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# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: First Greek Form/Chapter 13

Chapter 13.
And while they were still sitting in the synagogue, and wondering about Joseph, there come some of the guard whom the Jews had begged of Pilate to guard the tomb of Jesus, that His disciples might not come and steal Him. And they reported to the rulers of the synagogue, and the priests and the Levites, what had happened: how there had been a great earthquake; and we saw an angel coming down from heaven, and he rolled away the stone from the mouth of the tomb, and sat upon it; and he shone like snow, and like lightning. And we were very much afraid, and lay like dead men; and we heard the voice of the angel saying to the women who remained beside the tomb, Be not afraid, for I know that you seek Jesus who was crucified. He is not here: He is risen, as He said.  Come, see the place where the Lord lay: and go quickly, and tell His disciples that He is risen from the dead, and is in Galilee.
The Jews say:  To what women did he speak? The men of the guard say:  We do not know who they were. The Jews say: At what time was this? The men of the guard say: At midnight. The Jews say: And wherefore did you not lay hold of them? The men of the guard say: We were like dead men from fear, not expecting to see the light of day, and how could we lay hold of them? The Jews say: As the Lord liveth, we do not believe you. The men of the guard say to the Jews: You have seen so great miracles in the case of this man, and have not believed; and how can you believe us? And assuredly you have done well to swear that the Lord liveth, for indeed He does live. Again the men of the guard say: We have heard that you have locked up the man that begged the body of Jesus, and put a seal on the door; and that you have opened it, and not found him. Do you then give us the man whom you were guarding, and we shall give you Jesus. The Jews say: Joseph has gone away to his own city. The men of the guard say to the Jews: And Jesus has risen, as we heard from the angel, and is in Galilee.
And when the Jews heard these words, they were very much afraid, and said: We must take care lest this story be heard, and all incline to Jesus. And the Jews called a council, and paid down a considerable sum of money, and gave it to the soldiers, saying: Say, while we slept, his disciples came by night and stole him; and if this come to the ears of the procurator, we shall persuade him, and keep you out of trouble. And they took it, and said as they had been instructed.

## Footnotes

* ↑ Matt. xxviii. 5–7.
* ↑ Three of the Latin versions say: And they took the money, but could not hide the truth. For they wanted to say, His disciples stole him while we slept, and could not utter it; but said, Truly the Lord Jesus Christ has risen from the dead; and we saw an angel of God coming down from heaven, and he rolled back the stone, and sat on it. And this saying has been spread abroad among the Jews even to this day.
# Ante-Nicene Fathers/Volume VIII/Apocrypha of the New Testament/Acts of Pilate: First Greek Form/Chapter 3

Chapter 3.
And Pilate, filled with rage, went outside of the prætorium, and said to them: I take the sun to witness that I find no fault in this man. The Jews answered and said to the procurator: Unless this man were an evil-doer, we should not have delivered him to thee. And Pilate said, Do you take him, and judge him according to your law. The Jews said to Pilate:  It is not lawful for us to put any one to death. Pilate said: Has God said that you are not to put to death, but that I am?
And Pilate went again into the prætorium, and spoke to Jesus privately, and said to Him: Art thou the king of the Jews? Jesus answered Pilate: Dost thou say this of thyself, or have others said it to thee of me? Pilate answered Jesus: Am I also a Jew? Thy nation and the chief priests have given thee up to me. What hast thou done? Jesus answered: My kingdom is not of this world; for if my kingdom were of this world, my servants would fight in order that I should not be given up to the Jews: but now my kingdom is not from thence. Pilate said to Him: Art thou then a king? Jesus answered him: Thou sayest that I am a king. Because for this have I been born, and have I come, in order that every one who is of the truth might hear my voice.  Pilate says to him: What is truth? Jesus says to him:  Truth is from heaven. Pilate says: Is truth not upon earth? Jesus says to Pilate: Thou seest how those who speak the truth are judged by those that have the power upon earth.

