‘When the governor hath arrested a prisoner whom he examineth while the notary writeth down [the case], tell me, how doth such a man talk?’
The disciples answered: ‘He talketh with fear and to the point, so as not to give suspicion of himself, and he is careful not to say anything that may displease the governor, but seeketh to speak somewhat whereby he may be set free.’
Then answered Jesus: ‘This ought the penitent to do, then, in order not to lose his soul. For that God hath given two angels to every man for notaries, the one writing the good, the other the evil that the man doth. If then a man would receive mercy let him measure his talking more than gold is measured.
‘As for avarice, that must be changed into almsgiving. Verily I say unto you, that even as the plummet hath for its end the centre, so the avaricious hath hell for his end, for it is impossible for the avaricious to possess any good in paradise. Know ye wherefore? for I will tell you. As God liveth, in whose presence my soul standeth, the avaricious, even though he be silent with his tongue, by his works saith: “There is no other God than I.” Inasmuch as all that he hath he is fain to spend at his own pleasure, not regarding his beginning or his end, that he is born naked, and dying leaveth all.
‘Now tell me: if Herod should give you a garden to keep, and ye were fain to bear yourselves as owners, not sending any fruit to Herod, and when Herod sent for fruit ye drove away his messengers, tell me, would ye be making yourselves kings over that garden? Assuredly yea. Now I tell you that even so the avaricious man maketh himself god over his riches which God hath given him.
‘Avarice is a thirst of the sense, which having lost God through sin because it liveth by pleasure, and being unable to delight itself in God, who is hidden from it, surroundeth itself with temporal things which it holdeth as its good; and it groweth the stronger the more it seeth itself deprived of God.
‘And so the conversion of the sinner is from God, who giveth the grace to repent. As said our father David: “This change cometh from the right hand of God.”
‘It is necessary that I should tell you of what sort man is, if ye would know how penitence ought to be done. And so to-day let us render thanks to God, who hath given us the grace to communicate His will by my word.’
Whereupon he lifted up his hands and prayed, saying: ‘Lord God almighty and merciful, who in mercy hath created us, giving us the rank of men, thy servants, with the faith of thy true messenger, we thank thee for all thy benefits and would fain adore thee only all the days of our life, bewailing our sins, praying and giving alms, fasting and studying thy word, instructing those that are ignorant of thy will, suffering from the world for love of thee, and giving up our life unto the death to serve thee. Do thou, O Lord, save us from Satan, from the flesh and from the world, even as thou savedst thine elect for love of thine own self and for love of thy messenger for whom thou didst create us, and for love of all thy holy ones and prophets.’
The disciples ever answered: ‘So be it,’ ‘So be it, Lord,’ ‘So be it, O our merciful God.’
When it was day, Friday morning, early, Jesus, after the prayer, assembled his disciples and said to them: ‘Let us sit down; for even as on this day God created man of the clay of the earth; even so will I tell you what a thing is man, if God please.’
When all were seated, Jesus said again: ‘Our God, to shew to his creatures his goodness and mercy and his omnipotence, with his liberality and justice, made a composition of four things contrary the one to the other, and united them in one final object, which is man—and this is earth, air, water, and fire—in order that each one might temper its opposite. And he made of these four things a vessel, which is man’s body, of flesh, bones, blood, marrow, and skin, with nerves and veins, and with all his inward parts; wherein God placed the soul and the sense, as two hands of this life: giving for lodgement to the sense every part of the body, for it diffused itself there like oil. And to the soul gave he for lodgement the heart, where, united with the sense, it should rule the whole life.
‘God, having thus created man, put into him a light which is called reason, which was to unite the flesh, the sense, and the soul in a single end—to work for the service of God.
‘Whereupon, he placing this work in paradise, and the reason being seduced of the sense by the operation of Satan, the flesh lost its rest, the sense lost the delight whereby it liveth, and the soul lost its beauty.
‘Man having come to such a plight, the sense, which findeth not repose in labour, but seeketh delight, not being curbed by reason, followeth the light which the eyes show it; whence, the eyes not being able to see aught but vanity, it deceiveth itself, and so, choosing earthly things, sinneth.
‘Thus it is necessary that by the mercy of God man’s reason be enlightened afresh, to know good from evil and [to distinguish] the true delight: knowing which, the sinner is converted to penitence. Wherefore I say unto you verily, that if God our Lord enlighten not the heart of man, the reasonings of men are of no avail.’
John answered: ‘Then to what end serveth the speech of men?’
Jesus replied: ‘Man as man availeth naught to convert man to penitence; but man as a means which God useth converteth man; so that seeing God worketh by a secret fashion in man for man’s salvation, one ought to listen to every man, in order that among all may be received him in whom God speaketh to us.’
James answered: ‘O Master, if perchance there shall come a false prophet and lying teacher pretending to instruct us, what ought we to do?’
