Apocryphal Letters: Abgarus, Lentulus, Laodiceans, and Paul and Seneca

Apocryphal Letters: Abgarus, Lentulus, Laodiceans, and Paul and Seneca

Translated by M. R. James

2nd–14th century AD

The apocryphal letters of Christ and Abgarus, the Letter of Lentulus describing the appearance of Jesus, the Epistle to the Laodiceans that Jerome rejected, and the fourteen letters between Paul and the philosopher Seneca.

1 This form did not find much favour with the makers of apocrypha. True, without going into the more destructive theories which would deny St. Paul all but four of the Epistles—or, all the Epistles which go under his name—many critics regard the Pastoral Epistles as, in their present form, not genuine writings of his, and a yet larger consensus is against the authenticity of 2 Peter. But, apart from possibilities of this kind, it does appear that the Epistle was on the whole too serious an effort for the forger, more liable to detection, perhaps, as a fraud, and not so likely to gain the desired popularity as a narrative or an Apocalypse. Certain it is that our apocryphal Epistles are few and not impressive. By far the most considerable is that Epistle of the Apostles which has only become known in recent years; and the greater part of this is not an Epistle but a dialogue.

2 One famous apocryphal Epistle will not be produced here, viz. the Letter of Christ concerning Sunday, extant in almost every European language and in many Oriental versions. It was fabled to have fallen on the altar at Jerusalem, Rome, Constantinople—where not?—and is a long, very dull denunciation of what we call Sabbath-breaking, with threats of disaster to the transgressors. Another, not famous, must also be omitted, viz. the Epistle of Titus, of which something has been said apropos of the fragments of the Acts of John, Peter, and Andrew which it contains. Apart from these quotations and others of the same kind, it is incredibly dull. I believe it to be a Manichaean writing, or possibly Paulician. It has not yet been printed in full.

Letters of Christ and Abgarus

3 Our earliest Greek text of these—which are found in many forms—is that given by Eusebius in his Ecclesiastical History (i. 13), extracted, as he says, by him from the archives of Edessa relating to Abgarus, and translated from Syriac word for word: A copy of a letter written by Abgarus the toparch to Jesus, and sent to him by means of Ananias the runner, to Jerusalem. Abgarus Uchama the toparch to Jesus the good Saviour that hath appeared in the parts (place) of Jerusalem, greeting. I have heard concerning thee and thy cures, that they are done of thee without drugs or herbs: for, as the report goes, thou makest blind men to see again, lame to walk, and cleansest lepers, and castest out unclean spirits and devils, and those that are afflicted with long sickness thou healest, and raisest the dead. And having heard all this of thee, I had determined one of two things, either that thou art God come down from heaven, and so doest these things, or art a Son of God that doest these things. Therefore now have I written and entreated thee to trouble thyself to come to me and heal the affliction which I have. For indeed I have heard that the Jews even murmur against thee and wish to do thee hurt. And I have a very little city but (and) comely (reverend), which is sufficient for us both.

4 The answer, written by Jesus, sent by Ananias the runner to Abgarus the toparch. Blessed art thou that hast believed in me, not having seen me. For it is written concerning me that they that have seen me shall not believe in me, and that they that have not seen me shall believe and live. But concerning that which thou hast written to me, to come unto thee; it must needs be that I fulfil all things for the which I was sent here, and after fulfilling them should then be taken up unto him that sent me. And when I am taken up, I will send thee one of my disciples, to heal thine affliction and give life to thee and them that are with thee. Later texts add a promise that where this letter is, no enemy shall prevail; and so we find the letter copied and used as an amulet. It was regarded naturally as the palladium of Edessa, but was also thought to act as a protection to individuals.

5 The letters form an integral part of the story of the mission of Thaddaeus and conversion of Edessa, and part of that legend is that Jesus gave the messenger of Abgarus a handkerchief miraculously imprinted with the picture of his face. Into all this we cannot enter.