## Footnotes

* ↑ See Apost. Const., ii. 56. At last he who is going to pronounce sentence of death upon the culprit raises his hands aloft, and takes the sun to witness that he is innocent of his blood.
* ↑ The full force of the expression is: You do not mean to say that I too am a Jew?
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Apparel of Women/I/Chapter 3

Chapter III.—Concerning the Genuineness of “The Prophecy of Enoch.”
I am aware that the Scripture of Enoch, which has assigned this order (of action) to angels, is not received by some, because it is not admitted into the Jewish canon either. I suppose they did not think that, having been published before the deluge, it could have safely survived that world-wide calamity, the abolisher of all things. If that is the reason (for rejecting it), let them recall to their memory that Noah, the survivor of the deluge, was the great-grandson of Enoch himself; and he, of course, had heard and remembered, from domestic renown and hereditary tradition, concerning his own great-grandfather’s “grace in the sight of God,” and concerning all his preachings; since Enoch had given no other charge to Methuselah than that he should hand on the knowledge of them to his posterity. Noah therefore, no doubt, might have succeeded in the trusteeship of (his) preaching; or, had the case been otherwise, he would not have been silent alike concerning the disposition (of things) made by God, his Preserver, and concerning the particular glory of his own house.
If (Noah) had not had this (conservative power) by so short a route, there would (still) be this (consideration) to warrant our assertion of (the genuineness of) this Scripture: he could equally have renewed it, under the Spirit’s inspiration, after it had been destroyed by the violence of the deluge, as, after the destruction of Jerusalem by the Babylonian storming of it, every document of the Jewish literature is generally agreed to have been restored through Ezra.
But since Enoch in the same Scripture has preached likewise concerning the Lord, nothing at all must be rejected by us which pertains to us; and we read that “every Scripture suitable for edification is divinely inspired.” By the Jews it may now seem to have been rejected for that (very) reason, just like all the other (portions) nearly which tell of Christ. Nor, of course, is this fact wonderful, that they did not receive some Scriptures which spake of Him whom even in person, speaking in their presence, they were not to receive. To these considerations is added the fact that Enoch possesses a testimony in the Apostle Jude.

## Footnotes

* ↑ [Elucidation.]
* ↑ Comp. de Idol., c. iv.
* ↑ See Gen. v. 21, 25, 28, 29.
* ↑ “Nomine;” perhaps ="account.”
* ↑ Comp. Gen. vi. 8.
* ↑ Prædicatis.
* ↑ Tueretur.
* ↑ In spiritu.
* ↑ Instrumentum.
* ↑ See 2 Tim. iii. 16.
* ↑ See Jude 14, 15.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Apparel of Women/I/Chapter 6

Chapter VI.—Of Precious Stones and Pearls.
But, in the next place, what am I to interpret those jewels to be which vie with gold in haughtiness, except little pebbles and stones and paltry particles of the self-same earth; but yet not necessary either for laying down foundations, or rearing party-walls, or supporting pediments, or giving density to roofs? The only edifice which they know how to rear is this silly pride of women:  because they require slow rubbing that they may shine, and artful underlaying that they may show to advantage, and careful piercing that they may hang; and (because they) render to gold a mutual assistance in meretricious allurement. But whatever it is that ambition fishes up from the British or the Indian sea, it is a kind of conch not more pleasing in savour than—I do not say the oyster and the sea-snail, but—even the giant muscle. For let me add that I know conchs (which are) sweet fruits of the sea. But if that (foreign) conch suffers from some internal pustule, that ought to be regarded rather as its defect than as its glory; and although it be called “pearl,” still something else must be understood than some hard, round excrescence of the fish. Some say, too, that gems are culled from the foreheads of dragons, just as in the brains of fishes there is a certain stony substance. This also was wanting to the Christian woman, that she may add a grace to herself from the serpent! Is it thus that she will set her heel on the devil’s head,” while she heaps ornaments (taken) from his head on her own neck, or on her very head?

