ACTS OF ANDREW
From "The Apocryphal New Testament"
M.R. James-Translation and Notes
Oxford: Clarendon Press, 1924
We have no ancient record of the length of this book, as we had in the cases of John, Paul,
and Peter (but I suspect it was the most prolix of all the five), and we have fewer relics of the
original text than for those. We have, however, a kind of abstract of the whole, written in Latin
Gregory of Tours: and there are Greek Encomia of the apostle which also help to the
reconstruction of the story. The Martyrdom (as in other cases) exists separately, in many texts.
Max Bonnet has established the relations of these to each other: and J. Flamion has made a
careful study of all the fragments.
The best specimen of the original text which we have is a fragment preserved in a Vatican
MS., tenth-eleventh centuries, containing discourses of Andrew shortly before his passion.
are also a few ancient quotations.
These Acts may be the latest of the five leading apostolic romances. They belong to the
third century: C. A. D. 260?
It was formerly thought that the Acts of Andrew and Matthias (Matthew) were an
the original romance: but this view has ceased to be held. That legend is akin to the later
romances about the apostles of which an immense number were produced in the fifth and later
centuries. An abstract of them will be given in due course.
The epitome by Gregory of Tours is considered by Flamion to give on the whole the best
idea of the contents of the original Acts. The latest edition of it is that by M. Bonnet in the
Monumenta Germaniac Historica (Greg. Turon. II. 821-47). The greater part appears as Lib.
of the Historia Apostolica of (Pseudo-)Abdias, in a text much altered, it seems, in the sixteenth
century by Wolfgang Lazius: reprinted in Fabricius' Cod. Apocr. N. T.
Gregory's prologue is as follows:
The famous triumphs of the apostles are, I believe, not unknown to any of the faithful,
some of them are taught us in the pages of the gospel, others are related in the Acts of the
Apostles, and about some of them books exist in which the actions of each apostle are recorded;
yet of the more part we have nothing but their Passions in writing.
Now I have come upon a book on the miracles (virtues, great deeds) of St. Andrew the
apostle, which, because of its excessive verbosity, was called by some apocryphal. And of this I
thought good to extract and set out the 'virtues' only, omitting all that bred weariness, and so
include the wonderful miracles within the compass of one small volume, which might both please
the reader and ward off the spite of the adverse critic: for it is not the multitude of words, but
soundness of reason and the purity of mind that produce unblemished faith.
[What follows is a full abstract, not a version, of Gregory's text.]
1 After the Ascension the apostles dispersed to preach in various countries. Andrew began
in the province of Achaia, but Matthew went to the city of Mermidona. (The rest of 1 and the
of 2 give a short abstract of the Acts of Andrew and Matthew which Gregory either found
his copy of the Acts of Andrew, or thought himself obliged to notice, because of the popularity
2 Andrew left Mermidona and came back to his own allotted district. Walking with his
disciples he met a blind man who said: 'Andrew, apostle of Christ, I know you can restore my
but I do not wish for that: only bid those with you to give me enough money to clothe and feed
myself decently.' Andrew said: 'This is the devil's voice, who will not allow the man to recover
sight.' He touched his eyes and healed him. Then, as be had but a vile rough garment, Andrew
said: 'Take the filthy garment off him and clothe him afresh.' All were ready to strip themselves,
and Andrew said: 'Let him have what will suffice him.' He returned home thankful.
3 Demetrius of Amasea had an Egyptian boy of whom he was very fond, who died of a
fever. Demetrius hearing of Andrew's miracles, came, fell at his feet, and besought help.
pitied him, came to the house, held a very long discourse, turned to the bier, raised the boy, and
restored him to his master. All believed and were baptized.
4 A Christian lad named Sostratus came to Andrew privately and told him: 'My mother
cherishes a guilty passion for me: I have repulsed her, and she has gone to the proconsul to
the guilt on me. I would rather die than expose her.' The officers came to fetch the boy, and
Andrew prayed and went with him. The mother accused him. The proconsul bade him defend
himself. He was silent, and so continued, until the proconsul retired to take counsel. The
began to weep. Andrew said: 'Unhappy woman, that dost not fear to cast thine own guilt on thy
son.' She said to the proconsul: 'Ever since my son entertained his wicked wish he has been in
constant company with this man.' The proconsul was enraged, ordered the lad to be sewn into
leather bag of parricides and drowned in the river, and Andrew to be imprisoned till his
should be devised. Andrew prayed, there was an earthquake, the proconsul fell from his seat,
every one was prostrated, and the mother withered up and died. The proconsul fell at Andrew's
feet praying for mercy. The earthquake and thunder ceased, and he healed those who had been
hurt. The proconsul and his house were baptized.
5 The son of Cratinus (Gratinus) of Sinope bathed in the women's bath and was seized by
a demon. Cratinus wrote to Andrew for help: he himself had a fever and his wife dropsy.
went there in a vehicle. The boy tormented by the evil spirit fell at his feet. He bade it depart
so it did, with outcries. He then went to Cratinus' bed and told him he well deserved to suffer
because of his loose life, and bade him rise and sin no more. He was healed. The wife was
rebuked for her infidelity. 'If she is to return to her former sin, let her not now be healed: if she
keep from it, let her be healed.' The water broke out of her body and she was cured. The
brake bread and gave it her. She thanked God, believed with all her house, and relapsed no
into sin. Cratinus afterwards sent Andrew great gifts by his servants, and then, with his wife,
him in person to accept them, but he refused saying: 'It is rather for you to give them to the
6 After this he went to Nicaea where were seven devils living among the tombs by the
wayside, who at noon stoned passersby and had killed many. And all the city came out to meet
Andrew with olive branches, crying: 'Our salvation is in thee, O man of God.' When they had
him all, he said: 'If you believe in Christ you shall be freed.' They cried: 'We will.' He thanked
and commanded the demons to appear; they came in the form of dogs. Said he: 'These are your
enemies: if you profess your belief that I can drive them out in Jesus' name, I will do so.' They
out: 'We believe that Jesus Christ whom thou preachest is the Son of God.' Then he bade the
demons go into dry and barren places and hurt no man till the last day. They roared and
The apostle baptized the people and made Callistus bishop.
7 At the gate of Nicomedia he met a dead man borne on a bier, and his old father
supported by slaves, hardly able to walk, and his old mother with hair torn, bewailing. 'How has
happened ?' he asked. 'He was alone in his chamber and seven dogs rushed on him and killed
him.' Andrew sighed and said: 'This is an ambush of the demons I banished from Nicaea. What
will you do, father, if I restore your son ?' 'I have nothing more precious than him, I will give
He prayed: 'Let the spirit of this lad return.' The faithful responded, 'Amen'. Andrew bade the
rise, and he rose, and all cried: 'Great is the God of Andrew.' The parents offered great gifts
he refused, but took the lad to Macedonia, instructing him.
8 Embarking in a ship he sailed into the Hellespont, on the way to Byzantium. There was
great storm. Andrew prayed and there was calm. They reached Byzantium.
9 Thence proceeding through Thrace they met a troop of armed men who made as if to
fall on them. Andrew made the sign of the cross against them, and prayed that they might be
made powerless. A bright angel touched their swords and they all fell down, and Andrew and
company passed by while they worshipped him. And the angel departed in a great light.
10 At Perinthus he found a ship going to Macedonia, and an angel told him to go on
As he preached the captain and the rest heard and were converted, and Andrew glorified God for
making himself known on the sea.