Letter of Lentulus

6 (E. von Dobschütz, Christus-bilder 318\\) This can hardly be earlier than the thirteenth century: probably it was written in Italy. The texts differ a good deal, especially in the introductory lines. The oldest does not present the document as a letter at all; but begins: It is read in the annal-books of the Romans that our Lord Jesus Christ, who was called by the Gentiles the prophet of truth, was of stature... Others, however, make a letter of it, with a prefatory note to this effect: A certain Lentulus, a Roman, being an official for the Romans in the province of Judaea in the time of Tiberius Caesar, upon seeing Christ, and noting his wonderful works, his preaching, his endless miracles, and other amazing things about him, wrote thus to the Roman senate: 7 There hath appeared in these times, and still is, a man of great power named Jesus Christ, who is called by the Gentiles (peoples) the prophet of truth, whom his disciples call the Son of God: raising the dead and healing diseases, a man in stature middling tall, and comely, having a reverend countenance, which they that look upon may love and fear; having hair of the hue of an unripe hazel-nut and smooth almost down to his ears, but from the ears in curling locks somewhat darker and more shining, waving over (from) his shoulders; having a parting at the middle of the head according to the fashion of the Nazareans; a brow smooth and very calm, with a face without wrinkle or any blemish, which a moderate colour (red) makes beautiful; with the nose and mouth no fault at all can be found; having a full beard of the colour of his hair, not long, but a little forked at the chin; having an expression simple and mature, the eyes grey, glancing (?) (various) and clear; in rebuke terrible, in admonition kind and lovable, cheerful yet keeping gravity; sometimes he hath wept, but never laughed; in stature of body tall and straight, with hands and arms fair to look upon; in talk grave, reserved and modest [so that he was rightly called by the prophet] fairer than the children of men.

8 This follows the traditional portraits closely, and was no doubt written in presence of one. The Greeks, it may be added, had similar minute descriptions of the apostles and the Virgin—just as they had of the heroes of Troy. I shall excuse myself from transcribing the letters of the Virgin to Ignatius and to the people of Messina and proceed to the forged Pauline Epistles. The most important of these we have already seen, viz. the 'Third Epistle to the Corinthians', in the Acts of Paul. The Muratorian fragment mentions two of these: 'There is current also one to the Laodiceans, and another to the Alexandrians forged (plural) in favour of Marcion's heresy.' The statement is obscure, and has given rise to all sorts of guesses. We have an Epistle to the Laodiceans, but it is entirely colourless in doctrine. That to the Alexandrians is gone. We also know that Marcion cited the Epistle to the Ephesians as 'to the Laodiceans', but this does not help; the Muratorian writer knows Ephesians. Very possibly the word forged applies only to the second letter, and should be in the singular number. If so, the fragment may refer to our Epistle to the Laodiceans, which is quite old.

Epistle to the Laodiceans

9 It exists only in Latin: the oldest copy is in the Fulda MS. written for Victor of Capua in 546. It is mentioned by various writers from the fourth century onwards, notably by Gregory the Great, to whose influence may ultimately be due the frequent occurrence of it in Bibles written in England; for it is commoner in English MSS. than in others. As will be seen, it is wholly uninteresting, and was merely written to justify or explain St. Paul's mention of the letter from Laodicea in Col. iv. 16. 1 Paul, an apostle not of men nor by man, but by Jesus Christ, unto the brethren that are at Laodicea. 2 Grace be unto you and peace from God the Father and the Lord Jesus Christ. 3 I give thanks unto Christ in all my prayers, that ye continue in him and persevere in his works, looking for the promise at the day of judgement.

10 4 Neither do the vain talkings of some overset you, which creep in, that they may turn you away from the truth of the Gospel which is preached by me. 5 And now shall God cause that they that are of me shall continue ministering unto the increase of the truth of the Gospel, and accomplishing goodness, and the work of salvation, even eternal life. 6 And now are my bonds seen of all men, which I suffer in Christ, wherein I rejoice and am glad. 7 And unto me this is for everlasting salvation; which also is brought about by your prayers, and the ministry of the Holy Ghost, whether by life or by death. 8 For verily to me life is in Christ, and to die is joy. 9 And unto him (or And also) shall he work his mercy in you, that ye may have the same love, and be of one mind.

