T3 
 
 UC-NRLF 
 
 $B ET3 T7M 
 
 
 •^^-.•f^v:- 
 
 
 
 If.i -,:• 
 
 
 
 
 . ':'■■■ ■.'fi;';,' 
 
 , -!■.'. ■1I..-I:' 
 
 
 %^'>:^'::M.€n 
 
 
 
 Sif. :' ^ 
 
 1^ 
 
 
 
 i' ' 
 
 
 
 
 
LIBRARY 
 
 OF THE 
 
 University of California, 
 
 Class 
 
THE OXYRHYNCHUS 
 SAYINGS OF JESUS 
 
 FOUND IN 1903 
 
 WITH 
 
 THE SAYINGS CALLED 'LOGIA' 
 FOUND IN 1897 
 
 A LECTURE 
 
 p.v tttt: 
 
 REV. CHARLES TAYLOR, D.D., LL.D. 
 
 MASTER OF ST. JOIIN's COLLEGE. CAMBRIDGE 
 
 OXFORD 
 AT THE CLARENDON PRESS 
 
 1905 
 
 P^Hce Tiw Shillings Net 
 
THE OXYRHYNCHUS 
 SAYINGS OF JESUS 
 
 FOUND IN 1903 
 
 WITH 
 
 THE SAYINGS CALLED 'LOGIA' 
 FOUND IN 1897 
 
 A LECTURE 
 
 BY THE 
 
 REV. CHARLES TAYLOR, D.D., LL.D. 
 
 K 
 
 MASTER OF ST. JOHN's COLLEGE, CAMBRIDGE 
 
 ^iir^VERSiTY 
 
 OXFORD 
 AT THE CLARENDON PRESS 
 
 1905 
 
T3 
 
 HENRY FROVVDE, M.A. 
 
 PUBLISHER TO THE UNIVERSITY OF OXFORD 
 
 LONDON, EDINBURGH 
 
 NEW YORK AND TORONTO 
 
PREFACE 
 
 In the year 1903, six years after their famous discovery 
 and publication of the first Oxyrhynchus reputed Sayings 
 of Jesus (1897), the explorers, Dr. Grenfell and Dr. Hunt, 
 had the good fortune to unearth numerous other valuable 
 papyri, one of them with five like Sayings and a short 
 Introduction, and another with Sayings which were 
 assumed to be from a lost Gospel, in the same neighbour- 
 hood. These two sets of Sayings were edited for the 
 Egypt Exploration Fund. by the discoverers, hereinafter 
 called the Editors, at the beginning of The Oxyrhynchus 
 Pajyyri^ Part IV, and also separately with less of critical 
 detail, in 1904. Their names for the contents of the two 
 papyri are Neiv Sayings of Jesus and Fragment of a Lost 
 Gospel respectively. These names I accordingly adopt for 
 convenience of reference, but provisionally and 'without 
 prejudice.' 
 
 The Sayings found in 1897, which were undeniably 
 ancient, were received everywhere with enthusiasm, and 
 zealously discussed by students and critics. Three esti- 
 mates of them seemed to be possible. They were perhaps 
 true and independent survivals of spoken words of the 
 Lord Jesus ; or extracts from some vanished writing or 
 writings of Christian antiquity; or a mixed product of 
 study and reflexion in sub-apostolic days. This last was 
 the conclusion to which I inclined in the discussion 
 of them published at the Clarendon Press under the name 
 The Oxyrhynchus Logia and the Apocryphal Gospels (1899). 
 To this view of the new Sayings the preference is likewise 
 
 1 58597 
 
iv Preface * 
 
 given in the following pages, which contain the substance 
 of an open Lecture given at Oxford in Mansfield College 
 in December last (1904), with some things then omitted for 
 the sake of brevity and subsequent additions. 
 
 The character of the Oxyrhynchus Sayings is well 
 accounted for by the hypothesis that their authors or 
 redactors had recourse for materials to the Canonical 
 Gospels, the New Testament apocrypha, and other 
 
 documents. 
 
 C. TAYLOE. 
 Cambridge, 
 
 March, 1905. 
 
 CONTENTS 
 
 
 
 PAGE 
 
 New Sayings, of Jesus .... 
 
 I 
 
 Fragment of a Lost Gospel . 
 
 . 18 
 
 The Logia 
 
 - 24 
 
 Conclusion 
 
 . 28 
 
UNIVERSn Y 
 
 OF 
 
 u^ UNIV 
 
 THE OXYRHYNCHUS 
 SAYINGS OF JESUS 
 
 The fragmentary Sayings of Jesus found in 1903 are 
 discussed under the names Nevj Sayings of Jesus and 
 Fragment of a Lost Gospel, given to them by the Editors, 
 in Section A and Section B respectively. Section C is on 
 the Logia or Sayings found in 1897, and brought out 
 in that year by the same Editors under the double title 
 Logia Iesou, Sayings of our Lord. Section D contains 
 a general Conclusion, 
 
 NEW SAYINGS OF JESUS 
 
 With the New Sayings I was first made in a measure 
 acquainted by an article on ' The New Christian Papyri/ 
 contributed by Canon E. L. Hicks to the Manchester 
 Guardian of the i8th June last (1904). Soon afterwards 
 I read these Sayings and the Gospel Fragment as deciphered 
 and expounded by the Editors, and put together my notes 
 upon them. Some things have now been added from 
 Dr. Swete's Lecture on the New Sayings, as published in 
 the Expository Times of August, 1904. 
 
 In the following studies I begin in each case with 
 a reprint of the ' Greek from the Editors' transcript in 
 minuscules, which, unlike their transcript in capitals, con- 
 tains a number of conjectural additions. Their estimates 
 of the spaces to be filled, as shown by dots which repre- 
 sent the missing letters, will be found to be apparently 
 very exact, due allowance being made for letters of more 
 or less than the average breadth, as CO and I . The Editors 
 and their advisers have done much toward the completion 
 of the New Sayings, except the Third and the Fifth. Of 
 the forty-two lines in one column which contained the 
 
 B 
 
2 The Oxyrhynchus Sayings of Jesus 
 
 New Sayings, the latter halves have all been broken off, 
 and the lines from the thirty-second to the last, of which 
 only two letters are left, are increasingly defective at the 
 beginning. The Editors' separate edition of the New 
 Sayings and the Gospel Fragment will be quoted by the 
 abbreviation N^S, 
 
 Introduction, 11. 1-5. 
 
 {ot} rotot ot \6yoi 01 [ ot^ kka- 
 
 \rja€V ^lr]((rov)s 6 ^cav K[vptos ? 
 
 KOL 0a)/xa Koi uttcv [airots* way oorts 
 hv T&v Xoyoav rovr[a)i; &Kuv(rri Oavdrov 
 5 ov jXT] yfuarjTai. 
 
 Line i. The Editors' spacing of the first line is con- 
 jectural. There is no such word in it as rotot; what 
 remains of the line being: — 
 
 O.TOI 01 OlAOrOI 01. 
 In the facsimile, as I have it, I find no clear trace of the 
 second letter, but there is room for Y, written like a small 
 gamma (y) with its dexter stroke upright, as is the Y of 
 yiva-qrai in line 5. If the scribe wrote otrot it must have 
 been by mistake for ovroi, these. Next comes the article ot 
 strangely written with its first letter triangular, and it is 
 repeated just before Ao'yot, words. As an epithet of these 
 read ^K-qdaoC, true, comparing John iv. ^J, Rev. xix. 9, 
 xxi. 5, xxii. 6 ; and, with one ot deleted, the sense of the 
 line will be : — 
 
 These are the true words which. 
 
 Lines 2-5. Filling the vacant space with rot? naQrjTaU, 
 in accordance with Professor Bartlet's suggestion (If.S, 
 p. 12), and substituting 'A/x^i^ Xiyo) for avrots* Tray, we get 
 the sense : — 
 
 Spake Jesus the living Lord to the disciples 
 And Thomas; and He said, Verily I say. 
 Whosoever shall hearken unto these words j of death 
 5 He surely shall not taste. 
 
ISIew Sayings of Jesus 3 
 
 Of line 2 nothing remains after 6 fa>v k. Two questions 
 have to be answered, What came next after 6 fwrl and 
 what stood at the end of the line? (i) The Editors give 
 Kvptoy as very doubtful, and Kal anoOaviav as equally likely, 
 cf. Rev. i. 18, J am he that liveth and was dead. (2) For 
 the next word or words they give the option between 
 a proper name in the dative, as to Philip, or to Matthias ; 
 a phrase such as to the other disciples (so Dr. Bartlet, 
 cf. 1. 32 and John xx. 26, his disciples were ivithin and 
 Thomas with them) ; and *lovha rw, to Judas who is also 
 Thomas, i.e. to Judas Thomas, suggested by Professor Lake. 
 To these suggestions add that of Canon E. L. Hicks, who 
 quotes Deut. i. i^ 2 Sam. xxiii. i, and reads: — 
 
 These are the words, the \last (words) which] 
 Spake Jesus the Living [and True, to the Eleven'] 
 And Thomas. 
 
 The points (i) and (2) have to be settled together, in 
 order that the reading as a whole may be of the right 
 length. Supposing the choice to lie between the readings, 
 
 6 ^^v Kvpios roiy jxaO-qrals, 
 6 C<2v KOL cLTTodavojv *Iov6a r(3, 
 and 6 ^^v /cat &\r]6i.vds ^lovbq tw, 
 
 each of which gives seventeen letters after the k, I should 
 on the whole prefer the first of the three. The compiler 
 would have claimed dominical sanction for his Sayings, as 
 St. Paul or St. Luke for the saying quoted in Acts xx. ^^ 
 in the name of 'the Lord Jesus'; and the Sayings them- 
 selves or some of them tell us that they were addressed to 
 a plurality of disciples. 
 
 The reading 'to the disciples and Thomas* makes 
 St. Thomas the authority for the record. In the canonical 
 writings he becomes prominent only after the Resurrection, 
 and to this period the Introduction to the New Sayings 
 seems to refer. The Editors' variant for KvpL09 suggested 
 by Rev. 1. c. would make this reference a certainty. But 
 
 B 2 
 
4 The Oxyrhynchus Sayings of Jesus 
 
 I think that 6 ^<av of itself connotes the same ; and * Lord ' 
 in its higher sense is a title of Him ' that liveth and was 
 dead,' cf. Acts ii. ^6', Rom. x. 9, xiv. 9. In grammatical 
 form the title 6 C^v Kvpios resembles John vi. 57, 6 C^v 
 TTarrip, the living Father. 
 
 For the phrase Haste of death' in its sense die the 
 reader is referred rightly to Matt. xvi. :z8, Mark ix. i, 
 Luke ix. 27 ; and for the same with a supposed * deeper 
 and metaphorical meaning ' to John viii. ^2,, If a Tnan keep 
 my ivord, he shall never taste of death (N.S. p. 12), a saying 
 which it is thought that our author may have known 
 independently of the Fourth Gospel {Ox. Papyr. IV. 11). 
 