11 At Philippi were two brothers, one of whom had two sons, the other two daughters.
They were rich and noble, and said: 'There is no family as good as ours in the place: let us
our sons to our daughters.' It was agreed and the earnest paid by the father of the sons. On the
wedding-day a word from God came to them: 'Wait till my servant Andrew comes: he will tell
what you should do.' All preparations had been made, and guests bidden, but they waited. On
third day Andrew came: they went out to meet him with wreaths and told him how they had
charged to wait for him, and how things stood. His face was shining so that they marvelled at
He said: 'Do not, my children, be deceived: rather repent, for you have sinned in thinking to
together those who are near of kin. We do not forbid or shun marriage [this cannot be the
original sentiment: it is contradicted by all that we know of the Acts]. It is a divine institution:
condemn incestuous unions.' The parents were troubled and prayed for pardon. The young
people saw Andrew's face like that of an angel, and said: 'We are sure that your teaching is true.'
The apostle blessed them and departed.
12 At Thessalonica was a rich noble youth, Exoos, who came without his parents'
knowledge and asked to be shown the way of truth. He was taught, and believed, and followed
Andrew taking no care of his worldly estate. The parents heard that he was at Philippi and tried
bribe him with gifts to leave Andrew. He said: 'Would that you had not these riches, then
you know the true God, and escape his wrath.' Andrew, too, came down from the third storey
preached to them, but in vain: he retired and shut the doors of the house. They gathered a band
and came to burn the house, saying: 'Death to the son who has forsaken his parents': and
torches, reeds, and faggots, and set the house on fire. It blazed up. Exoos took a bottle of
and prayed: 'Lord Jesu Christ, in whose hand is the nature of all the elements, who moistenest
dry and driest the moist, coolest the hot and kindlest the quenched, put out this fire that thy
may not grow evil, but be more enkindled unto faith.' He sprinkled the flames and they died. 'He
become a sorcerer,' said the parents, and got ladders, to climb up and kill them, but God blinded
them. They remained obstinate, but one Lysimachus, a citizen, said: 'Why persevere? God is
fighting for these. Desist, lest heavenly fire consume you.' They were touched, and said: 'This
the true God.' It was now night, but a light shone out, and they received sight. They went up
fell before Andrew and asked pardon, and their repentance made Lysimachus say: 'Truly Christ
whom Andrew preaches is the Son of God.' All were converted except the youth's parents, who
cursed him and went home again, leaving all their money to public uses. Fifty days after they
suddenly died, and the citizens, who loved the youth, returned the property to him. He did not
Andrew, but spent his income on the poor.
13 The youth asked Andrew to go with him to Thessalonica. All assembled in the
glad to see their favourite. The youth preached to them, Andrew remaining silent, and all
wondered at his wisdom. The people cried out: 'Save the son of Carpianus who is ill, and we
believe.' Carpianus went to his house and said to the boy: 'You shall be cured to-day,
He said: 'Then my dream is come true: I saw this man in a vision healing me.' He rose up,
dressed, and ran to the theatre, outstripping his father, and fell at Andrew's feet. The people
seeing him walk after twenty-three years, cried: 'There is none like the God of Andrew.'
14 A citizen had a son possessed by an unclean spirit and asked for his cure. The demon,
foreseeing that he would be cast out, took the son aside into a chamber and made him hang
himself. The father said: 'Bring him to the theatre: I believe this stranger is able to raise him.'
said the same to Andrew. Andrew said to the people: 'What will it profit you if you see this
accomplished and do not believe?' They said: 'Fear not, we will believe.' The lad was raised
they said: 'It is enough, we do believe.' And they escorted Andrew to the house with torches
lamps, for it was night, and he taught them for three days.
15 Medias of Philippi came and prayed for his sick son. Andrew wiped his cheeks and
stroked his head, saying: 'Be comforted, only believe,' and went with him to Philippi. As they
entered the city an old man met them and entreated for his sons, whom for an unspeakable crime
Medias had imprisoned, and they were putrefied with sores. Andrew said: 'How can you ask
for your son when you keep these men bound? Loose their chains first, for your unkindness
obstructs my prayers.' Medias, penitent, said: 'I will loose these two and seven others of whom
have not been told.' They were brought, tended for three days, cured, and freed. Then the
healed the son, Philomedes, who had been ill twenty-two years. The people cried: 'Heal our
as well.' Andrew told Philomedes to visit them in their houses and bid them rise in the name of
Jesus Christ, by which he had himself been healed. This was done, and all believed and offered
gifts, which Andrew did not accept.
16 A citizen, Nicolaus, offered a gilt chariot and four white mules and four white horses
his most precious possession for the cure of his daughter. Andrew smiled. 'I accept your gifts,
not these visible ones: if you offer this for your daughter, what will you for your soul? That is
desire of you, that the inner man may recognize the true God, reject earthly things and desire
eternal . . .' He persuaded all to forsake their idols, and healed the girl. His fame went through
17 Next day as he taught, a youth cried out: 'What hast thou to do with us. Art thou
to turn us out of our own place?' Andrew summoned him: 'What is your work?' 'I have dwelt
boy from his youth and thought never to leave him: but three days since I heard his father say, "I
shall go to Andrew": and now I fear the torments thou bringest us and I shall depart.' The spirit
the boy. And many came and asked: 'In whose name dost thou cure our sick?'
Philosophers also came and disputed with him, and no one could resist his teaching.
18 At this time, one who opposed him went to the proconsul Virinus and said: 'A man is
arisen in Thessalonica who says the temples should be destroyed and ceremonies done away, and
all the ancient law abolished, and one God worshipped, whose servant he says he is.' The
proconsul sent soldiers and knights to fetch Andrew. They found his dwelling: when they
his face so shone that they fell down in fear. Andrew told those present the proconsul's purpose.
The people armed themselves against the soldiers, but Andrew stopped them. The proconsul
arrived; not finding Andrew in the appointed place, he raged like a lion and sent twenty more
They, on arrival, were confounded and said nothing. The proconsul sent a large troop to bring
by force. Andrew said: 'Have you come for me?' 'Yes, if you are the sorcerer who says the
ought not to be worshipped.' 'I am no sorcerer, but the apostle of Jesus Christ whom I preach.'
this, one of the soldiers drew his sword and cried: 'What have I to do with thee, Virinus, that
sendest me to one who can not only cast me out of this vessel, but burn me by his power?
that you would come yourself! you would do him no harm.' And the devil went out of the
and he fell dead. On this came the proconsul and stood before Andrew but could not see him. 'I
am he whom thou seekest.' His eyes were opened, and he said in anger: 'What is this madness,
that thou despisest us and our officers? Thou art certainly a sorcerer. Now will I throw thee to
beasts for contempt of our gods and us, and we shall see if the crucified whom thou preachest
help thee.' Andrew: 'Thou must believe, proconsul, in the true God and his Son whom he hath
sent, specially now that one of thy men is dead.' And after long prayer he touched the soldier:
'Rise up: my God Jesus Christ raiseth thee.' He arose and stood whole. The people cried:
be to our God.' The proconsul: 'Believe not, O people, believe not the sorcerer.' They said:
is no sorcery but sound and true teaching.' The proconsul: 'I shall throw this man to the beasts
and write about you to Caesar, that ye may perish for contemning his laws.' They would have
stoned him, and said: 'Write to Caesar that the Macedonians have received the word of God,
forsaking their idols, worship the true God.'
Then the proconsul in wrath retired to the praetorium, and in the morning brought beasts
the stadium and had the Apostle dragged thither by the hair and beaten with clubs. First they
in a fierce boar who went about him thrice and touched him not. The people praised God. A
led by thirty soldiers and incited by two hunters, did not touch Andrew but tore the hunters to
roared, and fell dead. 'Christ is the true God,' said the people. An angel was seen to descend
strengthen the apostle. The proconsul in rage sent in a fierce leopard, which left every one alone
but seized and strangled the proconsul's son; but Virinus was so angry that he said nothing of it
cared. Andrew said to the people: 'Recognize now that this is the true God, whose power
the beasts, though Virinus knows him not. But that ye may believe the more, I will raise the
son, and confound the foolish father.' After long prayer, he raised him. The people would have
slain Virinus, but Andrew restrained them, and Virinus went to the praetorium, confounded.
