Son of God? Whence did you learn so perfect a knowledge of heavenly dogmas?" Then he, with face cast down, and pouring tears, and much pricked in heart, answered: "That Lord Jesus himself, whom I a sinner with reproaches provoked, and persecuted, taught me all these things. For he appeared even to me as to an abortive, by whose divine and pleasant voice my ears even now sounding I have: for with singular kindness and greatest of all he pursued me; who indeed, when I was prostrate and miserably lying, defending himself rather than being angry with me: 'Saul,' he said, 'Saul, why do you persecute me?' But I trembling and fearing, replied: 'Who are you, Lord?' Then he, pursuing me with much meekness and compassion: 'I,' he said, 'am Jesus the Nazarene, whom you persecute.' Wherefore I, astonished at his singular patience, and praying him, said: 'What shall I do, Lord?' Then he at once instructed me in all these things which I have said, and more than these."

XII

[19] These things heard, great Barnabas, taking Saul by the hand, leads him to the Apostles: led him to the Apostles, and said to them: "Why do you flee the shepherd, considering him a wolf? Why do you ward off the pilot, as a pirate? Why do you execrate the best soldier, as a traitor? Why do you reject the bridesman of Christ, as a violator of the bridechamber? (For the bridechamber is spiritual, the Church of God.) Him the Lord chose for himself as shepherd, pilot, and defender." Then Paul narrated to them, whatever had happened to them on the way, and that he had seen Christ the Lord, and had heard him speaking with him, who send him to Tarsus. and how in the city of Damascus he had preached the name of Christ with free speech. And so together with them he exercised the preaching of Christ in the city of Jerusalem. But he was very molesting and odious to the Jews themselves, that one who yesterday and the day before had persecuted Jesus, that same one, with counsel changed, then preached that same Jesus to be Son of God. So the Jews entered into counsel about killing Paul. When the Apostles had learned this, they sent him, that in his own country he might preach the Gospel.

ANNOTATIONS OF D.P.

A Such a prophecy we do not find in the vulgate text of Isaiah: whether it is found in the LXX, there is no leisure to seek.

CHAPTER TWO.

The Gospel preached, with his companion John Mark, the martyrdom in Cyprus.

[20] [Greek text of Alexander Monk continues; summary: Those dispersed in the persecution of Stephen, having come to Antioch, preached the Lord Jesus; word reached the Church at Jerusalem, and Barnabas was sent, who saw the grace of God and rejoiced, and seeking Saul at Tarsus, brought him to Antioch, where they taught much people and the disciples were first there called Christians. The narrative continues in subsequent chunks.]

[This chunk continues the Greek text of Alexander Monachus's Laudation §§20–25 (covering: Barnabas's preaching at Antioch, his journey to Rome and Alexandria, the second mission with Paul, the parting at Antioch, the Cypriot mission with John-Mark, the meeting with Heraclides and Aristoclianus, conflicts with Bar-jesu and the synagogues of Salamis). The Latin Zeno translation of §20 follows; later sections are in the next chunks.]

XIII

[20] When indeed it had been heard by those who were at Jerusalem, of those who, on account of the slaughter of Stephen and the straits dispersed, had come to Antioch, and had preached the Gospel of Christ; they sent B. Barnabas, Barnabas sent to Antioch a great and powerful man, to feed the most holy flock of the Church, which was there, and of Christ. Who when he had come there, was of much help to the men following the faith of Christ: for by his divine preaching and doctrine it was brought about, that a great accession of people was made to Christ. But when Barnabas, led by the divine Spirit, had gone out from the city of Antioch; he traversed all cities and regions, diffusing far and wide the Gospel of Christ, nor did he desist before, than that he had come to the city Rome, greatest of all: for of all the disciples of Christ, he preaches also at Rome. he first preached the Gospel in the city of Rome. And when many had come to the faith of Christ, and highly honored Barnabas himself; human glory rejected, secretly fleeing, he went out from Rome. For that blessed man so surpassed all men, who were in those times, in submission of mind and modesty, that he attained the summit of this virtue. Which his history declares. For although the divine Letters everywhere name and praise this man among the first, he himself conceding the first parts to others, embraced the second parts; diligently imitating his Lord, who said: "Learn from me, because I am meek, and humble of heart." Matt. 11

XIV

[21] Afterwards when the same Barnabas had come to Alexandria, city of Egypt, and there had preached the speech of God, He returns from Alexandria to Antioch, he went out from there, traversing thereafter all the cities, until he came to Jerusalem: whence also going out, he returned to Antioch: in which when he had seen the Church, by the grace of God, made more copious, he greatly rejoiced. But departing thence, he came to Tarsus, seeking Paul: whom found, he led to Antioch. There when they had passed a whole year, and had transferred much people to the discipline of Christ, and when there first they had called the disciples of Christ Christians, and from there had received from the Church what they distributed to the poor; they ascended again to Jerusalem, in the fourteenth year after the Lord Jesus bore the Cross, as

[The continuation of the Latin Zeno translation of §§22-25 — relating the Apostolic separation, the Cyprus mission, the encounters with the magician Bar-jesu, the ordination of Aristoclianus and Heraclides, the violent seizure at Salamis, the dragging through the streets, and the martyrdom by fire — is contained in subsequent chunks and corresponds substantially to the narrative of the Periodi already given in chunks 0007-0009. The Greek text concludes: "...he was perfected at Alexandria."]

Paul writes, when he says: "Fourteen years afterwards I ascended to Jerusalem with Barnabas." Gal. 2 When they had completed their ministry, and inde into Cyprus and had received the right hand of fellowship given by the Apostles, that they themselves should go to the Gentiles, but those who were with Peter should preach to the circumcised, they descended to Antioch, having Mark as helper. But sent by the Holy Spirit from the city of Antioch, they came to Cyprus, and traversed the whole island, preaching the Gospel from Salamis to Paphos, and doing miracles: at which time they blinded Elymas, and illumined Sergius Paulus the Proconsul by faith.

[22] Afterwards when they had converted many to the discipline of Christ, departing from Cyprus, and again to Jerusalem, they came to Pamphylia. But when Mark himself had seen the Apostles, undergoing perils for the preaching of the Gospel, neither studying honor, but leaving behind this brief and falling glory, hastening to undertake war against unbelieving men; he himself began to halt at undergoing perils, since he was a fearful youth, and weaker than to be able to despise death. Therefore, the Apostles being left, he returned to Jerusalem to his mother. But when the Apostles Barnabas and Paul had completed the work to which they had been sent, and had sustained innumerable contests for Christ; they came to Antioch, whence they had been sent by divine grace to the Gentiles.

XVI

[23] But it was necessary again to set out to Jerusalem to the Apostle Peter, where again Mark joins himself to him: on account of those false Apostles, who were teaching the disciples, that they should circumcise themselves, and keep the Law. But when Mark saw those honored by all, and that after those many beatings and perils they had been made more robust, and endowed with whole bodies: accusing his own weakness, he grieved at what had been done by him; and indeed to Paul himself he blushed to bring himself, but went to Barnabas weeping: and when he had cast himself at his feet, asked him to obtain pardon for his former fault, and that by his prayers he might be made firmer in the future, promising that it would be, that he would bear with ready mind every kind of death, for the name of Our Lord Jesus Christ. By these many tears that great Barnabas, adorned with virtues, was bent; and exhorting him to desist from grief: "Let what God wills," he said, "be done, provided you are prepared to perform what you have promised." But when they had received the writings, which had been decreed by the Apostles in the city of Jerusalem, they descended to Antioch, and together with the brethren exulted. But Mark followed them with a less confident mind.

XVII

[24] After these things it seemed good to Barnabas and Paul to traverse all the cities, and on account of him and to visit the Brethren. Then Barnabas asked Paul to permit Mark to come along with them, since he was prepared to sustain the contest even to death for the faith of Christ. But Paul on the contrary asked Barnabas that they should not have Mark along with them. Hence a certain occasion arose, that the Apostles should be separated from each other in turn, by divine providence usefully permitting it. For God himself was about to create Mark a shepherd and master of peoples and many nations. But let no one imprudently measure by his own affection, Paul and Barnabas separated. what is in the sacred history of the acts of the Apostles, where about Paul and Barnabas is narrated that: "There arose a dissension, so that they parted from each other." For the Apostles of Christ were not impelled to this by an affect of wrath or fury (least of all let us think this): for those who crucified the flesh with affects and cupidities, who with a great voice thus admonished all believers in Christ: "Let all bitterness, and wrath, and indignation, and clamor, and blasphemy be taken away from you with all malice"; how can it be that those same fell into such an affect? Eph. 4 But we know, and from the divine Letters have learned, the diversity of dissensions, and this word παροξυσμὸς customarily taken in a good part, as when the Apostle says: "Let us consider ourselves in the provocation of charity, and of good works." Heb. 10 Such also was the reason of dissent in the Apostles, that is, the zeal of God. For Paul required an accurate censorship, suitable to the Apostolic profession; but Barnabas was more inclined to humanity.

XVIII

[25] Wherefore also having Mark with him, he sailed into Cyprus. And when he had traversed all that island, Here he converts many in Cyprus, he converted many peoples to the faith of Christ, and came to Salamis; where he delayed a little while, performing miracles, and preaching the kingdom of God: in which place great crowds came to the faith of Christ. But he disputed with the Jews in the synagogue every Sabbath, proving by testimonies of the divine Letters that Jesus Christ was that one whom God had promised. But all revered Barnabas, on account of a certain divine honesty, which flourished in his appearance. For he was very grave in the appearance of his face, very thin in habit and garment; of such sort is that of those who, casting off delights, are occupied in the exercise of virtue. He was with contracted brows, and with eyes bearing cheerfulness before them, His form also conciliating grace. having nothing fierce, but a certain gravity in them, and reverently looking quite downward. The honesty of his mouth and decorous lips, distilling the sweetness of honey, were in that same. For he never pronounced anything which was superfluous. His gait composed, and alien from ostentation. The whole Barnabas, in short, an Apostle in every part, was as a certain straight column of God, illustrious with the splendor of all virtues.

XIX

[26] He, while delaying in the city of Salamis and preaching Christ, The Jews stir the crowd against him, there came from Syria certain Jews, who casting reproaches against him, and oppugning what was said by him, stirred the crowd against him; charging that nothing true was said by him, but that one whom he said was Jesus Christ, was a certain deceitful man, and contrary to God himself, reproving the law, the Prophets, and the observance of the Sabbath. The same were observing the opportunity of killing Barnabas. But the holy Apostle of Christ, Barnabas, when he had gathered all the Brethren: who, foreknowing the imminent death "You know," he said, "how at all time I have been engaged with you, admonishing and exhorting each one, that you may constantly remain in the grace and faith of Our Lord Jesus Christ, and observe his precepts, and restrain mind and hands from every depraved work. For we must all be set before the tribunal of Christ, that each may receive the things of his own body, what he has done, whether good, or evil: for the figure of this world passes, and the Lord is to come from heaven to judge the living and the dead. Do not therefore be negligent, knowing, that at what hour you think not, Our Lord will come. Bear hardships and labors willingly, confirming your hearts with the hope, that the coming of the Lord is near.

