Iacobus de Voragine: LEGENDA AUREA

Post ascensionem Domini, divisis apostolis, Andreas apud Scythiam, Matthaeus vero apud Margundiam praedicavit. Viri autem illi praedicationem Matthaei penitus respuentes ei oculos eruerunt et vinctum incarceraverunt post paucos dies occidere eum disponentes. Interea angelus Domini Sancto Andreae apparuit et Margundiam ad Sanctum Matthaeum ire praecepit; quo respondente se viam nescire, iussit, ut ad ripam maris iret et ad primam navem, quam inveniret, intraret.

After the Ascension of the Lord, the apostles having been divided, Andrew preached in Scythia, but Matthew indeed in Margundia. The men, however, utterly spurning the preaching of Matthew, tore out his eyes and, having bound him, incarcerated him, planning to kill him after a few days. Meanwhile an angel of the Lord appeared to Saint Andrew and ordered him to go to Margundia to Saint Matthew; and when he responded that he did not know the way, he ordered that he go to the shore of the sea and enter the first ship which he should find.

Qui vel ocius iussa complens ad urbem praedictam venit, angelo duce et prospero vento flante. Et invento aperto carcere Sancti Matthaei eoque viso flevit plurimum et oravit. Tunc Dominus Matthaeo reddidit beneficium duorum luminum, quibus eum privaverat nequitia peccatorum.

Who, fulfilling the commands all the more swiftly, came to the aforesaid city, with the angel as leader and a prosperous wind blowing. And, having found the prison of Saint Matthew open and seeing him, he wept very much and prayed. Then the Lord restored to Matthew the benefit of the two lights, of which the wickedness of sins had deprived him.

Matthaeus autem ab inde recessit et Antiochiam venit. Andrea vero Margundia remanente irati illi de evasione Sancti Matthaei Andream apprehendunt et per plateas ligatis manibus pertrahunt; cumque eius sanguis efflueret, pro iis oravit et ad Christum eos sua oratione convertit. Inde in Achaiam proficiscitur.

Matthew, however, departed from there and came to Antioch. But with Andrew remaining in Margundia, those men, angry at the evasion of Saint Matthew, apprehend Andrew and drag him through the streets with his hands bound; and when his blood was effluent, he prayed for them and by his prayer converted them to Christ. Thence he sets out into Achaea.

Hoc autem, quod dicitur de huiusmodi liberatione Matthaei et restitutione duorum luminum per Andream, non puto dignum fidei, ne in tanto evangelista minoratio infima denotetur, quasi sibi non potuerit obtinere, quod Andreas ei tam facile impetravit.

This, however, which is said about such a liberation of Matthew and the restitution of the two lights (the eyes) by Andrew, I do not deem worthy of faith, lest in so great an evangelist the lowest diminishment be indicated, as though he had not been able to obtain for himself what Andrew so easily impetrated for him.

Quidam iuvenis nobilis dum invitis parentibus apostolo adhaesisset, parentes eius domum, in qua morabatur cum apostolo, succenderunt. Cumque iam in altum flamma succresceret, puer accepta ampulla super ignem sparsit et statim ignem exstinxit illis autem dicentibus: "Filius noster magus est effectus." Dum per scalas vellent ascendere, a Deo sunt excaecati, ut ipsas scalas penitus non viderunt. Tunc quidam exclamans ait: "Ad quid vos stulto labore consumitis!

A certain noble youth, when, with his parents unwilling, he had adhered to the apostle, his parents set ablaze the house in which he was staying with the apostle. And when now the flame was rising aloft, the boy, having taken an ampulla, sprinkled it over the fire and at once extinguished the fire, but they said: "Our son has become a magus." While they wished to go up by the stairs, they were blinded by God, so that they did not see the stairs themselves at all. Then someone, crying out, said: "To what end do you wear yourselves out with foolish toil!

Deus pugnat pro iis et vos non videtis. Cessate iam, ne in vos ira Dei descendat." Multi ergo videntes domino crediderunt, parentes vero eius post quinquaginta dies mortui in monumento sunt positi.

God fights for them, and you do not see. Cease now, lest the wrath of God descend upon you." Many therefore, seeing, believed in the Lord, but his parents, after fifty days, died and were placed in a tomb.

Quaedam mulier, cuidam homicidae coniuncta, cum parere non posset, sorori suae dixit: "Vade et pro me Dianam dominam nostram invoca." Cui invocanti ait diabolus: "Cur me invocas, cum tibi prodesse non possim! Sed vade ad Andream apostolum, qui sororem tuam poterit adiuvare." Ad quem cum ivisset et apostolum ad sororem periclitantem duxisset, dicit ei apostolus: "Recte hoc pateris, quia male duxisti, male concepisti et daemones consuluisti. Sed tamen poenitere et in Christum crede et puerum proice." Qua credente abortivum protulit et dolor cessavit.

A certain woman, joined to a certain murderer, when she was not able to give birth, said to her sister: "Go and, on my behalf, invoke Diana, our lady." To her as she was invoking, the devil said: "Why do you invoke me, since I am not able to profit you! But go to Andrew the apostle, who will be able to help your sister." And when she had gone to him and had led the apostle to her sister in peril, the apostle says to her: "Rightly do you suffer this, because you have married ill, conceived ill, and consulted demons. But nevertheless repent and believe in Christ, and cast forth the child." When she believed, she brought forth an abortive birth, and the pain ceased.