19 After this a youth who followed the apostle sent for his mother to meet Andrew. She
came, and after being instructed, begged him to come to their house, which was devastated by a
great serpent. As Andrew approached, it hissed loudly and with raised head came to meet him;
was fifty cubits long: every one fell down in fear. Andrew said: 'Hide thy head, foul one, which
didst raise in the beginning for the hurt of mankind, and obey the servants of God, and die.' The
serpent roared, and coiled about a great oak near by and vomited poison and blood and died.
Andrew went to the woman's farm, where a child killed by the serpent lay dead. He said
the parents: 'Our God who would have you saved hath sent me here that you may believe on
Go and see the slayer slain.' They said: 'We care not so much for the child's death, if we be
avenged.' They went, and Andrew said to the proconsul's wife (her conversion has been omitted
Gregory): 'Go and raise the boy.' She went, nothing doubting, and said: 'In the name of my
Jesus Christ, rise up whole.' The parents returned and found their child alive, and fell at
20 On the next night he saw a vision which he related. 'Hearken, beloved, to my vision.
beheld, and lo, a great mountain raised up on high, which had on it nothing earthly, but only
with such light, that it seemed to enlighten all the world. And lo, there stood by me my beloved
brethren the apostles Peter and John; and John reached his hand to Peter and raised him to the
top of the mount, and turned to me and asked me to go up after Peter, saying: "Andrew, thou
drink Peter's cup." And he stretched out his hands and said: "Draw near to me and stretch out
hands so as to join them unto mine, and put thy head by my head." When I did so I found myself
shorter than John. After that he said to me: "Wouldst thou know the image of that which thou
seest, and who it is that speaketh to thee?" and I said: "I desire to know it." And he said to me:
am the word of the cross whereon thou shalt hang shortly, for his name's sake whom thou
preachest." And many other things said he unto me, of which I must now say nothing, but they
shall be declared when I come unto the sacrifice. But now let all assemble that have received the
word of God, and let me commend them unto the Lord Jesus Christ, that he may vouchsafe to
keep them unblemished in his teaching. For I am now being loosed from the body, and go unto
that promise which he hath vouchsafed to promise me, who is the Lord of heaven and earth, the
Son of God Almighty, very God with the Holy Ghost, continuing for everlasting ages.'
(I feel sure that John in the latter part of this vision has been substituted by Gregory for
Jesus. The echoes of the Acts of John and of Peter are very evident here.)
All the brethren wept and smote their faces. When all were gathered, Andrew said:
'Know, beloved, that I am about to leave you, but I trust in Jesus whose word I preach, that he
keep you from evil, that this harvest which I have sown among you may not be plucked up by
enemy, that is, the knowledge and teaching of my Lord Jesus Christ. But do ye pray always and
stand firm in the faith, that the Lord may root out all tares of offence and vouchsafe to gather
into his heavenly garner as pure wheat.' So for five days he taught and confirmed them: then he
spread his hands and prayed: 'Keep, I beseech thee, O Lord, this flock which hath now known
salvation, that the wicked one may not prevail against it, but that what by thy command and my
means it hath received, it may be able to preserve inviolate for ever.' And all responded 'Amen'.
He took bread, brake it with thanksgiving, gave it to all, saying: 'Receive the grace which Christ
Lord God giveth you by me his servant.' He kissed every one and commended them to the Lord,
and departed to Thessalonica, and after teaching there two days, he left them.
21 Many faithful from Macedonia accompanied him in two ships. And all were desirous
being on Andrew's ship, to hear him. He said: 'I know your wish, but this ship is too small. Let
servants and baggage go in the larger ship, and you with me in this.' He gave them Anthimus to
comfort them, and bade them go into another ship which he ordered to keep always near . . . that
they might see him and hear the word of God. (This is a little confused.) And as he slept a little,
one fell overboard. Anthimus roused him, saying: 'Help us, good master; one of thy servants
perisheth.' He rebuked the wind, there was a calm, and the man was borne by the waves to the
ship. Anthimus helped him on board and all marvelled. On the twelfth day they reached Patrae
Achaia, disembarked, and went to an inn.
22 Many asked him to lodge with them, but he said he could only go where God bade
That night he had no revelation, and the next night, being distressed at this, he heard a voice
saying: 'Andrew, I am alway with thee and forsake thee not,' and was glad.
Lesbius the proconsul was told in a vision to take him in, and sent a messenger for him.
He came, and entering the proconsul's chamber found him lying as dead with closed eyes; he
struck him on the side and said: 'Rise and tell us what hath befallen thee.' Lesbius said: 'I
abominated the way which you teach and sent soldiers in ships to the proconsul of Macedonia to
send you bound to me, but they were wrecked and could not reach their destination. As I
in my purpose of destroying your Way, two black men (Ethiopes) appeared and scourged me,
saying: "We can no longer prevail here, for the man is coming whom you mean to persecute.
to-night, while we still have the power, we will avenge ourselves on you." And they beat me
and left me. But now do you pray that I may be pardoned and healed.' Andrew preached the
and all believed, and the proconsul was healed and confirmed in the faith.
23 Now Trophima, once the proconsul's mistress, and now married to another, left her
husband and clave to Andrew. Her husband came to her lady (Lesbius' wife) and said she was
renewing her liaison with the proconsul. The wife, enraged, said: 'This is why my husband has
me these six months.' She called her steward (procurator) and had Trophima sentenced as a
prostitute and sent to the brothel. Lesbius knew nothing, and was deceived by his wife, when he
asked about her. Trophima in the brothel prayed continually, and had the Gospel on her bosom,
and no one could approach her. One day one offered her violence, and the Gospel fell to the
ground. She cried to God for help and an angel came, and the youth fell dead. After that, she
raised him, and all the city ran to the sight.
Lesbius' wife went to the bath with the steward, and as they bathed an ugly demon came
and killed them both. Andrew heard and said: 'It is the judgement of God for their usage of
Trophima.' The lady's nurse, decrepit from age, was carried to the spot, and supplicated for her.
Andrew said to Lesbius: 'Will you have her raised?' 'No, after all the ill she has done.' 'We ought
not to be unmerciful.' Lesbius went to the praetorium; Andrew raised his wife, who remained
shamefaced: he bade her go home and pray. 'First', she said, 'reconcile me to Trophima whom I
have injured.' 'She bears you no malice.' He called her and they were reconciled. Callisto was
Lesbius, growing in faith, came one day to Andrew and confessed all his sins. Andrew
said: 'I thank God, my son, that thou fearest the judgement to come. Be strong in the Lord in
whom thou believest.' And he took his hand and walked with him on the shore.
24 They sat down, with others, on the sand, and he taught. A corpse was thrown up by
sea near them. 'We must learn', said Andrew, 'what the enemy has done to him.' So he raised
him, gave him a garment, and bade him tell his story. He said: 'I am the son of Sostratus, of
Macedonia, lately come from Italy. On returning home I heard of a new teaching, and set forth
find out about it. On the way here we were wrecked and all drowned.' And after some thought,
realized that Andrew was the man he sought, and fell at his feet and said: 'I know that thou art
servant of the true God. I beseech thee for my companions, that they also may be raised and
him.' Then Andrew instructed him, and thereafter prayed God to show the bodies of the other
drowned men: thirty-nine were washed ashore, and all there prayed for them to be raised.
Philopator, the youth, said: 'My father sent me here with a great sum. Now he is blaspheming
and his teaching. Let it not be so.' Andrew ordered the bodies to be collected, and said: 'Whom
will you have raised first?' He said: 'Warus my foster-brother.' So he was first raised and then
other thirty-eight. Andrew prayed over each, and then told the brethren each to take the hand of
one and say: 'Jesus Christ the son of the living God raiseth thee.'