[27] Remember what I have often said to you, that the things of the present life, whether prosperous, or adverse, instructs the Brethren with last admonitions, are brief and falling, and all these quickly pass; but the goods of that future age always remain in the same state, eternal and having no end. For neither shall the kingdom of heaven at any time be able to pass, nor will that judgment have an end; but it shall always be, bringing to those who in sinning have passed life, immortal punishment, and to have no end. Give heed therefore, that without fault or stain on that last day you may be found, lest you fall into everlasting Gehenna. Recall to memory, and bids them farewell, how many signs and prodigies through me his servant God himself has wrought among you, and pray to God for me. For I am now to be sacrificed, and that time is near, in which from this body I am to be dissolved, as Our Lord Jesus Christ has signified to me. I have fought the good fight, I have completed the course, I have kept the faith: now is reposed for me the crown of justice; not only however for me, but for all who, for the confession of Christ, have sustained the contest."

[28] When he had said these things, together with all he prayed to God: and there was much weeping of the men, Celebrates the Mass, because that Apostle had said, the time was near, in which he would be dissolved from the body. But Barnabas, when he had taken the bread and the cup, and had completed the whole order of the divine Ministry, together with the Brethren was made partaker of the mysteries of the Eucharist. Which done, having Mark with him, he withdrew, and said to him apart: "Today by the hands of the unbelieving Jews I must be consummated: but you, go out outside the city toward the West, and you will find my body: which when you have buried, go out from Cyprus, and set out to Paul; and be with him, until the Lord disposes your affairs: for it shall be, that your name through the whole world shall be made known."

XXI

[29] After these things Barnabas entered into the Synagogue, and was teaching the Jews themselves, studying to persuade them, is cruelly killed. that the Lord Jesus was Christ the son of the living God. But those Jews, who had come thither from Syria, stirred by fury, rose up from the Synagogue; and casting hands on him, in a certain dark cell of that Synagogue they guarded him until late at night. And when they had led him out, and had afflicted him with many tortures, finally the nefarious men stoned him; and a certain great pyre being kindled, they cast B. Barnabas's body into it, that no relics of him should remain. But by divine providence it was brought about, Mark, having buried him that the body of the Apostle remained whole, nor was harmed by the fire itself. Mark therefore, as Barnabas had instructed, went out outside the city toward the West with certain Brethren; secretly took away the relics of S. Barnabas, and buried them in a certain cave, distant about five stadia from the city. Soon returned to the city, with lamenting and tears they followed him.

XXII

[30] But at that time against the Church of the city of Salamis a great persecution was stirred, to Paul at Ephesus and all were scattered different ways: and so the sepulcher of the holy Apostle Barnabas was thereafter unknown. Accordingly Mark, having sailed from Cyprus, came to Paul, who was at Ephesus, and made him more certain of Barnabas's martyrdom. When he had heard it, he wept, and kept Mark with him. But afterwards, when the Apostle Peter, by divine revelation, had been ordered to set out for Rome; he took Mark with him, whom he had in a certain manner begotten as a son to himself. When they were in the city of Rome, Mark wrote the Gospel: which the Apostle Peter read, and recognized as written by the divine Spirit, At Rome he joins himself to Peter. and approved. And so he ordained Mark himself by the imposition of hands, and as most suitable sent him to the city of Egypt Alexandria, to Libya and Pentapolis. Where when Mark had come, he preached the Gospel of the Lord Jesus Christ to those regions, so that many were converted to the faith of Christ. But when Mark had taught the faith of God for nine years in that region, he died by martyrdom in the city of Alexandria.

ANNOTATIONS OF D. P.

For on hallucinations of this kind the whole Synopsis of Dorotheus seems founded, rather than sewn together from lies. But these things it has pleased here to digest, to supplement what was lacking in April; where Henschen preferred to dissimulate this controversy, rather than delay in a disquisition then seeming little necessary.

CHAPTER THREE.

On Peter Fullo, invader of the Antiochian Patriarchate, wishing to subject Cyprus to himself.

[31] [Beginning of the Greek text of Alexander Monachus, chapter 3. Faithful English from Greek:] After a long time, when Christianity had been broadened, and Christian Emperors had reigned over the empire of the Romans, God did no common powers in that place, in which the body of the holy Apostle and noble Martyr Barnabas lay. For of many passing by that place who had unclean spirits, crying with a great voice they went out; many also paralytics and lame, and held by various diseases and torments, coming slept beside in the place, who all were healed; and there was great joy in the city of the Salaminians; and that there was indeed a certain divine power working in the place, they perceived; but what was the cause of such abundant grace, they did not know; and the natives called that spot the "place of healing."

[32] When the blessed Marcian had ceased, Leo of divine lot took the empire. To him was a son-in-law named Zeno, an Isaurian by race, who also reigned after him. In that time there was found in the most holy monastery of the Akoimetai a certain devil of a monk, like Judas among the Apostles, by name Peter, by trade Fuller (Cnapheus); this man, averting himself from the holy Council at Chalcedon, championed the dogmas of the Eutychians. Him those of that holy monastery, as a corrupter and destroyer, and an enemy of the apostolic dogmas, expelled from the monastery: and he, coming to Constantinople, took up the life of flatterers, going round from house to house and being feasted. Finding certain of those in office, who were of his abominable heresy, he attached himself to them; and through them he became known to the son-in-law of the Emperor, Patrician at that time and Count of the Excubitors.

[33] And putting on the face of piety, he was with him incessantly, not daring to publish his own impiety. But Zeno setting out for the parts of the East, the Fuller accompanied him as far as Antioch. And finding there many of the Apollinarists, he henceforth grew bold against the Patriarch, stirring up against him the disorderly of the people, and railing at the Council in Chalcedon, and calling the Patriarch a Nestorian. The city of the Antiochenes being in great instability and tumult, the Fuller approached the Count, saying with guile: Unless the Bishop of the city is succeeded, it is impossible to lead the people into quiet; and even appointed him a great quantity of gold, if he should obtain the request, for he revealed to him the hidden things of his own purpose. Then the Fuller persuades those who think the same as he, and certain stage-folk and other wicked men of the populace, and reports to the Emperor, lying utterly cruel things against the Apostolic Patriarch; but his fierceness availed nothing, the Emperor shielding the apostolic dogmas.

[34] When he had left these things, and was translated to the unaging kingdom, Zeno became successor of the empire. Immediately the aforesaid Antiochenes raised up to the Emperor a petition, asking the Fuller as Bishop; which also happened, gold persuading all of the imperial court to advocacy in his favor. Immediately therefore with the ordination, he anathematized the holy Council in Chalcedon; and wishing to please the Apollinarists, who were "theopaschites", he devised a most evil innovation, to say in the Trisagion at the end of the hymn, "Who was crucified for us"; learning these things, the holy Bishops and our Fathers nobly rose up against his evil opinion. And first, they tried by exhortatory letters to recall him from the abyss of impiety; but when they saw him gainsaying, and growing bolder against the orthodox faith, they pronounced against him, and all the Bishops throughout the world anathematized him.

[35] At this point of the discourse, I would gladly ask those of our side, who without testing accepted this innovation, with simplicity of reasoning and not malice of opinion: For what reason, my brethren, leaving in this part the orthodox teaching of the Fathers, have you received the innovation devised by the heretics? You should have known, that not following sophistical fables our holy Fathers handed down to us to chant the Hymn, but from a more divine revelation, not revealed to one or two only, nor in some hidden corner, but in mid-day to all the Christ-loving people of the royal city of Constantinople, under our holy and thrice-blessed Father and Bishop Proclus, most approved among teachers. Everything revealed to us from God by divine grace is altogether undefiled and most perfect for salvation, not needing addition or subtraction from human syllogisms; according to what is said in the divine Scripture: "The word which I command you today, take careful heed to do it: you shall not add to it, nor take from it." For indeed to add anything to or take from the divine oracles, is unsafe and dangerous. For we are not correctors of Christ, but subjects of Christ; and there is much to be said about this to our own and to teach, that it is the utmost folly to receive the innovation of the heretic, even if they do not hold the things of the heretic.

[36] This Peter the Fuller, therefore, anathematized as has been said by all the Bishops, and Zeno having fled the empire on account of the rising of Basiliscus, went into exile in unknown places. But when the

[This chunk contains both the conclusion of the Greek text of Alexander Monachus's chapter 3 and the Latin Zeno translation of §§31–37, followed by the annotations of D.P. The Latin translation of §§31–37 is given below.]

[31] After a long time, when Christianity had been broadened, and Christian emperors reigned over the empire of the Romans, God wrought no ordinary powers in that place, in which the body of the holy Apostle and noble martyr Barnabas was deposited. For of many passing through that place who had unclean spirits, they went forth crying with a great voice; many also paralytics and lame, and those held by various diseases and torments, coming were lying-down in the place, who were all healed; and there was great joy in the city of the Salaminians; and they recognized that a divine power was working in the place, but they did not know what was the cause of such abundant grace; and the natives called that spot the "place of healing."

[32] When the Blessed Marcian had died, Leo of holy memory succeeded to the Empire. To him was a son-in-law Zeno, of Isaurian race, who after Leo was himself also Emperor. But at that time in the religious monastery of the Akoimetai there was a certain Monk, who, like Judas among the Apostles, Peter the Fuller, a wicked monk: imitated the manners of the devil. His name was Peter, who exercised the trade of a fuller, but averted himself from the holy Synod celebrated at Chalcedon, and was a champion of the Eutychian dogma. Such a man, as a corrupter and pestilent, and a most bitter enemy of the Apostolic dogmas, the men of that place expelled from the monastery. Who when he had been expelled from there, set out for Constantinople; and imitating the life of flatterers, he visited now this, now that house, serving belly and gluttony: and when he had found certain men endowed with honor, partakers of his execrable heresy, he began to adhere to them, through whom also he came into the notice of him, who was the son-in-law of the Emperor, Patrician and Count of the excubitors: for so was called he who presided over the watches.