 But in John viii. 51 f. the phrase comes in as follows : — 
 
 51 Verily, verily, I say unto you, If a man keep my 
 saying, he shall never see {0€o>prj(Tr)) death. 52 Then said 
 the Jews unto him, Now we know that thou hast a devil. 
 Abraham is dead, and the prophets ; and thou sayest, 
 If a man keep my saying, he shall never taste of death. 
 
 The Evangelist regards the Jews as ignorant or cavilling 
 objectors, and makes them misquote the saying in verse 51. 
 In the New Sayings perhaps this point was overlooked ; 
 the Fourth Gospel was used uncritically; and the Jews' 
 garbled version of His saying, with taste of death like 
 'Abraham and the prophets' instead of see death, is at- 
 tributed to Jesus. 
 
 And further, the saying as it stands in lines 3-5, 
 with its express reference to ' these words ' which follow, 
 is clearly not an unadulterated 'true word'; but rather 
 a saying edited by a compiler so as to form part of his 
 preface to a collection for which he claims the authority 
 of the Lord Jesus. 
 
 First Saying, U. 5-9. 
 
 5 [A-cyet *l7][(rov)^' 
 
 fXT; irava-da-Ou} 6 ^r][T(ov €(as hv 
 
 €Vprj Koi orav evpj] [dapi{3r}d^a€TaL kol 6a\i- 
 ^r]0€ls /3a(riA€V0-€t Ka\l ISaa-iXevaas avaira- 
 
New Sayings of Jesus 5 
 
 Lines 6, 7. The gap in line 6 would be not inappropri- 
 ately filled by Tr]v (ro(f)Cav, wisdom. In the next line ' the 
 exigencies of the space seem to require Oafi/SeCa-Oct) ' (Swete), 
 let him be arnazed or r)iarvel, rather than the longer word 
 6afjL(3rj6Tj(r€Ta i Rendering accordingly we get : 
 
 5 Saith Jesus, 
 
 Let him not cease that seeketh Wisdom until 
 He find, and when he has found let him mxirvel ; and 
 Having marvelled he shall reign, and reigning 
 He shall rest. 
 
 The Saying is quoted or alluded to as below in patristic 
 writings : — 
 
 a. Clem. Strom, ii. 9 (P. 453)> '^H mv rw Kad^ ^EppaCovs 
 €vayy€\C(^, *0 6aviJ.dcra^ ^aaiK^va^i, yiypairTaL' koI 6 (3a(T LXevaas 
 avairavOria-^Tau * As it is written also in the Gospel accord- 
 ing to the Hebrews, He who wonders shall reign, and he 
 who has come to reign shall rest.' 
 
 b. Clem. Strom, v. 14 (P. 704), Ov irava-^Tai 6 ^r]T5>v 
 €0)5 av evprj" evpcav 8^ 6apL(3rj6ri(T€Tai' Oaix^rjOeh '8e ^acnXevaei' 
 pacnXeva-as be k-navaTiavarerai. The seeker shall not cease 
 until he find, and having found he shall marvel, and 
 having mxirvelled he shall reign, and having come to reign 
 he shall rest. Qafx^os means great ^ wonder/ as in Acts iii. 
 10 and they were filled tuith wonder and amazement But, 
 * wonder' having been used for OavjxaCtiv, a different word 
 was wanted for Oaixpda-Oai. 
 
 c. Barn. iv. 13. * Lest perchance, taking our rest (iTrava- 
 TTavopLevoL) as if called, we slumber in our sins, and the 
 wicked Prince receive the power over us and thrust us 
 away from the kingdom of the Lord.' I take this to be 
 a possible allusion to the Saying, with its promise of rest 
 when the kingdom is won. He who rests prematurely will 
 fail to reach the kingdom. 
 
 d. % Clem. R. ii. 6, v. 5. 'For that is great and 
 wonderful (davpiaa-Tov), to establish not the things that are 
 standing but those which are falling . . . but the promise 
 
 ,^D -.Si- i-^-C_7^ ^ 
 
 
6 The Oxyrhynchus Sayings of Jesus 
 
 of Christ is great and wonderful, to wit the rest of the 
 coming kingdom and of life eternal.' 
 
 Resch in his Agrapha quotes this from the Homily of 
 Pseudo-Clement of Rome as an allusion to the Saying in 
 Clem. Strom, ii. 1. c, which he regards as not a genuine 
 Logion but an Apocryphon. Pseudo- Clement's ' promise of 
 Christ ' may be thought to be an attestation of our author's 
 * Saith Jesus/ or the like; that is to say, of the express 
 ascription of the Saying to Christ. 
 
 For surprise at the revelation of the kingdom see 
 Matt. XXV. 34 f . ; Bam. vii. 9 ; 2 Clem. R. xvii. 5. 
 
 e. Acta Thomae § 136, p. 243 ed. Bonnet, quoted by 
 Mr. Badham. 'And the apostle said, the treasury of the 
 holy King is flung open, and they who worthily partake of 
 the good things there rest, and resting they shall reign.' 
 
 Clement in Strom, ii. leads up to the Saying with words 
 about Wisdom and knowledge of the truth, of which the 
 beginning is to wonder at things, ' as Plato in the Theae- 
 tetus saith,* in words attributed to Socrates. And he 
 quotes St. Matthias as saying in his Traditions, Savfjiaa-ov 
 TO. irapovra, wonder at the things present. Wonder is 
 a phase of ignorance antecedent to the quest and acquire- 
 ment of knowledge. 
 
 In the Saying as cited more at length, but without 
 indication of its source, in Strom, v. there is no sign of 
 any hiatus ais in 1. 6. This led me to think of a reading, 
 ' Let not the seeker cease tov Cn'^o.v, from seeking, until he 
 find ' ; but, having regard to Strom, ii. 1. c, I prefer to insert 
 ' Wisdom ' as the subject of the Saying. 
 
 For Wisdom as a personage to be sought diligently, and 
 as related to wonder, rest, and kingship, compare the 
 following sayings : — 
 
 Ecclus. vi. 27 Search, and seek, and she shall be made 
 known unto thee. 28 (Ii. 27) For at the last thou shalt 
 find her rest. 31 Thou shalt put her . . . about thee as 
 a crown of joy. 
 
 Prov. viii. 15 By me kings reign. 
 
 Wisd. X. 10 She . . . shewed him the kingdom of God. 
 
New Sayings of Jesus 7 
 
 14 She brought him the sceptre of the kingdom. 17 (She) 
 guided them in a marvellous way. 
 
 Add the Stoic teaching that the wise man is the true 
 king, to which St. Paul alludes in i Cor. iv. 8-10, ye have 
 reigned . , , ye are wise (cf. Lightfoot on St. Paul and 
 Seneca) ; and we have apt parallels which suffice to account 
 for Wisdom as the subject of the first of the New Sayings. 
 This does not indeed make wonder the ' beginning of 
 wisdom,' but brings it in perhaps as leading from wisdom 
 attained to a higher grade of it. See also Mark x. 24 f . ; 
 Heb. iii. 11 — iv. 11 ; Rev. xiv. 13, xx. 4. 
 
 Second Saying, U. 9-21. 
 
 X^yet ^l\r]{(Tov)s' rtVes 
 
 10 ol ekKovres tjimcls [ety ttjv fiacnkeCav et 
 
 ri /3aa-tAeta iv pvpa[v(^ eorir ; 
 
 TO, ireTdva tov ovp[avov koI t&v O'qpmv o- 
 
 TL VTTO TYjV yijv €OT[tr Tj CTTt TTJS yTJS KOI 
 
 ol l^Oves TTJs 6a\6[(rcr7]9 ovtol ol ekKov- 
 15 T€S vixds, KoX J] ;3a(r[tAeta t&v ovpavGiv 
 ivTos vfJL&v [ejoTt [koI oaris av kavTOV 
 
 yvia ravrriv cv/07j[(ret 
 
 kavTovs yvoi(T€(r0€ [kol ctS^o-ere ort vloC 
 
 €(rT€ Vpi.€LS TOV TTaTpOS TOV r[ 
 
 ao yz/wa(€o-)^e kavTovs ii[ 
 
 Koi v/xety eare r;7rrp[. . . . 
 
 Lines 9-15. These lines contained a section complete 
 in itself, which began perhaps with 'Epcorare {Ox. Fapyr. 
 IV. 6). In 1. 10 avo) els ovpavov is possible as an alternative 
 to CIS T7]v jBaa-Lkeiav. The next line may have ended 'Apiriif 
 Aeyo) or Aeyco vpuv. In 1. 12 I read irav /crtV/xa, every crea- 
 ture, as more comprehensive than t&v OripCcaVy of the beasts. 
 Translating accordingly we get : — 
 
 Saith Jesus, Te ask, Who are 
 lo They that draw us up to heaven, if 
 
 The kingdom is in heaven ? Verily I say. 
 
 The fowls of the heaven, arid every creature that 
 
8 The Oxyrhynchus Sayings of Jesus 
 
 Is under the earth or upon the earth, and 
 The fishes of the sea^ these are they that 
 15 Draw you. 
 
 Lines 15-21. An editorial Kat (1. 15) introduces a further 
 saying about the kingdom. For a simple KaC, And, mean- 
 ing ' And he saith in another place/ see Heb. i. 8 (Ps. xlv.), 
 But unto (R. y-of) the Son he saith. Thy throne, God, is 
 for ever and ever ... 10 (Ps. cii.), And, Thou, Lord, in 
 the beginning hast laid the foundation of the earth. 
 
 In 1. 17, which ends with three pltis eight dots, another 
 KaC is wanted to begin a fresh clause, and evpovres with its 
 eight letters exactly fills the remaining space. 
 
 In 1. 18, partly adopting Dr. Swete's eav yap a\r)6(as \ 
 cavTOV^ yv(o(r€(rd€, viol Kal dvyarepes \ core kt€, I would replace 
 the Editors* conjectural supplement by on viol kol Ovyarip^s, 
 
 In 1. 19 read, with the Editors, tov TravTOKpdropos Kat. 
 
 Line 20 ends with four plus five plus five dots. Words 
 wanted here are ahov ovra^, and the remaining dots .... 
 suggest roi? as in Luke ii. 49, h roTs tov irarpos fxov, R. V. in 
 my Father's house ; or to keep the plural, say precincts. 
 
 With TjToXts for its last word the Saying would end 
 thus : — 
 
 15 And, The kingdom of heaven 
 
 Is within you, and whosoever himself 
 Shall know shall find it; and having found it 
 Ye shall know yourselves, that sons and daughters 
 Are ye of the Father Almighty, and 
 
 20 Ye shall know that ye are in His precincts, 
 And ye are the city. 
 
 In the main successfully restored by the Editors the 
 Second Saying lacked little but illustration, although they 
 show some want of confidence in their reconstruction. 
 