Senex quidam nomine Nicolaus adiit apostolum dicens: "Domine, ecce septuaginta anni vitae meae sunt, in quibus semper luxuriae deservivi. Accepi autem aliquando evangelium orans Deum, ut mihi amodo continentiam largiretur.Sed in ipso peccato inveteratus et a mala concupiscentia illectus statim ad opus solitum revertebar. Quadam igitur vice concupiscentia inflammatus oblitus evangelii, quod super me posueram, ad lupanar ivi statimque meretrix dixit mihi: 'Egredere, senex, egredere, quia angelus Dei es, tu ne me contingas neque huc accedere praesumas: Video enim super te mirabilia.' Stupefactus ad verba meretricis recolui, quod mecum evangelium detulissem.

A certain old man named Nicholas approached the apostle, saying: "Lord, behold, seventy years of my life are past, in which I have always been in service to lust. At one time, however, I received the Gospel, praying to God that from now on He would grant me continence. But, having grown old in that very sin and enticed by evil concupiscence, I would at once return to my accustomed deed. Therefore on a certain occasion, inflamed by concupiscence and forgetful of the Gospel which I had placed upon me, I went to a brothel, and immediately the harlot said to me: 'Go out, old man, go out, for you are an angel of God; do not touch me nor presume to approach here: for I see marvels upon you.' Astonished at the words of the harlot, I recollected that I had brought the Gospel with me."

Nunc igitur, Sancte Dei, pro salute mea tua pia oratio intercedat." Audiens hoc beatus Andreas flere coepit et a tertia usque ad nonam oravit et surgens noluit comedere, sed ait: "Non comedam, donec sciam, si Dominus miserebitur huius senis." Cumque diebus quinque ieiunasset, venit vox ad Andream dicens: "Obtines, Andrea, pro sene. Sed sicut per ieiunium macerasti te, sic se et ipse affligat ieiuniis, ut salvetur." Sicque fecit et in sex mensibus in pane et aqua ieiunavit et postmodum plenus bonis operibus in pace requievit. Venit igitur vox ad Andream dicens: "Per orationem tuam Nicolaum, quem perdideram, acquisivi."

"Now therefore, Holy One of God, let your pious prayer intercede for my salvation." Hearing this, blessed Andrew began to weep and prayed from the third hour up to the ninth, and rising he was unwilling to eat, but said: "I will not eat, until I know whether the Lord will have mercy on this old man." And when he had fasted for five days, a voice came to Andrew saying: "You prevail, Andrew, for the old man. But just as through fasting you have macerated yourself, so let he himself also afflict himself with fastings, that he may be saved." And thus he did, and for six months he fasted on bread and water, and afterward, full of good works, he rested in peace. Then a voice came to Andrew saying: "Through your prayer I have acquired Nicholas, whom I had lost."

Quidam iuvenis Christianus secretius Sancto Andreae dixit: "Mater mea pulchrum me videns de opere me illicito tentat. Cui dum nullatenus assentirem, iudicem adiit, volens in me crimen tantae nequitiae retorquere, sed ora pro me, ne moriar tam iniuste, nam et accusatus penitus reticebo malens vitam perdere quam matrem meam tam turpiter infamare." Iuvenis igitur ad iudicium vocatur et illuc eum Andreas prosequitur. Accusat constanter mater filium, quod se voluerit violare.

A certain young Christian said secretly to Saint Andrew: "My mother, seeing me handsome, tempts me to an illicit act. But when I would in no way assent to her, she went to the judge, wishing to retort upon me a charge of such great iniquity; but pray for me, that I not die so unjustly, for even when accused I will keep utterly silent, preferring to lose my life rather than so shamefully defame my mother." Therefore the youth is summoned to judgment, and Andrew accompanies him there. The mother steadfastly accuses her son, that he wished to violate her.

Interrogatus pluries iuvenis, an res taliter se haberet, nihil penitus respondebat. Tunc Andreas matri dixit: "Crudelissima feminarum, quae per tuam libidinem unicum filium vis perire." Tunc illa praeposito dixit: "Domine, huic homini filius meus adhaesit, postquam hoc agere voluit, sed nequivit." Iratus itaque iudex iussit puerum in saccum linitum pice et bitumine mitti et in flumen proici, Andream vero in carcere reservari, donecexcogitaret supplicium, quo periret. Sed orante Andrea tonitruum horribile omnes terruit et terrae motus ingens cunctos prostravit et mulier a fulmine percussa et arefacta corruit.

Asked repeatedly whether the matter stood thus, the youth answered nothing at all. Then Andrew said to the mother: "Most cruel of women, you who through your lust wish your only son to perish." Then she said to the prefect: "Lord, my son attached himself to this man, after he wished to do this, but he was not able." Angered, therefore, the judge ordered the youth to be put into a sack smeared with pitch and bitumen and to be thrown into the river, but that Andrew be kept in prison until he should devise a punishment by which he would perish. But as Andrew was praying, a horrible thunder terrified everyone, and a huge earthquake laid all low, and the woman, struck by lightning and dried up, collapsed.

Orantibus autem ceteris apostolum, ne perirent, oravit pro iis et omnia cessaverunt. Tunc praepositus credidit et domus eius tota.