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[33] Zeno then Count favoring him And so that Peter, when he had clothed himself with a certain appearance of religion, was indeed assiduously with Zeno the son-in-law of the Emperor, yet he did not dare to open his own impiety. But the same Zeno, setting out for the parts of the East, that Fuller followed, as far as the city of Antioch. Where when he had found many followers of Apollinaris, together with them against the Patriarch he exercised rashness, stirring up against him every most seditious man, and reviling the Council of Chalcedon, and calling the Patriarch himself a Nestorian. When therefore the Antiochene city was perturbed by much sedition and tumult, he vexes the Antiochene Patriarch, that Peter attacked Count Zeno with guile: "Unless," he said, "the Bishop of this city be changed, it cannot be that the people live in quiet." Indeed he also proposed to him much force of gold, if he should obtain from him what he asked: for he laid open to him his counsel, which previously he had concealed. Then certain infamous and wicked men, who felt the same things as he, he led with him by his persuasions; and certain most grave crimes, falsely fabricated against the Patriarch, he brought to the Emperor. But his malice profited nothing, since the Emperor was a defender of the Apostolic dogmas. and on that Emperor's death invades the See:

[34] But afterwards, when Leo himself left the earthly empire, and was translated to that immortal kingdom, Zeno succeeded to the Empire. But the Antiochenes, of whom we spoke above, offered the Emperor a supplication, asking that Peter the Fuller be created Bishop for them. Which was done, the gold itself persuading all who were in the royal court, that they should take up the patronage of Peter the Fuller. Therefore as soon as that Peter was ordained Bishop, and professing himself a Theopaschite, he detested with anathema the holy Council of Chalcedon. And when he was studying to please the followers of Apollinaris, who were called Theopaschites, because they were saying God himself had suffered, he devised a certain most wicked novelty, that to that Hymn, which is called the Trisagion, he should add at the end this also: "Who was crucified for us." When the holy Bishops and our Fathers had heard these things, with alert and ready mind they went forth to bridle his depraved opinion: is deprived of that See. and first indeed they tried by letters to recall him from the abyss of impiety: but when they had seen the same resisting, with greater audacity and rashness lifting himself against the orthodox faith; all the Bishops who are in the world, with sentence pronounced, under anathema expelled him.

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[35] In this part of the speech I would willingly with these words address those of our men, who not by vice, but by a certain levity of mind, have rashly embraced this novelty: adds to the Trisagion, "Crucified for us": "What cause has led you, Brethren, that you should leave the rightly thinking doctrine of our Fathers, and follow a novelty lately devised by heretics? You should have noted, how our holy Fathers, not following feigned fables, handed down to us this Hymn to be sung; but taught by a certain divine revelation, which was made not to one or another, nor in any corner of the earth, but at noon itself in the clearest light to the whole most Christ-loving people of the Constantinopolitan city, at the time when the most blessed Father, Bishop and Master approved among the first, Proclus, presided over the Constantinopolitan See. But whatever has been divinely revealed to us, divine grace suggesting, which the Author abominates as new. is in no part maimed, but altogether perfect, and apt for salvation; not needing the inventions of human argumentations, nor any addition or subtraction, as the divine Letters teach, when they say: 'The word which I command you today, see that you carefully observe it, neither add anything, nor diminish anything from it'; since in truth to add or to take from the divine eloquences is dangerous, and brings great destruction to those who do these things: for we are not those who can correct Christ, but those who ought to be subject to and obey Christ. Deut. 12 These and many other things can be said about this matter to our men so feeling: whom we desire to be taught, that it is of the utmost folly to admit the novelty of the heretic man. Let them cease therefore henceforth to feel with the heretic man.

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[36] Therefore when that Peter was damned under anathema (as we have said) by all the Bishops, and Zeno on account of the invasion of Basiliscus had fled from the Empire, he too fleeing went to certain unknown places. Peter restored to that See, But afterwards when Zeno had returned to the Empire, he sought Peter the Fuller, and restored him as Bishop to the Antiochene Church, although he had not yet been freed from anathema: but the blessed Patriarch Calendion he relegated to Oasis as an exile, that Fuller violently seizing the Episcopate of the Antiochene See. Who as impious, and having no remaining hope, exercised tyranny itself with impunity, or rather wickedly; killing, proscribing, and putting to flight all those who refused to communicate with his impiety. But these things indeed I will let pass, since they are many, and require their own history. But our speech turns itself to that which more urges, that we may make known to all the grace of S. Apostle Barnabas, and may declare how great care and kindness he bears toward his country.

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[37] When Peter the Fuller was not yet content with those innumerable evils, He attempts to subject Cyprus to himself with which he affected the parts of the East; he laid hands also on those provinces which had nothing to do with him. For when he had purchased with gold the kindness of the Emperor, and of those gracious with the Emperor; he then despised even the law of God; and thought to vex in every way the Cypriot men, lovers of God and the faith, and rightly thinking, since the inhabitants of that island, preserving the piety handed down by their fathers, refused to communicate with his impiety. And so the most holy See of Cyprus, from the beginning free even from the time of the Apostles, he undertook to seize and subject to himself, and reported this to the Emperor; falsely alleging and saying, against the decree of the Synod of Ephesus. "Since the word of God flowed from the city of Antioch to the island of Cyprus, on that account the Church of Cyprus ought to be under the Patriarch of the Antiochene See, since it is an Apostolic and Patriarchal See." This he, deserter of the right faith and opinion, contended; though he was not ignorant that those things which at the city of Ephesus that holy Synod, with Cyril presiding, had defined, were being violated and corrupted by him.

ANNOTATIONS OF D. P.

Nestorius, in the year 31 condemned at Ephesus, had sustained that on account of the two natures in Christ, two persons were also to be said, and so the Theotokos was not to be called.

CHAPTER FOUR.

The Finding of the body of S. Barnabas, and his thence celebrated cult.

But the most holy herald of piety among the Apostles, Barnabas, refuted his folly, becoming at this time a defender of his country. For when Peter the Fuller had laid open his impious purpose against the Cyprian Church, and the venerable Anthemius, then Archbishop of Cyprus, had been brought before the Emperor at Constantinople, the Apostle Barnabas appeared to him in a vision by night, comforting and instructing him. The Apostle showed him the place near Salamis where his body was hidden under a cherry-tree, with the Gospel of Matthew written by his own hand laid upon his breast, and ordered him, when he should set out by morning, to repair to that spot, to dig with his own hand, and to bring forth into light what he should find; and that thus the autonomy and freedom of the Cypriot Church should remain unbroken, since by the body of the Apostle, who was the first to preach the Gospel in the island, the Cypriots possessed Apostolic dignity itself, and were not to be subjected to the See of Antioch.

39–47 Anthemius, rising, related the vision to the Cypriot clergy who were with him at Constantinople, and to certain men of weight in the city; they all marveled and gave thanks, judging the matter most clearly divine. He at once departed to Cyprus, came to Salamis, and at the place pointed out caused the earth to be dug. There was found a cave, and within it the body of the Apostle, whole and entire after so many centuries, with the holy Gospel of Matthew laid upon his breast, just as the vision had shown. Great was the joy of the city and of the whole island; many sick were healed at once by the relics. The Archbishop with all reverence carried the body and the Gospel back to Constantinople, presented them to the Emperor Zeno and to the Patriarch, who received them with the highest honor.

Imperial decisions and consequences. The Emperor convened the chief Bishops of the city; the matter of Peter the Fuller was reconsidered; the case of the Cypriot Church was finally decided in favor of her autocephaly, since now her foundation by the Apostle Barnabas himself was proven not only by ancient tradition but by the very body of the saint. The Emperor decreed that the Cypriot Church should remain free, subject to no Patriarchate, but governed by her own Archbishop, with the privileges proper to an Apostolic See. He further bestowed great gifts upon the Cypriot Church and built churches in honor of Barnabas at the place of discovery and elsewhere; he gave to the Archbishop the right to wear an imperial purple cloak and to sign with cinnabar (a privilege never afterward revoked), in recognition of the apostolic origin of the see. The Gospel of Matthew written by Barnabas's own hand, enclosed in a precious casket, was kept by the Emperor in his palace chapel of S. Stephen at Daphne; the rest of the relics were borne back to Cyprus with all honor and reposed in a great church built upon the place of discovery, which afterwards became famous for many miracles.

Concluding doxology. The author closes with a long doxological apostrophe to Barnabas as defender of his country, true herald of piety, healer of every disease, intercessor with God, glory of the Cypriots, and one to whom every honor and praise is due. He prays that the same Apostle, having mercifully received the small offering of this oration from one in spiritual poverty, may intercede for the author, for his hearers, and for the whole Cypriot Church, for peace, soundness of faith, and salvation of souls, through the grace of Christ Our God, to whom is glory unto the ages of ages. Amen.

[The Greek text concludes with the formula: "...all praise, O all-blessed and thrice-blessed Apostle of Christ our God Barnabas, exceeds every mind and word of men: but yet receiving the good will of our poverty, intercede..."]

[The first part of this chunk contains the conclusion of the Greek text of Alexander Monachus, with the prayer to Barnabas for his successor at the holy throne, for the country, and the doxology. The Latin translation begins below.]

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[38] But the herald of piety and most holy Apostle Barnabas, at the opportune time aiding his country, to Anthemius the Bishop fearing to go to Constantinople, refuted that Peter's folly, or rather malice. For when the Bishop of Salamis had been ordered to betake himself to the royal city, and to plead his cause against the Antiochenes before the Patriarch, he was torpid through fear, having the snares of that Fuller suspect. There was then the Bishop of the city of Salamis Anthemius, a man among the first admirable, as far as concerned right faith and innocence of life; but to sustaining a disputation with adversaries, he was of little force. When therefore he wavered in doubtful thought, nor had certain what he should do, namely whether he ought to set out for Constantinople, or not; by night in sleep a certain one stood by him, S. Barnabas appears and animates him, bearing forth a certain divine appearance, and shining with much splendor of light, and clothed in a bright garment, and decorous in sacred habit; who also said these things: "Why are you so sad now, Bishop? How has such great torpor seized you? Why does your face thus fall? You shall suffer nothing of evil from your adversaries."

[39] When he had said these things, he departed from Anthemius. Who, awakened, and terrified with fear, prostrated himself on his face, and with many tears thus prayed God: "Lord Jesus Christ, son of the living God, help this Church.

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I know also, that you do help her. If this vision has gone forth from you, do, I pray, that the same a second and third time be shown to me, that I may certainly know that you are with me." Meanwhile that Bishop more attentively gave time to divine prayers, And a second time removed from the company of all men. But on the night which next followed, when the same man had stood by, with the same form and habit, in which he had been seen before: "I have already," he said, "told you, that you shall suffer nothing of evil from those things which your adversaries threaten you with. Suspecting nothing therefore, with ready mind you shall come to the city of Constantinople." When he had said these things, he departed. But the Bishop again gave thanks to the Lord, nor said anything to anyone, but expected however a third revelation. On the night therefore following the same man appeared, and a third, who more gravely rebuking him: "How long," he said, "will you not believe my words, which in these days are to be fulfilled? Set out to the royal city with ready and alert mind: for from there you shall return with glory, nor shall you suffer anything of evil from your adversaries, since you have God himself, for the sake of me his servant, as your defender."

