XIV. And Abraham said to Death, Show us thy corruption. And Death made manifest his corruption; and he had two heads, the one had the face of a serpent and by it some die at once by asps, and the other head was like a sword; by it some die by the sword as by bows. In that day the servants of Abraham died through fear of Death, and Abraham seeing them prayed to the Lord, and he raised them up. But God returned and removed the soul of Abraham as in a dream, and the archangel Michael took it up into the heavens. And Isaac buried his father beside his mother Sarah, glorifying and praising God, for to him is due glory, honor and worship, of the Father, Son and Holy Ghost, now and always and to all eternity. Amen.
[3993] "Eyes of the fountain of light" is apparently what the text has.
The Acts of Xanthippe and Polyxena
The Acts of Xanthippe and Polyxena.
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Introduction.
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The original Greek text of this work is edited for the first time in Text and Studies, Vol. II., No. 3 (1893), by Montague Rhodes James, M.A., from the only ms. known to him, a Paris one of the eleventh century. References to these Acts are not common in works dealing with the saints of the early church, and few writers seem to have known the work itself.
In substance the Acts are a religious novel, similar in form, and to some extent in matter, to the Greek romances by Achilles Tatius, Heliodorus, and others, and based upon the belief that St. Paul actually did visit Spain, according to the intention expressed by him in Romans xv. 24. The editor of the Greek text is inclined to assign its composition to about the middle of the third century, reasoning from its relations to the Acts of Paul, and those of other apostles, which its author apparently knew and made use of. Thus a knowledge of the Acts of Paul and Thecla may be inferred from c. xxvi., of the Acts of Peter from c. xxiv., and of those of Andrew from cc. xxviii.-xxxi.
The first and longest part of the story (from c. i. to xxi.) gives an account of the conversion of Xanthippe, wife of Probus, a man of rank in Spain. In this part the narrative is less prominent than the speeches and prayers, which are numerous, and of considerable length. With c. xxii. a new section of the story begins, of which no previous warning has been given except in the title, containing the adventures of Polyxena, the sister of Xanthippe, who is carried off in the latter's absence. The rest of the story is much more diversified than the early part, being full of incident and introducing a great variety of persons--the apostles Peter, Philip, and Andrew, an ass-driver, the Jewess Rebecca, a wicked prefect and his kind-hearted son, and finally Onesimus, who brings Polyxena back to Spain.
This difference in the character of the narrative in the two parts causes also some difference in the language, which in the earlier section is more diffuse and more difficult of exact translation than in the later one. The meaning of some words is also doubtful: those translated "lamp-stand" and "destroyer," towards the end of c. xxi., are so rendered in accordance with suggestions by his Exc. M. Gennadius, who also characterises the language of the text as full of errors.
Life and Conduct of the Holy Women, Xanthippe, Polyxena, and Rebecca.
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I. When the blessed Paul was at Rome through the word of the Lord, it happened that a certain servant of a ruler of Spain came to Rome with letters of his master's, and heard the word of God from Paul, the truly golden and beautiful nightingale. This servant being greatly touched, and being unable to remain and be filled with the divine word because he was hastened by the letters, returned into Spain in great grief, and being unable to show his desire to any one, because his master was an idolater, he was always pained at heart and sighing greatly. Now this servant was honoured and faithful to his masters, and as time went past, the servant fell sick and grew lean of flesh, which his master perceiving said to him, What has happened to thee that thou art thus fallen together in countenance? The servant said, here is a great pain in my heart, and I can in no way find rest. His master said to him, And what is the pain that cannot receive healing from my chief physician? The servant said, While I was still in Rome, this pain and its recurring mishap made itself known to me. His master said, And knowest thou not of any who have fallen into this disease and been healed? The servant said, Yes, but where that physician is I know not, for I left him in Rome. So many as have been attended by that physician and have gone through the water m his hands, have received healing immediately. His master said, I ought not to grudge to send thee yet again to Rome, if perchance thou mightest obtain healing.
II. And while they spoke thus, behold his mistress, by name Xanthippe, overhearing these words, and learning of the teaching of Paul, said, What is the name of that physician, and what is the healing to ward off such a disease? The servant said to her, The calling upon a new name, and anointing with oil and washing with water. By this treatment I have seen many that had incurable pains receive healings. As he said this, the images of the idols that stood in the house began to be shaken and fall down. And his mistress beckoned to him, saying, Seest thou, brother, the images of the idols being shaken, how they cannot endure the power of the word? And his master, by name Probus, arose from his mid-day sleep with a very gloomy countenance, for the Devil had greatly disturbed him, because the knowledge of God had come into his house. And he questioned the servant of everything in order, and the servant having been seized by sickness by the foreknowledge of God, disclosed to him the life of man, and Xanthippe was incurable in her soul concerning this teaching. So Probus too was grieved for Xanthippe, because from that time she was wasting herself away with waking and abstinence and other austerities.