Jesus answered in parable: ‘A man goeth to fish with a net, and therein he catcheth many fishes, but those that are bad he throweth away.
‘A man went forth to sow, but only the grain that falleth on good ground beareth seed.
‘Even so ought ye to do, listening to all and receiving only the truth, seeing that the truth alone beareth fruit unto eternal life.’
Then answered Andrew: ‘Now how shall the truth be known?’
Jesus answered: ‘Everything that conformeth to the book of Moses, that receive ye for true; seeing that God is one, the truth is one; whence it followeth that the doctrine is one and the meaning of the doctrine is one; and therefore the faith is one. Verily I say unto you that if the truth had not been erased from the book of Moses, God would not have given to David our father the second. And if the book of David had not been contaminated, God would not have committed the Gospel to me; seeing that the Lord our God is unchangeable, and hath spoken but one message to all men. Wherefore, when the messenger of God shall come, he shall come to cleanse away all wherewith the ungodly have contaminated my book.’
Then answered he who writeth: ‘O Master, what shall a man do when the law shall be found contaminated and the false prophet shall speak?’
Jesus answered: ‘Great is thy question, O Barnabas: wherefore I tell thee that in such a time few are saved, seeing that men do not consider their end, which is God. As God liveth in whose presence my soul standeth, every doctrine that shall turn man aside from his end, which is God, is most evil doctrine. Wherefore there are three things that thou shalt consider in doctrine—namely, love towards God, pity towards one’s neighbour, and hatred towards thyself, who hast offended God, and offendest him every day. Wherefore every doctrine that is contrary to these three heads do thou avoid, because it is most evil.
‘I will return now to avarice: and I tell you that when the sense would fain acquire a thing or tenaciously keep it, reason must say: “Such a thing will have its end.” It is certain that if it will have an end it is madness to love it. Wherefore it behoves one to love and to keep that which will not have an end.
‘Let avarice then be changed into alms, distributing rightly what [a man] hath acquired wrongly.
‘And let him see to it that what the right hand shall give the left hand shall not know.’ Because the hypocrites when they do alms desire to be seen and praised of the world. But verily they are vain, seeing that for whom a man worketh from him doth he receive his wages. If, then, a man would receive anything of God, it behoveth him to serve God.
‘And see that when ye do alms, ye consider that ye are giving to God all that [ye give] for love of God. Wherefore be not slow to give, and give of the best of that which ye have, for love of God.
‘Tell me, desire you to receive of God anything that is bad? Certainly not, O dust and ashes! Then how have ye faith in you if ye shall give anything bad for love of God?
‘It were better to give nothing than to give a bad thing; for in not giving ye shall have some excuse according to the world: but in giving a worthless thing, and keeping the best for yourselves, what shall be the excuse?
‘And this is all that I have to say to you concerning penitence.’
Barnabas answered: ‘How long ought penitence to last?’
Jesus replied: ‘As long as a man is in a state of sin he ought always to repent and do penance for it, Wherefore as human life always sinneth, so ought it always to do penance; unless ye would make more account of your shoes than of your soul, since every time that your shoes are burst ye mend them.’
Jesus having called together his disciples, sent them forth by two and two through the region of Israel, saying: ‘Go and preach even as ye have heard.’
Then they bowed themselves and he laid his hand upon their heads, saying: ‘In the name of God, give health to the sick, cast out the demons, and undeceive Israel concerning me, telling them that which I said before the high priest.’
They departed therefore, all of them save him who writeth, with James and John; and they went through all Judaea, preaching penitence even as Jesus had told them, healing every sort of sickness, insomuch that in Israel were confirmed the words of Jesus that God is one and Jesus is prophet of God, when they saw such a multitude do that which Jesus did concerning the healing of the sick.
But the sons of the devil found another way to persecute Jesus, and these were the priests and the scribes. Whereupon they began to say that Jesus aspired to the monarchy over Israel. But they feared the common people, wherefore they plotted against Jesus secretly.
Having passed throughout Judaea the disciples returned to Jesus, who received them as a father receiveth his sons, saying: ‘Tell me, how hath wrought the Lord our God? Surely I have seen Satan fall under your feet and ye trample upon him even as the vinedresser treadeth the grapes!’
The disciples answered: ‘O Master, we have healed numberless sick persons, and cast out many demons which tormented men.’
Said Jesus: ‘God forgive you, O brethren, because ye have sinned in saying “We have healed,” seeing it is God that hath done all.’
Then said they: ‘We have talked foolishly; wherefore, teach us how to speak.’
Jesus answered: ‘In every good work say “God hath wrought” and in every bad one say “I have sinned.”’
‘So will we do,’ said the disciples to him.
Then said Jesus: ‘Now what saith Israel, having seen God do by the hands of so many men that which God hath done by my hands?’
The disciples answered: ‘They say that there is one God alone and that thou art God’s prophet.’
Jesus answered with joyful countenance: ‘Blessed be the holy name of God, who hath not despised the desire of me his servant!’ And when he had said this they retired to rest.