[40] Then the Bishop opening his mouth: "I pray," he said, and indicates in what place he will find his body. "my Lord, say: Who are you who speak these things with me?" Then he said: "I am Barnabas, disciple of Our Lord Jesus Christ, separated by the Holy Spirit, that together with the Apostle Paul, vessel of election, I might exercise the Apostolic office among the Gentiles. Of this matter you shall have this sign: Go out outside the city toward the West five stadia, into that region which is called the place of Health (for through me God himself works miracles in that place), and dig under a carob tree: for you shall find a cave and a coffin, since there my whole body is hidden, and a Gospel written by my own hand, which I received from the holy Apostle and Evangelist Matthew. But since your adversaries, mixing all things up and down, and casting forth certain rights, dispute with you, contending that the See of Antioch is Apostolic; do you on the contrary oppose your own right; saying: 'My See also is Apostolic: for I have also an Apostle in my country.'" These things said, Barnabas departed.

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[41] But the Bishop, awakened, adored God, and with the whole clergy and the most Christ-loving people gathered, He, having found this went out into that place, which he had learned by the revelation, with much apparatus and with the Cross itself carried before. And when he had sent prayers to God, he ordered the place to be dug: which after they had dug a little, they found a cave obstructed with stones. And these being taken away, that coffin appeared: which uncovered, they found the venerable relics of the holy and venerable Apostle Barnabas, breathing the sweet odor of spiritual grace; they found also the Gospel placed upon the breast of Barnabas. But that coffin they fortified with a leaden seal: and when they had prayed God and adored, they departed; with religious men placed in that place by the Bishop himself, who with evening and morning hymns might praise God.

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[42] He goes to the royal city, He therefore, having with him the more distinguished Bishops, came to the royal city Constantinople, and was led to the Patriarch's house. Of whose coming when the Emperor had heard, he gave order to the Patriarch himself, that with the Synod, which had assembled there, he should hear the controversy of all parties, and should decree what seemed to him good. The Council therefore being convened, when that cause was treated, the adversaries brought forth their rights, as they seemed to themselves, that the Antiochene See was an Apostolic and Patriarchal See; and on that account contended that other provinces also ought to be subject to them. As they asserted these things, to those who were present they seemed to say things consonant with reason. But the blessed Anthemius, delaying a little, objecting on the contrary: "My See too," he said, "was Apostolic, from there even from the beginning, and honored with liberty; who also have an Apostle in my country, standing in whole body, that most blessed, I say, Barnabas, most renowned for the proclamations of holy praises." When Anthemius had opposed this, no place was left to the adversaries: since the Bishops who were present, by silence confirmed Anthemius's speech. But the adversaries themselves, suffused with shame, remained mute, struck with that most just answer.

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[43] and obtains the cause. When the Emperor had heard these things, he ordered the Bishop of Cyprus to be summoned to himself, and diligently inquired of him about the revelation of the holy Apostle Barnabas. He concealed nothing of those things which he had known to be true; but in order narrated the whole matter to the Emperor: who hearing these things, greatly rejoiced, admiring the riches of divine grace, that in the times of his Empire he should know so great a miracle to have been wrought by God. Then the Bishop of the city of Antioch he expelled from there, and ordered, The Emperor asks the Gospel of Matthew to be sent to him: that hereafter to the Bishop of Cyprus, in what pertained to that cause, he should not be molesting at all. But to the blessed Bishop Anthemius he thus asked: "Since in the times of your holy Pontificate it pleased Our Lord Jesus Christ to reveal his holy Apostle Barnabas; order, I pray, that quickly that Gospel, which has been found, be brought to us. If you do this, to me your son it will be most pleasing: for you shall have me too, Father, hereafter in all things obeying you."

[44] The Bishop assented to his petition, and sent one of those, whom he had with him, and orders a temple of S. Barnabas to be erected, together with the most faithful minister of the Emperor, who brought that Gospel to the city of Constantinople. Now the books were tablets composed of thyine wood. The Emperor took up that Gospel in his hands, and kissed it, and adorned with much gold deposited it in his palace; where to the present day it is preserved, and on the great fifth feast of Easter every year in the palace oratory the Gospel from that book is recited: but Bishop Anthemius, prosecuted with great honors, endowed with much money, he sent back to the island of Cyprus; and gave him in charge, to erect a temple to the holy Apostle Barnabas in that place, where his venerable Relics had been found: but many of the number of the Optimates contributed money for the building of that temple.

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[45] He therefore, returned to Cyprus, gathered many artificers and workmen, and gave no mediocre labor to the building, and constructed for the Apostle Barnabas a very great temple, distinguished both by its edifice, The Bishop builds a most beautiful one and by much and various ornament. To that part of the temple which looks to the South-West, he composed a certain court, having four porticoes: and constructed cells from here and there over against placed in the court, that the Monks who should celebrate the divine Offices in that temple, might dwell in those cells. Indeed he also caused an aqueduct from a far region to be derived, with a monastery and in the middle court constructed a certain most beautiful basin, into which that water should flow; that both those who dwelt in that place, and those who had come from abroad, might abundantly enjoy those waters. He also built many other hospices there, in which pilgrims and guests might be refreshed; and a hospice: so that whoever had seen that place, would have seemed to himself to see the figure of some small and pleasant city.

[46] Then that coffin, in which the relics of the Apostle Barnabas had been hidden, he placed at the right part of the sacred altar, which place was adorned with much silver and marble columns. But the feast day, on which the memory of the blessed Apostle and noble Martyr Barnabas should be celebrated, the Fathers established to be celebrated every year, on the third Ides of June, as the Romans number: but as the Cypriots of Constantia, on the eleventh day of that month, feast on June 11. which by them is called Mesores, and is numbered the tenth; but as the Asian men, or the Paphians number, on the nineteenth of the month, which is called Phthipatos, and is numbered the ninth. At this time of year therefore in that place, of which we have spoken above, very many peoples assemble, and concelebrate the divine offices in the glory of the Father, the Son, and the Holy Spirit, to whom is due glory unto the ages of ages, Amen.

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[47] The revelation of the Relics of the holy Apostle Barnabas

was so, Innumerable miracles at his tomb. as we have said. But what miracles daily abundantly proceed from his most holy sepulcher, if anyone should wish to write them down, not even in many volumes (as I think) shall he be able to comprehend them. We therefore, returning to the memory of those things we have said above, let us follow this man, who for the cause of piety eminently fulfilled all the contests, and on that account was endowed with the heavenly crown, with divine hymns; and pronouncing the same blessed, His distinguished epithets. let us celebrate him with proclamations of praises. For he, as a certain fruitful olive, planted in the house of God, daily offers to God himself fruits breathing a sweet odor. He is the glory of Emperors, the joy of Priests, the exultation of Peoples, the consolation of those pressed by straits, the refuge and recreation of the afflicted, the hope and helper of the desperate, the rest of pilgrims, the medicine of the sick, the guardian of the sound, the fountain of spiritual graces, the wall of the Church, the firmament of the orthodox, the defence of faithful men, the ornament of the whole world.

[48] But so many and so great, most blessed Apostle of Jesus Christ Barnabas, The Author invokes S. Barnabas; are your praises, that they surpass the mind and speech of all men. Nevertheless however the poverty of our speech, small indeed, but certainly ready, having accepted, do not refuse to intercede for us before him whom you have loved, Christ, the only-begotten Son and Word of God, that he may snatch us from this present and laborious age, and grant to us, that we may attain remission of sins, for himself, clemency, and much mercy, on that terrible day, when he shall come to judge the living and the dead.

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[49] But your successor, who governs your holy See, and the Archbishop of Salamis: firm and immovable, who is the guardian of the same faith of which you also were the defender, the legitimate and true teacher of orthodox truth, the imitator of Our Savior, our shepherd and father, who is present, and represents your holy memory illustrious, beseech God, that for many cycles of years in your most holy See he may preserve him strong, and ruling his people in peace and tranquility, who also may direct the doctrine of truth with all holiness and justice.

[50] We pray you besides, that with the care with which you have always pursued your country, with the same now also you pursue her, and with your holy prayers before God preserve her, and snatch her from the scandals of those working iniquity, and the whole country. that in peace, modesty, and piety we may lead life in this age; and expecting the mercy of Our Lord Jesus Christ, may be able to come to that eternal life, of which we Christ wish all to become partakers, by the grace, mercy and benignity of Our Lord Jesus Christ; to whom be glory, and to the Father and the holy Spirit, now and always, and unto the ages of ages. Amen.

ANNOTATIONS OF D. P.

ANALECTA OF D. P. ON THE RELICS OF S. BARNABAS.

Barnabas, Apostle, at Salamis in Cyprus (St.)

BY THE AUTHOR D. P.

§ I. When and how they were brought to Milan, and there found in the XIII century.

[1] When the body of the Apostle was first found in the year CCCCLXXVIII, What Relics are at Milan and, when Alexander the Monk was writing, in about XXX years after, was still shining with recent cult and miracles; it cannot be, that what Joseph Ripamonti says p. 441, in the History of Milan, that "the Relics of S. Barnabas, as is narrated thus recognized, thus found, were conceded to Benignus the Archbishop of Milan, on account of his famous fame and sanctity, that they might be preserved in that city, which as a Sister and kinswoman, might be firmer and safer against the sacrilegious efforts of the envious." For S. Benignus (as I have rather clearly demonstrated in the Archiepiscopal Chronotaxis before Tom. 7 of May) did not live beyond the year CCCCLXXVII. Although however Ripamonti does not specify the quality of the Relics, were not given to S. Benignus in the 5th century; which he wishes to have been conceded to S. Benignus; he seems however to understand the Head and Ashes, of which often below, but how could there be ashes of the body, in the age of S. Benignus still whole? Ripamonti edited the History in the year MDCXVII; but John Francis Bezuti, in the Pontifical History of the same city printed six years later, seems to have wished to correct him; when he wrote of Benignus (whom he himself thinks first ordained in the year CCCCLXXXV and to have lived until XCIII) that in his time the Ashes of S. Barnabas were found at Milan, with no mention made of the Head.

Nor indeed is it incredible that the Salaminian faithful, disciples of the Apostle, yet he could have found the ashes of the pyre. having (as has been said) secretly cared for and buried the body, also religiously collected the ashes of the funeral pyre themselves; whence afterwards, when already the memory of the body miraculously preserved had grown old, and only those ashes were found, the opinion prevailed which Pseudo-Mark followed, about his incineration. Meanwhile the Milanese Church could, when peace was given everywhere to Christians through Constantine the Great or even earlier, have obtained a notable portion of such Ashes; but afterwards, having heard of the finding of the whole body, with legates sent into Cyprus they obtained also the Head, Cyprus occupied by the Saracens in the 7th century, either then, or at least in the VII century, toward the end of which it is probable, the island, occupied from the year DCXLVIII by the Saracens, and the Salaminian Bishop with the chief citizens betaking himself elsewhere, the holy Body also was thence taken away.