III. And Xanthippe going away to her couch and groaning, said, Woe is me, wretched one, lying in darkness, that I have not learned the name of the new teacher, that I might summon his prayer to help me, and what to say I know not. Shall I call upon him by the name of his God? but I cannot say, The God that is preached by such a one. Nevertheless I shall say thus by conjecture, O God, giving light in Hades, and guiding those in darkness, Lord of free men and kings, and preached by worthy servants in all the world, called upon as a brother by sinful men and quick to hear, to whom not even archangels can send up worthy songs of praise, who hast shown to me, humble and unworthy, the ever-living and abiding seed (though my ignorance permits me not to receive it), hasten also the things that concern me, Lord, since by thy will thou hast made thyself heard by me, and in thy compassion show me the proclamation of thy herald, that I may learn of him what is pleasing to thee. Yea, I beseech thee look upon my ignorance, O God, and enlighten me with the light of thy countenance, thou that never overlookest any of those that call upon thee in truth. Probus, her husband said to her, Why troublest thou thyself so much, lady, and dost not at all turn to sleep? Xanthippe said, I cannot sleep, for there is in me an incurable pain. Probus said to her, And what is thy pain or grief, O lady, that I am not sufficient to comfort thee? All that thou hast wished unto this day I have served thee in, and now what is it that thou hast, and dost not tell me? Xanthippe says to him, I beseech thee this thing only, my lord, permit me for a little and for this day only to sleep apart from thee. And Probus said to her, Be it as thou wilt, lady; only leave off thy groaning.
IV. Then entering into her bed-chamber alone, she spoke thus with tears, In what way, my God, I shall act, or what counsel I shall take, I know not. Shall I declare the thought that has come upon me? I fear the madness and disorder of the city. Shall I fly from this impious city? I fear the contrivance of the devil for seizing the sheep. Shall I await the mercy and swiftness of the Lord? Again I fear the untimely snatching away of life, for the death of sinners has no warning. Shall I depart and flee away to Rome? I fear the length of the journey, being unable to go on foot. But while I say these things by conjecture, constrained by my desire (for I cannot speak with surety), may I find pardon with thee, my God, and do thou fulfil my desire with excess of right words, and think me but worthy to hear thy preacher, for if I say, to see his face, I ask a great thing. Blessed is he that is found in the company of thy preachers, and is satisfied with their precious countenances. Blessed are they that are yoked under the preaching of thy commandments. Blessed are they that keep thy commandments; but where now, Lord, are thy mercies to our fathers, that we also may be their successors in love toward thee and heirs of faith. But behold now, Lord, I cannot find any one that has love for thee, that communing with him I might even a little refresh my soul. Speed therefore, Lord, to yoke me in desire for thee, and keep me under the shadow of thy wings, for thou alone art God, glorified to all eternity. Amen.
V. Therefore Xanthippe saying these words and others like them, groaned continually all the night, and Probus heard her and was greatly distressed, and arising from his couch when the morning came he went in to her, and seeing her eyes inflamed with tears, he said, Wherefore, lady, dost thou thus vex me, and wilt not tell me thy pain? Tell it me, that I may do whatever is pleasing to thee, and distress me not with thy trouble. Xanthippe says to him, Be of good cheer rather, my lord, and be not vexed, for my trouble shall not harm thee, but if I have found favour before thee, go forth now to the salutation, and allow me to indulge myself in it as I will, for it is not possible for man to take from me the insatiable pain. And listening to her he went out immediately to receive the salutations of the men of the city, for he was the great man among them, and was also known to Nero, the Emperor. And sitting down, great grief appeared in his countenance, and being asked the reason of his grief by the chief men of the city, he said to them that he had fallen into many and unfounded charges.
VI. And Xanthippe went out into the garden, that she might await there looking closely for certainty of her husband, and she saw the delight of the trees, and the various warbling of the birds, and said, groaning, O beauty of the world! for that which we hitherto thought to come of itself, we know now that all things are beautifully fashioned by the beautiful One. O power and invention of wisdom! for not only has he placed in men a thousand tongues, but also in birds he has distinguished various voices, as if from anthems and responses to receive sweet-voiced and heart-stirring hymns from his own works. O delightfulness of the air, declaring the inimitable creator! Who shall turn my sorrow into rejoicing? And again she said, God to whom praise is sung by all, give me peace and comfort. As she said these things, Probus also came up from the street to break his fast, and when he saw her countenance altered by tears, he began to pull out the hairs of his head, but he dared not speak to her then so as not to mingle other trouble with her trouble. So he went and fell upon his couch, and said, groaning, Alas, that I had not even the consolation of a child from her, but only acquire grief upon grief. Two years are not yet full since I was wedded to her, and already she meditates divorce.
VII. But Xanthippe was always keeping watch through the doors into the streets of the city, and the blessed Paul, the preacher and teacher and illuminator of the world, left Rome and came even into Spain by the fore-knowledge of God. And coming up to the gates of the city he stood and prayed, and crossing himself entered the city. When Xanthippe saw the blessed Paul walking quietly and equally, and adorned with all virtue and understanding, she was greatly delighted in him and her heart leaped continually, and as possessed with an unexpected joy she said with herself, Why does my heart beat vehemently at the sight of this man? Why is his walk quiet and equable, as of one who expects to take in his arms one that is pursued? Why is his countenance kindly, as of one that tends the sick? Why does he look so lovingly hither and thither, as one who desires to assist those who are seeking to flee from the mouths of dragons? Who shall tell me that this is one from the flock of preachers? If it were possible for me, I should wish to touch the hem of his garments, that I may behold his kindness and readiness to receive and sweet odour; for the servant had told her this also, that the hems of his garments had the odour of precious perfumes.