But while the others were beseeching the apostle that they might not perish, he prayed for them, and everything ceased. Then the provost believed, and his whole household.

Cum autem esset apostolus in civitate Nicaea, dixerunt ei cives, quod extra civitatem secus viam septem daemones erant, qui praetereuntes homines occidebant. Quibus ad iussum apostoli ante populum in specie canum venientibus praecepit, ut illuc irent, ubi nulli hominum nocere possent. Qui statim evanuerunt.

While the apostle was in the city of Nicaea, the citizens told him that outside the city, along the road, there were seven demons who were killing passers-by. At the command of the apostle, when they came before the people in the appearance of dogs, he ordered them to go to a place where they could harm no human beings. They immediately vanished.

Illi autem homines hoc viso fidem Christi receperunt. Et cum venisset ad portam alterius civitatis, ecce quidam iuvenis mortuus ferebatur. Quaerente apostolo, quid ei accidisset, dictum est ei, quod septem canes venerunt et eum in cubiculo necaverunt.

But those men, this having been seen, received the faith of Christ. And when he had come to the gate of another city, behold, a certain young man, dead, was being borne along. As the apostle inquired what had happened to him, it was said to him that seven dogs had come and had slain him in his chamber.

Et lacrimans apostolus ait: "Scio, Domine, quod fuerunt daemones, quos a Nicaea urbe repuli." Dixitque patri: "Quid dabis mihi, si suscitavero filium tuum" Cui ille: "Nil carius ego possidebam, ipsum ergo tibi dabo." Et facta oratione surrexit et apostolo adhaesit.

And the apostle, weeping, said: "I know, O Lord, that they were demons whom I repelled from the city of Nicaea." And he said to the father: "What will you give me if I raise up your son?" To which he: "I possessed nothing dearer; him himself therefore I will give to you." And when prayer had been made, he rose and adhered to the apostle.

Cum quidam viri numero quadraginta ad apostolum navigio venirent, ut ab eo fidei doctrinam reciperent, ecce a diabolo mare concitatur et omnes pariter submerguntur. Cum autem eorum corpora ad litus delata fuissent, ante apostolum deportantur et ab eo continuo suscitantur. Qui omnia, quae sibi acciderunt, narraverunt.

When certain men, to the number of forty, came by ship to the apostle, to receive from him the doctrine of faith, behold, the sea is stirred up by the devil and all alike are submerged. But when their bodies had been borne to the shore, they are carried before the apostle and by him at once are raised. They recounted all the things that had happened to them.

Unde in quodam hymno ipsius legitur: "Quaternos iuvenes submersos maris fluctibus vitae reddidit usibus."

Whence in a certain hymn of his it is read: "In sets of four young men submerged by the waves of the sea he restored to the uses of life."

Beatus igitur Andreas in Achaia consistens totam cum ecclesiis implevit et plurimos ad fidem Christi convertit. Uxorem quoque Aegeae proconsulis fidem Christi docuit et sacro baptismatis fonte ipsam regeneravir. Audito hoc Aegeas Patras civitatem ingreditur compellens Christianos ad sacrificia idolorum, cui occurrens Andreas dixit: "Oportebat, ut tu, qui iudex hominum esse meruisti in terris, iudicem tuum, qui in coelis est, agnosceres et agnitum coleres et colendo animum a falsis diis penitus revocares." Cui Aegeas: "Tu es Andreas, qui superstitiosam praedicas sectam, quam Romani principes nuper exterminare iusserunt." Ad quem Andreas: "Romani pnncipes nondum cognoverunt, quomodo filius Dei veniens docuerit idola esse daemonia, quae hoc docent, unde offendatur Deus, ut offensus ab iis avertatur et aversus non exaudiat et non exaudiendo ipsi a diabolo captiventur et captivati tamdiu deludantur, donec nudi de corpore exeant nihil secum praeter peccata portantes." Cui Aegeas: "Ista vana Iesus vester praedicans crucis patibulo est affixus." Cui Andreas: "Pro restauratione nostra, non pro culpa sua crucis patibulum sponte suscepit." Ad quem Aegeas dixit: Cum a suo discipulo fuerit traditus et a Iudaeis tentus et a militibus crucifixus - quomodo tu dicis eum sponte crucis subiisse supplicium!"

The blessed Andrew, therefore, abiding in Achaia, filled the whole land with churches and converted very many to the faith of Christ. He also taught the wife of Aegeas the proconsul the faith of Christ and regenerated her by the sacred font of baptism. Hearing this, Aegeas enters the city of Patras, compelling Christians to offer sacrifices to idols; to whom Andrew, meeting him, said: "It was fitting that you, who have merited to be a judge of men on earth, should recognize your judge who is in the heavens, and, having recognized him, should worship, and by worshiping utterly recall your mind from false gods." To whom Aegeas: "You are Andrew, who preach a superstitious sect, which the Roman princes have lately ordered to be exterminated." To whom Andrew: "The Roman princes have not yet recognized how the Son of God, on coming, taught that idols are daemons, who teach that by which God is offended, so that, being offended, he is turned away from them, and, being turned away, does not heed; and by not being heeded they themselves are taken captive by the devil, and, being captive, are deluded so long until they go forth naked from the body, carrying nothing with them except sins." To whom Aegeas: "These vanities, your Jesus preaching, was affixed to the gibbet of the cross." To whom Andrew: "For our restoration, not for his own fault, he willingly took up the gibbet of the cross." To whom Aegeas said: "Since he was betrayed by his own disciple and seized by the Jews and crucified by the soldiers—how do you say that he willingly underwent the punishment of the cross!"