Jesus departed from the desert and entered into Jerusalem; whereupon all the people ran to the temple to see him. So after the reading of the psalms Jesus mounted up on the pinnacle where the scribe used to mount, and, having beckoned for silence with his hand, he said: ‘Blessed be the holy name of God, O brethren, who hath created us of the clay of the earth, and not of flaming spirit. For when we sin we find mercy before God, which Satan will never find, because through his pride he is incorrigible, saying that he is always noble, for that he is flaming spirit.
‘Have ye heard, brethren, that which our father David saith of our God, that he remembereth that we are dust and that our spirit goeth and returneth not again, wherefore he hath had mercy upon us? Blessed are they that know these words, for they will not sin against their Lord eternally, seeing that after the sin they repent, wherefore their sin abideth not. Woe unto them that extol themselves, for they shall be humbled to the burning coals of hell. Tell me, brethren, what is the cause for self-exaltation? Is there, perchance, any good here upon earth? No, assuredly, for as saith Solomon, the prophet of God: “Everything that is under the sun is vanity.” But if the things of the world do not give us cause to extol ourselves in our heart, much less doth our life give us cause; for it is burdened with many miseries, since all the creatures inferior to man fight against us. O, how many have been slain by the burning heat of summer; how many have been slain by the frost and cold of winter; how many have been slain by lightning and by hail; how many have been drowned in the sea by the fury of winds; how many have died of pestilence, of famine, or because they have been devoured of wild beasts, bitten of serpents, choked by food! O hapless man, who extolleth himself having so much to weigh him down, being laid wait for by all the creatures in every place! But what shall I say of the flesh and the sense that desire only iniquity; of the world, that offereth nought but sin; of the wicked, who, serving Satan, persecute whosoever would live according to the law of God? Certain it is, brethren, that if man, as saith our father David, with his eyes should consider eternity, he would not sin.
‘To extol oneself in one’s heart is but to lock up the pity and mercy of God, that he pardon not. For our father David saith that our God remembereth that we are but dust and that our spirit goeth and returneth not again. Whoso extolleth himself, then, denieth that he is dust, and hence, not knowing his need, he asketh not help, and so angereth God his helper. As God liveth in whose presence my soul standeth, God would pardon Satan if Satan should know his own misery, and ask mercy of his Creator, who is blessed for evermore.’
‘Accordingly, brethren, I, a man, dust and clay, that walk upon the earth, say unto you: Do penance and know your sins. I say, brethren, that Satan, by means of the Roman soldiery, deceived you when ye said that I was God. Wherefore, beware that ye believe them not, seeing they are fallen under the curse of God, serving the false and lying gods; even as our father David invoketh a curse upon them, saying: “The gods of the nations are silver and gold, the work of their hands; that have eyes and see not, have ears and hear not, have noses and smell not, have a mouth and eat not, have a tongue and speak not, have hands and touch not, have feet and walk not.” Wherefore said David our father, praying our living God, “Like unto them be they that make them and they trust in them.”
‘O pride unheard-of, this pride of man, who being created by God out of earth forgetteth his condition and would fain make God at his own pleasure! Wherein he silently mocketh God, as though he should say: “There is no use in serving God.” For so do their works show. To this did Satan desire to reduce you, O brethren, in making you believe me to be God; because, I not being able to create a fly, and being passable and mortal, I can give you nothing of use, seeing that I myself have need of everything. How, then, could I help you in all things, as it is proper to God to do?
‘Shall we, then, who have for our God the great God who hath created the universe with his word, mock at the Gentiles and their gods?
‘There were two men who came up here into the temple to pray: the one was a Pharisee and the other a publican. The Pharisee drew nigh to the sanctuary, and praying with his face uplifted said: “I give thee thanks, O Lord my God, because I am not as other men, sinners, who do every wickedness, and particularly as this publican; for I fast twice in the week and give tithes of all I possess.”
‘The publican remained afar off, bowed down to the earth, and beating his breast he said with bent head: “Lord, I am not worthy to look upon the heaven nor upon thy sanctuary, for I have sinned much; have mercy upon me!”
‘Verily I say unto you, the publican went down from the temple in better case than the Pharisee, for that our God justified him, forgiving him all his sin. But the Pharisee went down in worse case than the publican, because our God rejected him, having his works in abomination.
‘Shall the axe, perchance, boast itself at having cut down the forest where a man hath made a garden? Nay, assuredly, for the man hath done all, yea and [made] the axe, with his hands.
‘And thou, O man, shalt thou boast thyself ofhaving done aught that is good, seeing our God created thee of clay and worketh in thee all good that is wrought?’
‘And wherefore despisest thou thy neighbour? Knowest thou not that if God had not preserved thee from Satan thou wouldst be worse than Satan?