 The MS. reading *us* and the interrogation. Who are 
 they that draw us up to heaven ? if that be the true form 
 of it, are justified by the locus classicus quoted below from 
 the Pentateuch with its New Testament parallel. These 
 express the thought of the inaccessibility of heaven to 
 
New Sayings of Jesus 9 
 
 man, and to one or both of them the Saying in all proba- 
 bility alludes. 
 
 Deut. XXX. II For this commandment which I com- 
 mand thee this day, it is not hidden from thee, neither is it 
 far off. 12 It is not in heaven, that thou shouldest say. 
 Who shall go up for us to heaven, and bring it unto us, 
 that we may hear it, and do it 1 13 Neither is it beyond 
 the sea, that thou shouldest say, Who shall go over the sea 
 for us, and bring it unto us, that we may hear it, and do 
 it ? 14 But the word is very nigh unto thee, in thy 
 mouth, and in thy heart, that thou may est do it. 
 
 Rom. X. 6 But the righteousness which is of faith 
 speaketh on this wise. Say not in thine heart, Who shall 
 ascend into heaven? (that is, to bring Christ down from 
 above :) 7 Or, Who shall descend into the deep ? (that is, 
 to bring up Christ again from the dead.) 8 But what saith 
 it ? The word is nigh thee, even in thy mouth, and in thy 
 heart : that is, the word of faith, which we preach. 
 
 From the commandment or Law to Wisdom the transi- 
 tion is obvious and natural. Ecclus. li. 26, Nigh (Heb. nnnp) 
 is she to them that seek her^ is a reminiscence (A.V. marg.) 
 of Deut. XXX. 14. A more extended allusion to Deut. 1. c. is 
 found in Job xxviii. 12-28, Where shall wisdom be found? 
 . . . The depth saith, It is not in me .,.It is hid from the eyes 
 of all living, and kept close from the fowls of the heaven . . . 
 And unto man he said. Behold, the fear of the Lord, that 
 is wisdom; and to depart from evil is understanding. 
 As revealed to man it is * very nigh ' and practical : not far 
 off in heaven but in the heart, * that thou mayest do it.' 
 
 See also Pro v. xxx. 3, 1 neither learned wisdom, nor have 
 the knowledge of the holy. 4 Who hath ascended up into 
 heaven, or descended? and John i. 51? iii- ^S* 
 
 'There remains however the greatest crux of all, the 
 meaning of draw' {N. 8. p. 16). In (Xkovtcs and its 
 use here I find no difficulty; but was there anything in 
 literature to suggest it ? 
 
 We may think of the approach to the kingdom as a 
 wayfaring along 'The steep and thorny path that leads 
 
10 The Oxyrhynchus Sayings of Jesus 
 
 to heaven.' Going back from Hamlet to Hesiod, we find 
 the ancient poet describing the ascent to the abode of 
 Virtue as at first steep. The ascent to heaven may be 
 likened to a mountain track, so precipitous in places that 
 the traveller cannot climb up it. Angels must carry him, 
 as they carried Lazarus in the Parable. 
 
 The old Kebetis Tabula, which any Greek of the day 
 might have known as an elementary school-book, expounds 
 a supposed allegorical picture representing life as a pilgrim- 
 age to the abode of the blessed. The way winds up a hill, 
 on which there is a great rugged rock. Up above stand 
 two strong women, the personified sister virtues Continence 
 and Endurance. These stretch out their hands eagerly, 
 exhorting the weary travellers to endure to the end. But 
 up the rock no path is seen. The question is asked, How 
 do the men get up it ? The answer is, that those women 
 descend the precipice and drag the men up to them, 
 
 Kol (Kkovo-lv avTovs av(o irpbi avrds. 
 
 Here we have the word €\k€iv, draw, used as in the 
 Saying, the author of which may very well have borrowed 
 from the Tablet or Picture of ' Kebes.' ^Kko), kkKvoi] For the 
 latter see John vi. 44, xii. 32, to which also the Saying 
 may allude. Clement of Alexandria uses both. 
 
 Clem. Strom, v. 12 (P. 694), rj 6ti fj Icrxys tov \6yov ri 
 hoOelaa ij^jlIv . . . irdvTa tov Karahe^dixevov Kal ivrbi kavTov 
 KT-qadnevov avrrjv . . . Trpoj kavrrjv cAkci, is given in Ox, 
 
 Fapyr. IV. 7 with the words underlined inadvertently 
 omitted. Clement's Power of the Word, which like the 
 leaven draws all men who have received it and have 
 it within them to itself, may have been suggested to him 
 by the action of Continence and Endurance in the Picture 
 of Kebes. 
 
 There is nothing abstruse thus far in the Saying, the 
 plain sense of lines 9-15 being that man should 'rise 
 through nature up to nature's God,' in accordance with 
 Old and New Testament teaching as below. 
 
 Job xii. 7, 8. But ask now the beasts, and they shall 
 
New Sayings of Jesus ii 
 
 teach thee ; and the fowls of the air, and they shall tell 
 thee: Or speak to the earth, and it shall teach thee; 
 and the fishes of the sea shall declare unto thee. 
 
 Matt, vi (Luke xii. 23 f.). 26 Behold the fowls of the 
 air: for they sow not, neither do they reap, nor gather 
 into barns ; yet your heavenly Father feedeth them. Are 
 ye not much better than .they? 28 Consider the lilies 
 of the field. 30 ye of little faith. 32 Your heavenly 
 Father knoweth that ye have need of all these things. 
 
 Men are to learn faith in the heavenly Father from the 
 things of earth. Next after * heaven ' in line 1 1 f . come 
 the birds ' of the heaven,' and then by way of contrast and 
 paradox ' every creature that is under the earth.' I prefer 
 Tiav KTi(j[ka, every creature, to rSiv Q'^pitav, as comprehending 
 * the grass of the field ' as well as the beasts. 
 
 Whatever was meant by Luke xvii. 21, the kingdom of 
 God is within you, the saying 'The kingdom of heaven 
 is within you/ as it stands in 11. 15-16, must mean that 
 the kingdom is not external but within a man, in his 
 heart. Was the saying in either form quite new, or can 
 we find something which gave rise to it? The word of 
 faith in Rom. x. 8 being the Gospel of the Kingdom, the 
 saying rests upon Deut. 1. c, to which St. Paul refers. 
 
 Mr. Badham aptly quotes from the beginning of Clem. 
 Paed. iii. 'It is then, as it appears, the greatest of all lessons 
 to know one's self. For if a man knows himself he will 
 know God ' (iV. 8. p. 17). Having come to know himself 
 a man finds the kingdom of heaven within him ; and con- 
 versely, having found this within them, men rise to a yet 
 higher self-knowledge. The proposed reading koX evp6vT€s 
 after evprja-et (1. 17) is in the style of 1. 7. 
 
 Luke ii. 49 h rot? rod irarpos fJiov, lit. in my Father's, 
 is best illustrated by John xiv. 2, In my Father's house 
 (otKta) are many mansions, compared with the quotations 
 of it in Iren. iii. 20. 3, v. ^6 (vol. ii. 105, 427 f. ed. Harvey). 
 In the latter place, near the end of his last book, 
 Irenaeus writes, ws ol TTpea-^vrepoL Xiyoucri Krk. ol be ttjv 
 kaixirpoTriTa rrjs TroAfO)? KaOi^ovaiv . . . koX hia tovto elprjKevai. 
 
12 The Oxyrhynchus Sayings of Jesus 
 
 Tov Kvpiov, €v TOLs Tov TTaTpos fJ-ov ^lovcLi clvaL TToAAaj, relating 
 
 that the Elders quoted the Lord as saying, That in my 
 Father's (Lat. apud Patrem) are many mansions. In the 
 former place we have now only the Latin, Multae enim 
 TThansiones apud Patrem. 
 
 Clem. Strom, vi. 6 (P. 763 f.). Here Clement discourses 
 again, as in Strom, ii. 9, on the- preaching in Hades (Herm. 
 Sim. ix. 16); and he writes of the repentant, 'even though 
 in another place,' as (v rot? tov Oeov ovras tov iravTOKpaTopos^ 
 i.e. according to Potter, in the number of those who are 
 God Almighty's ; but the phrase in itself may also mean, 
 in His precincts. The Saviour preached drawing [eXKvcras) 
 men wherever they were to salvation. God is the Lord of 
 of all men, ' but more intimately the Father of those who 
 know ' (P. 764). 
 
 The Editors' reading tjtito in 1. 21 seems to be right by 
 the facsimile, and the unfinished word would be TrroXtj 
 (Blass), an archaic form of ttoAis, city. ' Ye are the city,' 
 cf. Heb. xi. 10 R.V., Rev. xxi., sCnd the Greek saying that 
 ' men, not walls, are a city,' is implicitly contained in Matt, 
 v. 14, Te are tlie light of the world. A city that is set on 
 an hill cannot be hid, a saying embodied in one of the 
 Oxyrhynchus Logia. 
 
 Third Saying, 11. 21-27. 
 
 [ Xey€i ^\r\{aov)^' 
 
 ovK CLTroKvrjcrcL 6.v0[p(tiTros , 
 
 pcov fTrepoiTTjaaL 7ra[ 
 
 p<ji)v irepl TOV TOTTov Tr][i 
 
 25 a€T€ OTL TToXAol ^(TovTai 7r[pcI)roi ^a\aT0L kol 
 
 oi i(T)(aTOL TTpCaTOL KOL [ 
 
 (T(,V. 
 
 Lines 21-4. What sort or condition of man will inquire ? 
 and of whom and about the place of what? Answers to 
 the latter questions first occurred to me. 
 
 Line 23 ends with two plus three plus eight dots and is 
 followed by pcov. For ira . . read irapd, suppose pcov to be the 
 
New Sayings of Jesus 13 
 
 end of a genitive plural, and in the space . . . after i;apa 
 write T&v, Elders of the Church being likely personages 
 to be inquired of, irpecr^vTipoiiv, elders, with its eight plus 
 three letters may be assumed to be the genitive which was 
 to be found. 
 
 Line 34 is the crux of the Saying. After r^s there are 
 ^YQ 'plus three plus four dots, and aere begins the next line. 
 The Saying ended with a warning, introduced probably by 
 a But ; before which must have come, concerning the place 
 of his Read accordingly, 
 
 Trept Tov TOTTOV rrjs avTov d\\* evpTJl o-ere, 
 
 and we shall have filled up line 2,4, leaving no space at all 
 » for the noun which agreed with rrjs. 
 