Tunc Andreas quinque rationibus coepit ostendere Christum voluntarie passum fuisse: "Scilicet ex eo, quod passionem suam praevidit et discipulis futuram praedixit: 'Ecce', inquiens, 'ascendimus Hierosolyma etc.' Et ex eo, quod Petro eum ab hoc avertere cupienci dure indignatus fuit dicens:'Vade post me Satana etc.' Et ex eo, quod utriusque scilicet patiendi et resurgendi se potestatem habere manifestavit dicens: 'Potestatem habeo ponendi animam meam et irerum sumendi eam.' Et ex eo, quod proditorem praecognovit, cum panem intinctum ei dedit, nec tamen vitavit. Et ex eo, quod locum, in quo proditorem venturum sciebat, elegit. " Et his omnibus se interfuisse asseruit.

Then Andrew began to show by five reasons that Christ suffered voluntarily: "Namely from this, that he foresaw his Passion and foretold to the disciples that it would come: 'Behold,' he says, 'we are going up to Jerusalem, etc.' And from this, that he was harshly indignant with Peter, who was desiring to turn him away from this, saying:'Go behind me, Satan, etc.' And from this, that he manifested that he had the power of both, namely of suffering and of rising again, saying: 'I have authority to lay down my life and to take it again.' And from this, that he foreknew the betrayer when he gave him the dipped morsel, nor yet did he avoid him. And from this, that he chose the place in which he knew the betrayer would come. " And to all these he asserted that he himself had been present.

Addit Andreas, quod mysterium crucis magnum esset. Cui Aegeas: "Mysterium dici non potest, sed supplicium. Verumtamen ubi mihi non obtemperaveris, ipsum mysterium te faciam experiri."

Andrew adds that the mystery of the cross was great. To this Aegeas said: "It cannot be called a mystery, but a punishment. Nevertheless, when you do not obey me, I will make you experience that very 'mystery.'"

Cui Andreas: "Si crucis patibulum expavescerem, crucis gloriam non praedicarem. Audiri a te volo mysterium crucis, si forte credas et ipsum agnitum colas, ut salveris." Tunc coepit ei mysterium reoemptionis pandere et, quam congruum et necessariwm fuerit, quinque rationibus persuadere. "Prima ratio est, quod, quia primus homo per lignum mortem suscitavit, congruum fuit, ut secundus eam per lignum pelleret patiendo.

To whom Andrew: "If I shuddered at the patibulum of the cross, I would not preach the glory of the cross. I want the mystery of the cross to be heard by you, so that perhaps you may believe and, once recognized, you may venerate it, that you may be saved." Then he began to lay open to him the mystery of redemption and to persuade how fitting and necessary it was by five reasons. "The first reason is that, because the first man through a tree stirred up death, it was fitting that the second should drive it away through a tree by suffering.

Secunda, quod, quia de immaculata terra factus fuerat praevaricator, congruum fuit, ut de immaculata nasceretur virgine reconciliator. Tertia, quod, quia Adam ad cibum vetitum incontinenter manus extenderat, congruum fuit, ut secundus Adam in cruce immaculatas manus extenderet.

Second, because the transgressor had been made from immaculate earth, it was congruent that the reconciler should be born from an immaculate virgin. Third, because Adam had incontinently stretched forth his hands to the forbidden food, it was congruent that the second Adam should stretch forth immaculate hands on the cross.

Quarta, quod, quia Adam cibum suavem vetitum gustaverat, congruum fuit ad hoc, quod contrarium pelleretur contrario, ut Christus esca fellea cibaretur. Quinta, quia ad hoc, quod Christus nobis suam immortalitatem conferret, congruum fuit, ut nostram sibi mortalitatem assumeret. Nisi enim Deus factus fuisset mortalis, homo non fieret immortalis." Tunc Aegeas dixit: "Haec vana tuis narra et mihi obtempera diisque omnipotentibus sacrifica." Cui Andreas: "Omnipotenti Deo agnum immaculatum quotidie offero, qui, postquam a toto populo comestus fuerit, vivus et integer perseverat."Aegea, quomodo hoc fieret, requirente dixit Andreas, ut formam discipuli assumeret.

Fourth, that, because Adam had tasted the sweet forbidden food, it was congruous to this, that the contrary be driven away by the contrary, that Christ be fed with gall. Fifth, because for this end, that Christ might confer his immortality upon us, it was congruous that he should assume our mortality to himself. For unless God had been made mortal, man would not become immortal." Then Aegeas said: "Tell these vanities to your own and obey me, and sacrifice to the omnipotent gods." To whom Andrew: "To the Omnipotent God I offer the immaculate lamb daily, who, after he has been eaten by the whole people, remains living and entire."Aegeas, inquiring how this might be done, Andrew said that he should assume the form of a disciple.

Cui Aegeas: "Ego cum tormentis a te exigam rei notitiam."