Lesbius gave much money to Philopator to replace what he had lost, and he abode with
25 A woman, Calliopa, married to a murderer, had an illegitimate child and suffered in
travail. She told her sister to call on Diana for help; when she did so the devil appeared to her at
night and said: 'Why do you trouble me with vain prayers? Go to Andrew in Achaia.' She
and he accompanied her to Corinth, Lesbius with him. Andrew said to Calliopa: 'You deserve
suffer for your evil life: but believe in Christ, and you will be relieved, but the child will be born
dead.' And so it was.
26 Andrew did many signs in Corinth. Sostratus the father of Philopator, warned in a
to visit Andrew, came first to Achaia and then to Corinth. He met Andrew walking with
recognized him by his vision, and fell at his feet. Philopator said: 'This is my father, who seeks
know what he must do.' Andrew: 'I know that he is come to learn the truth; we thank God who
reveals himself to believers.' Leontius the servant of Sostratus, said to him: 'Seest thou, sir, how
this man's face shineth?' 'I see, my beloved,' said Sostratus; 'let us never leave him, but live with
him and hear the words of eternal life.' Next day they offered Andrew many gifts, but he said:
not for me to take aught of you but your own selves. Had I desired money, Lesbius is richer.'
27 After some days he bade them prepare him a bath; and going there saw an old man
with a devil, trembling exceedingly. As he wondered at him, another, a youth, came out of the
and fell at his feet, saying: 'What have we to do with thee, Andrew? Hast thou come here to
us out of our abodes?' Andrew said to the people: 'Fear not,' and drove out both the devils.
as he bathed, he told them: 'The enemy of mankind lies in wait everywhere, in baths and in
therefore we ought always to invoke the Lord's name, that he may have w power over us.'
They brought their sick to him to be healed, and so they did from other cities.
28 An old man, Nicolaus, came with clothes rent and said: 'I am seventy-four years old
and have always been a libertine. Three days ago I heard of your miracles and teaching. I
I would turn over a new leaf, and then again that I would not. in this doubt, I took a Gospel and
prayed God to make me forget my old devices. A few days after, I forgot the Gospel I had
me, and went to the brothel. The woman said: "Depart, old man, depart: thou art an angel of
God, touch me not nor approach me, for I see in thee a great mystery." Then I remembered the
Gospel, and am come to you for help and pardon.' Andrew discoursed long against
and prayed from the sixth to the ninth hour. He rose and washed his face and said: 'I will not
I know if God will have mercy on this man.' A second day he fasted, but had no revelation until
fifth day, when he wept vehemently and said: 'Lord, we obtain mercy for the dead, and now this
man that desireth to know thy greatness, wherefore should he not return and thou heal him?' A
voice from heaven said: 'Thou hast prevailed for the old man; but like as thou art worn with
let him also fast, that he may be saved.' And he called him and preached abstinence. On the
day he asked the brethren all to pray for Nicolaus, and they did. Andrew then took food and
permitted the rest to eat. Nicolaus went home, gave away all his goods, and lived for six months
dry bread and water. Then he died. Andrew was not there, but in the place where he was he
heard a voice: 'Andrew, Nicolaus for whom thou didst intercede, is become mine.' And he told
brethren that Nicolaus was dead, and prayed that he might rest in peace.
29 And while he abode in that place (probably Lacedaemon) Antiphanes of Megara came
and said: 'If there be in thee any kindness, according to the command of the Saviour whom thou
preachest, show it now.' Asked what his story was, he told it. Returning from a journey, I heard
porter of my house crying out. They told me that he and his wife and son were tormented of a
devil. I went upstairs and found other servants gnashing their teeth, running at me, and laughing
madly. I went further up and found they had beaten my wife: she lay with her hair over her face
unable to recognize me. Cure her, and I care nothing for the others.' Andrew said: 'There is no
respect of persons with God. Let us go there.' They went from Lacedaemon to Megara, and
they entered the house, all the devils cried out: 'What dost thou here, Andrew? Go where thou
permitted: this house is ours.' He healed the wife and all the possessed persons, and Antiphanes
and his wife became firm adherents.
30 He returned to Patrae where Egeas was now proconsul, and one Iphidamia, who had
been converted by a disciple, Sosias, came and embraced his feet and said: 'My lady Maximilla
who is in a fever has sent for you. The proconsul is standing by her bed with his sword drawn,
meaning to kill himself when she expires.' He went to her, and said to Egeas: 'Do thyself no
but put up thy sword into his place. There will be a time when thou wilt draw it on me.' Egeas
not understand, but made way. Andrew took Maximilla's hand, she broke into a sweat, and was
well: he bade them give her food. The proconsul sent him 100 pieces of silver, but he would
look at them.
31 Going thence he saw a sick man lying in the dirt begging, and healed him.
32 Elsewhere he saw a blind man with wife and son, and said: 'This is indeed the devil's
work: he has blinded them in soul and body.' He opened their eyes and they believed.
33 One who saw this said: 'I beg thee come to the harbour; there is a man, the son of a
sailor, sick fifty years, cast out of the house, lying on the shore, incurable, full of ulcers and
They went to him. The sick man said: 'Perhaps you are the disciple of that God who alone can
save.' Andrew said: 'I am he who in the name of my God can restore thee to health,' and added:
'In the name of Jesus Christ, rise and follow me.' He left his filthy rags and followed, the pus and
worms flowing from him. They went into the sea, and the apostle washed him in the name of the
Trinity and he was whole, and ran naked through the city proclaiming the true God.
34 At this time the proconsul's brother Stratocles arrived from Italy. One of his slaves,
Alcman, whom he loved, was taken by a devil and lay foaming in the court. Stratocles hearing
said: 'Would the sea had swallowed me before I saw this.' Maximilla and Iphidamia said: 'Be
comforted: there is here a man of God, let us send for him.' When he came he took the boy's
hand and raised him whole. Stratocles believed and clave to Andrew.
35 Maximilla went daily to the praetorium and sent for Andrew to teach there. Egeas
away in Macedonia, angry because Maximilla had left him since her conversion. As they were all
assembled one day, he returned, to their great terror. Andrew prayed that he might not be
to enter the place till all had dispersed. And Egeas was at once seized with indisposition, and in
interval the apostle signed them all and sent them away, himself last. But Maximilla on the first
opportunity came to Andrew and received the word of God and went home. [At about this
must place the episodes quoted by Evodius of Uzala: see below.]
36 After this Andrew was taken and imprisoned by Egeans, and all came to the prison to
be taught. After a few days he was scourged and crucified; he hung for three days, preaching,
expired, as is fully set forth in his Passion. Maximilla embalmed and buried his body.
37 From the tomb comes manna like flour, and oil: the amount shows the barrenness or
fertility of the coming season -as I have told in my first book of Miracles. I have not set out his
Passion at length, because I find it well done by some one else.
38 This much have I presumed to write, unworthy, unlettered, &c. The author's prayer
himself ends the book. May Andrew, on whose death-day he was born, intercede to save him.
(The Passion to which Gregory alludes is that which begins Conversante et docente'.)
Of the detached fragments and quotations which precede the Passion there are three:
(a) One is in the Epistle of Titus.
When, finally, Andrew also [John has been cited shortly before] had come to a wedding,
too, to manifest the glory of God, disjoined certain who were intended to marry each other, men
and women, and instructed them to continue holy in the single state.
No doubt this refers to the story in Gregory, ch. 11. Gregory, it may be noted, has
the story (or has used an altered text), for the marriage of cousins was not forbidden till
Theodosius' time (so Flamion). He or his source has imagined the relationship between the
couples; in the original Acts none need have existed: the mere fact of the marriage was enough.