## Footnotes

* ↑ Peloris.  Comp. Hor., S., ii. 4, 32, and Macleane’s note there.
* ↑ See Gen. iii. 15.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Apparel of Women/I/Chapter 8

Chapter VIII.—The Same Rule Holds with Regard to Colours. God’s Creatures Generally Not to Be Used, Except for the Purposes to Which He Has Appointed Them.
Similarly, too, do even the servants of those barbarians cause the glory to fade from the colours of our garments (by wearing the like); nay, even their party-walls use slightingly, to supply the place of painting, the Tyrian and the violet-coloured and the grand royal hangings, which you laboriously undo and metamorphose. Purple with them is more paltry than red ochre; (and justly,) for what legitimate honour can garments derive from adulteration with illegitimate colours? That which He Himself has not produced is not pleasing to God, unless He was unable to order sheep to be born with purple and sky-blue fleeces! If He was able, then plainly He was unwilling: what God willed not, of course ought not to be fashioned. Those things, then, are not the best by nature which are not from God, the Author of nature. Thus they are understood to be from the devil, from the corrupter of nature: for there is no other whose they can be, if they are not God’s; because what are not God’s must necessarily be His rival’s. But, beside the devil and his angels, other rival of God there is none. Again, if the material substances are of God, it does not immediately follow that such ways of enjoying them among men (are so too). It is matter for inquiry not only whence come conchs, but what sphere of embellishment is assigned them, and where it is that they exhibit their beauty. For all those profane pleasures of worldly shows—as we have already published a volume of their own about them—(ay, and) even idolatry itself, derive their material causes from the creatures of God. Yet a Christian ought not to attach himself to the frenzies of the racecourse, or the atrocities of the arena, or the turpitudes of the stage, simply because God has given to man the horse, and the panther, and the power of speech: just as a Christian cannot commit idolatry with impunity either, because the incense, and the wine, and the fire which feeds (thereon), and the animals which are made the victims, are God’s workmanship; since even the material thing which is adored is God’s (creature). Thus then, too, with regard to their active use, does the origin of the material substances, which descends from God, excuse (that use) as foreign to God, as guilty forsooth of worldly glory!

## Footnotes

* ↑ Or, “slaves.”
* ↑ Comp. de Pæn., c. v. med.
* ↑ Comp. c. vi. above.
* ↑ Sæcularium.
* ↑ i.e., the treatise de Spectaculis.
* ↑ Rebus.
* ↑ “Affici”—a rare use rather of “afficere,” but found in Cic.
* ↑ Or perhaps “is fed” thereby; for the word is “vescitur.”
* ↑ “Conditio”—a rare use again.
* ↑ Sæcularis.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Apparel of Women/I/Chapter 5

Chapter V.—Gold and Silver Not Superior in Origin or in Utility to Other Metals.
Gold and silver, the principal material causes of worldly splendour, must necessarily be identical (in nature) with that out of which they have their being: (they must be) earth, that is; (which earth itself is) plainly more glorious (than they), inasmuch as it is only after it has been tearfully wrought by penal labour in the deadly laboratories of accursed mines, and there left its name of “earth” in the fire behind it, that, as a fugitive from the mine, it passes from torments to ornaments, from punishments to embellishments, from ignominies to honours. But iron, and brass, and other the vilest material substances, enjoy a parity of condition (with silver and gold), both as to earthly origin and metallurgic operation; in order that, in the estimation of nature, the substance of gold and of silver may be judged not a whit more noble (than theirs). But if it is from the quality of utility that gold and silver derive their glory, why, iron and brass excel them; whose usefulness is so disposed (by the Creator), that they not only discharge functions of their own more numerous and more necessary to human affairs, but do also none the less serve the turn of gold and silver, by dint of their own powers, in the service of juster causes. For not only are rings made of iron, but the memory of antiquity still preserves (the fame of) certain vessels for eating and drinking made out of brass. Let the insane plenteousness of gold and silver look to it, if it serves to make utensils even for foul purposes. At all events, neither is the field tilled by means of gold, nor the ship fastened together by the strength of silver. No mattock plunges a golden edge into the ground; no nail drives a silver point into planks. I leave unnoticed the fact that the needs of our whole life are dependent upon iron and brass; whereas those rich materials themselves, requiring both to be dug up out of mines, and needing a forging process in every use (to which they are put), are helpless without the laborious vigour of iron and brass. Already, therefore, we must judge whence it is that so high dignity accrues to gold and silver, since they get precedence over material substances which are not only cousin-german to them in point of origin, but more powerful in point of usefulness.