Now knowest thou not that one single sin changed the fairest angel into the most repulsive demon? And that the most perfect man that hath come into the world, which was Adam, it changed into a wretched being, subjecting him to what we suffer, together with all his offspring? What decree, then, hast thou, in virtue whereof thou mayest live at thine own pleasure without any fear: Woe unto thee, O clay, for because thou hast exalted thyself above God who created thee thou shalt be abased beneath the feet of Satan who layeth wait for thee.’
And having said this, Jesus prayed, lifting up his hands to the Lord, and the people said: ‘So be it! So be it!’ When he had finished his prayer he descended from the pinnacle. Whereupon there were brought unto him many sick folk whom he made whole, and he departed from the temple. Thereupon Simon, a leper whom Jesus had cleansed, invited him to eat bread.
The priests and scribes, who hated Jesus, reported to the Roman soldiers that which Jesus had said against their gods. For indeed they were seeking how to kill him, but fou:t;ld it not, because they feared the people.
Jesus, having entered the house of Simon, sat down to the table. And while he was eating, behold a woman named Mary, a public sinner, entered into the house, and flung herself upon the ground behind Jesus’ feet, and washed them with her tears, anointed them with precious ointment, and wiped them with the hairs of her head. Simon was scandalized, with all that sat at meat, and they said in their hearts: ‘If this man were a prophet he would know who and of what sort is this woman, and would not suffer her to touch him.’
Then said Jesus: ‘Simon, I have a thing to say to thee.’
Simon answered: ‘Speak, O Master, for I desire thy word.’
Jesus said: ‘There was a man who had two debtors. The one owed to his creditor fifty pence, the other five hundred. Whereupon, when neither of them had wherewithal to pay, the owner, moved with compassion, forgave the debt to each. Which of them would love his creditor most?’
Simon answered: ‘He to whom was forgiven the greater debt.’
Said Jesus: ‘Thou hast well said; I say unto thee, therefore, behold this woman and thyself; for ye were both debtors to God, the one for leprosy of the body, the other for leprosy of the soul, which is sin.
‘God our Lord, moved with compassion through my prayers, hath willed to heal thy body and her soul. Thou, therefore, lovest me little, because thou hast received little as a gift. And so, when I entered thy house thou didst not kiss me nor anoint my head. But this woman, lo! straightway on entering thy house she placed herself at my feet, which she hath washed with her tears and anointed with precious ointment. Wherefore verily I say unto thee, many sins are forgiven her, because she hath loved much.’ And turning to the woman he said: ‘Go thy way in peace, for the Lord our God hath pardoned thy sins; but see thou sin no more. Thy faith hath saved thee.’
His disciples drew nigh unto Jesus after the nightly prayer, and said: ‘O Master, how must we do to escape pride?’
Jesus answered: ‘Have ye seen a poor man invited to a prince’s house to eat bread?’
John answered: ‘I have eaten bread in Herod’s house. For before I knew thee I went to fish, and used to sell the fish to the family of Herod. Whereupon, one day when he was feasting, I having brought thither a fine fish, he made me stay and eat there.’
Then said Jesus: ‘Now how didst thou eat bread with infidels? God pardon thee, O John! But tell me, how didst thou bear thyself at the board? Didst thou seek to have the most honourable place? Didst thou ask for the most delicate food? Didst thou speak when thou wast not questioned at the table? Didst thou account thyself more worthy than the others to sit at table?’
John answered: ‘As God liveth, I did not dare to lift up my eyes, seeing myself, a poor fisherman, ill-clad, sitting among the king’s barons. Whereupon, when the king gave me a little piece of flesh, methought that the world had fallen upon my head, for the greatness of the favour that the king did unto me. And verily I say that, if the king had been of our Law, I should have been fain to serve him all the days of my life.’
Jesus cried out: ‘Hold thy peace, John, for I fear lest God should cast us into the abyss, even like Abiram, for our pride!’
The disciples trembled with fear at the words of Jesus; when he said again: ‘Let us fear God, that he cast us not into the abyss for our pride.
‘O brethren, have ye heard of John what is done in the house of a prince? Woe to the man that come into the world, for as they live in pride they shall die in contempt and shall go into confusion.
‘For this world is a house where God feasteth men, wherein have eaten all the holy ones and prophets of God. And verily I say to you, everything that a man receiveth, he receiveth it from God. Wherefore man ought to bear himself with deepest humility; knowing his own vileness and the greatness of God, with the great bounty wherewith he nourisheth us. Therefore it is not lawful for man to say: “Ah, why is this done and this said in the world?” but rather to account himself, as in truth he is, unworthy to stand in the world at God’s board. As God liveth, in whose presence my soul standeth, there is nothing so small received there in the world from the hand of God, but that in return man ought to spend his life for love of God.
‘As God liveth, thou sinnedst not, O John, in eating with Herod, for it was of God’s disposition thou didst so, in order that thou mightest be our teacher and [the teacher] of every one that feareth God. So do,’ said Jesus to disciples, ‘that ye may live in the world as John lived in the house of Herod when he ate bread with him, for so shall ye be in truth free from all pride.’