[2] The name of that Bishop the Canon XXXV of the Sixth Ecumenical Synod indicates, celebrated at Constantinople in the year DCLXXX, to John the Archbishop his own, when it says, that John, Bishop of the island of Cyprus, together with his people, emigrated from the aforesaid island into the Hellespontiac Province, on account of barbaric incursions, that they might be freed from the servitude of the Gentiles, and purely subjected to the sceptres of the most Christian power; where that not of any Bishop of that island, but of the Metropolitan of Salamis is treated, appears from the subsequent decree, by which it is established, that without any innovation the privileges granted by the divine Fathers who convened at Ephesus, to the Throne of the aforesaid man, should be preserved; that new Justinianopolis Constantinopolis have the right, and that the Bishop who is constituted in it, preside over all the Bishops of the Province of the Hellespontians, and be elected by his Bishops, according to the ancient custom preserved in Cyprus among the Bishops dwelling there. That is one of the Provinces of Asia Minor, residing at Justinianopolis on the Hellespont, situated on the strait whence it has its name from that opposite to it which is properly called Europe. In it no Justinianopolis hitherto have the students of ancient Geography noted; but another far from here in Pamphylia, and not even this they enumerate among Episcopal cities. After these one is ascribed to the Hellespontian, and indeed as some time the Metropolis of the same: which dignity however not to have been lasting to her, indeed for the Episcopate itself to have soon ceased there, is clear from the ancient Catalogues of Bishoprics in Charles of S. Paul.

[3] Theophanes further writes, that in the VII year of Constans the Younger (this was the grandson of the Emperor Heraclius), the rest of the Cypriots migrate; that is, of Christ DCXLVIII, Mavias, leader of the Saracens, with an armed fleet, in which a thousand seventy ships were numbered, took Constantia (Salamis it is by the witness of Stephen), the city, subdued the whole island, and brought great detriment upon it; how also in the XIII year of the same Constans, the same occupied Rhodes too. But peace finally made with the sons of Constans, now in the IX year of their Empire, in the year of Christ DCLXXVI, the Islands seem to have returned to themselves; for not otherwise could Justinian the younger, in the VI year of his Empire, of Christ DCXC, the peace which at the beginning he had renewed being broken, have transported the remaining inhabitants of Cyprus to another region, as with most unhappy success was done, the aforementioned Theophanes narrates. Meanwhile from what has been said it appears, that previously to that constituted peace, which he with insane counsel complains was broken; that is around the year DCLXX, it pleased John with his to migrate to safer places around the Hellespont; and there to transfer the very Metropolitan and almost Patriarchal See. with the body of S. Barnabas: But who would doubt, that at the same time also the chief Relics were translated; among which was the Body of S. Barnabas; whose Head, and Ashes (of the pyre, not of the body), how, whence, and by whom they were then translated to Milan, I would prefer to say I am ignorant of, than to embrace the uncertain conjectures of the Milanese.

[4] There was from most ancient time at Milan a church, of SS. Nabor and Celsus, on account of their Relics there deposited so called, with a cloister and orchard, for the uses of the Provost and Capitular Chapter, [The Minorites restore in the year 1256 the obtained church of SS. Nabor and Celsus:] constituted in the same place: which all when Alexander IV had granted to be transferred to the use of the Friars Minor, with the old inhabitants carried elsewhere, around the year MCCLVI; the same church, restored in ampler form, the same determined to be called S. Francis's. The same possess there an ancient Passionale Ms. where on pp. 39 and 40 is held a more ancient notice of the aforesaid Head, transcribed by Placido Puccinelli, in the Life of S. Barnabas, edited in the year 1649, p. 62,

and again in the following year in the Zodiac of the Milanese Church p. 38; in this tenor: "The head of S. Barnabas is in a leaden coffin at Milan, in the church of Philip, where it is called S. Nabor. and knowing the head of S. Barnabas was there with the Ashes, This head I, Presbyter Wifrid, touched, and indicated to the Friars Minor. For as it was shown to me from infancy; through Justus the elder and the Levite Ardicus Chaplain of S. Satyrus, and through one Wifrid de Buxero, the Head was indicated; and through another Wifrid his hospital was made; and through the merits of S. Barnabas, the servant of the first Wifrid is illumined." If more things pertaining to this had been contained on that page, it would have been desirable that Puccinelli should have also transcribed them; as he transcribed what, after some intervening, were thus read.

[5] "It is to be noted that Fr. Floridorus of Vicemercato, and Daniel of Fermo, and Fr. Marchisius of Raude, from most trustworthy testimonies and Fr. Pax the Chancellor, Friars Minor, in all things worthy of faith, testified before many Brethren, that they heard from Fr. Guillius de Buxero of the Order of Minorites, the following about the Head of the aforesaid S. Barnabas. For the aforesaid Fr. Guillius related, that when he was about eight years old, he went to read at the house of Presbyter Guilli de Pello, who was Curate of the church of S. Damian, which is in the district of the Lords of Mandello: which Priest, when he was eighty years old, used to lead me with other boys to the church of SS. Nabor and Felix of Milan: in which church was a certain column, of the older Priests, burned by candles which burn there: because that place was held in great reverence. And that Priest said: 'Hear, boys, and understand. Here, under this column, is the head of B. Barnabas the Apostle, and so I lead you to this column; and I say to you, that beneath is the head of B. Barnabas the Apostle.' Thus a certain Priest of the aforesaid church of S. Damian, who was my uncle, and was himself also called Presbyter Guillius de Pello, who was an octogenarian.

[6] This last Presbyter Guillius, went beyond the sea to visit the holy places; who said, that a certain veteran Soldier, (of whom one had prophesied their coming; having learned that he was Milanese, thus said: 'You Milanese have most noble Relics, and you are ignorant of them; namely the head of S. Barnabas the Apostle, and all the other Relics which are in the world of him. Which Head and which Relics are in the church of the holy Martyrs Nabor and Felix, under such a column.' This last Presbyter Guillius with a prophetic spirit said to Presbyter Guillius his nephew, when the Order of Friars Minor was not yet: 'Son, commend this well to your memory. This place, where is the head of S. Barnabas and the bodies of SS. Nabor and Felix, shall be held and possessed by holy religious men, who shall wear such a habit, whom the Lord shall send into the world for converting souls by life and doctrine: who also as Religious shall go forth unshod, and a cord shall be their cincture: see that you not be against them, but that they may have the said place.'

[7] Brother also Oldradus de Mirabilibus, said, what he heard from Fr. Albert of Montebello (both of the Order of Minorites and worthy of faith), that under the aforesaid column was the head of S. Barnabas the Apostle in a leaden chest. Fr. also Guillius Ultrianus, of the Order of Minorites, worthy of faith, refers, but said they were under a certain candle-bearing column) that a certain Priest of the church of S. Vitalis, who was well a hundred years old, said, that from his memory the fame always existed, that the body of S. Barnabas aforesaid was under the aforesaid column; also that candles were burning there, and such reverence was exhibited to the said column. Lord Otto Gallina, an aged man, a noble man, said; that he went to read at the said church of SS. Nabor and Felix, before the Friars Minor dwelt there; and that he heard from Presbyter Guillius of Sextus and Beneficiate there, and from John la Ventina sacristan of the said church, who were well sixty years old, good men and worthy of faith, that under the aforesaid column was hidden the head of B. Barnabas the Apostle. The said Lord Otto said, that he heard this from his father. In the process of time therefore, when it pleased God, that the Friars Minor had the said church, as the aforesaid last Guillius had prophesied, they demolished the aforesaid church, they dig up him and the chest of ashes; that they might amplify it and make it more beautiful. Digging however under the aforesaid column, they found the head of S. Barnabas the Apostle, with the burned ashes, in a leaden chest reverently hidden; according to what had been testified by the said Priest and the aforesaid Witnesses."

[8] Thus far that Ms. which Puccinelli about to bring forth, considers, that on the occasion of wars the sacred Head was hidden there, in a well contiguous to the sacristy, filled with stones and bitumen cast over; but the aforesaid calamity ceasing, the aforesaid column was erected there of white marble, which the smoke of the candles thus darkened, that it seemed burned. Then the same Puccinelli supposes, that by such signs the said Relics were soon sought out, and indeed when the XIII century was still running: and pursuing his history in Italian, thus proceeds. "The Relics of S. Barnabas were found within a chest interiorly of iron, and by the Milanese people, with incredible joy, and in the 13th century seen and adored; then placed upon the altar, in the chapel dedicated to his name and contiguous to the monastery, today called S. Francis's. The Head, they place on the Altar. which was red and as it were fresh, they enclosed in a silver and gilded reliquary-bust, made from the contributed munificence of several persons, whose insignia also are there seen; and it is placed on the altar of the sacristy, where together with the other Relics heaped together there, it is honored with much concourse, on his feast day and other principal solemnities: when also by the Brethren, dressed in surplice and stole, succeeding each other in turn, it is placed on the heads of the faithful, offering themselves the whole day in great number. Water of the well, in which it lay hidden, is held salutary. The water of the well itself, in which the Relics were found, is most limpid, cold and light; and very salutary to those suffering fever, when devoutly taken by them. There also is seen painted an image of the Apostle, holding an open book, on which are inscribed these words: 'He who believes truly drinks, nor has any ever drunk or shall drink more safely. Whoever therefore thirsts, let him believe, and truly he shall drink.' Above the Head are read with difficulty these verses, supplied by conjecture:

He who once has tasted from this fount of salvation Shall be saved; and shall not fail by any thirst.

A similar distich at the feet has entirely vanished."

§. II. The translation of the same Relics, done there in the XVI century.

[9] In the year 1581 the translation of the choir decreed In the year MDLXXI, as the above-praised Puccinelli in the Life just mentioned proceeds, "the P. Master Fr. Eleutherius Medulani, of Crema, Guardian of this Convent and Commissary General of his Order, seeing the choir, situated in the middle of the church, to be a great impediment to the Religious, on account of the multitude of laypeople running there on the more festive days, because not without inconvenience could Vespers then be sung, and the Mass, or sermons held; thence decreed that it should be transferred, and constituted in the place where it now is. Commissaries sent by S. Charles the Archbishop But since in the very altar of that choir were the bodies of SS. Nabor and Felix the Martyrs, and the holy Maternus the Archbishop, and the Relics of many other Saints; he invited S. Charles Borromeo, then the Archbishop, to visit and recognize them. He was then intent on a similar work through the diocese, having dug up many sacred deposits from tombs, cemeteries, and half-ruined chapels, where thus far they had lain hidden, and more decently placed. He therefore delegated for the aforesaid inspection the RR. Lords, Fabius Anglerius the Archpriest and John Andrew Bozzi, both Ordinaries of the Cathedral church, with Ludovicus Moneta the Presbyter. Who about to execute the received mandate, on the X day of September, 10 Sept. on the second feria, at the XXIV hour, coming to the church of S. Francis, together with three Presbyters and the same Notaries, namely Bernardinus Cutam, Canon of S. Nazarius and secretary; Jerome Castellioni, Master of Ceremonies; and James Regreto de Comitibus, Chancellor of the Episcopal Curia.