## Footnotes

* ↑ Sæcularis.
* ↑ De suo. Comp. de Bapt., c. xvii. sub fin.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Apparel of Women/I/Chapter 9

Chapter IX.—God’s Distribution Must Regulate Our Desires, Otherwise We Become the Prey of Ambition and Its Attendant Evils.
For, as some particular things distributed by God over certain individual lands, and some one particular tract of sea, are mutually foreign one to the other, they are reciprocally either neglected or desired: (desired) among foreigners, as being rarities; neglected (rightly), if anywhere, among their own compatriots, because in them there is no such fervid longing for a glory which, among its own home-folk, is frigid. But, however, the rareness and outlandishness which arise out of that distribution of possessions which God has ordered as He willed, ever finding favour in the eyes of strangers, excites, from the simple fact of not having what God has made native to other places, the concupiscence of having it. Hence is educed another vice—that of immoderate having; because although, perhaps, having may be permissible, still a limit is bound (to be observed). This (second vice) will be ambition; and hence, too, its name is to be interpreted, in that from concupiscence ambient in the mind it is born, with a view to the desire of glory,—a grand desire, forsooth, which (as we have said) is recommended neither by nature nor by truth, but by a vicious passion of the mind,—(namely,) concupiscence. And there are other vices connected with ambition and glory. Thus they have withal enhanced the cost of things, in order that (thereby) they might add fuel to themselves also; for concupiscence becomes proportionably greater as it has set a higher value upon the thing which it has eagerly desired. From the smallest caskets is produced an ample patrimony. On a single thread is suspended a million of sesterces. One delicate neck carries about it forests and islands. The slender lobes of the ears exhaust a fortune; and the left hand, with its every finger, sports with a several money-bag. Such is the strength of ambition—(equal) to bearing on one small body, and that a woman’s, the product of so copious wealth.

## Footnotes

* ↑ Or, “moderation.”
* ↑ “Saltus et insulæ,” i.e., as much as would purchase them.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Apparel of Women/I/Chapter 4

Chapter IV.—Waiving the Question of the Authors, Tertullian Proposes to Consider the Things on Their Own Merits.
Grant now that no mark of pre-condemnation has been branded on womanly pomp by the (fact of the) fate of its authors; let nothing be imputed to those angels besides their repudiation of heaven and (their) carnal marriage: let us examine the qualities of the things themselves, in order that we may detect the purposes also for which they are eagerly desired.
Female habit carries with it a twofold idea—dress and ornament. By “dress” we mean what they call “womanly gracing;” by “ornament,” what it is suitable should be called “womanly disgracing.”  The former is accounted (to consist) in gold, and silver, and gems, and garments; the latter in care of the hair, and of the skin, and of those parts of the body which attract the eye. Against the one we lay the charge of ambition, against the other of prostitution; so that even from this early stage (of our discussion) you may look forward and see what, out of (all) these, is suitable, handmaid of God, to your discipline, inasmuch as you are assessed on different principles (from other women),—those, namely, of humility and chastity.