 Satisfied that no superfluous letters had been inserted, 
 and that the Editors' estimate of the space to be filled was 
 nevertheless as usual accurate, I felt that there must be 
 some exceptional way out of the difiiculty. The facsimile 
 and the transcript in capitals (J}^, >Sf. p. 11) show v/xets first 
 omitted and then written above 1. 19, and the like has hap- 
 pened in the Third Saying (1. 2,^), thus, 
 
 on 
 
 cere noAAoi gcontai 
 
 In 1. 24 suspend avrov, and we get back the space 
 
 wanted for fxovrji, mansion, a word associated with 'place* 
 in John xiv. a. In my Father's house are many mansions 
 . , . I go to prepare a place for you. 
 
 Lastly, what sort or condition of man will inquire ? In 
 1. 22 i, we have six plus three dots plus poav, which suggests 
 Tjfxep&v, of days. Abraham and Isaac died each ttAtJ/o?]? r^i^pcavy 
 full of days (Gen. xxv, xxxv). Ilki]pr]s completes 1. 22, and 
 gives the sense, that a man looking to the end of his days 
 will take thought and ask about the place of his abode in 
 the world to come, 
 
 Saith Jesus, 
 A mxin full of days will not hesitate 
 To inquire of the elders 
 Concerning the place of his mansion. 
 
 OF THE 
 
 IlMf\/CDQ!-rv 
 
 .^ 
 
T4 The Oxyrhynchus Sayings of Jesus 
 
 Lines 24-7. Line 26 ends with twelve dots in the 
 transcript, but the Editors' proposed reading (oy^v aiiaviov 
 €iov\(TLv (Ox. Papyr. IV. 8) allows fifteen. To contrast 
 with TToXXoi read kol oXCyoi, and fetv ; and then K\r]ToC (or 
 iKXcKTOi) €l\(TLv, Comparing Matt. xxii. 14. Thus the Saying 
 ends with the warning, 
 
 But ye shall find 
 25 Thai many that are first shall he last and 
 The lad first, and few are called (or chosen). 
 
 With its four iotas in the room of two ordinary letters, 
 oXiyot KX-qroL €t fits into the space of twelve. KX-qroC here 
 would have the sense called efiectually, as in places of the 
 New Testament, or Bam. 1. c. (p. 5). * • 
 
 Papias writes in the introduction to his work on the 
 Dominical Oracles (Euseb. H. E. iii. 39), that he will not 
 hesitate {Ovk o/crTJo-co) to incorporate things learned from 
 the Elders; and he names Thomas as an authority for 
 some of his traditions. 
 
 Fourth Saying, U. 27-31. 
 
 Xiyii ^lr){(Tov)i' [iiav to jjli] €/ut7rpo(r- 
 
 OfV TTJi OXJ/taH (TOV Kot [to KiKpVlUliVOV 
 
 0770 (TOV a'noKaXv(}i{6)rj(T(T[aC trot, ov yap l<r- 
 30 TLv Kpvirrdv h ov <l)av€[pdv y€irqa€Tai 
 Koi TtOafXfxivov h o[vk ^y€p6rj(T€TaL. 
 
 Saith Jesus, All that is not before 
 Thy face, and that ivhich is hidden 
 From thee, shall be revealed to thee. For there is not 
 30 A ny thing hid which shall owt be made manifest ^ 
 And buried which shall not be raised. 
 
 This Saying, which has been well restored by the Editors, 
 is akin to Matt. x. 26, Fear them not therefore : for there is 
 nothing covered, that shall not be revealed ; and hid, that 
 shall not be known ; Mark iv. 22 R.V. For there is nothing 
 hid, save that it should be manifested; neither was any- 
 thing made secret, but that it should come to light; 
 
New Sayings of J e sits 15 
 
 Luke xii. 2 R.V. But there is nothing covered up, that 
 shall not be revealed : and hid, that shall not be known. 
 
 St. Mark's telic construction indicates that things hidden 
 are hidden by design, and with intent that they should 
 come to light in due time. The parallels from Matt, 
 and Luke, which fail to express this, are perhaps later, 
 although the contrary is suggested by the Editors {N. S, 
 p. t8). 
 
 A thing may be hidden from a man because it is not 
 before his face, or because, being in his line of sight, it 
 is covered up. In Xenophon's Mem, Socr. ii. 3 there is 
 a saying of the proverbial sort, that the most far-sighted 
 eyes cannot even of things near at hand see at once what 
 is before and what is behind ; and in Herm. Sim. ix. 2. 7 
 Hermas is told, 'The things behind thee thou canst not 
 see, but the things before thee thou beholdest,' and is 
 advised to let alone what he cannot see and master what 
 he can. The promise of the Saying to men who desiderate 
 gnosis is in effect. Then shall ye know. 
 
 The revelation to come is expressed partly in terms of 
 a resurrection. Things simply hidden shall be brought 
 to light, and the dead and buried shall be raised. The 
 Saying is more finished in form than the Gospel parallels, 
 to which it not improbably alludes. 
 
 Fifth Saying, 11. 32-42. 
 
 [€^]iTaCovcnv avrov o[l fjLa6r]Tal avTOv kol 
 [Ae]yovcrii>* ir&s vr](TT€v[(rofXiV kol ttwj . . . 
 
 [ ]lJi€6a KOL TTcS? [ 
 
 35 [. . . . KJal Ti irapaTrjprjcrloixev 
 
 [ ]v ; Aeyet ^h]{a-ov)s' [ 
 
 [ ]€irat \xr] 7roietr[e 
 
 [. . . . .]r79 aXrjdeCas av[ 
 
 [ ]v a['7r]oKe/c/o[u 
 
 40 [ fJLa]KdpL[6s] idTLV [. 
 
 [ ]a) €(tt[l 
 
 [ H ■ 
 
i6 The Oxyrhynchus Sayings of Jesus 
 
 ' Though this Saying is broken beyond hope of recovery, 
 its general drift may be caught' (N. S. p. 19). 
 
 Lines ^2-^6. 'E^erafouo-ti; may have been suggested by 
 John xxi. 12 (Ox. Papyr. IV. 9)/ And none of the disciples 
 durst question him/ Keeping the indicative futures, or 
 substituting subjunctives as vqa-Tevaoiixev (Swete), and com- 
 paring Matt, xxiii. 3, observe arid do, we may suppose 
 the Saying to have begun thus : — 
 
 His disciples question Him and say, How shall (or 
 should) we fa^t, and how pray^ and how give alms ? and 
 what shall (or should) ive observe and do? 
 
 Lines 36-40. The reconstructor's range of conjecture 
 will be limited if we assume that this section consisted 
 simply of precepts without any reference to the reward 
 of observance, a subject belonging to the beatitude, Happy 
 is he ..., in lines 40 f. The questions, How should we fast, 
 pray, give alms'? are answered as below in the Sermon 
 on the Mount, which supplies materials for the beatitude 
 also. 
 
 Matt. vi. I Take heed that ye do not your alms before 
 men, to be seen of them ... 2 ... as the hypocrites do . . . 
 4 That thine alms may be in secret : and thy Father which 
 seeth in secret himself shall reward thee openly (A.V. for 
 h (l)av€pu>, om. R.V.). 5 And when ye pray, ye shall not 
 be as the hypocrites (R.V.) : for they love to ... be seen 
 of men. 6 But . . . pray to thy Father which is in secret. 
 16 Moreover when ye fast, be not, as the hypocrites, of 
 a sad countenance. 18 That thou appear not unto men 
 to fast, but unto thy Father which is in secret. 
 
 I had partly reconstructed these lines but had not filled 
 up the space before ctrat (1. 37), when a reconstruction 
 by the Hulsean Professor of Divinity, Dr. Barnes, was 
 published in the Guardian. At once adopting his utto- 
 KpeiTai, for v-noKpirai, I wrote down from Matt. vi. 5, 
 
 Te shall not be as the \ hypocrites. 
 
 Line 37 ends with five p)l'^^ six dots, and what is not 
 
New Sayings of Jesus 17 
 
 to be done is evidently the opposite of the truth (1. 38). 
 Comparing Rev. xxii. 15 Trotaii/ \/r€i56o5, read therefore at the 
 end T/reu6oy, and before it vft€ts, ye^ in emphatic contrast 
 with 'the hypocrites/ 
 
 Beginning line 38 with aWa ttjs, we have left at the end 
 six plus three plus four dots. Cancel six of these by 
 reading aj^rexere, and we have space for KaC to begin the 
 next clause, and lastly for loro), he, to lead up to hid in 
 the next line. Or read avr^xjea-di and €(rT(a be. 
 
 For ... i; in line 39 read v^jl&v, after airoKCKp, read airoj 
 and end with the article. We have then to answer the 
 questions, Let your (?) be hidden away from (?). Matt. 1. c. 
 gives the answer in substance, but in the Saying what was 
 its form 1 * Let your fastings, prayers, almsdeeds, and all 
 that ye observe and do be * in secret.' That is to say, let 
 your religious life, tj fw^ v/xwi/, be * in secret.' These three 
 words minus the r, with the intervals between them and 
 their two broad letters o), o), cover the space for nine 
 average letters allowed by the Editors at the beginning 
 of the line. 
 
 From whom or what is a man's life to be hidden? 
 Matt. 1. c. replies. From ' men.' But avOpoiTrcov is too long 
 for the space .,,... {1. 40). An obvious synonym is the 
 * world,' and the six letters of koo-ixov just fill the space 
 available. The second part of the Saying will accordingly 
 run thus : 
 
 Saith Jesus, Te shall not be as the 
 Hypocrites. Bo not ye falsehood, 
 But hold fast to the truth. And be 
 Your life hidden away from the 
 40 World. 
 
 Compare Col. ii. 20-iii 3, Wherefore, if ye be dead with 
 Christ from the rudiments of the world, why, as though 
 living in the world, are ye subject to ordinances, (Touch 
 not ; taste not ; handle not ; . . .) after the commandments 
 and doctrines of men ? . . . For ye are dead, and your life 
 is hid with Christ in God. 
 
 
 
i8 The Oxyrhynchus Sayings of Jesus 
 
 Lines 40-42. Blessed is he who keeps these sayings. 
 Great is or shall he his reward in heaven (Matt. v. 12). 
 Or the 0) may be from iv (pavepl^. In line 42 the lv may 
 belong to a verb, or to a noun as KaToUrja-Lv. The beatitude 
 would have been in substance like others with which we 
 are familiar, but it is safe to say that it cannot be restored 
 with certainty from its scanty remains. 
 
 FRAGMENT OF A LOST GOSPEJi. 
 
