(1) [Greek: [legei Iê(sou)s· mê pausasthô ho zê[tôn...
heôs an heurê kai hotan heurê [thambêthêsetai
kai thambêtheis basileusei ka[i basileusas
anapaêsetai.]
(2) [Greek: legei I[ê(sous ... tines ...
hoi helkontes hêmas [eis tên basileian ei
hê basileia en oura[nô estin;
ta peteina tou our[anou kai tôn thêriôn ho
ti hypo tên gên est[in ê epi tês gês kai
hoi ichthyes tês thala[ssês houtoi hoi helkon-
tes hymas kai hê bas[ileia tôn ouranôn
entos hymôn [e]sti [kai hostis an heauton
gnô tautên heurê[sei...
heautous gnôsesthe [kai eidêsete hoti huioi
este humeis tou patros tou t[...
gnôs(es)the heautous en[...
kai hu eis este êpto[]
(3) [Greek: [ legei Iê(sou)s
ouk apoknêsei anth[rôpos...
rôn eperôtêsai pa[...
rôn peri tou topou tê[s...
sete hoti polloi esontai p[rôtoi eschatoi kai
hoi eschatoi prôtoi kai [...
sin.]
(4) [Greek: legei Iê(sou)s· [pan to mê empros-
then tês opseôs sou kai [to kekrummenon
apo sou apokalyph(th)êset{ai soi. ou gar es-
tin krypton ho ou phane[ron genêsetai
kai tethammenon ho o[uk egerthêsetai.]
(5) [Greek: [ex] etazousin auton ho[i mathêtai autou kai
[le]gousin; pôs nêsteu[somen kai pôs...
[ ... ] metha kai pôs [ ...
[ ... k]ai ti paratêrês{omen...
[ ... ]n? legei Iê(sou)s; [ ...
[ ... ]eitai mê poeit[e...
[ ... ]ês alêtheias an[ ...
[ ... ]n a[p]okekr[y...
[ ... ma] kari[os] estin [ ...
[ ... ]ô est[i...
[ ... ]in [ ... ]
1. "Jesus saith, Let not him who seeks ... cease until he finds and
when he finds he shall be astonished; astonished he shall reach the
kingdom and having reached the kingdom he shall rest."
2. "Jesus saith (ye ask? who are those) that draw us (to the kingdom
if) the kingdom is in Heaven? ... the fowls of the air and all beasts
that are under the earth or upon the earth and the fishes of the sea
(these are they which draw) you and the kingdom of Heaven is within
you and whosoever shall know himself shall find it. (Strive
therefore?) to know yourselves and ye shall be aware that ye are the
sons of the (Almighty?) Father; (and?) ye shall know that ye are in
(the city of God?) and ye are (the city?)."
3. "Jesus saith, A man shall not hesitate ... to ask concerning his
place (in the kingdom. Ye shall know) that many that are first shall
be last and the last first and (they shall have eternal life?)."
4. "Jesus saith, Everything that is not before thy face and that which
is hidden from thee shall be revealed to thee. For there is nothing
hidden which shall not be made manifest nor buried which shall not be
raised."
5. "His disciples question him and say, How shall we fast and how
shall we (pray?) ... and what (commandment) shall we keep ... Jesus
saith ... do not ... of truth ... blessed is he ..."
_The fragment of a lost Gospel_ which was discovered in 1903 contained
originally about fifty lines, but many of them have perished and others
are undecipherable. The translation, as far as it can be made out, is as
follows:--
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)?... 13-15. Who
could add to your stature? 15-16. He himself will give you your
garment. 17-23. His disciples say unto him, When wilt thou be manifest
unto us and when shall we see thee? He saith, When ye shall be
stripped and not be ashamed ... 41-46. He said, The key of knowledge
ye hid: ye entered not in yourselves, and to them that were entering
in, ye opened not."
_The second Gospel fragment_ discovered in 1907 "consists of a single
vellum leaf, practically complete except at one of the lower corners and
here most of the lacunae admit of a satisfactory solution." The
translation is as follows:--
... before he does wrong makes all manner of subtle excuse. But give
heed lest ye also suffer the same things as they: for the evil doers
among men receive their reward not among the living only, but also
await punishment and much torment. And he took them and brought them
into the very place of purification and was walking in the temple. And
a certain Pharisee, a chief priest, whose name was Levi, met them and
said to the Saviour, Who gave thee leave to walk in this place of
purification, and to see these holy vessels when thou hast not washed
nor yet have thy disciples bathed their feet? But defiled thou hast
walked in this temple, which is a pure place, wherein no other man
walks except he has washed himself and changed his garments neither
does he venture to see these holy vessels. And the Saviour straightway
stood still with his disciples and answered him, Art thou then, being
here in the temple, clean? He saith unto him, I am clean; for I washed
in the pool of David and having descended by one staircase, I ascended
by another and I put on white and clean garments, and then I came and
looked upon these holy vessels. The Saviour answered and said unto
him, Woe ye blind, who see not. Thou hast washed in these running
waters wherein dogs and swine have been cast night and day and hast
cleansed and wiped the outside skin which also the harlots and
flute-girls anoint and wash and wipe and beautify for the lust of men;
but within they are full of scorpions and all wickedness. But I and my
disciples who thou sayest have not bathed have been dipped in the
waters of eternal life which come from.... But woe unto thee....