Jesus walking along the sea of Galilee was surrounded by a great multitude of folk, wherefore he sent into a little boat which lay a little off from the shore by itself, and anchored so near the land that the voice of Jesus might be heard. Whereupon they all drew nigh to the sea, and sitting down awaited his word. He then opened his mouth and said: ‘Behold, the sower went out to sow, whereupon as he sowed some of the seed fell upon the road, and this was trodden under foot of men and eaten up of birds; some fell upon the stones, whereupon when it sprang up, because it had no moisture, it was burnt up by the sun; some fell in the hedges, whereupon when it grew up the thorns chocked the seed; and some fell on good ground, whereupon it bare fruit, even to thirty, sixty, and an hundredfold.’
Again Jesus said: ‘Behold, the father of a family sowed good seed in his field: whereupon, as the servants of the good man slept, the enemy of the man their master came and sowed tares over the good seed. Whereupon, when the corn sprang up, there was seen sprung up among the corn a great quantity of tares. The servants came to their master and said: “O sir, didst thou not sow good seed in thy field? Wherefore then is there sprung up therein a great quantity of tares?” The master answered: “Good seed did I sow, but while men slept the enemy of man came and sowed tares over the corn.”
‘Said the servants: “Wilt thou that we go and pull up the tares from among the corn?”
‘The master answered: “Do not so, for ye would pull up the corn therewith; but wait till the time of harvest cometh. For then shall ye go and pull up the tares from among the corn and cast them into the fire to be burned, but the corn ye shall put into my granary.”’
Again Jesus said: ‘There went forth many men to sell figs. But when they arrived at the market-place, behold, men sought not good figs but fair leaves. Therefore the men were not able to sell their figs. And seeing this, an evil citizen said: “Surely I may become rich.” Whereupon he called together his two sons and [said]: “Go ye and gather a great quantity of leaves with bad figs.” And these they sold for their weight in gold, for the men were mightily pleased with leaves. Whereupon the men, eating the figs, became sick with a grievous sickness.’
Again Jesus said: ‘Behold a citizen hath a fountain, from which all the neighbouring citizens take water to wash off their uncleanness; but the citizen suffereth his own clothes to putrefy.’
Again Jesus said: ‘There went forth two men to sell apples. The one chose to sell the peel of the apple for its weight in gold, caring nought for the substance of the apples. The other desired to give the apples away, receiving only a little bread for his journey. But men bought the peel of the apples for its weight in gold, caring nought for him who was fain to give them, nay even despising him.’
And thus on that day Jesus spake to the crowd in parables. Then having dismissed them, he went with his disciples to Nain, where he had raised to life the widow’s son; who, with his mother, received him into his house and ministered unto him.
His disciples drew nigh to Jesus and asked him, saying: ‘O Master, tell us the meaning of the parables which thou spakest unto the people.’
Jesus answered: ‘The hour of prayer draweth nigh; wherefore when the evening prayer is ended I will tell you the meaning of the parables.’
When the prayer was ended, the disciples came near to Jesus and he said to them: ‘The man who soweth seed upon the road, upon the stones, upon the thorns, upon the good ground, is he who teacheth the word of God, which falleth upon a great number of men.
‘It falleth upon the road when it cometh to the ears of sailors and merchants, who by reason of the long journeys which they make, and the variety of nations with whom they have dealings, have the word of God removed from their memory by Satan. It falleth upon the stones when it cometh to the ears of courtiers, for by reason of the great anxiety these have to serve the body of a prince the word of God to doth not sink into them. Wherefore, albeit they have some memory thereof, as soon as they have any tribulation the word of God goeth out of their memory: for, seeing they serve not God, they cannot hope for help from God.
‘It falleth among the thorns when it cometh to the ears of them that love their own life, whereupon, though the word of God grow upon them, when carnal desires grow up they choke the good seed of the word of God, for carnal comforts cause men to forsake the word of God. That which falleth on good ground is when the word of God cometh to the ears of him who feareth God, whereupon it bringeth forth fruit of eternal life. Verily I say unto you, that in every condition when man feareth God the word of God will bear fruit in him.
‘Of that father of a family, I tell you verily that he is God our Lord; father of all things, for that he hath created all things. But he is not a father after the manner of nature, for that he is incapable of motion, without which generation is impossible. It is, then, our God, whose is this world; and the field where he soweth is mankind, and the seed is the word of God. So when the teachers are negligent in preaching the word of God, through being occupied in the business of the world, Satan soweth error in the heart of men, whence are come countless sects of wicked doctrine.
‘The holy ones and prophets cry: “O sir, gavest thou not, then, good doctrine to men? Wherefore, then, be there so many errors?”
‘God answereth: “I have given good doctrine to men, but while men have been given up to vanity Satan hath sowed errors to bring to naught my law.”