11 10 Therefore, dearly beloved, as ye have heard in my presence, so hold fast and work in the fear of God, and it shall be unto you for life eternal. 11 For it is God that worketh in you. 12 And do ye without afterthought whatsoever ye do. 13 And for the rest, dearly beloved, rejoice in Christ, and beware of them that are filthy in lucre. 14 Let all your petitions be made openly before God, and be ye steadfast in the mind of Christ. 15 And what things are sound and true and sober and just and to be loved, do ye. 16 And what ye have heard and received, keep fast in your heart. 17 And peace shall be unto you. 18 The saints salute you. 19 The grace of the Lord Jesus be with your spirit. 20 And cause this epistle to be read unto them of Colossae, and the epistle of the Colossians to be read unto you.

12 It is not easy to imagine a more feebly constructed cento of Pauline phrases. Zahn believed himself to have found a fragment of the Epistle to the Alexandrians in the shape of a lesson—a liturgical Epistle—in the (eighth century) Sacramentary and Lectionary of Bobbio (Paris Bib. Nat., Lat. 13246). It is headed 'Epistle of Paul the Apostle to the Colossians', but it is not from that letter or any other. Brethren, we that are under the power of the Lord ought to keep the commandment of God. They that keep the Lord's precepts have eternal life, and they that deny his commandments get to themselves ruin and thereto the second death. Now the precept of the Lord is this: Thou shalt not swear falsely, thou shalt not steal, thou shalt not commit adultery, thou shalt not bear false witness, thou shalt not take gifts against the truth, neither for power. Whoso hath power and denieth the truth, shall be denied the kingdom of God and be trodden down into hell, whence he cometh not forth again. How are we frail and deceitful, workers of sin! We do not repent daily, but daily do we commit sin upon sin. That ye may know this, dearly beloved brethren, that our works (are judged, hearken to that which) is written in this book: 'it shall be for a memorial against us in the day of judgement.' There shall be neither witnesses nor companions; neither shall judgement be given by gifts; for there is nothing better than faith, truth, chastity, fasting, and almsgiving which putteth out all sins. And that which thou wouldest not have done to thyself, do not unto another. Agree thou for the kingdom of God and thou shalt receive the crown which is in Christ Jesus our Lord.

13 This, again, is a very incoherent little piece; it is rather like some curious fragmentary homilies printed by Dom de Bruyne from Carlsruhe (Reichenau) MSS, which I am sure are of Irish composition. I do not think it can be called an apocryphon at all; there are other pieces scattered about in manuscripts called 'preachings' of Paul, or the like, which are just centos of texts and precepts.

The Correspondence of Paul and Seneca

14 existed in the fourth century, for Jerome mentions it, says it was 'read by many', and is led by it to insert Seneca in his catalogue of Christian authors; Augustine also, quoting the genuine Seneca, says, 'of whom some letters to the apostle Paul are current (read)'. The Pseudo-Linus inserts a paragraph in his Passion of Paul (see p. 470) telling how Seneca frequently conversed and corresponded with Paul, admired him much, and read some of his writings to Nero. Manuscripts as old as the ninth century exist, and of the twelfth-fifteenth centuries there are many. The composition is of the poorest kind: only its celebrity induces me to translate it once again.

1. SENECA TO PAUL, greeting

15 I believe, Paul, that you have been informed of the talk which I had yesterday with my Lucilius about the apocrypha (or possibly the secret mysteries) and other things; for certain sharers in your teaching were with me. For we had retired to the gardens of Sallust, where, because of us, those whom I speak of, going in another direction, saw and joined us. Certainly we wished for your presence, and I would have you know it. We were much refreshed by the reading of your book, by which I mean some of the many letters which you have addressed to some city or capital of a province, and which inculcate the moral life with admirable precepts. These thoughts, I take it, are not uttered by you but through you, but surely sometimes both by you and through you: for such is the greatness of them and they are instinct (warm) with such nobility, that I think whole generations (ages) of men could hardly suffice for the instilling and perfecting of them. I desire your good health, brother.