 * Eight fragments of a papyrus in roll form, containing 
 a lost Gospel, the largest (b) measuring 8-2 x 8-3 cm. and 
 comprising parts of the middles of two narrow columns ' 
 (N. S. p. 37). The Editors are in doubt as to the exact 
 relation of some of the eight scraps which make up the 
 Fragment " to one another. Their reconstruction of the 
 main part of it in minuscules is as follows : 
 
 [. . &]TTb Trpcal ^[a>9 Sxj/k 10 v€L ovbe v[Tid]€L . [. 
 [fx^r]€ ^<^' (<nT[4pas ^v ix^^'^l^^ f\vb[v' 
 
 [^0)9 ir]p(til pii^T€ [rfi ixa ri kv[. . . .] koL 
 
 [Tpo(f)fi \?}x5iv tC (pa- vpLUi ; tls olv 'npoa6(^il')r] 
 
 [Xjj viiStv] tL kvhv' 15 vy^&v ; avTb[<s 8]<»o-€t 
 
 [(Trj\(rOi, [ttoXJXo) Kp€(\(T' vpXv ro ivbvpia v- 
 
 LiNES 1-17. The Editors' rendering of these lines is: 
 
 1-7. (Take no thought) from morning until even nor 
 from evening until morning, either for your food what ye 
 shall eat or for your raiment what ye shall put on. 
 (7-13) Ye are far better than the lilies which grow but 
 spin not. Having one garment, what do ye (lack?) . . . 
 
Fragment of a Lost Gospel 19 
 
 (13-15) Who could add to your stature? (15-16) He 
 himself will give you your garment. 
 
 Questions arise about the text, the translation and the 
 interpretation of these Sayings. 
 
 The dots . . . printed above after lack are misplaced. 
 The transcript shows that they are wanted after spin not 
 (1. 10); and that they are not wanted after lack (1. i%\ 
 the space of er . . . . being quite filled up by the assumed 
 €i;8etr6, lack ye"^ The one word *ye' is inadequate as a 
 rendering of koX vfxeh, i.e. And ye or ye also^ according 
 to the punctuation adopted (1. 12 f.). If ovbe vrjOeLy neither 
 do they spin, be right as a reading in 1. 10, the clause 
 must be an unskilful abbreviation as from Matt. vi. 28. 
 
 Reading in lines 10-13 • 
 
 Koi (or aAA') €V exovra ^vhv^xa tC (vhei ; koi v/xety, 
 with rt as a solecism (ace. for gen.), as the Editors take 
 it to be, we may render lines 7-17 thus, 
 
 Much better are ye than the lilies^ which grow neither do 
 they spin : and (or yet) having one clothing ivhat lack they ? 
 And ye, who could add to your stature ? He Himself will 
 give you your clothing. 
 
 The last clauses look incoherent. To connect them, note 
 that artifices in dress are used to give the appearance of 
 fine stature and physique. 
 
 Of the Sayings in this part of the Fragment, in relation 
 to the canonical parallels, the Editors write, ' The papyrus 
 version is, as a rule, shorter than the corresponding 
 passages in the Gospels; where it is longer (11. 1-3) the 
 expansion does not alter the meaning in any way ' {N. S. 
 p. 42 f.). But it is possible to interpret some things in the 
 Fragment difierently. With the parallels quoted below 
 from Matt. vi. compare those in Luke xii. 
 
 Matt. vi. 34 Take therefore no thought for the morrow. 
 25 Take no thought for your life, what ye shall eat, or 
 what ye shall drink ; nor yet for your body, what ye shall 
 put on. Is not the life more than meat, and the body than 
 raiment ? 2,6 Behold the fowls of the air ; for they sow 
 
 c 2 
 
20 The Oxyrhynchus Sayings of Jesus 
 
 not, neither do they reap, nor gather into bams ; yet your 
 heavenly Father feedeth them. Are ye not much better 
 than they 1 27 Which of you by taking thought can add 
 one cubit unto his stature (R. V. marg. ' age ') 1 28 And why 
 take ye thought for raiment? Consider the lilies of the 
 field, how they grow ; they toil not, neither do they spin : 
 29 And yet I say unto you, That even Solomon in all his 
 glory was not arrayed like one of these. 30 Wherefore, if 
 God so clothe the grass of the field, which to day is, and 
 to morrow is cast into the oven, shall he not much more 
 clothe you, O ye of little faith? 31 Therefore take no 
 thought, saying. What shall we eat? or, What shall we 
 drink ? or, Wherewithal shall we be clothed ? 32 . . . for 
 your heavenly Father knoweth that ye have need of all 
 these things. 
 
 Briefly, men are not to be anxious whether they shall 
 have the necessaries of life. 
 
 The general curtness of the Oxyrhynchus version of 
 these Sayings makes its expansion of 'the morrow' in 
 11. I, 2 the more significant; and the Editors write sug- 
 gestively on arToXrj (1. 5 f .), that it * is not quite the word 
 that would be expected, being used in the New Testament 
 for grand "robes" rather than a plain garment* (Ox. 
 Papyr. IV. 25). 
 
 Clem. Faed. ii. 10 (P. 231) makes the 'what* of 
 Matt. vi. 25 exclude variety, and such is perhaps the 
 teaching of the Fragment. Its warning may be against 
 taking thought, not for 'your life' and for 'your body,* 
 whether in the near future ye shall be able to supply their 
 wants ; but for ' your food,' what sorts ye shall eat, and 
 for ' your raiment,* what ye shall wear at this or that time 
 of the day. The lilies which have no changes of raiment, 
 what do they lack ? 
 
 In Clem. Hom. xv. 7 the Prophet of the truth is said by 
 Peter to have taught, that they who of the two kingdoms 
 choose the kingdom to come should be content here with 
 bare necessaries : water, bread and irepL^oXaiov kv6s, one 
 garment. 
 
Fragment of a Lost Gospel 21 
 
 One of the Elizabethan Sermons or Homilies appointed 
 to he read in Churches (No. 18) inveighs thus against 
 ' Excess of Apparel ' : 
 
 ' The Israelites (Deut. xxix.) were contented with such 
 apparel as God gave them, although it were base and 
 simple. And God so blessed them, that their shoes and 
 clothes lasted them forty years; yea, and those clothes, 
 which their fathers had worn, their children were con- 
 tented to use afterwards. But we . . . are loth to wear 
 such as our fathers have left us; we think not that 
 sufficient or good enough for us. We must have one gown 
 for the day, another for the night; one long, another 
 short ; one for winter, another for summer ; one through 
 furred, another but faced ; one for the working-day, 
 another for the holy-day ; one of this colour, another of 
 that colour ; one of cloth, another of silk or damask. We 
 must have change of apparel, one afore dinner, and another 
 after ; one of the Spanish fashion, another Turkey : and, 
 to be brief, never content with sufficient. Our Saviour 
 Christ bade his disciples they should not have two coats 
 (Matt. X.) : but the most men, far unlike to his scholars, 
 have their presses so full of apparel, that many know not 
 how many sorts they have.' 
 
 Compare also Enoch xcviii. 2 (ed. Charles), ' For ye men 
 will put on more adornments than a woman, and coloured 
 garments more than a virgin : in royalty, and in grandeur, 
 and in power, and in silver, and in gold, and in purple, and 
 in splendour, and in food they will be poured out as water.' 
 
 Lines 17-^3. In His reply to a question of Salome about 
 the age to come, the Lord is related in the Gospel according 
 * to the Egyptians to have said, "Orav to t^? alarxyvr]^ evbviJLa 
 irarria-'qTe, When ye shall have trampled the clothing of 
 shame. See 2 Clem. R. xii. 2, ' For the Lord Himself, being 
 asked by a certain person when His kingdom would come, 
 said . . .,' with the passages cited from Clem. Strom, iii. 
 and Eax, Theod. in Lightfoot's note. The Oxyrhynchus 
 version (or what remains of it) of the question and answer 
 is as follows : 
 
22 The Oxyrhynchus Sayings of Jesus 
 
 His disciples say unto Him, When ivilt thou he manifest 
 to us, and when shall we see thee ? He saith. When ye shall 
 be unclothed and not ashamed. 
 
 The form of the question was probably based upon 
 John xiv. 22, What is come to pass that thou wilt manifest 
 thyself unto us, and not unto the world ? On the reply to 
 it see below. But first notice the seeming incongruity 
 of the question. It follows sayings evolved from the 
 Sermon on the Mount. If in the Gospel the hearers had 
 been said to have asked in the course of it, ' When shall 
 we see thee?' the ineptitude of the question would have 
 been apparent. Why should the question in the Fragment 
 seem to any one to be less out of place ? Only because the 
 question is overshadowed by the strange answer. Did the 
 disciples then forecast the answer ? No, but the compiler 
 did. After sayings on clothing he brings in another 
 saying on the subject, to the effect that in the ideal future 
 no clothing will be wanted. Thus, it may be argued, he 
 shows himself to be not an Evangelist, but a Logiographer, 
 who puts together sayings upon a subject without regard 
 to historical sequence and occasion. 
 
 It so happened that in Oxyrhynchus Logia (p. 103) 
 I touched upon the reply to Salome, a well-known matter 
 of controversy, and connected it with Gen. ii. 25 naked and 
 not ashamed. This connexion is now attested by the Oxy- 
 rhynchus form of the reply. 
 
 The saying in Barn. vi. 13, Lo, I make to, tcryara ^s to. 
 TTp&ra, the last things as the first things, was taken to mean 
 (Ox. Log. p. 71 f.), that in the last days there would be a sort 
 of Paradise Regained, and the question was raised whether 
 ' Barnabas ' knew the ' Gospel according to the Egyptians.* 
 
 Perhaps ' Hermas * also knew that Gospel and the saying 
 to Salome. Herm. Sim. ix. 11 describes his mysterious 
 vigil with the Virgins, the twelve personified Christian 
 Graces, from Faith to Love. The building of the tower is 
 finished, and thus symbolically the end is come. Hermas, 
 as if grown young again, accompanies the Virgins as they 
 
Fragment of a Lost Gospel 23 
 
 dance round the tower. The Virgins spread their linen 
 tunics (chaps, ii, xiii) upon the ground for him to lie upon, 
 and thus they are ' unclothed and not ashamed.' 
 
 Whatever the saying to Salome first meant, it was open 
 to diverse interpretations. One is in effect suggested by 
 Spenser on the symbolic dance of the Graces in his Faerie 
 Queene (vi. 10. 24) : 
 
 Therefore they alwaies smoothly seeme to smile, 
 That we likewise should mylde and gentle be ; 
 And also naked are, that without guile 
 Or false dissemblaunce all them plaine may see, 
 Simple and true from covert malice free ; 
 And eeke themselves so in their daunce they bore, 
 That two of them still froward seem'd to be, 
 But one still towards shewed herselfe afore ; 
 That good should from us goe, then come, in greater store. 
 