These documents have naturally excited considerable interest and raised
many questions. The papyri of the "sayings" date from the 3rd century
and most scholars agree that the "sayings" themselves go back to the
2nd. The year A.D. 140 is generally assigned as the _terminus ad quem_.
The problem as to their origin has been keenly discussed. There are two
main types of theory. (1) Some suppose that they are excerpts from an
uncanonical Gospel. (2) Others think that they represent an independent
and original collection of sayings. The first theory has assumed three
main forms. (a) Harnack maintains that they were taken from the Gospel
according to the Egyptians. This theory, however, is based upon a
hypothetical reconstruction of the Gospel in question which has found
very few supporters. (b) Others have advocated the Gospel of the Hebrews
as the source of the "sayings," on the ground of the resemblance between
the first "saying" of the 1903 series and a well-authenticated fragment
of that Gospel. The resemblance, however, is not sufficiently clear to
support the conclusion. (c) A third view supposes that they are extracts
from the Gospel of Thomas--an apocryphal Gospel dealing with the boyhood
of Jesus. Beyond the allusion to Thomas in the introductory paragraph to
the 1903 series, there seems to be no tangible evidence in support of
this view. The second theory, which maintains that the papyri represent
an independent collection of "sayings," seems to be the opinion which
has found greatest favour. It has won the support of W. Sanday, H. B.
Swete, Rendel Harris, W. Lock, Heinrici, &c. There is a considerable
diversity of judgment, however, with regard to the value of the
collection. (a) Some scholars maintain that the collection goes back to
the 1st century and represents one of the earliest attempts to construct
an account of the teaching of Jesus. They are therefore disposed to
admit to a greater or less extent and with widely varying degrees of
confidence the presence of genuine elements in the new matter. (b)
Sanday and many others regard the sayings as originating early in the
2nd century and think that, though not "directly dependent on the
Canonical Gospels," they have "their origin under conditions of thought
which these Gospels had created." The "sayings" must be regarded as
expansions of the true tradition, and little value is therefore to be
attached to the new material.
With the knowledge at our disposal, it is impossible to reach an assured
conclusion between these two views. The real problem, to which at
present no solution has been found, is to account for the new material
in the "sayings." There seems to be no motive sufficient to explain the
additions that have been made to the text of the Gospels. It cannot be
proved that the expansions have been made in the interests of any sect
or heresy. Unless new discoveries provide the clue, or some reasonable
explanation can otherwise be found, there seems to be no reason why we
should not regard the "sayings" as containing material which ought to be
taken into account in the critical study of the teaching of Jesus.
The 1903 Gospel fragment is so mutilated in many of its parts that it is
difficult to decide upon its character and value. It appears to be
earlier than 150, and to be taken from a Gospel which followed more or
less closely the version of the teaching of Jesus given by Matthew and
Luke. The phrase "when ye shall be stripped and not be ashamed" contains
an idea which has some affinity with two passages found respectively in
the Gospel according to the Egyptians and the so-called Second Epistle
of Clement. The resemblance, however, is not sufficiently close to
warrant the deduction that either the Gospel of the Egyptians or the
Gospel from which the citation in 2 Clement is taken (if these two are
distinct) is the source from which our fragment is derived.
The second Gospel fragment (1907) seems to be of later origin than the
documents already mentioned. Grenfell and Hunt date the Gospel, from
which it is an excerpt, about 200. There is considerable difficulty with
regard to some of the details. The statement that an ordinary Jew was
required to wash and change his clothes before visiting the inner court
of the temple is quite unsupported by any other evidence. Nothing is
known about "the place of purification" ([Greek: agneutêrion]) nor "the
pool of David" ([Greek: limnê tou Daueid]). Nor does the statement that
"the sacred vessels" were visible from the place where Jesus was
standing seem at all probable. Grenfell and Hunt conclude therefore--"So
great indeed are the divergences between this account and the extant and
no doubt well-informed authorities with regard to the topography and
ritual of the Temple that it is hardly possible to avoid the conclusion
that much of the local colour is due to the imagination of the author
who was aiming chiefly at dramatic effect and was not really well
acquainted with the Temple. But if the inaccuracy of the fragment in
this important respect is admitted the historical character of the whole
episode breaks down and it is probably to be regarded as an apocryphal
elaboration of Matt. xv. 1-20 and Mark vii. 1-23."
See the _Oxyrhynchus Papyri_, part i. (1897), part iv. (1904), part v.
(1908). (H. T. A.)
LOGIC ([Greek: logikê], sc. [Greek: technê], the art of reasoning), the
name given to one of the four main departments of philosophy, though its
sphere is very variously delimited. The present article is divided into
1. _The Problems of Logic_, II. _History_.