To whom Aegeas: "I will, with torments, exact from you knowledge of the matter."

Iratusque iussit eum in carcere recludi. Mane facto tribunali sistitur et ad sacrificia idolorum iterum invitare coepit dicens: "Nisi mihi obtemperaveris, in ipsam, quam laudasti, crucem faciam te suspendi." Cumque ei multa supplicia minaretur, respondit: "Quidquid tibi videtur in suppliciis maius, excogita; tanto enim regi meo ero acceptior, quanto fuero pro nomine eius in tormentis constantior." Tunc iussit eum a viginti uno hominibus caedi et caesum manibus et pedibus cruci alligari, ut sic longiorem reciperet cruciatum. Cumque duceretur ad crucem, factus est concursus populorum dicentium: "Innocens sanguis eius sine causa damnatur." Quos tamen rogavit apostolus, ne suum martyrium impedirent.

And, angered, he ordered him to be shut up in prison. At daybreak he is set before the tribunal, and he began again to invite him to the sacrifices of idols, saying: "Unless you obey me, I will have you hanged upon that very cross which you praised." And when he threatened him with many torments, he replied: "Whatever seems to you greater among punishments, devise it; for I shall be the more acceptable to my king, the more steadfast I shall have been in torments for his name." Then he ordered him to be beaten by twenty-one men, and, when beaten, to have his hands and feet bound to the cross, that thus he might receive a longer cruciation. And when he was being led to the cross, there was a concourse of the peoples saying: "His innocent blood is condemned without cause." Yet the apostle begged them not to impede his martyrdom.

Videns autem Andreas a longe crucem salutavit eam dicens: "Salve crux, quae in corpore Christi dedicata es et ex membris eius eamquam margaritis ornata. Antequam in te adscenderet Dominus, timorem terrenum habuisti. Modo vero amorem coelestem obtinens pro voto susciperis.

But seeing the cross from afar, Andrew saluted it, saying: "Hail, cross, which in the body of Christ have been dedicated, and from his members adorned as with pearls. Before the Lord ascended upon you, you held earthly fear. Now indeed, obtaining celestial love, you will be received in fulfillment of desire.

Securus igitur et gaudens venio ad te, ut tu exsultans suscipias me discipulum eius, qui pependit in te: Quia amator tuus semper fui et desideravi amplectite. O bona crux, quae decorem et pulchritudinem de membris Domini suscepisti. Diu desiderata, sollicite amata, sine intermissione quaesita, aliquando concupiscenti animo praeparata.

Therefore secure and rejoicing I come to you, that you, exultant, may receive me, a disciple of him who hung upon you: because I have always been your lover and have desired to embrace you. O good cross, which have received decor and beauty from the members of the Lord. Long desired, solicitously loved, sought without intermission, at length prepared for a concupiscent mind.

Accipe me ab hominibus et redde me magistro meo, ut per te me accipiat, qui per te me redemit."

"Accept me from men and render me back to my master, that through you he may accept me, who through you redeemed me."

Et haec dicens se exuit et vestimenta carnificibus tradidit sicque eum in crucem, ut iussum fuerat, suspenderunt. In qua biduo vivens viginti milibus hominum adstantium praedicavit. Tunc minitante turba Aegeae mortem et dicente virum sanctum et mansuetum et pium non debere ita pati.

And saying these things, he stripped himself and handed his garments to the executioners, and thus they suspended him on the cross, as had been ordered. On it, living for two days, he preached to twenty thousand men standing by. Then, with the crowd threatening Aegeas with death and saying that a holy, gentle, and pious man ought not to suffer thus.

Venit, ut ipsum deponeret. Quem videns Andreas dixit: "Quid tu ad nos venisti, Aegea, si pro poenitentia, ipsam consequeris, si autem, ut me deponas, scias, quod ego vivus de cruce non descendam. Iam enim video regem meum, qui me exspectat."

He came to take him down. Seeing him, Andrew said: "Why have you come to us, Aegeas? If it is for penitence, you will attain it; but if it is to take me down, know that I, while alive, will not come down from the cross. For already I see my king, who awaits me."

Et cum vellent eum solvere, nullo modo poterant ad eum pertingere, quia statim eorum bracchia stupida reddebantur. Videns autem Andreas, quod plebs volebat eum deponere, hanc orationem in cruce fecit, ut dicit Augustinus in libro de poenitentia: "Ne me permittas, Domine, descendere vivum, sed tempus est, ut commendes terrae corpus meum: Tamdiu enim portavi iam, tamdiu super commendatum vigilavi et laboravi, quod vellem iam ab ista oboedientia liberari et isto gravissimo indumento spoliari. Recordor, quantum in portando onerosum, in domando superbum, in fovendo infirmum, in coercendo lascivum laboravi.

And when they wished to loosen him, by no means were they able to reach him, because at once their arms were rendered numb. But Andrew, seeing that the plebs wanted to take him down, made this oration on the cross, as Augustine says in the book On Penitence: "Do not permit me, Lord, to descend alive, but it is time that you commend my body to the earth: For so long have I already carried it, for so long have I kept watch and labored over what was entrusted, that I would now wish to be freed from this obedience and to be stripped of this most grievous garment. I recall how much I have labored, in carrying what is burdensome, in taming what is proud, in cherishing what is infirm, in restraining what is lascivious."