(b) The next are in a tract by Evodius, bishop of Uzala, against the Manichees:
Observe, in the Acts of Leucius which he wrote under the name of the apostles, what
manner of things you accept about Maximilla the wife of Egetes: who, refusing to pay her due
her husband (though the apostle has said: Let the husband pay the due to the wife and likewise
the wife to the husband: 1 Cor. vii. 3), imposed her maid Euclia upon her husband, decking her
out, as is there written, with wicked (lit. hostile) enticements and paintings, and substituted her
deputy for herself at night, so that he in ignorance used her as his wife.
There also is it written, that when this same Maximilla and Iphidamia were gone together
hear the apostle Andrew, a beautiful child, who, Leucius would have us understand, was either
or at least an angel, escorted them to the apostle Andrew and went to the praetorium of Egetes,
and entering their chamber feigned a woman's voice, as of Maximilla, complaining of the
of womankind, and of Iphidamia replying. When Egetes heard this dialogue, he went away.
incidents must have intervened between cc. 35 and 36 of Gregory of Tours.]
(c) Evodius quotes another sentence, not certainly from the Acts of Andrew, but more in
their manner than in that of John or Peter:
In the Acts written by Leucius, which the Manichees receive, it is thus written:
For the deceitful figments and pretended shows and collection (force, compelling) of
visible things do not even proceed from their own nature, but from that man who of his own will
become worse through seduction.
It is obscure enough, in original and version: but is the kind of thing that would appeal to
those who thought of material things and phenomena as evil.
We do not wonder that such narratives as that which Evodius quotes have been
either by Gregory or his source, from the text.
The next passage is a fragment of some pages in length found by M. Bonnet in a Vatican
MS. (Gr. 808) of tenth to eleventh century. There is no doubt that it is a piece of the original
It is highly tedious in parts. Andrew in prison discourses to the brethren.
1 . . . is there in you altogether slackness? are ye not yet convinced of yourselves that ye
do not yet bear his goodness? let us be reverent, let us rejoice with ourselves in the bountiful
(ungrudging) fellowship which cometh of him. Let us say unto ourselves: Blessed is our race!
whom hath it been loved? blessed is our state! of whom hath it obtained mercy? we are not
on the ground, we that have been recognized by so great highness: we are not the offspring of
time, afterward to be dissolved by time; we are not a contrivance (product) of motion, made to
again destroyed by itself, nor things of earthly birth. ending again therein. We belong, then, to a
greatness, unto which we aspire, of which we are the property, and peradventure to a greatness
that hath mercy upon us. We belong to the better; therefore we flee from the worse: we belong
the beautiful, for whose sake we reject the foul; to the righteous, by whom we cast away the
unrighteous, to the merciful, by whom we reject the unmerciful; to the Saviour, by whom we
recognize the destroyer; to the light, by whom we have cast away the darkness; to the One, by
whom we have turned away from the many; to the heavenly, by whom we have learned to know
earthly; to the abiding, by whom we have seen the transitory. If we desire to offer unto God that
hath had mercy on us a worthy thanksgiving or confidence or hymn or boasting, what better
(theme) have we than that we have been recognized by him?
2 And having discoursed thus to the brethren, he sent them away every one to his house,
saying to them: Neither are ye ever forsaken of me, ye that are servants of Christ, because of the
love that is in him: neither again shall I be forsaken of you because of his intercession
And every one departed unto his house: and there was among them rejoicing after this sort for
many days, while Aegeates took not thought to prosecute the accusation against the Apostle.
Every one of them then was confirmed at that time in hope toward the Lord, and they assembled
without fear in the prison, with Maximilla, Iphidamia, and the rest, continually, being sheltered
protection and grace of the Lord.
3 But one day Aegeates, as he was hearing causes, remembered the matter concerning
Andrew: and as one seized with madness, he left the cause which he had in hand, and rose up
from the judgement seat and ran quickly to the praetorium, inflamed with love of Maximilla and
desiring to persuade her with flatteries. And Maximilla was beforehand with him, coming from
prison and entering the house. And he went in and said to her:
4 Maximilla, thy parents counted me worthy of being thy consort, and gave me thine
in marriage, not looking to wealth or descent or renown, but it may be to my good disposition of
soul: and, that I may pass over much that I might utter in reproach of thee, both of that which I
enjoyed at thy parents' hands and thou from me during all our life, I am come, leaving the court,
learn of thee this one thing: answer me then reasonably, if thou wert as the wife of former days,
living with me in the way we know, sleeping, conversing, bearing offspring with me, I would
well with thee in all points; nay more, I would set free the stranger whom I hold in prison: but if
wilt not to thee I would do nothing harsh, for indeed I cannot; but him, whom thou affectionest
than me, I will afflict yet more. Consider, then, Maximilla, to whether of the two thou inclinest,
answer me to-morrow; for I am wholly armed for this emergency.
5 And with these words he went out; but Maximilla again at the accustomed hour, with
Iphidamia, went to Andrew: and putting his hands before her own eyes, and then putting them
her mouth, she began to declare to him the whole rmatter of the demand of Aegeates. And
Andrew answered her: I know, Maximilla my child, that thou thyself art moved to resist the
attraction (promise) of nuptial union, desiring to be quit of a foul and polluted way of life: and
hath long been firmly held in thine (MS. mine) intention; but now thou wishest for the further
testimony of mine opinion. I testify, O Maximilla: do it not; be not vanquished by the threat of
Aegeates: be not overcome by his discourse: fear not his shameful counsels: fall not to his
flatteries: consent not to surrender thyself to his impure spells, but endure all his torments
unto us for a little space, and thou shalt see him whoily numbed and withering away from thee
from all that are akin to thee. But (For) that which I most needed to say to thee -for I rest not
fulfil the business which is seen, and which cometh to pass in thy person- hath escaped me: and
rightly in thee do I behold Eve repenting, and in myself Adam returning; for that which she
in ignorance, thou now (for whose soul I strive) settest right by returning: and that which the
suffered which was overthrown with her and slipped away from itself, is set right in me, with
who seest thyself being brought back. For her defect thou hast remedied by not suffering like
and his imperfection I have perfected by taking refuge with God, that which she disobeyed thou
hast obeyed: that whereto he consented I flee from: and that which they both transgressed we
have been aware of, for it is ordained that every one should correct (and raise up again) his own
6 I, then, having said this as I have said it, would go on to speak as followeth: Well
nature that art being saved for thou hast been strong and hast not hidden thyself (from God like
Adam)! Well done, O soul that criest out of what thou hast surfered, and returnest unto thyself !
Well done, O man that understandest what is thine and dost press on to what is thine! Well
thou that hearest what is spoken, for I see thee to be greater than things that are thought or
spoken! I recognize thee as more powerful than the things which seemed to overpower thee; as
more beautiful than those which cast thee down into foulness, which brought thee down into
captivity. Perceiving then, O man, all this in thyself, that thou art immaterial, holy light, akin to
that is unborn, that thou art intellectual, heavenly, translucent, pure, above the flesh, above the
world, above rulers, above principalities, over whom thou art in truth, then comprehend thyself
thy condition and receive full knowledge and understand wherein thou excellest: and beholding
thine own face in thine essence, break asunder all bonds -I say not only those that are of thy
but those that are above birth, whereof we have set forth to thee the names which are excecding
great -desire earnestly to see him that is revealed unto thee, him who doth not come into being,
whom perchance thou alone shalt recognize with confidence.
7 These things have I spoken of thee, Maximilla, for in their meaning the things I have
spoken reach unto thee. Like as Adam died in Eve because he consented unto her confession, so
do I now live in thee that keepest the Lord's commandment and stablishest thyself in the rank
(dignity) of thy being. But the threats of Aegeates do thou trample down, Maximilla, knowing
we have God that hath mercy on us. And let not his noise move thee, but continue chaste- and
him punish me not only with such torments as bonds, but let him cast me to the beasts or burn
with fire, and throw me from a precipice. And what need I say? there is but this one body; let
abuse that as he will, for it is akin to himself.