 In the Yloiixdvhpr\<s of Hermes Trismegistos, chap. vii. 2 f. 
 (ed. Parthey, 1854), man in his present state is said to wear 
 kyOpov yirSivay a hateful or hostile tunic, a web of ignorance, 
 which veils the beauty of the truth. He must hate the 
 body before he can love himself (ib. iv. 6). The ' clothing 
 of shame ' (p. 21) has been understood to be the body. 
 
 Lines 41-6. These lines, restored by Dr. Bartlet in the 
 sense of the saying to lawyers in Luke xi. 52, are thus 
 rendered by the Editors, He said, The key of knoivledge ye 
 hid ; ye entered not in yourselves, and to them that were 
 entering in ye opened not. But it has been pointed out 
 that, as addressed to the disciples, they should run in the 
 third person, eKpvyj/av Kre, they hid . . . they entered not . . . 
 they opened not. 
 
 Lines 46-50. Nothing is left of this saying but the 
 beginnings of 11. 47-50, 
 
 Ae rei . moico. kcpai . pa. 
 
 But Kepat at once suggests aKipaioi (Matt. x. j6), and the 
 other letters also may be read as parts of the saying, But 
 2/e, he ye wise as serpents and harmless as doves. 
 
24 The Oxyrhynchus Sayings of Jesus 
 
 C. 
 
 THE LOGIA. 
 
 The *LoQiA Iesou, Sayings of our Lordl found and 
 published in 1897, are given below from Oxyrhynchus 
 Logiay with some words of annotation old and new. Two 
 of the Editors' eight 'Logia/ or sections which begin or 
 began Saith Jesus, are here reckoned as one ; but in some 
 cases a Logion is regarded as made up of two sayings con- 
 nected by an editorial Kat, meaning 'And He saith ' (Ox. 
 Log. p. 8 f.), or otherwise. 
 
 Logion I. 
 
 . . . Kol t6t€ 8ia/3X€\/^ets ^fc/SaXcir rd Kdp(f)os rd Iv rw 6(f)6aXfiQt 
 Tov ab€\(f)Ov aov. 
 
 , . . and then shalt thou see clearly to cast out the mote 
 that is in thy brother's eye. 
 
 * This end of a saying ... is identical with the last clause 
 of Sk Luke vi. 42 according to the Received Text and the 
 English Authorized and Revised Versions.' 
 
 Logion IL 
 
 Aeyet ^lr](rovs, 'Ear fir} vrja-TevarjTe tov Koa-fxov ov jxr] €vpr]T€ 
 Triv ^aaikdav tov Oiov. Kat, 'Eai/ yJr\ o-a^jSaTLa-qTc to (rd^fiaTov 
 ovK oxj/eaOe tov iraT^pa. 
 
 (1) Saith Jesus, Except ye fast (? from) the world, ye 
 shall in no wise find the kingdom of Qod. (2) And, 
 Except ye sabbatize the sabbath, ye shall not see the 
 Father. 
 
 (i) *In Clem. Alex. Strom, iii. 15 we find oi tov Koa-fiov 
 vT](rT€vovT€s, they that fast from the world . . . where the 
 writer not improbably rests upon the same authority as 
 the Logiographer for his phrase vriarrcveLv tov koV/xov.* This, 
 it has been thought, may have been the ' Gospel according 
 to the Egyptians/ which is mentioned in Strom, iii. 
 
The Logia 25 
 
 At the end of (i) it has been proposed to read 'kingdom 
 of Jesus' {Ox, Log. p. 76 f.). 
 
 (2) 'And He saith, Except &c/ The duty of fasting 
 having been idealized, the keeping of the Sabbath is 
 spiritualized in like manner. The sayings (i) and (2) 
 may or may not have come together in the original 
 document or tradition to which they belonged. 
 
 Logia III, IV. 
 
 Aeyet 'Ir^trous, ^'Eorryi' kv fxia-ta tov Koa-jjLOV, kol €v (rapKL (ti^6r]V 
 avToiSi KOI fvpov irdvTas [x^OvovTas kol ovbiva ivpov bi^&vra kv 
 
 avTois, Kai, Hovel rj \/^i'x^ M^^ ^^' ''^^^ viols Tcav &vdp<aTTa)Vy on 
 TV0A.ot eia-Lv ttj Kaphia avT&v kol ov fiX^irova-tv r-qv TaXanraipiav 
 
 aVTS>V KOI T7]V 7rT(»)X€LaV. 
 
 (1) Saith Jesus, I stood in the midst of the world, and 
 in flesh I was seen of them; and I found all drunken, 
 and none found I athirst among them. (2) And, My soul 
 grieveth over the sons of men, because they are blind in 
 their heart, and see not their wretchedness and their 
 poverty. 
 
 (i) This saying 'was probably suggested by Baruch iii. 37 
 Afterward did she appear upon earth and was conversant 
 with men,' which early Fathers applied to Christ's sojourn 
 upon earth. ' They so applied it after the Ascension, and 
 the point of view in a Logion suggested by it would 
 naturally be the same/ cf. Heb. v. 7. 
 
 In lieu of bixl/covra, athirst spiritually (Ox. Log. p. 28), 
 Dr. Frank Granger in the Classical Review, vol. xvii. 251 
 (June, 1903), proposes vri\\ravTa, sobered, as suggested by 
 passages of the Poemandres of Herm. Trismeg. In 
 chap. i. 27 Hermes reproaches men for their abandonment 
 to drunkenness and slumber, and says, ' Be sobered {yri-\\faTe), 
 cease to be sick with ebriety, pampered with senseless 
 sleep.' Again in chap. vii. i he says, 'Be sobered and 
 stand up (or^re vri\l/avT€s), see again with the eyes of the 
 heart, and if ye cannot all yet ye who can ' ; and (ib. 2) he 
 
 
26 The Oxyrhynchus Sayings of Jesus 
 
 describes the realm of light and knowledge as a place 
 
 * where none is drunken but all are sober, gazing with 
 the heart upon Him who willeth to be seen.' 
 
 Writing on the Poemandres in No. 19 of the Journal of 
 Theological Studies (April, 1904), Dr. Granger remarks that 
 its author belongs to the same school as the author of the 
 
 * Gospel according to the Egyptians,' and continues, * ... he 
 twice (i. 27, vii. i) paraphrases the third Logion lesu, and 
 there is considerable reason for believing that the Logia 
 lesu are extracts from the Gospel according to the Egyptians. 
 For in the Classical Review (xii. 35) I showed that the 
 second Logion was to be referred to a context from which 
 Clement quotes {Strom, iii. 15. 99), and that this context is 
 probably the Gospel in question.' 
 
 (2) The Editors in their first edition of the Logia made 
 the verso of the papyrus end with the line {Ox, Log. p. 28), 
 
 AIA AYTCjl)[n] KAI . . BAeiC, 
 
 and assigned the first line of the recto^ containing only r^r 
 TtTdix^eiavy poverty y to a fresh Logion. I proposed to connect 
 
 * poverty ' with the preceding Logion as above. The Editors, 
 regarding this conjecture not unfavourably, wrote Ka\ ov 
 pkiiTova-Lv ... in their revised transcript {Ox. Papyr. I. i, 3). 
 
 Logion V. 
 
 A^yci 'lT](rot;y, "Ottov kav uio-Lv ^' ovk dalv 6.6€ol, koI ottov eh 
 (CTLV fxoVos Acyo) 'Eyco ei/xt fX€T avrov. "EyeLpov tov KlOov kclkH 
 €vp-q(r€LS /ute, cr^iaov to ^v\ov Kayi) (K€L (Ifxi, 
 
 (1) Saith Jesus, Wheresoever there be two, they are 
 not godless ; and where there is one only, I say, I am 
 with him. (2) Haise up the stone, and there thou shalt 
 find me : cleave the tree and there am I. 
 
 (i) This saying may very well be complete in itself, 
 although not marked off from (2) by an editorial 'And 
 He saith.' 
 
 (2) I incline to a literal acceptation of "Eyetpor xre, 
 
The Logta 27 
 
 as opposed to the widespread ' pantheistic interpretation/ 
 So Granger in The Soul of a Christian, chap. ix. 
 
 The saying (2) is perhaps played upon in the Gospel of 
 Thomas {Ox. Log. p. 91 f.). 
 
 LOGION VI. 
 
 Aeyct 'It^ctous, Ovk icrriv beKros irpocfyriTrj^ iv rfj iraTpibi avrov. 
 Ovbe larpbs Trotet OepaireCas ety tovs yivtacTKovTas avTov, 
 
 (1) Saith Jesus, A prophet is not acceptable in his own 
 country. (2) Neither doth a physician work cures upon 
 them that know him. 
 
 The sayings (i) and (2) might be regarded as distinct, 
 but they are brought together more or less explicitly in 
 the Gospels. 
 
 LOGION VII. 
 
 Aiy€L *lr}aovs, Tlokts (LKobofjLrjpiivr] €77* CLKpov opovs v^r}Xov koI 
 ka-T-qpiyixivr] ovre Treaeiy hvvarai ovt€ KpvjSijvat. 
 
 Saith Jesus, A city built on the top of a high hill and 
 stablished can neither fall nor be hid. 
 
 We have here, I should say, a clear case of conflation. 
 Why should a city on the top of a high hill not fall ? In 
 the military sense its position would be perhaps a strong 
 one ; but that is not to the point here. Structures on an 
 exposed site will fall the sooner for being so placed, 
 cf. Ecclus. xxii. i8 Pales set on a high place will not 
 stand against the ivind. To make sense of the Logion 
 we must suppose an introverted parallelism, and so connect 
 its beginning with its end only. This leads up to a resolu- 
 tion of it into two separate sayings, actually or in substance 
 Matt. V. 14 ^ city set on a hill cannot be hid, and 
 Matt. vii. 24-25 {Ox. Log, p. 58 f.). 
 
28 The Oxyrhynchus Sayings of Jesus 
 
 LOGION VIII. 
 
 Acyct 'Itio-ovj, ^AKoveis €is to kv qhtLov (tov to ^ , . 
 
 Saith Jesus, Thou hearest into thy one ear . . . 
 
 Adopting Dr. Swete's conjectural addition, the Editors 
 write, *The sense is, Thou hearest with one ear, hut the 
 other thou had closed, i.e. Thou attendest imperfectly to 
 my message ' {Ox. Log. p. 6^\ 
 
 D. 
 
 CONCLUSION. 
 
 The three Papyri, (a) Of the date of the Logia papyrus 
 more * cannot be said with any approach to certainty ' than 
 that it is of the period 150-300 a.d. ; but it was 'probably 
 written not much later than the year 200 ' {ed. princ, p. 6). 
 * Since the papyrus itself was written not much later than 
 the beginning of the third century, this collection of sayings 
 must go back at least to the end of the second century' 
 (ib. p. 16). (h) The script of the New Sayings, found on 
 the back of a survey-list of various pieces of land, is 
 assigned 'to the middle or end of the third century; 
 a later date than a.d. 300 is most unlikely.' It belongs 
 probably to a later decade than that of the Logia (Ox. 
 Papyr. IV. 1 ; N. S, p. 9). (c) The Gospel Fragment is in 
 writing of a type which belongs in most cases to the third 
 century, but is found also in the second and the fourth. 
 The Fragment 'is not likely to have been written later 
 than A.D. 250' {Ox. Papyr. IV. 22 f.). About 200 a.d. 
 might accordingly be assumed to start with as a com- 
 mon terminus ad quern for the contents of the three 
 Fragments. 
 