Scis, Domine, quoties a puritate contemplationis retrahere me contendebat, quoties a dilectissimae quietis tuae somnu me excitare obtendebat quantum et quoties dolorem ingerebat. Cui igitur tamdiu, ut potui, pater benignissime, pugnanti restiti et tua ope superavi. A te iusto remuneratore et pio posco, ne mihi id ultra commendes.

You know, Lord, how often it strove to draw me back from the purity of contemplation, how often it pretended to rouse me from the sleep of your most beloved rest, how much and how often it was inflicting pain. Against which, therefore, as it fought, for so long as I could, most kind Father, I resisted and by your help I overcame. From you, a just and pious remunerator, I ask that you no longer commit that to me.

Sed depositum reddo. Commenda alii nec me illo ultra impedias, et resurrecturum servet et reddat, ut ipsum quoque meritum sui laboris recipias. Terrae id commenda, ut me amplius vigilare non oporteat et libere ad te fontem vitae et indeficientis gaudii tendere anxiantem non retrahat nec impediat." Haec Augustinus.

But I return the deposit. Commend it to another, and do not hinder me with it any further; and let him keep it and give it back resurrected, so that you may also receive the very merit of its labor. Commend it to the earth, so that it may no longer be needful for me to keep vigil, and that, freely, toward you, the fountain of life and of unfailing joy, it may neither draw me back nor impede me, who am anxiously tending. Thus Augustine.

His dictis splendor nimius de coelo veniens dimidia hora eum circumdedit, ita ut nullus eum videre posset, et abscedente lumine simul cum ipso lumine spiritum tradidit. Maximilla vero uxor Aegeae tulit corpus apostoli sancti et honorifice sepelivit. Aegeas vero antequam domum suam rediisset, arreptus a daemone in via coram omnibus exspiravit.

With these things said, an excessive splendor coming from heaven surrounded him for half an hour, such that no one could see him; and as the light withdrew, together with the light itself he gave up his spirit. Maximilla, indeed, the wife of Aegeas, took the body of the holy apostle and buried it honorifically. But Aegeas, before he had returned to his house, seized by a demon on the road, expired before all.

Aiunt quoque de sepulcro sancto Andreae mannam in modum farinae et oleum cum odore emanare, a quo, quae sit anni futuri fertilitas, incolis regionis ostenditur. Nam si exiguum pronuit, exiguum terra exhibet fructum, si copiose, copiosum. Hoc forte antiquitus verum fuit, sed modo corpus apud Constantinopolitanos translatum esse perhibetur.

They say also that from the holy sepulcher of Andrew manna in the manner of flour and oil with an odor emanate, by which the fertility of the coming year is shown to the inhabitants of the region. For if it flows forth scantly, the earth yields scant fruit; if copiously, copious. This perhaps was true in antiquity, but now the body is reported to have been translated among the Constantinopolitans.

Episcopus atque Diabolus Episcopus quidam religiosam habens vitam beatum Andream inter ceteros sanctos in veneratione habebat, ita quod in cunctis suis operibus hunc semper titulum praeponebat: "Ad honorem Dei et beati Andreae." Invidens igitur viro sancto diabolus, hostis antiquus, ad eum decipiendum tota se calliditate contulit seque in formam mulieris pulcherrimae transformavit.

The Bishop and the Devil A certain bishop, living a religious life, held blessed Andrew in veneration among the other saints, such that in all his works he always prefixed this title: "To the honor of God and of blessed Andrew." Therefore, envying the holy man, the Devil, the ancient enemy, applied all his craftiness to deceiving him and transformed himself into the form of a most beautiful woman.

Venit igitur ad palatium episcopi asserens, se velle confiteri eidem. Mandat episcopus, ut suo poenitentiali confiteatur, cui plenitudinem tradiderat potestatis. Renuntiat illa, quod nulli hominum nisi sibi secreta suae conscientiae revelet, sicque convictus episcopus eam ad se venire praecepit.

She therefore came to the bishop’s palace, asserting that she wished to confess to the same. The bishop commands that she confess to his penitentiary, to whom he had handed over the plenitude of power. She announces that she will reveal the secrets of her conscience to no human being unless to himself; and thus convinced the bishop ordered her to come to him.

Cui illa: "Obsecro, domine, miserere mei, ego vero in annis puellaribus, ut cernitis, constituta et a pueritia delicate nutrita, nec nun et regia stirpe progenita huc in peregrino habitu sola veni. Nam pater meus rex, itaque valde potens cuidam magno principi me volebat in coniugem sociare, cui respondi: Omnem torum abominor maritalem, quia virginitatem meam Christo in perpetuum dedicavi et ideo numquam possem in carnalem copulam consentire. Denique sic artata, quod oportebat me aut eius voluntaii oboedire aut terrae diversa subire supplicia, latenter fugam mll magis eligens exsulare quam sponso meo fidem infringere.

To which she: "I beseech, lord, have mercy on me; I indeed, established in maiden years, as you perceive, and delicately nurtured from boyhood, and moreover born of royal stock, have come hither alone in a peregrine habit. For my father, a king—and thus very puissant—wanted to join me in marriage to a certain great prince, to whom I replied: I abominate every marital bed, because I have dedicated my virginity to Christ forever, and therefore I could never consent to a carnal coupling. Finally, so constrained that I must either obey his will or undergo diverse torments of the land, secretly choosing flight, I chose rather to go into exile than to break faith with my Bridegroom."