8 And yet again unto thee is my speech, Maximilla: I say unto thee, give not thyself over
unto Aegeates: withstand his ambushes- for indeed, Maximilla, I have seen my Lord saying unto
me: Andrew, Aegeates' father the devil will loose thee from this prison. Thine, therefore, let it
henceforth to keep thyself chaste and pure, holy, unspotted, sincere, free from adultery, not
reconciled to the discourses of our enemy, unbent, unbroken, tearless, unwounded, not
storm-tossed, undivided, not stumbling without fellow-feeling for the works of Cain. For if thou
give not up
thyself, Maximilla, to what is contrary to these, I also shall rest, though I be thus forced to leave
life for thy sake that is, for mine own. But if I were thrust out hence, even I, who, it may be,
avail through thee to profit others that are akin to me, and if thou wert persuaded by the
of Aegeates and the flatteries of his father the serpent, so that thou didst turn unto thy former
works, know thou that on thine account I should be tormented until thou thyself sawest that I
contemned life for the sake of a soul which was not worthy.
9 I entreat, therefore, the wise man that is in thee that thy mind continue clear seeing. I
entreat thy mind that is not seen, that it be preserved whole: I beseech thee, love thy Jesus, and
yield not unto the worse. Assist me, thou whom I entreat as a man, that I may become perfect:
help me also, that thou mayest recognize thine own true nature: feel with me in my suffering,
thou mayest take knowledge of what I suffer, and escape suffering see that which I see, and thou
shalt be blind to what thou seest: see that which thou shouldst, and thou shalt not see that thou
shouldst not: hearken to what I say, and cast away that which thou hast heard.
10 These things have I spoken unto thee and unto every one that heareth, if he will hear.
But thou, O Stratocles, said he, looking toward him, Why art thou so oppressed, with many
and groanings to be heard afar off? what is the lowness of spirit that is on thee? why thy much
pain and thy great anguish? dost thou take note of what is said, and wherefore I pray thee to be
disposed in mind as my child? (or, my child, to be composed in mind): dost thou perceive unto
whom my words are spoken? hath each of them taken hold on thine understanding? have they
whetted (MS. touched) thine intellectual part? have I thee as one that hath hearkened to me?
find myself in thee? is there in thee one that speaketh whom I see to be mine own? doth he love
him that speaketh in me and desire to have fellowship with him? doth he wish to be made one
him? doth lie hasten to become his friend? doth he yearn to be joined with him? doth he find in
him any rest? hath he where to lay his head? doth nought oppose him there? nought that is
with him, resisteth him, hateth him, fleeth from him, is savage, avoideth, turneth away, starteth
is burdened, maketh war, talketh with others, is flattered by others, agreeth with others? Doth
nothing else disturb him? Is there one within that is strange to me? an adversary, a breaker of
peace, an enemy, a cheat, a sorcerer, a crooked dealer, unsound, guileful, a hater of men, a hater
of the word, one like a tyrant, boastful, puffed up, mad, akin to the serpent, a weapon of the
friend of the fire, belonging to darkness? Is there in thee any one, Stratocles, that cannot endure
my saying these things? Who is it? Answer: do I talk in vain? have I spoken in vain? Nay,
the man in thee, Stratocles, who now again weepeth.
11 And Andrew took the band of Stratocles and said: I have him whom I loved; I shall
on him whom I look for; for thy yet groaning, and weeping without restraint, is a sign unto me
have already found rest, that I have not spoken to thee these words which are akin to me, in
12 And Stratocles answered him: Think not, most blessed Andrew, that there is aught
that afflicteth me but thee; for the words that come forth of thee are like arrows of fire shot
me, and every one of them reacheth me and verily burneth me up. That part of my soul which
inclineth to what I hear is tormented, divining the affliction that is to follow, for thou thyself
and, I know, nobly: but hereafter when I seek thy care and affection, where shall I find it, or in
whom? I have received the seeds of the words of salvation, and thou wast the sower: but that
should sprout up and grow needs none other but thee, most blessed Andrew. And what else
say to thee but this? I need much mercy and help from thee, to become worthy of the seed I
from thee, which will not otherwise increase perpetually or grow up into the light except thou
it, and prayest for them and for the whole of me.
13 And Andrew answered him: This, my child, was what I beheld in thee myself. And I
glorify my Lord that my thought of thee walked not on the void, but knew what it said. But that
may know the truth, to-morrow doth Aegeates deliver me up to be crucified: for Maximilla the
servant of the Lord will enrage the enemy that is in him, unto whom he belongeth, by not
consenting to that which is hateful to her; and by turning against me he will think to console
14 Now while the apostle spake these things, Maximilla was not there, for she having
throughout the words wherewith he answered her, and being in part composed by them, and of
such a mind as the words pointed out, set forth not inadvisedly nor without purpose and went to
praetorium. And she bade farewell to all the life of the flesh, and when Aegeates brought to her
the same demand which he had told her to consider, whether she would lie with him, she rejected
it- and thenceforth he bent himself to putting Andrew to death, and thought to what death he
expose him. And when of all deaths crucifixion alone prevailed with him, he went away with his
and dined; and Maximilla, the Lord going before her in the likeness of Andrew, with Iphidamia
back to the prison- and there being therein a great gathering of the brethren, she found Andrew
15 I, brethren, was sent forth by the Lord as an apostle unto these regions whereof my
Lord thought me worthy, not to teach any man, but to remind every man that is akin to such
that they live in evils which are temporal, delighting in their injurious delusions: wherefrom I
always exhorted you also to depart, and encouraged you to press toward things that endure, and
take flight from all that is transitory (flowing)- for ye see that none of you standeth, but that all
things, even to the customs of men, are easily changeable. And this befalleth because the soul is
untrained and erreth toward nature and holdeth pledges toft its error. I therefore account them
blessed who have become obedient unto the word preached, and thereby see the mysteries of
their own nature; for whose sake all things have been builded up.
16 I enjoin you therefore, beloved children, build yourselves firmly upon the foundation
hath been laid for you, which is unshaken, and against which no evil- willer can conspire. Be
rooted upon this foundation: be established, remembering what ye have seen (or heard) and all
that hath come to pass while I walked with you all. Ye have seen works wrought through me
ye have no power to disbelieve, and such signs come to pass as perchance even dumb nature will
proclaim aloud; I have delivered you words which I pray may so be received by you as the words
themselves would have it. Be established then, beloved upon all that ye have seen, and heard,
and partaken of. And God on whom ye have believed shall have mercy on you and present you
lmto himself, giving you rest unto all ages.
17 Now as for that which is to befall me, let it not really trouble you as some strange
spectacle, that the servant of God unto whom God himself hath granted much in deeds and
should by an evil man be driven out of this temporal life: for not only unto me will this come to
pass, but unto all them that have loved and believed on him and confess him. The devil that is
wholly shameless will arm his own children against them, that they may consent unto him; and he
will not have his desire. And wherefore he essayeth this I will tell you. From the beginning of
things, and if I may so say, since he that hath no beginning came down to be under his rule, the
enemy that is a foe to peace driveth away from (God) such a one as doth not belong indeed to
but is some one of the weaker sort and not fully enlightened (?), nor yet able to recognize
And because he knoweth him not, therefore must he be fought against by him (the devil). For
thinking that he possesseth him and is his master for ever, opposeth him so much, that he maketh
their enmity to be a kind of friendship: for suggesting to him his own thoughts, he often
them as pleasurable and specious (MS. deceitful), by which he thinketh to prevail over him. He
was not, then, openly shown to be an enemy, for he feigned a friendship that was worthy of him.
