The Gospel of Pseudo-Matthew · 1

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THE LIBER DE INFANTIA, OR GOSPEL OF PSEUDO-MATTHEW

I do not propose to include a full version of this book in the present collection. Influential as it was in the later mediaeval period, all or nearly all the contents have already been given in the Protevangelium and Gospel of Thomas. But a full account and analysis will not be out of place.

It is a Latin compilation, possibly as old as the eighth or ninth century, though no manuscript earlier than the eleventh has been hitherto brought to light. It was used by Hrosvita, Abbess of Gandersheim, in her poems in the tenth century.

The two main sources are the Protevangelium and the Gospel of Thomas, but some few episodes are not to be found in either. These will be pointed out in the analysis.

By way of introducing it to the world under good auspices the compiler (probably) provided it with credentials in the shape of pretended letters to and from St. Jerome. These are also commonly found prefixed to the 'Story of the Birth of Mary' of which something will be said later. But as Dr. Amann, following Tischendorf, rightly says, the letters apply better to our present text than to the other. They allude to the 'Infancy of Christ', and the Birth of Mary stops short at the Nativity.

The letters run as follows:

To their most beloved brother Jerome the presbyter, Cromatius and Heliodorus, bishops, send greeting in the Lord.

We have found in certain apocryphal books the birth of the Virgin Mary and the infancy of our Lord Jesus Christ. Wherein noticing many passages contrary to our faith, we judge that the whole should be rejected, lest on the pretext of Christ we should afford triumph to antichrist. So while we were considering the matter, there came to us the holy men Parmenius and Virinus, who told us that your holiness had found a Hebrew book written by the hand of the most blessed evangelist Matthew, in which both the birth of the Virgin mother and the infancy of our Saviour were recorded. And therefore we entreat your ​charity, through the same our Lord Jesus Christ, and beg you to give it from the Hebrew to Latin ears, not so much in order to ascertain the wonderful works of Christ as to counteract the guile of heretics, who in order to establish their evil teaching have mingled their own lies with the wholesome nativity of Christ, so to disguise the bitterness of death under the sweetness of life. It will therefore be of the purest charity on your part either to hearken to us as brothers who beseech you, or to pay to us, as bishops who beg for it, that debt of charity which you shall think fit. Farewell in the Lord, and pray for us.

To the holy and most blessed lords Cromatius and Heliodorus, bishops, Jerome the little servant of Christ sends greeting in the Lord.

He who digs in earth which conceals gold does not at once snatch whatever the ragged trench may throw up: but before the stroke of the iron he wields brings up the shining mass, he ever and anon pauses in turning over the turfs, and feeds himself with hope, while as yet he is not enriched with gain. It is a heavy task that you lay upon me when I am ordered by your blessedness to do what not even Saint Matthew the apostle and evangelist would have to be written openly. For had it not been somewhat secret, he would no doubt have added it to the Gospel which he published. But in fact he composed this book to be locked up in Hebrew letters, and so far refrained from publishing it that even now the book, written in Hebrew letters with his own hand, is kept by certain religious men who have received it from their predecessors through a long course of time. Now whereas they have never delivered this book to any one to be translated, but have revealed its contents (text) at various times, it has come about that the book, published by a disciple of Manichaeus named Leucius (who also composed the Acts of the Apostles in false words), has afforded matter not for edification but destruction, and has been proved in a synod to be such that the ears of the church should properly be closed to it.

Now let there be an end to the bites of barking critics, for we are not adding this book to the canonical scriptures, but are translating the writing of an apostle and evangelist to unmask the deceit of heresy: and in so doing we are alike obeying the command of pious bishops and blocking the way of impious heretics. It is, then, the love of Christ to which we are rendering service, in the belief that they will help us with their prayers who by means of our compliance have been able to attain the knowledge of the holy infancy of our Saviour.

A third letter, ostensibly from St. Jerome to the same bishops, is prefixed sometimes to the story of the Birth of Mary.

You ask me to write you my opinion of a book which some have concerning the Birth of Saint Mary. So I would have you ​know that much that is false is found in it. For a certain Seleucus (= Leucius above), who wrote the Passions of the Apostles, composed this book also. But just as he told the truth about their mighty deeds and the miracles done by them, but lied much concerning their doctrine, so here also he forged much that is untrue, of his own heart. On this account I shall be careful to translate it word for word as it is in the Hebrew, inasmuch as it appears that the holy evangelist Matthew composed this same book and prefixed it, concealed as it was in Hebrew letters, to his Gospel. The truth of this statement I leave to the author of the preface and the faith of the writer; for myself, while pronouncing it doubtful, I do not affirm that it is clearly false. This, however, I say boldly, that I believe none of the faithful will deny that, whether this story be true or invented by some one, great miracles preceded the holy birth of Mary, and yet greater ones followed upon it; and therefore this can be believed and read with intact faith and without peril to the soul, by those who believe that God is able to do such things. Finally, as far as my recollection serves me, following the sense, not the words, of the writer, and walking, now in the same path though not in the same footprints, now regaining the same road after some digressions, I shall so attempt (or temper) the style of the narrative, and shall not tell anything but what is either written therein or might reasonably have been written.

A document so full of contradictions can seldom have been put together! 'Seleucus composed the book—no, Matthew composed it: I shall translate it word for word—no, I shall follow the sense, not the words', and so forth.

Finally, some copies have a prologue attributing the writing not to Matthew but to James. Such a prologue was known to Hrosvita, who cites James as her authority. It is as follows:

I, James the son of Joseph, walking in the fear of God, have written all things that I saw with mine own eyes come to pass at the time of the birth of Saint Mary the virgin or of the Lord the Saviour: giving thanks to God who gave me understanding in the histories of his coming, showing forth the fulness of time unto the twelve tribes of Israel.

It is worthy of remark that the last sentence of this evidently late prologue contains the two expressions 'histories' and 'twelve tribes of Israel', which recall the opening words of the Protevangelium, but not of Ps.-Matthew. The clause 'giving thanks to God', &c., comes from Protev. xxv. 1.

​ANALYSIS OF THE GOSPEL OF PSEUDO-MATTHEW

In chs. i-xvii the Protevangelium is used, and is in all likelihood the sole source: but there are many omissions and amplifications.

I begins. In those days there was a man in Jerusalem, Joachim by name, of the tribe of Juda.

His whole care was his flocks. He offered double offerings. He divided his substance into three parts, one for the poor, one for the pious, the third for himself. God increased his wealth. This charity he had practised since he was 15 years old. At 20 he married Anna, daughter of Ysachar of his own tribe; they lived twenty years childless.

II. Ruben rejects his offering. He goes to the mountains to his flocks for five months.

Anna has no news of him. She complains to God.

She sees a sparrow's nest, and laments her childlessness, and vows if she has a child to dedicate it in the temple. An angel comes and promises her a daughter. In fear and sorrow she throws herself on her bed for a whole day and night. She reproaches her maid (not named) for not coming to her. The maid answers her sharply and she weeps yet more.

III. A youth—an angel—comes to Joachim in the wilderness and promises him a daughter and predicts her glory. Joachim makes an offering: is urged by his servants to return. The angel comes again in a vision. They set off and journey thirty days.

The angel comes to Anna and bids her meet Joachim at the Golden Gate of the Temple, which she does.

IV. Mary is born. At three years old she is taken to the temple and walks up fifteen steps.

Vv. Anna's thanksgiving.

VI. Mary's beauty and chastity and wisdom and devoutness described at length. She is fed daily by angels.