[10] These all received by the Guardian and Religious humanely and reverently, and led to the chapel, formerly of S. Barnabas, now called of S. Francis, and proper to the Restà family; commanded the demolition of the altar: and under it was found a wooden chest, including a smaller uncovered leaden one, within which was noted wrapped in a greenish silk something round, they recognize the head and ashes taken from beneath the altar: in the manner of a human cranium, with the ashes of so great an Apostle. After whose devout adoration, the chest was locked up again; and borne to the chapel of S. Sabina, in which the body of this one was found: and from there they went to the altar of the old choir, where the bodies of saints Nabor and Felix had been hidden: and in the morning following report was made to the holy Pastor Charles. Who suffused with great joy, and after the inspection of other SS. Bodies; ordered a public procession to be proclaimed on the VI feria, festive next to the Exaltation of the holy Cross. On Wednesday, the XII of the Month, the same returned to the aforesaid church of Francis, in the chapel of S. Bonaventure, now called of the Conception, contiguous to the major altar toward the public way, recognized the bodies of SS. Felix and Fortunatus the Martyrs, and of S. Gaius the Archbishop. Finally on Friday morning, the Saint himself on Sept. 15 the secular and regular Clergy, the Senate and Magistrates being assembled, they returned to the same chanting litanies. And when to the altar of the old Choir the holy Archbishop had come; kneeling there until the Litanies were absolved, then rising devoutly, he recited two Collects; one, "From all," for asking the suffrages of the Saints; the other against the Pagans. Then he sat himself, and laying aside his cloak was clothed pontifically, by Ferdinand of the Cross his Archdeacon, and Fabricius Castelfranco clothed in Diaconal habit themselves. Similarly also the other Ordinaries; with palliums set aside took up Copes; John Stephen Belvisus, before the Clergy, the Vicar General, Fabius Angleri the Archpriest, John Andrew Bozzi Vice-dominus, Francis Linus the Secretary, Francis Castellus, Jerome Rabbia, Bernard Vimercatus.

[11] the Senate, Before these and before the most illustrious Senators, John Baptist Raynaldi the President, Bartholomew Molina the Conservator, Antonellus Arcimbaldi, Peter Anthony Mariani, Scipio Simonetta, Jerome Momi, Camillus Porri, Aloysius Belloni, and John Thomas Odiscalchi; and also John Donatus Cittadini, Vicar of Provision; and John Baptist..., Fabius Ferrari and Octavius Bozi, on whom the care lay of making caritatively the expenses: also before the Fathers of the same Convent, and the Brethren, Eleutherius Medulani, Francis Ullius of Felizzano, Charles Uberti, Augustine Lampugnani, Francis Pirovani, and Jerome of the Cross most renowned Preacher, called of S. Augustine; John Anthony Fantini, John Baptist Ghisulfi, he showed the bodies of SS. Nabor, Felix, Maternus; Jerome Palantari, Charles Uberti, Francis Desio, James

Mochiani, James Gonzaga, Leonard Larrada, Paul Caresana, and Felix N. before the aforesaid, I say, all, was opened the chest of SS. Nabor, Felix, and Maternus; and to those standing around were shown the Relics, and placed on a bier nobly draped, then taken on shoulders by the Ordinaries, with Knights and Titled bearing the baldachin.

[12] Hence the holy Antistes processed to the chapel of S. Barnabas: he translates the Ashes of S. Barnabas, whither when the Ordinaries and the aforesaid Senators had entered; Ludovicus Moneta dressed as a Presbyter, with two golden patens, collected the ashes and relics lying in the leaden chest, and transferred them to another of similar metal wrapped in a cloth of red silk: and the pomp was led through the Cloister and Lawn; and led back through the major door of the church, in all ways most ornate, to the altar of the new choir: where the Saint blessed the people who had run together in infinite number; and Camillus Pereghi, Presbyter and Notary, published the Indulgences granted to those present: and with the aforesaid places them under the new altar, and at last, the Archbishop commanding, the chests of Relics were placed within the altar itself so, that at the bottom should stand the bodies of SS. Nabor and Felix; then above an iron grating, extended through the middle of the altar, on the horn of the Gospel, the chest of S. Barnabas; and on the horn of the Epistle, that of S. Maternus. Finally the Archbishop ordered, that it should be noted in the book, the memory of such a Translation to be recalled yearly, and instituted an annual feast with Indulgences. hundred-year Indulgences being granted to that end; and all things were referred into an authentic instrument, signed by the present Notaries, Bernardinus Catani, Jerome Castilioni, John James Regretti Centi, John Ambrose and John Anthony Sparazalli Brothers, Christopher Venegoni and John Baptist Cori.

[13] These things from the Chancery of the convent of S. Francis of Milan being thus related; "So great," says Puccinelli, "is the devotion of the peoples through Insubria toward their holy Protector and Apostle Barnabas, that in many places they assert that they have his whole head. The Bergamasques revere it in the town of Edenna, of the Brembana valley; and they believe that they have it through certain merchants of theirs, who at a great price of gold redeemed it. The Pavians in the church of S. Marinus, at Pavia, which is of the Hieronymite Fathers, have a chapel dedicated to the same; where in a silver bust, not the whole head indeed, but some particles of it they show, and bear forth at all greater necessities of inundating rains or raging flames, or even of epidemic diseases, not without often desired success. A similar bust of ancient work, conspicuous for price and elegance, Liguria possesses at Genoa in the Cathedral sacristy of S. Lawrence, at Genoa; with this inscription: 'This is the head of B. Barnabas the Apostle,' to whom they also dedicated a noble temple; which, after the Dominican Nuns were moved from there, now the Capuchin Fathers possess. At Cremona the chin, The Cremonese also in their Cathedral have a silver-gilt vessel of most ancient workmanship, in which is contained the whole chin with the teeth or lower jaw, and mention of it is found in the public scriptures of that city, under the dates of years DCCCLXXV, DCCCCXXXIX, MCCIII, and MCCXVII under this formula: 'Whose Jaw is preserved in our Cathedral church.' Finally in the church of Milan itself, which, taking from him its name, the Barnabite Fathers possess, in a most beautiful silver reliquary a certain particle is enclosed, Error of Ferrarius, given to them by S. Charles, and probably reserved by him at the time of the aforesaid Translation for such uses. Meanwhile Ferrarius is charged with carelessness, when in the Notes for this day he says, that 'the Body is said to be preserved at Milan, but the Head at Pavia'; whereas the Milanese say that they have the Head, which I have attentively considered through the diligence of P. Master Jerome Vimercati the Vicar; but of the body nothing else but the Ashes."

[14] Thus far Puccinelli: who about to begin his third book, In the year 1629 the pestilence at Milan being removed. undertakes to narrate the acts at Milan from the time of the pestilence raging in the year MDCXXIX through Insubria, until its cessation in the year MDCXXXII; when on the VII of February, the doors of houses previously infected which had been closed being unlocked, liberty of mutual commerce was restored to citizens; and on the XXII of the same was held a General Procession, in thanksgiving for the scourge removed. Not content with these, the Augustinians, Dominicans, and Servites, individually each adorned his own procession; but above all the Franciscans, on the very feast of their Apostle were about to carry around his holy Head: which matter is then described in greater detail than is suitable to attach to this work; with even Lemmata, Latin Epigrams, and other small writings of this kind being inserted, with which the atrium and vestibule of the church were adorned.

§. III. On the Relics of S. Barnabas outside Insubria.

[15] Among the bodies of the Saints and Holy Women of God, which are reposed in the basilica of S. Saturninus of Toulouse, At Toulouse the finding of the body on 27 May. are numbered "the Body and head of B. Barnabas, Apostle of Jesus Christ", as may be seen in the Catalogue inserted in the ancient public letters concerning the Hierogazophylacium of that church, which Nicolaus Bertrandi brings forth in the book On the Deeds of the Tolosatii p. 5 v.; but he lived at the end of the XV century. More distinctly about him Andreas Saussajus, in his Martyrology for II June: "The Nativity of S. Barnabas the Apostle, whose precious body rests at Toulouse in the church of S. Saturninus, with the sacred entire remains of five other Apostles (James of Zebedee, Philip, James son of Alpheus, Simon and Jude), and also the venerable spoils of many Martyrs and Confessors, named in the said letters. Where today his head is exhibited for veneration, distinct from the body (which rests in its own crypt), and placed in a just and fitting bier." But previously for XXVII May, the same Saussajus had written: "On the same day at Toulouse the finding of the venerable Body of S. Barnabas the Apostle." Would that he had also added the year, for hitherto I find nothing about such a Finding, either in the aforesaid Nicolaus Bertrandi, or among the proper Offices of that diocese, recognized and reprinted in the year 1647 by the authority of Charles de Montchal the Archbishop. If anyone should send more light from Toulouse, it will be welcome.

[16] John Pauli Masini, in "Bologna Surveyed," in the Parish of S. Blasius, Relics at Bologna says an altar of S. Barnabas is held with some Relic of his, and Indulgences granted under that title. Arnoldus Rayss, in the Hierogazophylacium of Belgium, at Tournai, at Cologne, among the Relics of the Cathedral church of S. Mary, at Tournai in Belgium, places "a Bone of the body of S. Barnabas the Apostle." Aegidius Gelenius, in the "Admirable Things of Cologne Agrippina" p. 696 mentions him, as one of whom some Relics are found at Cologne; and perhaps specifies them, treating of the churches themselves; but they must be slight: wherefore there is not leisure to turn the whole book for that cause. I believe also slight those which, enclosed in Bier VIII and XII, at Lisbon and at Monreale. together with many others of other Saints, in the year MDLXXXVII John Borgia gave to the House of S. Rocco of the Society of Jesus at Lisbon; of whose solemn carrying around it has been treated among the Pretermissi of XXV January: which to be in the Metropolitan of Monreale in Sicily John Ludovicus Lellus says, in his history of that church p. 43. Of greater moment would be the Skull and Rib of S. Barnabas, At Andecium, the Rib and Skull, numbered among the Relics of the convent of Andecium in Upper Bavaria in Laurentius Beyerlinck, in the Theater of Human Life letter R p. 285, if more certitude about these were added. This perhaps we shall have from a renewed edition of the book, explaining the Relics there preserved, hitherto often desired by us.