## Footnotes

* ↑ Exitu.
* ↑ Matrimonium carnis.
* ↑ Mundum muliebrem.  Comp. Liv. xxxiv. 7.
* ↑ Immundum muliebrem.
* ↑ Jam hinc; comp. ad. Ux., i. 1 ad init. and ad fin., and 8 ad fin.
# Ante-Nicene Fathers/Volume IV/Tertullian: Part Fourth/On the Apparel of Women/I/Chapter 7

Chapter VII.—Rarity the Only Cause Which Makes Such Things Valuable.
It is only from their rarity and outlandishness that all these things possess their grace; in short, within their own native limits they are not held of so high worth. Abundance is always contumelious toward itself. There are some barbarians with whom, because gold is indigenous and plentiful, it is customary to keep (the criminals) in their convict establishments chained with gold, and to lade the wicked with riches—the more guilty, the more wealthy. At last there has really been found a way to prevent even gold from being loved! We have also seen at Rome the nobility of gems blushing in the presence of our matrons at the contemptuous usage of the Parthians and Medes, and the rest of their own fellow-countrymen, only that (their gems) are not generally worn with a view to ostentation. Emeralds lurk in their belts; and the sword (that hangs) below their bosom alone is witness to the cylindrical stones that decorate its hilt; and the massive single pearls on their boots are fain to get lifted out of the mud! In short, they carry nothing so richly gemmed as that which ought not to be gemmed if it is (either) not conspicuous, or else is conspicuous only that it may be shown to be also neglected.

## Footnotes

* ↑ Smaragdi. Comp. Rev. iv. 3.
# Appeal for Help

Published in the 1915 History of Persia by P.M. Sykes
I see admist the embers the glow of fire and it wants but little to burst into a blaze, And if the wise ones of the people quench it not, its fuel will be corpses and skulls. Verily fire is kindled by two sticks, and verily words are the beginning of warfare. And I cry in amazement, "Would that I knew whether the House of Omayya were awake or asleep!"
# Appeal of Murder, etc. Act 1819

Appeal of Murder, etc. Act 1819 :
* 1819 c.46 Geo. 3 |
* [22nd June 1819]
* An Act to abolish Appeals of Murder, Treason, Felony or other Offences, and Wager of Battel, or joining Issue and Trial by Battel, in Writs of Right.
* 1. WHEREAS Appeals of Murder, Treason, Felony and other Offences, and the Manner of proceeding therein, have been
* found to be oppressive; and the Trial by Battel in any Suit, is a
* Mode of Trial unfit to be used; and it is expedient that the same
* should be wholly abolished: Be it therefore enacted by The King's
* Most Excellent Majesty, by and with the Advice and Consent of
* the Lords Spiritual and Temporal, and Commons, in this present
* Parliament assembled, and by the Authority of the same, That from
* and after the passing of this Act, all Appeals of Treason, Murder,
* Felony or other Offences, shall cease, determine and become void;
* and that it shall not be lawful for any Person or Persons, at any
* time after the passing of this Act, to commence, take or sue Appeal
* of Treason, Murder, Felony or other Offence, against any other
* Person or Persons whomsoever, but that all such Appeals shall, from
* henceforth, be utterly abolished; any Law, Statute or Usage to the
* contrary in anywise notwithstanding.
* 2.—And be it further enacted, That from and after the passing of
* this Act, in any Writ of Right now depending, or which may hereafter
* be brought, instituted or commenced, the Tenant shall not be received
* to wage Battel, nor shall Issue be joined nor Trial be had by Battel
* in any Writ of Right; any Law, Custom or Usage to the contrary
* notwithstanding. |

## Source

* The Statutes of the United Kingdom of Great Britain and Ireland. 59 George III. 1819, J. Butterworth and Son, London, 1819: pp. 151-152
This work is in the public domain worldwide because it was created by a public body of the United Kingdom with Crown Status and commercially published before 1974.
See Crown copyright artistic works, Crown copyright non-artistic works and List of Public Bodies with Crown Status.
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