2. PAUL TO SENECA, greeting

16 I received your letter yesterday with delight, and should have been able to answer it at once, had I had by me the youth I meant to send to you. For you know when, and by whom, and at what moment, and to whom things ought to be given and entrusted. I beg, therefore, that you will not think yourself neglected, when I am respecting the dignity of your person. Now in that you somewhere write that you are pleased with my letter (or, write that you are pleased with part of my letter) I think myself happy in the good opinion of such a man: for you would not say it, you, a critic, a sophist, the teacher of a great prince, and indeed of all—unless you spoke truth. I trust you may long be in health.

3. SENECA TO PAUL, greeting

17 I have arranged some writings in a volume, and given them their proper divisions: I am also resolved to read them to Caesar, if only fortune be kind, that he may bring a new (an interested) ear to the hearing. Perhaps you, too, will be there. If not, I will at another time fix you a day, that we may look over the work together: indeed, I could not produce this writing to him, without first conferring with you, if only that could be done without risk: that you may know that you are not being neglected. Farewell, dearest Paul.

4. PAUL TO ANNAEUS SENECA, greeting

18 Whenever I hear your letters read, I think of you as present, and imagine nothing else but that you are always with us. As soon, then, as you begin to come, we shall see each other at close quarters. I desire your good health.

5. SENECA TO PAUL, greeting

19 We are much pained by your retirement. What is it? what causes keep you away? If it be the anger of the lady (Poppaea) because you have left the old rite and sect, and have converted others, there will be a possibility of pleading with her, that she may consider it as done on due reflection and not lightly. 1 i Of the subject on which you have written I must not speak with pen and ink, of which the former marks out and draws somewhat, and the latter shows it clearly, especially as I know that among you—that is, in your homes and in you—there are those who understand me. Honour is to be paid to all, and so much the more because men catch at opportunities of being offended. If we are patient with them, we shall certainly overcome them at every point, provided they be men who can be sorry for their actions. Farewell.

7. ANNAEUS SENECA TO PAUL AND THEOPHILUS, greeting

20 I profess myself well content with the reading of your letters which you sent to the Galatians, Corinthians, and Achaeans; and may we so live together as you show yourself to be inspired with the divine frenzy (horror). For it is the holy spirit which is in you and high above you which expresses these exalted and adorable thoughts. I would therefore have you careful of other points, that the polish of the style may not be wanting to the majesty of the thought. And, brother, not to conceal anything from you, and have it on my conscience, I confess to you that the Augustus was moved by your views. When I read to him the beginning of the power (virtue) that is in you (perhaps he means your exordium about virtue) his words were these: that he could wonder that a man not regularly educated could think thus. I replied that the gods often speak by the mouths of the simple (innocent), not of those who try deceitfully to show what they can do by their learning. And when I cited him the example of Vatienus the rustic, to whom two men appeared in the territory of Reate, who afterwards were recognized as Castor and Pollux, he appeared fully convinced. Farewell.

8. PAUL TO SENECA, greeting

21 Though I am aware that Caesar, even if he sometimes lapses, is a lover of our wonders, you will suffer yourself to be, not wounded but admonished. For I think that you took a very serious step in bringing to his notice a matter alien to his religion and training. For since he is a worshipper of the gods of the nations, I do not see why you thought you would wish him to know this matter, unless I am to think that you did it out of excessive attachment to me. I beg you not to do so in future. For you must be careful not to offend the empress in your love for me: yet her anger will not hurt us if it lasts, nor do good if it does not [this is nonsense]. As a queen, she will not be angry: as a woman, she will be offended. Farewell.