18 And this his work he carried on so long that he (man) forgat to recognize it, but he
devil) knew it himself: that is, he, because of his gifts . But
the mystery of grace was lighted up, and the counsel of rest manifested, and the light of the word
shown, and the race of them that were saved was proved, warring against many pleasures, the enemy himself despised, and himself, through the goodness of him that had mercy on
us, derided because of his own gifts, by which he had thought to triumph over man- he began to
plot against us with hatred and enmity and assaults; and this hath he dctcrmined, not to cease
us till he thinketh to separate us (from God).
For before, our enemy was without care, and offered us a feigned friendship which was
worthy of him, and was able not to fear that we, deceived by him, should depart from him. But
when the light of dispensation was kindled, it made , I say not stronger, . For it exposed that part of his nature which was hidden and which thought to escape
and made it confess what it is.
Knowing therefore, brethren, that which shall be, let us be vigilant, not discontented, not
making a proud figure, not carrying upon our souls marks of him which are not our own: but
lifted upward by the whole word, let us all gladly await the end, and take our flight away from
that he may be henceforth shown as he is, who our nature unto (or against) our .
The original text of this, as Flamion shows, has to be picked out of several Greek and
Bonnet prints the Martyrdom in several forms (Act. Apost. Apocr. ii. 1): on pp. 1-37
have the Passion in three texts.
The uppermost is the Latin letter of the presbyters and deacons of Achaia. This, as
has proved, is the original of the two Greek versions printed below it. The first editors of this
thought it might be a genuine document. But it is really an artificial thing. The greater part of it
consists of a dialogue between Andrew and Aegeates: the narrative of the actual Passion is
Of the two Greek versions, the first, which begins "ha tois ophthalmois"(greek) is a
version of the Latin.
The other, which begins "haper tois ophthalmois"(greek) has a number of insertions taken
from the original Acts, ultimately, perhaps through the medium of a 'Passion', circulated
such as we have had in the cases of John, Paul, and Peter. This text is called by Flamion the
Epitre grecque. Ep. gr.
On pp. 38-45 follows the fragment of discourses which has just been translated. Very
likely this is a relic of a separate Passion cut off from the end of the original Acts.
On pp. 46-57 is the 'Martyrium prius'. This tells (after speaking of the dispersion of the
apostles) of the cure and conversion of Lesbius, destruction of temples, dismissal of Lesbius by
Caesar, vision of Andrew that Aegeates is to put him to death, arrest of Andrew, and
contains many speeches. This is Mart. 1.
On pp. 58-64 is the 'Martyrium alterum' in two texts, which begins at once with the
the apostle by Aegeates- after he has spent the night in discoursing to the brethren.
Mart. II, A, B are the two texts of this. Besides these Bonnet has published in the
Bollandiana and separately (as Supplementum Codicis Apocryphi, ii, 1895) thc following
1 Acts of Andrew with Encomium: called for short Laudatio, which recounts the
considerable length, and some of thc miracles which we have seen in Gregory, and then the
Passion (cc. 44-9) and the Translation to Constantinople.
2. A Greek Martyrdom, of which cc. 1-8 recount the journeys, and from 9 onwards the
Passion, with a good deal of matter from the original Acts. This is called Narratio.
3. A Latin Passion- that known to Gregory, which begins Conversante et docente: it
the end of Book III of Abdias' Historia Apostolica, and is there tacked on to Gregory's book of
Using all these sources, Flamion has with great pains indicated which portions he assigns
to the original Acts, and I shall follow him here. The resultant text is a kind of mosaic, of which
sources shall be indicated in the margin.
And after he had thus discoursed throughout the night to the brethren, and praved with
them and committed them unto the Lord, early in the morning Aegeates the proconsul sent for
apostle Andrew out of the prison and said to him: The end of thy judgement is at hand, thou
stranger, enemy of this present life and foe of all mine house. Wherefore hast thou thought good
to intrude into places that are not thine, and to corrupt my wife who was of old obedient unto
why hast thou done this against me and against all Achaia ? Therefore shalt thou receive from
a gift in recompense of that thou hast wrought against me.
And he commanded him to be scourged by seven men and afterward to be crucified: and
charged the executioners that his legs should be left unpierccd, and so he should be hanged up:
thinking by this means to torment him the more.
Now the report was noised throughout all Patrae that the stranger, the righteous man, the
servant of Christ whom Aegeates held prisoner, was being crucified, having done nothing amiss:
and they ran together with one accord unto the sight, being wroth with the proconsul because of
And as the executioners led him unto the place to fulfil that which was commanded them,
Stratocles heard what was come to pass, and ran hastily and overtook them, and beheld the
blessed Andrew violently haled by the executioners like a malefactor. And he spared them not,
beating every one of them soundly and tearing their coats from top to bottom, he caught Andrew
away from them, saying: Ye may thank the blessed man who hath instructed me and taught me
refrain from extremity of wrath: for else I would have showed you what Stratocles is able to do,
what is the power of the foul Aegeates. For we have learnt to endure that which others inflict
us. And he took the hand of the apostle and went with him to the place by the sea-shore where
was to be crucified.
But the soldiers who had received him from the proconsul left him with Stratocles, and
returned and told Aegeates, saying: As we went with Andrew Stratocles prevented us, and rent
coats and pulled him away from us and took him with him, and lo, here we are as thou seest.
Aegeates answered them: Put on other raiment and go and fulfil that which I commanded you,
upon the condemned man: but be not seen of Stratocles, neither answer him again if he ask
of you; for I know the rashness of his soul, what it is, and if he were provoked he would not
spare me. And they did as Aegeates said unto them.
But as Stratocles went with the apostle unto the place appointed, Andrew perceived that
was wroth with Aegeates and was reviling him in a low voice, and said unto him: My child
Stratocles, I would have thee henceforth possess thy soul unmoved, and remove from thyself this
temper, and neither be inwardly disposed thus toward the things that seem hard to thee, nor be
inflamed outwardly: for it becometh the servant of Jesus to be worthy of Jesus. And another
will I say unto thee and to the brethren that walk with me: that the man that is against us, when
dareth aught against us and findeth not one to consent unto him, is smitten and beaten and
deadened because he hath not accomplished that which he undertook; let us therefore, little
children, have him alway before our eyes, lest if we fall asleep he slaughter us (you) like an
And as he spake this and yet more unto Stratocles and them that were with him, they
to the place where he was to be crucified: and (seeing the cross set up at the edge of the sand by
the sea-shore) he left them all and went to the cross and spake unto it (as unto a living creature,
with a loud voice):
Hail, O cross, yea be glad indeed! Well know I that thou shalt henceforth be at rest, thou
that hast for a long time been wearied, being set up and awaiting me. I come unto thee whom I
know to belong to me. I come unto thee that hast yearned after me. I know thy mystery, for the
which thou art set up: for thou art planted in the world to establish the things that are unstable:
the one part of thee stretcheth up toward heaven that thou mayest signify the heavenly word (or,
the word that is above) (the head of all things): and another part of thee is spread out to the
hand and the left that it may put to flight the envious and adverse power of the evil one, and
into one the things that are scattered abroad (or, the world): And another part of thee is planted
the earth, and securely set in the depth, that thou mayest join the things that are in the earth and
that are under the earth unto the heavenly things (Laud. that thou mayest draw up them that be
under the earth and them that are held in the places beneath the earth, and join, &c.).
O cross, device (contrivance) of the salvation of the Most High! O cross, trophy of the
victory [of Christ] over the enemies! O cross, planted upon the earth and having thy fruit in the
heavens! O name of the cross, filled with all things (lit. a thing filled with all).
Well done, O cross, that hast bound down the mobility of the world (or, the
Well done, O shape of understanding that hast shaped the shapeless (earth?)! Well done, O
unseen chastisement that sorely chastisest the substance of the knowledge that hath many gods,
and drivest out from among mankind him that devised it! Well done, thou that didst clothe
with the Lord, and didst bear the thief as a fruit, and didst call the apostle to repentance, and
not refuse to accept us!