Audiens vero vestrae sanctitatis praeconium sub alas vestrae protectionis confugi sperans me apud vos locum reperire quietis, ubi possim contemplationis carpere secreta silentia praesentisque vitae vitare naufragia et perturbationem mundi fugere perstrepentis." Admirans in ea episcopus nobilitatem generis, pulchritudinem corporis, tam immensum fervorem et tantae eloquentiae venustatem placita et benigna voce respondit: "Esto secura, filia, ne formides, quia ille, ob cuius amorem te et tuos et tua tam viriliter contempsisti, tibi ob hoc et in praesenti cumulum gratiae et in futuro plenitudinem gloriae largietur. Sed et ego servus eius me et mea tibi offero. Eligasque tibi, ubi placuerit, mansionem: Volo autem hodie mecum prandere debeas." Cui illa: "Noli, inquit, pater, noli de hac re me rogare, ne forte ex hoc aliqua mali suspicio perveniat et nitor famae vestrae denigrationem aliquam patiatur." Ad quam episcopus dixit: "Plures erimus et non soli.

Hearing indeed the renown of your sanctity, I fled for refuge under the wings of your protection, hoping to find with you a place of quiet, where I may pluck the secret silences of contemplation and avoid the shipwrecks of the present life and flee the perturbation of the world resounding." Admiring in her the nobility of lineage, the beauty of body, so immense a fervor, and the comeliness of so great eloquence, the bishop with a pleasing and benign voice replied: "Be secure, daughter, do not fear, for He, for whose love you have so manfully contemned yourself and yours and your things, on account of this will bestow upon you both in the present a cumulus of grace and in the future the plenitude of glory. But I also, His servant, offer to you myself and mine. And choose for yourself, wherever it shall have pleased you, a dwelling: I wish, however, that today you should dine with me." To whom she: "Do not, said she, father, do not ask me about this matter, lest perhaps from this some suspicion of evil may arise and the luster of your fame suffer some denigration." To her the bishop said: "We shall be several and not alone.

Et ideo nullum mali suspicionis scrupulum in aiquo poterit generari."

And therefore no scruple of evil suspicion can arise in anyone."

Venientes itaque ad mensam episcopus et illa ex opposito consederunt ceteris residencibus hinc et inde. Intendit in eam crebro eplscopus eiusque faciem non desinit intueri et pulchritudinem admirari. Sicque dum oculus figitur, animus sauciatur, et dum eius faciem non desinit intueri, diabolus, antiquus hostis, cor eius gravi iaculo vulneravit.

Accordingly, coming to the table, the bishop and she sat down opposite, the others taking their seats on this side and that. The bishop frequently directs his attention to her, and does not cease to gaze upon her face and to admire the pulchritude. And thus, while the eye is fixed, the mind is wounded, and while he does not cease to gaze upon her face, the devil, the ancient enemy, wounded his heart with a grievous javelin.

Perpendit hoc ipse diabolus et pulchritudinem suam coepit magis ec magis augere iamque episcopus proximus erat consensui, ut eam de illicito opere attentaret, quando possibilitas se offerret, tunc subito quidam peregrinus venit ad ostium crebris ictibus pulsans et magnis clamoribus postulans sibi aperiri. Cumgue aperire nollent et ille magnis clamoribus et ictibus nimis iis fieret importunus, interrogat episcopus mulierem, si ingressum illius peregrini hominis acceptaret. Cui illa dixit: "Proponatur sibi aliqua quaestio gravis, quam si enodare sciverit, admittatur, si autem nescierit, tamquam inscius et indignus ab episcopi praesentia repellatur." Favent eius omnes sententiae et, quis sufficiens esset hanc quaestionem proponere, sciscitantur.

The devil himself weighed this, and began to augment his own pulchritude more and more; and now the bishop was close to consent, that he might attempt her to an illicit deed when opportunity should offer itself; then suddenly a certain pilgrim came to the door knocking with frequent blows and demanding with great shouts that it be opened to him. And when they were unwilling to open, and he became excessively importunate with great shouts and blows, the bishop asks the woman whether she would accept the entry of that pilgrim man. To whom she said: "Let some grave question be proposed to him, which, if he shall have known how to un-knot, let him be admitted; but if he shall not have known it, as ignorant and unworthy let him be repelled from the bishop’s presence." All favor her sentence, and they inquire who would be sufficient to propose this question.

Cumque nullus inveniretur, episcopus dixit: "Quis enim nostrum ad hoc tam sufficiens est quam vos, o domma, quae ceteros nos et eloquentia praeceditis et sapientia nobis omnibus amplius rutilatis? Vos igitur hanc proponite quaestionem." Tunc illa dixt: "Interrogetur, quod est maius mirabile, quod Deus umquam in parva re fecerit." Interrogatus de hoc peregrinus per nuntium dixit: "Diversitas et excellentia facierum: Inter tot enim homines, qui fuerunt ab initio mundi et usque in finem futuri sunt, duo reperiri non possent, quorum facies per omnia similes sint vel possent, et in ipsa tam minima facie omnes sensus corporis Deus collocavit."