‘The holy ones say: “O Sir, we will disperse these errors by destroying men.”
‘God answereth: “Do not so, for the faithful are so closely joined to the infidels by kinship that the faithful will be lost with the infidel. But wait until the judgment, for at that time shall the infidels be gathered by mine angels and shall be cast out with Satan into hell, while the good faithful ones shall come to my kingdom.” Of a surety, many infidel fathers shall beget faithful sons, for whose sake God waiteth for the world to repent.
‘They that bear good figs are the true teachers who preach good doctrine, but the world, which taketh pleasure in lies, seeketh from the teachers leaves of fine words and flattery. The which seeing, Satan joineth himself with the flesh and the sense, and bringeth a large supply of leaves; that is, a quantity of earthly things, in which he covereth up sin; the which receiving, man becometh sick and ready for eternal death.
‘The citizen who hath the water and giveth his water to others to wash off their uncleanness, but suffereth his own garments to become putrefied, is the teacher who to others preacheth penitence and himself abideth still in sin.
‘O wretched man, because not the angels but his own tongue writeth upon the air the punishment that is fitting for him!
‘If one had the tongue of an elephant, and the rest of his body were as small as an ant, would not this thing be monstrous? Yea, of a surety. Now I say unto you, verily, that he is more monstrous who preacheth penitence to others, but himself repenteth not of his sins.
‘Those two men that sell apples are—the one, he who preacheth for love of God, wherefore he flattereth none, but preacheth in truth, seeking only a poor man’s livelihood. As God liveth, in whose presence my soul standeth, such a man is not received by the world, but rather despised. But he who selleth the peel for its weight in gold, and giveth the apple away, he it is who preacheth to please men: and, so flattering the world, he ruineth the soul that followeth his flattery. Ah! how many have perished for this cause!’
Then answered he who writeth and said: ‘How should one listen to the word of God; and how should one know him that preacheth for love of God?’
Jesus answered: ‘He that preacheth should be listened to as though God were speaking, when he preacheth good doctrine; because God is speaking through his mouth. But he that reproveth not sins, having respect of persons, flattering particular men, should be avoided as an horrible serpent, for in truth he poisoneth the human heart.’
‘Understand ye? Verily I say unto you, even as a wounded man hath no need of fine bandages to bind up his wounds, but rather of a good ointment, so also hath a sinner no need of fine words, but rather of good reproofs, in order that he may cease to sin.’
Then said Peter: ‘O Master, tell us how the lost shall be tormented, and how long they shall be in hell, in order that man may flee from sin.’
Jesus answered: ‘O Peter, it is a great thing that thou hast asked, nevertheless, if God please, I will answer thee. Know ye, therefore, that hell is one, yet hath seven centres one below another. Hence, even as sin is of seven kinds, for as seven gates of hell hath Satan generated it: so are there seven punishments therein.
‘For the pound {sic}, that is the loftiest in heart, shall be plunged into the lowest centre, passing through all the centres above it, and suffering in them all the pains that are therein. And as here he seeketh to be higher than God, in wishing to do after his own manner, contrary to that which God commandeth, and not wishing to recognize anyone above him: even so there shall he be put under the feet of Satan and his devils, who shall trample him down as the grapes are trampled when wine is made, and he shall be ever derided and scorned of devils.
‘The envious, who here chafeth at the good of his neighbor and rejoiceth at his misfortune, shall go down to the sixth centre, and there shall be chafed by the fangs of a great number of infernal serpents.
‘And it shall seem to him that all things in hell rejoice at his torment, and mourn that he be not gone down to the seventh centre. For although the damned are incapable of any joy, yet the justice of God shall cause that it shall so seem to the wretched envious man, as when one seemeth in a dream to be spurned by some one and feeleth torment thereby—even so shall be the object set before the wretched envious man. For where there is no gladness at all it shall seem to him that every one rejoiceth at his misfortune, and mourneth that he hath no worse.
‘The covetous shall go down to the fifth centre, where he shall suffer extreme proverty, as the rich feaster suffered. And the demons, for greater torment, shall offer him that which he desireth, and when he shall have it in his hands other devils with violence shall snatch it from his hands with these words: “Remember that thou wouldest not give for love of God; so God willeth not that thou now receive.”
‘Oh unhappy man! Now shall he find himself in that condition when he shall remember past abundance and behold the penury of the present; and that with the goods that then he may not have he could have acquired eternal delights!
‘To the fourth centre shall go the lustful, where they that have transformed the way given them by God shall be as corn that is cooked in the burning dung of the devil. And there shall they be embraced by horrible infernal serpents. And they that shall have sinned with harlots, all these acts of impurity shall be transformed for them into union with the infernal furies; which are demons like women, whose hair is serpents, whose eyes are flaming sulphur, whose mouth is poisonous, whose tongue is gull, whose body is all girt with barbed hooks like those wherewith they catch the silly fish, whose claws are those of gryphons, whose nails are razors, the nature of whose generative organs is fire. Now with these shall all the lustful enjoy the infernal embers which shall be their bed.