Conclusion 29 
 
 Text of the New Sayings. 
 
 This text gives the New Sayings as read in Section A, 
 
 OvToi ol \6yoi 01 a\.r]Oivo\ ot^ kXa- 
 
 \rj(T€v ^Irjaovs 6 (&v Kvpios roty fjiadrjTals 
 
 Kol 0a)jua, KOL ilirev' *AfjL7]v k4y(a, oorts 
 
 hv tS>v \6y(av tovt(ov cLKOvarj Oavdrov 
 5 ov [XT] yeu(n]Tai, ^.— - Aeyet 'IrjcroC?* 
 
 M^ TtavadcTdta 6 Citwv Tr}v crocpiav ^co? hv 
 €Vpr}f Kol oTav evprj dafi^eCcrOoi' koI dap." 
 ^r]6ils l3aarL\€V(r€if Koi ^aa-LXevcas avaira- 
 rj(T€Tai, >fc— Xeyet ^l-qaovs' 'E/)a)Tare tCv€S 
 
 10 ol €\kovt€s rjpias av(t> els ovpavoVy el 
 ri ^acrCKeCa kv ovpav^ €(ttlv ; 'ApLrjv A.^ya), 
 
 TO, TTCTCLVa TOV OVpaVOV, Kol TTCLV KTL(rp.a o- 
 
 TL VTib Tr}V yrjv ecrriv ^ iirl rrjs yijsy Kal 
 oi l\6v€s TTJs 6aXd(ra7]Sy ovrot ot cA/cor- 
 15 res vpLCLS, KaC' *H ^acriAeta Twr ovpavGtv 
 
 ivrbs ip.&v eort* koX octtls hv kavrdv 
 yv^ TavT-qv evp-qcret, kol evpovTcs 
 iavTOvs yv(a(r€(T6€ otl viol kol Bvyaripes 
 
 *k<TT\ Vp.€LS TOV TTttTpOS TOV iraVTOKpCLTOpOSy Koi 
 
 20 yv<acr€(Td€ kavTovs €V rots avTOv oj/ray, 
 Koi vfjicis €(TT€ 7] TTToAij. >k- — \iyei 'It/o-ous* 
 
 OvK diroKv-qacL dvOpcairos 7r\rjprjs jjfie- 
 
 p&v iirepcoTTJa-ai Trapa t&v Trpeo-ySure- 
 
 p(av wept TOV tottov ttJs fiovrjs avTov* dW Svp'q" 
 
 25 a€T€ OTl TToAXot €(TOVTai TTp&TOL ^G\aTO(. Kol 
 
 ol ecryjOLToi TrpoSroi, koX oXiyoi kXtjtoC ei- 
 CTLV. J::^— - Aey€t 'Irjo-oOs* Hav to piTj e/xTr/aoo"- 
 
 6€V TTJs oxj/ecas a-ov Kal to K€Kpvp.pi.4vov 
 dird aov dTroKaXvcjydrjcreTaC (rot. ov ycLp lo-- 
 30 TLV KpVTTTov h OV (\)av€pbv ycvrjCTiTaif 
 Kal Ti9app.€vov b ovk cycpdrja-eTat, J!S— - 
 i^cTCL^ovcriv avTbv ol p.a6r]Tal avTOv kol 
 XiyovcTLv' U&s vr](TT€vaop.€V, Kal TrcSy irpocT' 
 cufoLte^a, Kal ttcSs iXerjpLOdvvriv Sea- 
 
30 The Oxyrhynchus Sayings of Jesus 
 
 35 (TOfJicv, KOL tC fraparqprja-ojJieOa Kal ttoi- 
 
 ri(TOfJL€V ; \€y€L ^IrjO-OVS' OVK. i(r€(T0€ 0)9 01 
 
 vTTOKpiTaC. fir] TTOL€LT€ vfJiels yjfevbos, 
 6.\\a TTJs ak-qdeias avTiyjecrOe. ia-rai h\ 
 71 ^o)^ vii&v &TroK€Kpvfifx4vr] ^Lird tov 
 
 40 Koafxov. fJiaKcipLos kariv 
 
 kv ovpav^ €(rT 
 
 LV 
 
 Introduction (U. 1-5). The reading ' These are the last 
 words ' (Hicks) would suit a concluding section. Dr. Swete 
 thinks that the collection may have been in twelve parts, 
 each associated with the name of one of the twelve apostles. 
 If the compiler used the Fourth Gospel (p. 4), this would 
 give a terniimis a quo for the date of the compilation; 
 but the Sayings would have to be interrogated as to their 
 several dates. 
 
 In the recently published Fascic. 3 of Prof. Dr. Gerard 
 Rauschen's FlorUegium Patridicum (Bonn, 1905), which 
 includes the Logia and the New Sayings, the Introduction 
 begins, with Ov to be deleted, 
 
 Ov TOiot ol Xoyot 0^9 ^Xa- * • 
 
 \-qcrev *Iy}(tovs 6 ^cSr KJT/^a. 
 
 Hilgenfeld in the Zeitschrift fur wiss. Theol. (1904) reckons 
 the New Sayings as four only, and finds them much more 
 Gnostic than ' priora ilia septem.* ' Aliter sentit Heinrici,' 
 Theol. Literaturz. ( 1 904). Rauschen makes four paragraphs, 
 beginning at 11. i, 9, 27, 32. 
 
 First Saying (11. 5-9). To the repeated Xiyei 'It^o-oC? there 
 are parallels in Old English. Every extant stanza of the 
 * Proverbs of Alfred ' after the first begins. Quoth Alfred ; 
 and of the forty stanzas of the ' Proverbs of Hendyng ' all 
 but the first and the last terminate with a Quoth Hendyng. 
 See the Clarendon Press Specimens of Early English^ ed. 
 R. Morris and W. W. Skeat. 
 
 (a) The short form of the Saying in Strom, ii. (p. 5) is 
 
Conclusion 31 
 
 given by Hilgenfeld on Ev. sec. Hebraeos, p. 2iJ, 1884, with 
 a reference for it to 2, Clem. R. He also quotes Aristot. 
 Metaph. i. 2 ha yap to 6avfxd(€Lv kt€, for on account of 
 wondering men do and did from the first begin to philo- 
 sophise. The wonders of the heavens lead to inquiry and 
 philosophy, cf. Philo, M. i. 12, &c. * He who wonders shall 
 reign.' Wonder begets wisdom, which confers true king- 
 ship (ib. i. 250 n.). This is the core of the Saying. Its 
 ending is less remarkable. If Pseudo-Clem. R. quotes it 
 he misses the point of Oavyidaas. Barn. iv. 13 perhaps 
 alludes also to Rom. ii. 17 cTravairavr} vofxcD, cf. Mic. iii. 11. 
 About 130 A.D. would thus be a terminus ad quern for the 
 date of the short form of the Saying. 
 
 (b) The Oxyrhynchus Saying is the short form amplified. 
 Scriptural exhortations to seek and find account for its first 
 clause. The latter half of it is simply *0 Oavfxdcras Krk with 
 Oaix/Bcla-OaL substituted for Plato and Aristotle's OavfidC^iv, 
 To Clement's form in Strom, v. attention, it is said, was 
 first called by Zahn (Ox. Papyr. IV. 5). 
 
 If in Strom, ii. *0 Oavfjida-a? kt€ had been assigned to an 
 unnamed apocryphal Gospel, it would have been inferred 
 from 2 Clem. R. v. that this was the Gospel according to the 
 Egyptians. One and the same saying, to speak generally, 
 may have been recorded in more than one such Gospel. In 
 the present case the longer form of the Saying may have 
 been originally a graphS or an agraphon. 
 
 Second Saying (U. 9-21). For the word €\k€lv (1. 10) 
 see also 4 Mace. xiv. 13 and Herm. Vis. iii. 2. 6, 5. 2. The 
 book of Job is supposed to allude to Deuteronomy. If it 
 alludes to Deut. xxx. 11 f. (p. 9), note its *in me,' i.e. the 
 depth, for ' beyond the sea,' comparing Rom. x. 7. Jewish 
 writing s connect Deut. xxx. with Proverbs and Job on 
 wisdom ; and New Testament commentaries illustrate Rom. 
 X. 6 f. from Deut. xxx. and Prov. xxx. The references to 
 Deut., Job, Rom. are given also by the Dean of Westminster, 
 in the Sat. Rev. of July 30, 1904. Possibly Matt. vi. alludes 
 
32 The Oxyrhynchus Sayings of Jesus 
 
 to Job xii. 7, 8 (p. lo f.). On the Greek of * and the fishes . . .' 
 see Field's Heocapla. 
 
 In 1. 15 f. a canonical saying is combined with the Greek 
 yvStdi (T^avTov, know thyself. On this see Philo Be SoTYin. 
 (M. i. 629) and compare Clem. 1. c. p. 1 1 (Hart). Hippolytus 
 in Ref. v. 7 couples rrjv ivrb^ avOpcairov fiacnKnav ovpavGtv 
 (rjTov[xijrqv with a lost form of the Gospel of Thomas {Ox. 
 Papyr. IV. 18). 
 
 In 1. 1 8 as restored conjecturally we seem to have * an 
 echo of St. Paul's words' in 2 Cor. vi. 18, 'And I will be 
 a Father unto you, and ye shall be my sons and daughters, 
 saith the Lord Almighty.' * Father Almighty' (1. 18), on 
 which see Kattenbusch, Das apost. Symbol, ii. 520 f., ' though 
 common in Christian writings from the second century 
 onwards, has no parallel in the New Testament ' (Swete). 
 
 The archaic TrroAts for ttto being thought doubtful, I 
 venture to propose the alternative reading, 
 
 ao yvut(r€(r6€ kavTovs iv vatD avrov ovras 
 
 See Steph. TJiesaur. L. G. on nT^pv^ for uTepvyiov (Matt, iv., 
 Luke iv.). In the former line Mr. Hart suggests h rots 
 Ihiois SvraSj cf. John i. il ra fSta. 
 