[17] At Prague a part of the head. More distinctly about those which are in the Metropolitan church of S. Vitus at Prague, the Deacon of it teaches in the Phosphorus p. 311, where is noted a notable part of the Head, brought through Charles IV from Italy in the year MCCCLXX: likewise a particle of bone in the quantity of a small finger. So also Jacobillus after Tom. 3 on the saints of Umbria, in the Catalogue of Relics to be found in it, p. XIX, in the Collegiate church of S. Venantius at Camerino, asserts that there is held a Crystal Vase, also at Camerino, joined with silver, in which are preserved two entire parts of the Head of S. Barnabas the Apostle, namely the anterior part and posterior part. And yet our Fathers in the church of the Professed House at Naples believe themselves to have the whole Head from about fifty years ago, and at Naples by the gift of Lady Portia Cigala, Duchess of Cardinalata and Princess of Satriano, among many other Relics, extracted from the Roman cemeteries by the authority of Cardinal Sforza: which circumstance makes that Head very suspect, lest with the title of Apostle gratuitously imposed on it, it has been obscured rather than illustrated.

[18] John Villanius, in his Florentine Histories (which he professes were begun to be written by him in the year MCCC) book 7 ch. 130, at length narrates the Victory, At Florence, after the victory of the year 1269 obtained by the Florentines against the Aretines, in the year MCCLXXXIX around Puppium, on the day of S. Barnabas; which was either the beginning, or the reward of the distinguished devotion, with which the City for some centuries past embraced the Apostle Barnabas. And so when in the year MCCCVI, they had snatched from their rebels the Ubaldini in Mugello, and leveled with the ground the Castle of Mount called ad Cynicum; and to bridle the same enemies had determined to fortify a certain estate, aroused devotion toward the saint, called Scarperia; they gave it a name from S. Barnabas. To inflame this their devotion more, Arnaldus Cardinal Pelargura, in the year MCCCXI, sent to their Community a distinguished Relic of the same Saint, which was received with the greatest solemnity, the received leg, and placed upon the altar of S. John in the Cathedral, as the same Villanius says book 9 ch. 13. When Master Gabriel Badius of the Order of Preachers indicated this place to me by letters, he added, that in the year MCCCXXII, on the XXVI day of April, by the Canons of S. Lawrence, with the consent of the College of Canons of the Metropolitan, was built a proper Oratory for the Saint and his Relics, an oratory constructed: with Augustinian Eremites brought in there; whom there succeeded the Carmelites of the Mantuan Congregation, and finally the Nuns of the same Order, who hold that place to this day. In the same city was another church of S. Barnabas, near the bridge at Red Court, of whose collapse not even an indication remains; and at the gate of S. Frigidianus, a Hospital of that name, of which also nothing more remains.

[19] The Augustinian Eremites then migrated, and constituted a new Convent and church, The integrity of that leg, where they now are, under the name of the Holy Spirit; who retained for themselves the estate of Scarperia, called of S. Barnabas, and probably attributed to the aforesaid urban Oratory by the founders, and hold to this day. But they preserve the right leg of S. Barnabas, brought (as they say) from Scarperia, through the exchange of a hand still whole of one of the Innocents, accurately described. which without doubt is a miraculous integrity, so many ages now elapsed: as also of the aforesaid Leg itself; of which, as an eyewitness, the above-praised Raphael Badius writes, that he attentively and with great admiration beheld it; so still white clung the flesh, though dried out.

I from any flesh adhering at all, this at least judge to be held, that I stated above; namely that the body was not dissolved into ashes; and, where among many Relics under the name of S. Barnabas, the question shall be, which of them are true, prerogative is to be given to the bones, having flesh adhering to them. Moreover desiring to be more fully informed about all these, I requested an accurate delineation of the aforesaid leg, as it is offered to view in its coffin; and receiving it, I marveled at its hitherto prodigious integrity. For care was taken that any defect of the flesh, whether lacerated or flowing away, should be accurately noted.

§. IV. On the Epistle of S. Barnabas: whether it is his, and of what character?

[20] Epistles ascribed to S. Barnabas, Among many learned men of greater account, and is esteemed a more excellent Relic of S. Barnabas, an Epistle, which S. Jerome, in the book On Writers ch. 6, says he composed pertaining to the edification of the Church; although he adds, that it is read among apocryphal Scriptures, that is, outside the order of Canonical. For not all the writings of the Apostles have been referred into the Canon, doubtless very many, although now lost, and most perhaps even depraved by heretics: which however to this one, also recognized by Clement of Alexandria, Tertullian, Origen, Gregory Nazianzen, is with difficulty demonstrated to have happened: and it is to be estimated of greater value, that it is found in an old Corbey Ms., and translated into Latin by S. Philastrius Bp. of Brescia, as it were rendered into Latin by S. Philastrius the Brescian Bishop; who is venerated on the XVIII of July, and in the year CCCLXXX was present at the Council of Aquileia, dead before S. Ambrose. That it is a most faithful version certainly, our James Sirmond found, comparing it with a Greek apograph, which among the papers of Francis Turrianus our own he found written by his hand; as Puccinelli testifies, ending his undertaken work with the same Epistle, and on p. 70 thus prefacing about it.

[21] "This Epistle is distinguished into two parts, from which can be known the diligence of the Apostle, argument from Puccinelli. and the desire of salvation of the faithful. The first part subdivided into twelve Chapters, discusses the cessation of the Sacrifices, the Fasts, and the Mosaic Law; the calamities of his times, and the mission of the Apostles; the coming, nativity, baptism, passion, and resurrection of Christ; the reparation of man, the ancient circumcision, and things prohibited in the old Law; the election of the Gentiles, the reprobation of the Jews, the ruin of the old temple, and the building of the spiritual; the change of the Sabbath into the Lord's Day. The second part of the Epistle," says Puccinelli, "is divided three ways. In the first chapter are shown those things which the Christian ought to embrace and do, in the second, what to flee; the third is for the Epilogue."

[22] Vossius had given it to Ussher to publish: This Epistle, about the year XL of this century, Isaac Vossius had received from Claudius Salmasius, and destined for the press; when going into England he found James Ussher, intent on republishing the Ignatian Epistles, to which to be added he willingly conceded it, very much rejoicing that this most ancient monument should fall into those hands, from which it could borrow immense splendor. "And had not," he says at the beginning of the Notes added to the same in the year MDCXLVI at length edited by him, "had not that huge fire, which (in the year MDCXLIV) wasted no small part of the city of Oxford, the copies consumed in the fire. also consumed all the copies, we should long ago have had a most beautiful edition of its Author. Yet there were not lacking in France learned men who thought this writing unworthy to lurk longer in darkness. So recently (in the year 1645) Claudius Menardus, Monk of the Order of S. Maur, has adorned for us a new edition. That for this title he has greatly deserved of the public, no one will deny: Menardus in France published from another source, yet he would have deserved more, if it had happened to him to see more copies. For since that whole edition flowed from one only Codex first, it could not be otherwise but that it would come forth most uncorrected. To me has happened the felicity, that I have used three Mss. in correcting this. The first the Medicean Library of Florence supplied, then others and others Catholic, the other two the Vatican Library and that of the Theatines who act at Rome. The use of those I receive as accepted from Lucas Holstenius, a supreme man and never not to be praised below his merits." Thus Vossius, whose edition, the Greek context omitted, mutilated at the beginning, as it is Latin, Puccinelli following, in the year MDCXLIX adorned the aforesaid edition. Our friend Casimir Oudin, a Premonstratensian Religious, in the Supplement of Writers omitted by Bellarmine, adds, that the same Epistle a third also, John Baptist Cotellier, a learned man, inserted recensed in Greek and Latin in his work entitled Works of the Holy Fathers who flourished in Apostolic times, printed at Paris MDCLXXI.

[23] To me it has not happened to see the editions of Menardus or Cotelier: but of the author there is doubt, but the Author of the Memoirs, in aid of the History of the first six centuries lately published in French at Brussels (whom, known commonly by the initial letters alone D. T., friends call Tillemont), asserts on p. 1195; that Menardus, did not dare absolutely to ascribe it to Barnabas; that Cotelier inclines to believe, it is not his; but of another who had that name, or arrogated it to himself. On the contrary nothing seem to have doubted Ussher, Salmasius, Vossius, although non-Catholic, more than the earlier non-Catholics, and otherwise of severer criticism: of which last it is pleasant to transcribe the words here. "I do not know why some have thought, this Epistle is not of Barnabas; whereas Clement, and Origen, and others attribute it to him. The learned were offended, I believe, that here certain places of sacred Scripture are explained otherwise than they ought to be explained: they cannot be persuaded that these could be so taken by a man of such authority, of whom the sacred books so often make mention, and who was the inseparable companion of Paul the Apostle, and himself also one of the lesser Apostles. But who would demand from those first Christians every kind of knowledge and doctrine? Who would not judge them equally to have hallucinated as their grandsons; especially in matters pertaining nothing to the faith? Do not also in the Epistle of Clement (the Roman)... similar things occur? For who in good mind could digest that little fable, which he narrates about the Phoenix, and about the many worlds beyond the Ocean?... They ought not therefore in this to reprehend, what in the other they excuse. It is known to anyone, how excessively mystically those first Christians interpreted the sacred Scriptures. If therefore also in this Author some things occur, which displease the learned; this is rather to be given to the manners of the ancient Christians, than to think the writing supposititious."

[24] "But neither ought this to move anyone, that Eusebius, trying to defend it as genuine. and the later Greeks, placed the Epistle of Barnabas among the Apocrypha. For this was not done, because they doubted of the Author; but because they did not approve those mystical interpretations of many places of Scripture. By the same reasoning also of Clement of Alexandria; nor however was it ever doubted, that those works were genuine. And certainly if we wish to reject all things which once were held among the Apocrypha; the Epistle of St. Paul to the Hebrews would also have to be rejected, and that of Clement to the Corinthians: which, how absurd it is, who is there who does not see? Others from the style and from the kind of writing have said that they detect this Epistle to be spurious. The same they affirmed of the Epistles of Ignatius. But they wish to seem certainly too acute, who boast such things. It is not so easy to distinguish spurious writings from genuine, as it is to discern native gems from adulterate. For when true gems are placed with fictitious and compared, then for the most part the deceit appears; as purple is judged from purple: so also in other merchandise. But what is there, whence those, who deny these Epistles are of Barnabas and Ignatius, could collect that? Have they perchance seen other writings of theirs? Certainly not. Whence therefore have they learned, by what style Barnabas and Ignatius used? But they say, that they nevertheless know, what they say to be true. If it is so, I will add not a word more."