‘To the third centre shall go down the slothful who will not work now. Here are built cities and immense palaces, which as soon as they are finished must needs be pulled down straightway, because a single stone is not placed aright. And these enormous stones are laid upon the shoulders of the slothful, who hath not his hands free to cool his body as he walketh and to ease the burden, seeing that sloth hath taken away the power of his arms, and his legs are fettered with infernal serpents.
‘And, what is worse, behind him are the demons, who push him, and make him fall to earth many times beneath the weight; nor doth any help him to lift it up; nay, it being too much to lift, a double amount is laid upon him.
‘To the second centre shall go down the gluttonous. Now here there is dearth of food, to such a degree that there shall be nought to eat but live scorpions and live serpents, which give such torment that it would be better never to have been born than to eat such food. There are offered to them indeed by the demons, in appearance, delicate meats; but for that they cannot put out a hand on the occasion when the meat appeareth to them. But what is worse, those very scorpions which he eateth that they may devour his belly, not being able to come forth speedily, rend the secret parts of the glutton. And when they are come forth foul and unclean, filthy as they are, they are eaten over again.
‘The wrathful goeth down to the first centre, where he is insulted by all the devils and by as many of the damned as go down lower than he. They spurn him and smite him, making him lie down upon the road where they pass, planting their feet upon his throat. Yet is he not able to defend himself, for that he hath his hands and feet bound. And what is worse, he is not able to give vent to his wrath by insulting others, seeing that his tongue is fastened by a hook, like that which he useth who selleth flesh.
‘In this accursed place shall there be a general punishment, common to all the centres, like the mixture of various grains to make a loaf. For fire, ice, thunderstorms, lightning, sulphur, heat, cold, wind, frenzy, terror, shall all be united by the justice of God, and in such wise that the cold shall not temper the heat nor the fire the ice, but each shall give torment to the wretched sinner.
‘In this accursed spot shall abide the infidels for evermore: insomuch that if the world were filled with grains of millet, and a single bird once in a hundred years should take away a single grain to empty the world—if when it should be empty the infidels were to go into paradise, they would rest delighted. But there is not this hope, because their torment cannot have an end, seeing that they were not willing for the love of God to put an end to their sin.
‘But the faithful shall have comfort, because their torment shall have an end.’
The disciples were affrighted, hearing this, and said: ‘So then the faithful must go into hell?’
Jesus answered: ‘Everyone, be he who he may, must go into hell. It is true, however, that the holy ones and prophets of God shall go there to behold, not suffering any punishment; and the righteous, only suffering fear. And what shall I say? I tell you that thither shall come [even] the messenger of God, to behold the justice of God. Thereupon hell shall tremble at his presence. And because he hath human flesh, all those that have human flesh and shall be under punishment, so long as the messenger of God shall abide to behold hell, so long shall they abide without punishment. But he shall abide there [only] so long as it taketh to shut and open the eyes.
‘And this shall God do in order that every creature may know that he hath received benefit from the messenger of God.
‘When he shall go there all the devils shall shriek, and seek to hide themselves beneath the burning embers, saying one to another: “Fly, fly, for here cometh Mohammed our enemy!” Hearing which, Satan shall smite himself upon the face with both his hands, and screaming shall say: “Thou art more noble than I, in my despite, and this is unjustly done!”
‘As for the faithful, who are in seventy-two grades, those of the two last grades, who shall have had the faith without good works—the one being sad at good works, and the other delighting in evil—they shall abide in hell seventy thousand years.
‘After those years shall the angel Gabriel come into hell, and shall hear them say: “O Mohammed, where are thy promises made to us, saying that those who have thy faith shall not abide in hell for evermore?”
‘Then the angel of God shall return to paradise, and having approached with reverence the messenger of God shall narrate to him what he hath heard.
‘Then shall his messenger speak to God and say: “Lord, my God, remember the promise made to me thy servant, concerning them that have received my faith, that they shall not abide for evermore in hell.”
‘God shall answer: “Ask what thou wilt, O my friend, for I will give thee all that thou askest.”
‘Then shall the messenger of God say: “O Lord, there are of the faithful who have been in hell seventy thousand years. Where, O Lord, is thy mercy? I pray thee, Lord, to free them from those bitter punishments.”
‘Then shall God command the four favourite angels of God that they go to hell and take out every one that hath the faith of his messenger, and lead him into paradise. And this they shall do.
‘And such shall be the advantage of the faith of God’s messenger, that those that shall have believed in him, even though they have not done any good works, seeing they died in this faith, shall go into paradise after the punishment of which I have spoken.’
When morning was come, early, all the men of the city, with the women and children, came to the house where Jesus was with his disciples, and besought him saying: ‘Sir, have mercy upon us, because this year the worms have eaten the corn, and we shall not receive any bread this year in our land.’