 Third Saying (11. a 1-2 7). The rendering, * A man shall 
 not hesitate ... to ask concerning his place in the kingdom,' 
 is impossible with the proposed reading ttjs /Sao-tXetay (Ox, 
 Papyr. IV. 8). This would give the sense ' concerning the 
 place of the kingdom ' and make the third Saying a sequel to 
 the second, as in Rauschen's par. 2. The reading in 1. 24, 
 
 TTcpi Tov Toirov TTJi fjiovrjs aVTOV, 
 
 was worked up to a^ on p. 13, the word for 'mansion' 
 doubtless occurring to me the more readily because I had 
 been thinking of John xiv. 2 in another connexion (p. 1 1). 
 Dr. Swete quotes the verse for * place ' only. 
 
 eTTcpcoT^o-at irapa] Tlapd is used 'after verbs of asking, 
 receiving, or those which imply these ideas,' as atVeiy, riKpC- 
 
Conclusion 33 
 
 ^(ti(r€, C7]TovvT€s, i7Tvv0dv€To (N, T). The nearest approach 
 that I find to napd after cTrepcoraz^ is 2 Mace. vii. 2 MeAAei? 
 (poiTOLv Kal fxav0dv€LV rjiJL&v {ctl, irap* i]iJL(av)', but it seems 
 unavoidable in 1. 23. 
 
 Fourth Saying (U. 27-31). With 1. 29 f. compare Luke 
 
 viii. ly ov yap €(ttlv KpvuTov o ov (fyavepbv yez^rjo-erat, ovh\ cltto- 
 Kpv(l)ov ov ixrj yv(t)(T6fj. Eccles. xii. 14 may underlie the 
 New Testament teaching on the subject. 
 
 Fifth Saying (11. 32-42). This may have been evolved 
 from the Gospels, which record questions asked by the 
 disciples; or from the Gospels and Col. ii., iii. (p. 17). 
 Grammatically some prefer subjunctives as vrjarevaodixcv, 
 but indicative futures are also possible. The precepts in 
 11. 37-40 may rest partly upon the Johannine writings, but 
 TTJs d\7]d€Las dvriyj^a-Oai is a phrase of Plato (Fhileh. 58 e). 
 
 Although avcav for av6p<o7r(*)v (Log. 3) is possible in 1. 40 
 also, I prefer Koafxov (Log. 2). Dr. Swete's expression ' the 
 results, of a life regulated by this principle ' is testimony 
 to the naturalness of ((arj in 1. 39. In 11. 37-40 he reads, 
 * See that ye lose not your reward. Do nothing save the 
 things that belong to the truth; for if ye do these, ye 
 shall know a hidden mystery.* 
 
 The Logia. 
 
 In the ed. princ, after the words quoted from its 
 sixteenth page (p. 28), we read, * But the internal evidence 
 points to an earlier date. The primitive cast and setting 
 of the sayings, the absence of any consistent tendency in 
 favour of any particular sect, the wide divergences in the 
 familiar sayings from the text of the Gospels, the striking 
 character of those which are new, combine to separate the 
 fragment from the " apocryphal " literature of the middle 
 and latter half of the second century, and to refer it back 
 to the period when the Canonical Gospels had not yet 
 reached their pre-eminent position. Taking 140 a. D. then 
 
34 The Oxyrhynchus Sayings of Jesus 
 
 as the terminus ad quern, and postponing for the present 
 the question of the tei^minus a quo, we proceed to con- 
 sider the possibility, which the provenance of the papyrus 
 naturally suggests, that our fragment may come from the 
 Gospel according to the Egyptians! Divergence from 
 the Gospels is a sign of early or late date according to 
 the nature of the divergence. The Editors think that 
 I was inclined to regard the Logia as mere * extracts from 
 the Gospel according to the Egyptians' {Ox. Papyr. IV. 
 i8; i\r. >S. p. 29). I thought of them rather as 'severally 
 extracted or evolved from the canonical and other writings ' 
 {Ox. Log. p. 81). 
 
 Genesis and Date of the Sayings. 
 
 The New Sayings and the Logia being supposed parts 
 of the same collection, what was the redactor's share in 
 its composition? In the Introduction he claims the 
 authority of the risen Lord and seemingly uses the Fourth 
 Gospel (p. 3 f .). Probably he found the Sayings already 
 attributed to Jesus by name after the manner of the 
 Gospels; but we may ascribe to him the systematic use 
 of his phrase, *Saith Jesus,' and the editorial /cat (pp. 8, 
 24). In other cases also he may have made two or more 
 sayings into one. 
 
 Dr. Swete writes of the New Sayings, ' That they have 
 assumed their present form under the influence of the 
 Canonical Gospels, possibly also of the Apocalypse and 
 certain of the Pauline Epistles, is not altogether incredible, 
 even if we assent to the judgment of the editors thcU the 
 compilation is not later than the middle of the second 
 century' The Editors' terminus ad quern is still 140 A.D., 
 but Zahn dated the Logia 160-70 A. D. {Ox. Papyr. IV. 15, 
 17). So far as they are parallel to the Synoptic Gospels 
 they presuppose them. Logion 7 is a forced combination of 
 Matt. v. 14 in a late form with matter foreign to it (p. 27). 
 Some things in them, as the phrase ' see the Father,' 
 pointed to a possible use of the Fourth Gospel, now further 
 attested by the New Sayings, which, in brief, draw from 
 
Conclusion 35 
 
 the Old and New Testaments, and in some measure from 
 extraneous Greek sources. It is hard to fix a more precise 
 date for the collection than 150-200 A. D. 
 
 Aeyet 'Irjo-ous] The formula ' Saith Jesus ' is not free from 
 ambiguity, ' saith ' being often explanatory and equivalent 
 to ' means to say ' {Ox. Log, p. 76). Derived in part from 
 documents, the Sayings may have owed something to 
 oral exposition by catechists and homilists ; and a second- 
 century Logiographer would not if he could have drawn 
 the line quite like a modern critic between words of Jesus 
 and Christian teaching traditionally associated with them. 
 
 By what short title, if any, would the Sayings have 
 been known ? The Introduction, read with Kvptoy, suggests 
 * Words of the Lord,' cf. * my words ' (iV. T.\ and the ' word 
 of the Lord ' (0. T.). The ' words ' in Acts xx. ^^ are those 
 of a single saying. In support of 'Dominical Oracles,' 
 cf. I Pet. iv. II, 'as logia of God.' Mr. Hart suggests 
 ' Wisdom of Jesus,' comparing Luke xi. 49 ^ o-o(^ta rov deov 
 etTrei^, cf. Lock and Sanday's Two Lectures, pp. ^y, 48. The 
 title so used would account for its rarity among early 
 Christians as a name of Ecclus., which they usually called 
 ' Wisdom of Solomon.' 
 
 The 'Lost Gospel.' 
 Lines 10-23. In respect of space the proposed tl ivhf't; 
 Kai makes a very good ending for 1. 1 2. With the faulty 
 
 ace. Tl cf. Log. 2 t6v koo-ixov. The Greek of 11. 17-23 is, 
 XiyovcTLV av\T(o ol iJLa6r}Tal avTov* \ irore fifuv €jtx^a|i^T)s eo-et 
 Kol woVe I o-e oyjrofxeda; XiyeC \ orav iKhva-rja-Oe koI \ fMrj at- 
 axvv6rJT€. In the translation unclothed (p. 22), instead of 
 'stripped' [N.S. p. 40), was meant to be allusive. See 
 
 1 Cor. XV. 37 f. bare grain . . . but God giveth it a body ; 
 
 2 Cor. V. 2-4 . . . not for that we would be unclothed, but 
 clothed upon. Philo, De Fhilanthr. (M. ii. 387 f.), describes 
 the soul of Moses at his death as denuded of the body. 
 Cyril of Jerusalem in Catech. xviii. 20 warns against the 
 heretics who taught that ' the garment of the body ' (Gr. 
 Xf-TCtiv, Jude 23) is alien and not part of a man's self. In 
 
36 The Oxyrhynchtis Sayings of Jesus 
 
 Herm. Poeniandr, chap. x. 16 the Nous at death, it is 
 said, puts off the hbvfxaTa and takes a body of fire. 
 
 Lines 24-38. The remains of these lines are read as 
 below in Ox. Papyr. IV. 23 f., the fragments from 1. 29 
 being the beginnings of lines, 
 
 24 TIN. COTINO). OCMO). H. CTIN . 
 
 29 0. A€. 0. TA. nr. KA. N. KA . HM . CI. 
 
 The reply to the disciples may or may not have con- 
 tinued after ala-xwdiJTc. ^(ureiv^ (1. 25) suits a description 
 of ra eaxara in terms of ra irp&Ta (p. 22). On the primal 
 light hidden away for the righteous in the age to come 
 see SayiTigs of the Jewish Fathers, p. 57 f., 1897. Gen. 
 Rab. XX. 12 on Gen. iii. 21 quotes a reading 'coats of 
 light' for skin ; cf. Ps. civ. 2 vrith light as with a garment. 
 The Targums call the clothes glomous ("ipn). 
 
 *Hhv6(rfx(D, fragrant, in 1. 26 would go well with <^£or€trw. 
 In the Passio S. Perpetuae (Texts and St., vol. i.) the 
 martyrs are borne aloft to * as it were a garden with trees 
 of rose and all manner of flowers/ and next they come 
 to a place with walls built as if ^k </)a)ro9, of light. In 
 the last complete canto of the Faerie Queene Dame 
 Nature's raiment is as dazzling as the transfigured Christ's, 
 and the earth beneath is dight with flowers, which ' sent 
 forth odours sweet.' 
 
 Lines 41-50. The end of the note on 11. 41-6 (p. 23) is 
 from the Guardian (rev. of iV. S.), which also reads 11. 46-50 
 as I had done some time previously. 
 
 Why should this Fragment be imagined to be part of 
 a Gospel ? To its one question and answer correspond the 
 like in the second and fifth New Sayings; and the con- 
 tents of its sections beginning at 11. i, 17, 41, 46 properly 
 belong to such a variety of contexts that I can only see 
 in it another selection of Sayings of Jesus. 
 
 Oxford : Printed at the Clarendon Press by Hob ace Hart, M.A. 
 
^^<^^^m 
 

 
 
 •:' ''.'■• ■♦/ .■; ;> ^f 
 
 
 
 :v^.-^-' 
 
 
 ". ' ->■-, 
 
 ■/■>. 
 
 '^'"- -.'v ; ■'■' "'v;-^ It-^^ -■•';-■ v-i>^^l:^l--i.ir^'v^l 
 
 
 ■V;v-;.. 
 
 ''-r;. 
 
 \?, 'f . 
 
 
 ','^5^'<-' 
 
 .' -• 
 
 
 t; - . . .■ 
 
 
 ■■>>■ .' 
 
 .t'4 
 
 
 
 
 ^:V:v,:V. 
 
 
 -.V ■r^'S. -■'■■,' P\ t '. ;'9 
 
 
 
 
 
 ,4V>i^,:';VJ"'" ■ 
 
 ' y.-K'