And when no one was found, the bishop said: "For who of us is as sufficient for this as you, O lady, you who precede the rest of us in eloquence and outshine us all in wisdom? You therefore propose this question." Then she said: "Let it be asked, what is the greater marvel that God has ever made in a small thing." Asked about this, the pilgrim said through a messenger: "The diversity and excellence of faces: for among so many human beings who have been from the beginning of the world and will be even to the end, two could not be found whose faces are in all respects similar or could be; and in that very smallest face God has placed all the senses of the body."

Audientes omnes eius responsionem admirantes dixerunt: "Vera et optima est solutio quaestionis." Tunc mulier ait: "Proponatur sibi secunda quaestio gravior, in qua melius possumus sapientiam eius experiri: Quaeratur ab eo, ubi terra sit altior omni coelo." Percunctatus de hoc peregrinus respondit: "In coelo empyreo, ubi residet corpus Christi. Corpus enim Christi, quod est altius omni coelo, est de nostra carne formatum. Porro caro nostra quaedam terrea substantia est.

Hearing all his response, marveling they said: "True and optimal is the solution of the question." Then the woman said: "Let a second, graver question be proposed to him, in which we can better test his wisdom: Let it be asked of him where the earth is higher than every heaven." Having been inquired about this, the pilgrim replied: "In the empyrean heaven, where the body of Christ resides. For the Body of Christ, which is higher than every heaven, has been formed from our flesh. Moreover our flesh is a certain earthy substance.

Cum ergo corpus Christi super omnes coelos sit et de nostra carne originem duxerit, caro autem nostra de terra sit condita, constat, quod, ubi corpus Christi residet, ibi procul dubio terra altior coelo manet."

Therefore, since the body of Christ is above all the heavens and has drawn its origin from our flesh, and our flesh moreover has been formed from earth, it is evident that, where the body of Christ resides, there without doubt the earth remains higher than heaven."

Refert nuntius, quod responderat peregrinus, et ecce omnes responsionem eius mirabiliter approbant et magnifice sapientiam eius laudant. Tunc illa iterum dixit: "Fiet ei tertia quaestio gravissima et occulta et ad solvendum difficilis et obscura, ut sic eius sapientia tertio comprobetur et dignus sit, ut ad mensam episcopi merito admittatur. Quaeratur ab eo, quanti spatii sit a terra usque in coelum." Requisitus de hoc peregrinus nuntio dixit: "Vade ad eum, qui te misit ad me et de hoc diligenter percunctare.

The messenger reports what the pilgrim had answered, and lo, all wondrously approve his answer and magnificently praise his wisdom. Then she said again: "There shall be put to him a third question most grave and occult, and difficult and obscure to solve, so that thus his wisdom may be proven a third time and he may be worthy to be admitted by merit to the bishop’s table. Let it be asked of him, of how much space it is from the earth up to heaven." Asked about this, the pilgrim said to the messenger: "Go to him who sent you to me and inquire diligently about this."

Ipse enim melius me hoc novit et ideo tibi de hoc melius respondebit. Nam ipse illud spatium mensuravit, quando de coelo in abyssum cecidit. Ego autem de coelo numquam cecidi et illud spatium numquam mensuravi.

For he himself knows this better than me, and therefore he will respond to you better about this. For he himself measured that span, when he fell from heaven into the abyss. But I have never fallen from heaven, and I have never measured that span.

Non enim est mulier, sed diabolus, qui se posuit in similitudinem mulieris."

For she is not a woman, but the devil, who has set himself in the similitude of a woman."

Audiens hoc nuntius vehementer expavit et ea, quae audierat coram omnibus recitavit. Mirantibus itaque omnibus et stupentibus diabolus,antiquus hostis, de medio eorum evanuit. Episcopus autem rediens ad se redarguit amare semet ipsum et de perpetrata culpa veniam lamentabiliter precabatur, misitque nuntium, ut peregrinus introduceretur, sed nequaquam amplius invenitur.

Hearing this, the messenger was vehemently terrified and recited before all the things he had heard. Therefore, as all were marveling and stupefied, the devil, the ancient enemy, vanished from their midst. But the bishop, returning to himself, bitterly reproved himself and lamentably begged pardon for the perpetrated fault, and he sent a messenger that the pilgrim might be introduced, but he was by no means found any longer.

Tunc eplscopus populum convocavit et iis evidenter exposuit ordinem gestae rei praecepitque, ut omnes ieiuniis et orationibus insisterent, si forte Dominus revelare alicui dignaretur, quisnam ille peregrinus fuerit, qui eum a tanto periculo liberavit. Revelatum autem est illa nocte episcopo, quod beatus Andreas fuerit, qui pro liberatione ipsius se posuerit in habitu peregrini. Coepit igitur episcopus in devotione Sancti Andreae magnifice crescere ac eum exinde in reverentia plus habere.

T hen the bishop convoked the people and clearly exposed to them the order of the deed that had been done, and he commanded that all should insist upon fastings and prayers, if perchance the Lord might deign to reveal to someone who that pilgrim had been who delivered him from so great a peril. But it was revealed that night to the bishop that it had been blessed Andrew, who, for his liberation, had put himself in the habit of a pilgrim. Therefore the bishop began to grow magnificently in devotion to Saint Andrew, and thereafter to hold him in greater reverence.