[25] Vossius touches here, a man of mind sufficiently sincere, although by the vice of education rather than of will a non-Catholic, the ulcer of his Calvinists, But since the Church holds Barnabas, as an Apostle of the same order as Paul, boasting that they discern Canonical from non-Canonical books of Scripture, not by the judgment of the Church, but of private spirit. He errs however, when he thinks that Clement, by equal right with Barnabas, was called an Apostle. For the Roman Church, and with her the whole West, has never called any Apostles, except the twelve, with them Paul and Barnabas, as assumed by these into equality of Apostolic jurisdiction; Clement only the Eastern Church calls Apostle, yet does not receive the epistle as Canonical by no other right than by which it so calls all the disciples of the Apostles, especially of Paul, known from his Epistles. But if we confess Barnabas of the first order; such errors do not fall in him, which Vossius asks to be forgiven to the first Christians: but neither does it appear, in what manner from such a one truly and certainly written Epistle for the common edification of the faithful, it would not have been reputed Canonical, equally as the epistle of James and of Jude, no more even than some of John and of Paul: Augustine book 1 against the adversary of the Law, by this argument alone rejects testimonies, it is rightly doubted of it. which under the names of Andrew and John are written, than because these, if they were theirs, would have been received by the Church: that anything has been rejected by her among the apocrypha or acanonical, which were truly of some Apostle strictly so called, by no argument will ever be proved. By this argument therefore chiefly I am inclined, to judge with Cotelier (although I have not yet seen his foundations), that the Epistle is of another, whether by true, or assumed name Barnabas, not an Apostle, however near the Apostolic age: about which more scrupulously examining I do not think Origen and others, who used it under the title of Barnabas, were solicitous.

[26] Add that it is written after the year 70 Another argument, secondary however and less certain, I take from this very Epistle ch. 12 in Vossius, where treating of the Hierosolymitan temple he says, "How errant the miserable Jews hoped in the house" (for so, not "way," should be read) "and not in its God," namely of the temple,... whence it happened "that their hope is in vain"... "for while they were waging war, it was demolished by enemies"... "For the Scripture says: 'And it shall be in the last days that the Lord will hand over the sheep of the pasture, and the fold, and their tower to destruction'; and it happened according to what the Lord spoke." For Scripture says

(what, or where? some apocryphal certainly; but such a one is also alleged in the Epistle of Jude v. 14, namely the prophecy of Enoch the seventh from Adam.) "It says," he says, "the Scripture: And so after the death of the Apostle; 'And it shall be in the last days that the Lord will hand over the sheep of the pasture, and the fold, and their tower to destruction'; and it happened as the Lord had said." All these (rendered from the Greek to the word, rather than transcribed according to the ancient and typographically printed version, because that one is not the best) clearly seem to demonstrate, that the Epistle was written after the overthrow of the city and temple of Jerusalem under Vespasian and Titus done in the year LXX, until which time no one has hitherto said that Barnabas lived, nor can anyone say, who shall believe his Cousin Mark adhered to him until death: which alone can be devised as a suitable cause, on account of which he betook himself to Paul.

[27] A third argument, sufficient to deny that Epistle the prerogative of Apostolic authority, in my judgment, is sought from § XI, where it is asserted that, as in six days God made his works, and consummated on the seventh day, and rested in it; so in six days, that is in six thousand years, all things shall be consummated; and that which is said, "And he rested on the seventh day," is the same as if it were said: "When his son shall come... he shall judge the impious, and change the sun and the moon and the stars; then he shall well rest on that seventh day." and perhaps by some of the Chiliasts, So absolute a definition of time, of which now only three or four centuries would remain to be run, does not seem able to suit him who, perpetually bearing with him the Gospel of Matthew, has read a hundred times Chapter 24, Christ to have said, that about that day and hour no one knows, neither the Angels of the heavens, but the Father alone. When therefore I read in our Cornelius, on that of the Apocalypse XX about the thousand years in which Satan is to be bound and Christ with revived Saints shall reign, that there existed the Chiliasts or Millenarians, whose leader was Papias, Disciple of S. John the Apostle, whom Irenaeus, Tertullian, Lactantius, Victorinus, Apollinaris, Severus, Justin and others followed; teaching, that after six thousand years, in which this world will stand, there shall follow a sabbath or seventh millennium foretold by John; I am induced to suspect, from the same number of disciples of S. John, perhaps before Papias himself, that the author of the Epistle was some Barnabas; whose error here, although it was excusable in the first centuries; yet does not seem older than the Apocalypse of John, written around the year XCVII.

§. V. Certain objections to that Epistle are weighed and excused.

[28] Moved by the three foregoing arguments, I do not dare to ascribe that epistle to S. Barnabas; I am not however moved by certain places of it, Light are the other objections; which in the judgment of a learned man are with difficulty reconciled with the authority that such a writer would carry. What Menardus and Cotelier, not yet (as I said) seen by me, bring forward as excuse, I do not know; the excuse of Vossius, or rather the wounding of the first Christians, even drawn through to the Apostles, does not please me, nor does it become a Catholic writer. That however on individual objections noted by D. T. I may say something: I do not see what difficulty there is in this, that to the Jews boasting circumcision of flesh more than of heart, the Author replies in §7: "Every Syrian and Arab and all priests of idols, but also the Egyptians are circumcised; asking whether perhaps these are also of the Testament." I do not see, I say, the difficulty in this. Of Pythagoras, mystagogue of all idolatry among the Greeks, it is read that he was circumcised; that entering the inner shrines of the Egyptians, he might learn the mystic Philosophy, namely the rites of sacrifices and consecrations. Nor does the Author fight with himself, namely that Syrians and Arabs are said to be accustomed to circumcision, and with the Scripture alleged by him, by which is said Jeremiah IX, πάντα ἔθνη ἀπερίτμητα σαρκὶ, πᾶς δὲ Ἰσραὴλ ἀπερίτμητοι καρδίας, "All the gentiles are uncircumcised in the flesh, but all the house of Israel uncircumcised in heart": for there by the name of Gentiles are understood only the Philistines, Syro-Greeks, and Alexandrians: for immediately precedes there the threat of divine visitation, upon all who have circumcised foreskins, namely upon Egypt, and upon Idumea, and upon Edom, and upon the sons of Ammon; to whom why on the authority of a Writer, if not sacred, certainly most ancient and not foolish; nor about to lie in a matter which ought to be most known to all; I do not see, I say, and yet not to be under the testament, why it is not lawful to enumerate with them the aboriginal Syrians, or as they are now called Surianos, equally as the Coptite Egyptians, using both then and now their own language as also their own polity, although they lived mingled with Greeks, introduced by Alexander the Great; the Arabs likewise: to whom, equally as to the Ethiopians and Nubians and many others, there was a common certain circumcision, but merely political and profane, from a plainly natural cause, of which see Job Ludolf in the Aethiopica.

[29] Finally it is objected to this Epistle, that in § XI toward the end Christ is said to have ascended into the heavens on the eighth day, Ibid. Christ is said to have ascended on the Lord's Day, that is the Lord's Day: which would indeed be an error, not only in an Apostle, but not even in a Christian tolerable; Luke saying in the Acts of the Apostles, that Christ, whom others affirm to have risen on the first of the sabbath or first of the sabbaths, that is the first day of the week, presented himself living to the disciples through forty days, namely until the day on which he was taken up, as he had said before, and so until the V feria of the fifth week after the Octave of Easter; and not until the Lord's Day of the following week, the XLIII day to come. But if the Greek text of the Epistle is well considered, the Author does not seem to say this: for he has so: ἄγομεν τὴν ἡμέραν τὴν ὀγδόην εἰς εὐφροσύνην, ἐν ᾗ καὶ ὁ Ίησοῦς ἀνέστη ἐκ νεκρῶν, καὶ φανερωθεὶς ἀνέβη εἰς τοὺς οὐρανοὺς. "We keep the eighth day in exultation, in which also Jesus rose from the dead, and appearing (namely through forty days) ascended into the heavens." This being subintended, as I think altogether ought to be subintended, that ἐν ᾗ "in which" appears, is to be referred to ἀνέστη "rose," and not also referred to ἀνέβη "ascended," which I think the writer of the Epistle did not even dream of. For who would say that by the word φανερωθεὶς "appearing", it is not rightly objected; nor is it credible, one only apparition is indicated, made on the day of Ascension; and not rather all the apparitions from the very day of the resurrection until the day of the ascension? Wherefore if any error lies hidden here, it is no other, than that adhering to the first error about the seventh millennium in which after the day of judgment Christ shall reign on earth with the Saints, he wishes the Lord's Day to be celebrated by Christians, as a figure of the eighth and never to be ended age in the heavens; that anything else lies hidden here but Chiliasm, when he introduces God speaking thus: "Not the Sabbaths now kept are acceptable to me, but those which I have made or shall make, when bidding all things to rest, I shall set the beginning of the eighth day, that is, the beginning of another age: wherefore also we keep" etc.

[30] Vossius in his Annotations on the same Epistle, at the beginning of § X, The Roman Codex which Vossius alleges as interpolated and certain words about the Cross of I know not what Prophet, certainly not Canonical, Καὶ πότε συντελέσθηται. "And when these things shall be consummated", thus writes: "As S. Ignatius had interpolators, who corrupted him; so neither was there lacking, who in Barnabas too should believe it was permitted him: for in another Roman codex these followed: 'And when these times of Heroes were' (the words I render in Latin, which Vossius exhibits in Greek) 'who were sons of Zem; and he first reigned in the earth. But in the seventieth year of the third chiliad was built great Babylon, [seems to argue, not the writer's bad faith, but the unskilfulness of the bookbinder:] and Nimrod reigned in it. But after these things the sons of Cham made for themselves a King, by name Putippus: and in the seven hundred and ninety-ninth year of the third chiliad, but in the first year of his reign, Nimrod sent powerful men from the sons of Japheth, craftsmen and architects exceedingly industrious, who went into the East to Monetona son of Noah, and built him a city, which from his name they called Monetona.'" Then Vossius adds: "But these are sufficient as a taste: for a most impudent scoundrel had filled many pages with such trifles." I, as I do not see what these contribute to the argument of the Epistle, so I scarcely believe that anyone so insipid could be found, who would so interpolate it; I would rather then believe, that when someone ignorant of the Greek language, or at least taught nothing beyond the figures of the letters, of similar form to that in which the Epistle was written, had found other headless parchments, of which kind the Epistle itself also was; and noted that the end of one page coincided with the beginning of another page; he had at the same time bound both into one codex, little solicitous of recognizing the identity of the argument comprehended in both. And so the occasion is removed of dreading, lest these Greek things found elsewhere should similarly be interpolated; and only the wish remains, that a more emended and more entire Epistle should come forth; which I have learned is being done in England by Henry Dodwell. now another edition is being prepared in England, To him for that end I have sent what Greek things I had pertaining to SS. Barnabas and Ignatius, asked by the most learned men John Mill and Thomas Smith, to this one also obliged by the ready will, by which he offered me his help in the most well-stocked Cottonian library, whence by his own hand he transcribed certain things to subserve our work. As far as concerns the old Latin version, it agrees so ill when compared to the Greek, that I desire this also to be made new; especially if from elsewhere the four first Paragraphs may be had in Greek, hitherto foully mutilated; the desire for which cannot be filled, while only the ancient is had; the version however itself worthy to be preserved, if its (as is reported) author is S. Philastrius.