Jesus answered: ‘Oh what fear is yours! Know ye not that Elijah, the servant of God, whilst for three years the persecution of Ahab continued, saw not bread, nourishing himself only with herbs and wild fruits? David our father, the prophet of God, for two years ate wild fruits and herbs, being persecuted of Saul, insomuch that twice only did he eat bread.’
The men answered: ‘Sir, they were prophets of God, nourished with spiritual delight, and therefore they endured well; but how shall these little ones fare?’ and they showed him the multitude of their children. Then Jesus had compassion on their misery, and said: ‘How long is it until harvest?’ They answered: ‘Twenty days.’
Then said Jesus: ‘See that for these twenty days we give ourselves to fasting and prayer; for God will have mercy upon you. Verily I say unto you God hath caused this dearth because here began the madness of men and the sin of Israel when they said that I was God, or Son of God.’
When they had fasted for nineteen days, on the morning of the twentieth day, they beheld the fields, and hills covered with ripe corn. Thereupon they ran to Jesus, and recounted all to him. And when he had heard it Jesus gave thanks to God, and said: ‘Go, brethren, gather the bread which God hath given you.’ The men gathered so much corn that they knew not where to store it; and this thing was cause of plenty in Israel.
The citizens took council to set up Jesus as their king; knowing which he fled from them. Wherefore the disciples strove fifteen days to find him.
Jesus was found by him who writeth, and by James with John. And they, weeping, said: ‘O Master, wherefore didst thou flee from us? We have sought thee mourning; yea, all the disciples seek thee weeping.’ Jesus answered: ‘I fled because I knew that a host of devils is preparing for me that which in a short time ye shall see. For, there shall rise against me the chief priests with the elders of the people, and shall wrest authority to kill me from the Roman governor, because they shall fear that I wish to usurp kingship over Israel. Moreover, I shall be sold and betrayed by one of my disciples, as Joseph was sold into Egypt. But the just God shall make him fall, as saith the prophet David: “He shall make him fall into the pit who spreadeth a snare for his neighbour.” For God shall save me from their hands, and shall take me out of the world.’
The three disciples were afraid; but Jesus comforted them saying: ‘Be not afraid, for none of you shall betray me.’ Whereat they received somewhat of consolation.
The day following there came, two by two, thirty-six of Jesus’ disciples; and he abode in Damascus awaiting the others. And they mourned every one, for that they knew that Jesus must depart from the world. Wherefore he opened his mouth and said: ‘Unhappy of a surety is he who walketh without knowing whither he goeth; but more unhappy is he who is able and knoweth how to reach a good hostelry, yet desireth and willeth to abide on the miry road, in the rain, and in peril ofrobbers. Tell me, brethren, is this world our native country? Surely not, seeing that the first man was cast out into the world as to exile; and therein he suffereth the punishment of his error. Shall there perchance be found an exile who aspireth not to return to his own rich country when he findeth himself in poverty? Assuredly reason denieth it, but experience proveth it, because the lovers of the world will not think upon death; nay, when one speaketh to them thereof, they will not hearken to his speech.
‘Believe ye, O men, that I am come into the world with a privilege which no man hath had, nor will even the messenger of God have it; seeing that our God created not man to set him in the world, but rather to place him in paradise.
‘Sure it is that he who hath no hope to receive aught of the Romans, because they are of a law that is foreign to him, is not willing to leave his own country with all that he hath, never to return, and go to live in Rome. And much less would he do so when he found himself to have offended Caesar. Even so I tell you verily, and Solomon, God’s prophet, crieth with me: “O death, how bitter is the remembrance of thee to them that have rest in their riches!” I say not this because I have to die now: seeing that I am sure that I shall live even nigh to the end of the world.
‘But I will speak to you of this in order that ye may learn to die.
‘As God liveth, everything that is done amiss, even once, showdth that to work a thing well it is necessary to exercise oneself therein.
‘Have ye seen the soldiers, how in time of peace they exercise themselves with one another as if they were at war? But how shall that man die a good death, who hath not learned to die well?
‘“Precious is the death of the holy in the sight of the Lord,” said the prophet David. Know ye wherefore? I will tell you; it is because, even as all rare things are precious, so the death of them that die well, being rare, is precious in the sight of God our creator.
‘Of a surety, whenever a man beginneth aught, not only is he fain to finish the same, but he taketh pains that his design may have a good conclusion.
‘O miserable man, that prizeth his hosen more than himself; for when he cutteth the cloth he measureth it carefully before he cutteth it; and when it is cut he seweth it with care. But his life—which is born to die, insomuch that he alone dieth not who is not born—wherefore will not men measure their life by death?
‘Have ye seen them that build, how for every stone that they lay they have the foundation in view, measuring if it be straight, that the wall fall not down? O wretched man! For with greatest ruin shall fall the building of his life, because he looketh not to the foundation of death!