The Apocryphal New Testament (1924)/Infancy Gospels/The Armenian Gospel of the Infancy

THE ARMENIAN GOSPEL OF THE INFANCY

The only accessible edition of this is the excellent French one of P. Peeters in Huangiles apocryphes, ii, 1914 (Textes et Documents: Hemmer & Lejay). It is a very long text, occupying over 200 pages of print. Like the other secondary documents with which we have been dealing, it is ultimately dependent on the Protevangelium and the Gospel of Thomas, but the data of both are enormously amplified.

It comes into Armenian from Syriac, but the date of the Syriac book from which it was translated is open to question. An Infancy Gospel was brought into Armenia by Nestorian missionaries in 590. This cannot be the present text: on the other hand, an Armenian writer of the twelfth century mentions a book of the Infancy which may be ours.

I. 'Récit de Saint Jacques, frére du Seigneur.' Story of the birth of Mary. It begins abruptly with Joachim’s retirement to the desert, and follows the Protevangelium with some omissions and many expansions. In III is along digression about Zacharias. In IV the marriage: Joseph’s protests are much lengthened. V has an immense dialogue between Gabriel and the Virgin. VI, another between the Virgin and Joseph. VII. The water of jealousy.

VIII. The decree of Augustus and the Nativity: the silence of creation is related. Joseph in his search for a midwife meets first Eve, who comes to see the promise of redemption fulfilled: then Salome, whose unbelief and cure are told of.

X. The Shepherds. XI. The Magi, Melkon, king of Persia, Gaspar, of India, Balthasar, of Arabia. This episode is very long. The Magi bring with them the testament which Adam delivered to Seth. XII. The Presentation. XIII. The Massacre of the Innocents.

XIV. The death of Zacharias and escape of John (Protev.).

XV. The Flight and Sojourn in Egypt. The fall of idols and temples is told at vast length. The Family dwell for a time with a prince called Eleazar (who appears under the name of Lazarus in Budge's Syriac History).

XVI. The beginning of the return. There is more destruction of temples and there are healings of children, and also the first of several scenes—protracted to great length—in which Jesus is accused of causing the death of a child and is summoned before a judge. Long dialogues take place, and finally the dead child is raised to exculpate Jesus; after which he sometimes dies again. XVIII. Continues these stories. XIX, XX. Jesus is sent at the suggestion of the King (of Bethlehem, Barjesus) to learn from Gamaliel, who is confounded by his wisdom: then follows the story of the throne made straight. XXI. The story of the dyer, Israel, at Tiberias. XXII. Another trial of Jesus. XXIII. Miracles (or tricks) wrought on children on a mountain. XXIV. Cure of a leper at Emmaus, with a very long dialogue. XXV. They go to Nazareth. Jesus arbitrates between two brothers, Malachias and Micheas. XXVI. Cure of a man, Hiram. XXVII. Cure of an old man, Balthasar: long dialogue. XXVIII. Jesus arbitrates between two soldiers.

There is on the whole little of ancient flavour in the book, and it does not seem to preserve any details, which are not to be found elsewhere, of the old tradition. The diffuseness of the expansions reminds one of the Armenian version of 4 Esdras, which takes the most unwarrantable liberties with the text.