22 I know that you are not so much disturbed on your own account by my letter to you on the showing of your letters to Caesar, as by the nature of things, which so calls away the minds of men from all right learning and conduct—so that I am not surprised, for I have learnt this for certain by many examples. Let us then act differently, and if in the past anything has been done carelessly, you will pardon it. I have sent you a book on elegance of expression (store of words). Farewell, dearest Paul.

10. TO SENECA, PAUL, greeting

23 Whenever I write to you and do not place my name after yours (see the heading) I do a serious thing and one unbefitting my persuasion (sect). For I ought, as I have often declared, to be all things to all men, and to observe in your person that which the Roman law has granted to the honour of the senate, and choose the last place in writing (text, reading) a letter, not striving to do as I please in a confused and disgraceful way. Farewell, most devoted of masters. Given on the 5th of the kalends of July; Nero the fourth time, and Messala, consuls (A. D. 58).

11. SENECA TO PAUL, greeting

24 Hail, my dearest Paul. If you, so great a man, so beloved in all ways, be—I say not joined—but intimately associated with me and my name, it will indeed be well with your Seneca. Since, then, you are the summit and topmost peak of all people, would you not have me glad that I am so near you as to be counted a second self of yours? Do not, then, think that you are unworthy to be named first on the heading of letters, lest you make me think you are testing me rather than playing with me—especially as you know yourself to be a Roman citizen. For the rank that is mine, I would it were yours, and yours I would were mine. Farewell, dearest Paul. Given on the 10th of the kalends of April; Apronianus and Capito consuls (59).

12. SENECA TO PAUL, greeting

25 Hail, my dearest Paul. Think you that I am not in sadness and grief, that your innocent people are so often condemned to suffer? And next, that the whole people thinks you so callous and so prone to crime, that you are supposed to be the authors of every misfortune in the city? Yet let us bear it patiently and content ourselves with what fortune brings, until supreme happiness puts an end to our troubles. Former ages had to bear the Macedonian, Philip's son, and, after Darius, Dionysius, and our own times endured Gaius Caesar: to all of whom their will was law. The source of the many fires which Rome suffers is plain. But if humble men could speak out what the reason is, and if it were possible to speak without risk in this dark time, all would be plain to all. Christians and Jews are commonly executed as contrivers of the fire. Whoever the criminal is, whose pleasure is that of a butcher, and who veils himself with a lie, he is reserved for his due season: and as the best of men is sacrificed, the one for the many, so he, vowed to death for all, will be burned with fire. A hundred and thirty-two houses and four blocks have been burnt in six days; the seventh brought a pause. I pray you may be well, brother. Given the 5th of the kalends of April; Frugi and Bassus consuls (64).

13. SENECA TO PAUL, greeting

26 Much in every part of your works is enclosed in allegory and enigma, and therefore the great force that is given you of matter and talent (?) should be beautified, I do not say with elegance of words, but with a certain care. Nor should you fear what I remember you have often said; that many who affect such things vitiate the thought and emasculate the strength of the matter. But I wish you would yield to me and humour the genius of Latin, and give beauty to your noble words, that the great gift that has been granted you may be worthily treated by you. Farewell. Given on the day before the nones of June; Leo and Sabinus consuls (non-existent).

14. PAUL TO SENECA, greeting

27 To your meditations have been revealed those things which the Godhead has granted to few. With confidence, therefore, I sow in a field already fertile a most prolific seed, not such matter as is liable to corruption, but the abiding word, an emanation from God who grows and abides for ever. This your wisdom has attained and you will see that it is unfailing—so as to judge that the laws of heathens and Israelites are to be shunned. You may become a new author, by showing forth with the graces of rhetoric the unblameable wisdom of Jesus Christ, which you, having wellnigh attained it, will instil into the temporal monarch, his servants, and his intimate friends; yet the persuading of them will be a rough and difficult task, for many of them will hardly incline to your admonitions. Yet the word of God, if it be instilled into them, will be a vital gain, producing a new man, incorrupt, and an everlasting soul that shall hasten from hence to God. Farewell, Seneca, most dear to me.

28 Given on the kalends of August; Leo and Sabinus consuls.