But how long delay I, speaking thus, and embrace not the cross, that by the cross I may
made alive, and by the cross (win) the common death of all and depart out of life?
Come hitller ye ministers of joy unto me, ye servants of Aegeates: accomplish the desire
of us both, and bind the lamb unto the wood of suffering, the man unto the maker, the soul unto
And the blessed Andrew having thus spoken, standing upon the earth, looked earnestly
upon the cross, and bade the brethren that the executioners should come and do that which was
commanded them; for they stood afar off.
And they came and bound his hands and his feet and nailed them not; for such a charge
had they from Aegeates; for he wished to afflict him by hanging him up, and that in the night he
might be devoured alive by dogs (Laud. that he might be wearied out and permit Maximilla to
with him). And they left him hanging and departed from him.
And when the multitudes that stood by of them that had been made disciples in Christ by
him saw that they had done unto him none of the things accustomed with them that are crucified,
they hoped to hear something again from him. For as he hung, he moved his head and smiled.
And Stratocles asked him, saying: Wherefore smilest thou, servant of God? thy laughter
us to mourn and weep because we are bereaved of thee. And the blessed Andrew answered him:
Shall I not laugh, my son Stratocles, at the vain assault (ambush) of Aegeates, whereby he
to punish us? we are strangers unto him and his conspiracics. He hath not to hear; for if
had, he would have heard that the man of Jesus cannot be punished, because he is henceforth
known of him.
And thereafter he spake unto them all in common, for the heathen also were come
together, being wroth at the unjust judgement of Aegeates.
Ye men that are here present, and women and children, old and young, bond and free,
and all that will hear, take ye no heed of the vain deceit of this present life, but heed us rather
hang here for the Lord's sake and are about to depart out of this body: and renounce all the lusts
of the world and contemn (spit upon) the worship of the abominable idols, and run unto the true
worshipping of our God that lieth not, and make yourselves a temple pure and ready to receive
word. (Narr. then becomes obviously late: Ep. Gr., which is far shorter, ends: And hasten to
overtake my soul as it hasteneth toward heavenly things, and in a word despise all temporal
and establish your minds as men believing in Christ.)
And the multitudes hearing the things which he spake departed not from the place; and
Andrew continued speaking yet more unto them, for a day and a night. And on the day
beholding his endurance and constancy of soul and wisdom of spirit and strength of mind, they
were wroth, and hastened with one accord unto Aegeates, to the judgement-seat where he sat,
and cried out against him, saying: What is this judgement of thine, O proconsul ? thou hast ill
judged! thou hast condemned unjustly: thy court is against law! What evil hath this man done?
wherein hath he offended? The city is troubled: thou injurest us all! destroy not Caesar's city!
give us the righteous man! restore us the holy man! slay not a man dear to God! destroy not a
man gentle and pious! lo, two days is he hanged up and yet liveth, and hath tasted nothing, and
refresheth all us with his words, and lo, we believe in the God whom he preacheth. Take down
righteous man and we will all turn philosophers; loose the chaste man and all Patrae will be at
peace, set free the wise man and all Achaia shall be set free by him! (or, obtain mercy.)
But when at the first Aegeates would not hear them, but beckoned with the hand to the
people that they should depart, they were filled with rage and were at the point to do him
being in number about two thousand (Narr., Ep. Gr., Mart. II: 20,000).
And when the proconsul saw them to be after a sort mad, he feared lest there should be a
rising against him, and rose up from the judgement-seat and went with them, promising to
Andrew. And some went before and signified to the apostle and to the rest of the people that
there, wherefore the proconsul was coming. And all the multitude of the disciples rejoiced
with Maximilla and Iphidamia and Stratocles.
But when Andrew heard it, he began to say: O the dullness and disobedience and
simplicity of them whom I have taught! how much have I spoken, and even to this day I have
persuaded them to flee from the love of earthly things! but they are yet bound unto them and
continue in them, and will not depart from them. What meaneth this affection and love and
sympathy with the flesh? how long heed ye worldly and temporal things? how long understand
not the things that be above us, and press not to overtake them? Ieave me henceforth to be put
death in the manner which ye behold, and let no man by any means loose me from these bonds,
for so is it appointed unto me to depart out of the body and be present with the Lord, with
also I am crucified. And this shall be accomplished.
And he turned unto Aegeates and said with a loud voice: Wherefore art thou come,
Aegeates, that art an alien unto me? what wilt thou dare afresh, what contrive, or what fetch?
us that thou hast repented and art come to loose us? nay, not if thou repentest, indeed,
will I now consent unto thee, not if thou promise me all thy substance will I depart from myself,
thou say that thou art mine will I trust thee. And dost thou, proconsul, loose him that is
bound? him that hath been set free? that hath been recognized by his kinsman? that hath
obtained mercy and is beloved of him? dost thou loose him that is alien to thee? the stranger?
that only appeareth to thee? I have one with whom I shall be for ever, with whom I shall
for unnumbered ages. Unto him do I go, unto him do I hasten, who made thee also known unto
me, who said to me: Understand thou Aegeates and his gifts let not that fearful one afright thee,
nor think that he holdeth thee who art mine. He is thine enemy: he is pestilent, a deceiver, a
corrupter, a madman, a sorcerer, a cheat, a murderer, wrathful, without compassion. Depart
therefore from me, thou worker of all iniquity. (Ep. Gr. He is thine enemy. Therefore I know
through him that permitted me to know. I depart from thee. For I and they that are akin to me
hasten toward that which is ours, and leave thee to be what thou wast, and what thou knowest
thyself to be.)
And the Proconsul hearing this stood speechless and as it were beside himself; but as all
the city made an e uproar that he should loose Andrew, he drew near to the cross to loose him
take him down. But the blessed Andrew cried out with a loud voice: Suffer not Lord, thine
that hath been bound upon thy cross, to be loosed again; give not me that am upon thy mystery
the shameless devil; O Jesu Christ, let not thine adversary loose him that is hung upon thy grace;
Father, let not this mean (little) one humble any more him that hath known thy greatness. But
thou, Jesu Christ, whom I have seen, whom I hold, whom I love, in whom I am and shall be,
me in peace into thine everlasting tabernacles, that by my going out there may be an entering in
unto thee of many that are akin to me, and that they may rest in thy majesty. And having so said,
and yet more glorified the Lord, he gave up the ghost, while we all wept and lamented at our
parting from him.
And after the decease of the blessed Andrew, Maximilla together with Stratocles, caring
nought for them that stood by, drew near and herself loosed his body: and when it was evening
she paid it the accustomed care and buried it (hard by the sea-shore). And she continued
from Aegeates because of his brutal soul and his wicked manner of life: and she led a reverend
and quiet life, filled with the love of Christ, among the brethren. Whom Aegeates solicited
and promised that she should have the rule over his affairs; but being unable to persuade her, he
arose in the dead of night and unknown to them of his house cast himself down from a great
But Stratocles, which was his brother after the flesh, would not touch aught of the things
that were left of his substance; for the wretched man died without offspring: but said: Let thy
go with thee, Aegeates.
For of these things we have no need, for they are polluted; but for me, let Christ be my
friend and I his servant, and all my substance do I offer unto him in whom I have believed, and I
pray that by worthy hearing of the blessed teaching of the apostle I may appear a partaker with
in the ageless and unending kingdom. And so the uproar of the people ceased, and all were glad
at the amazing and untimely and sudden fall of the impious and lawless Aegeates.
[Not much of this last paragraph from Narr. can be original. All the texts end with a
statement that the apostle suffered on the 30th of November.]
Scanned and edited by
Northwest Nazarene College, 1995