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APOCALYPSE OF THOMAS

A. Verona fragment (eighth century) and Wilhelm's text (Munich Clm. 4585, ninth century).

Here beginneth the epistle of the Lord unto Thomas.

Hear thou, Thomas, the things which must come to pass in the last times: there shall be famine and war and earthquakes in divers places, snow and ice and great drought shall there be and many dissensions among the peoples, blasphemy, iniquity, envy and villainy, indolence, pride and intemperance, so that every man shall speak that which pleaseth him. And my priests shall not have peace among themselves, but shall sacrifice unto me with deceitful mind: therefore will I not look upon them. Then shall the priests behold the people departing from the house of the Lord and turning unto the world (?) and setting up (or, transgressing) landmarks in the house of God. And they shall claim (vindicate) for themselves many [things and] places that were lost and that shall be subject unto Caesar (?) as also they were aforetime: giving poll-taxes of (for) the cities, even gold and silver and the chief men of the cities shall be condemned (here Verona ends: Munich continues) and their substance brought into the treasury of the kings, and they shall be filled.

For there shall be great disturbance throughout all the people, and death. The house of the Lord shall be desolate, and their altars shall be abhorred, so that spiders weave their webs therein. The place of holiness shall be corrupted, the priesthood polluted, distress (agony) shall increase, virtue shall be overcome, joy perish, and gladness depart. In those days evil shall abound: there shall be respecters of persons, hymns shall cease out of the house of the Lord, truth shall be no more, covetousness shall abound among the priests; an upright man (al. an upright priesthood) shall not be found.

On a sudden there shall arise near the last time a king, a lover of the law, who shall hold rule not for long: he shall leave two sons. The first is named of the first letter (A, Arcadius), the second of the eighth (H, Honorius). The first shall die before the second (Arcadius died in 408- Honorius in 423).

Thereafter shall arise two princes to oppress the nations under whose hands there shall be a very great famine in the right-hand part of the east, so that nation shall rise up against nation and be driven out from their own borders.

Again another king shall arise, a crafty man (?), and shall command a golden image of Caesar (?) to be made (al. to be worshipped in the house of God), wherefore (?) martyrdoms shall abound. Then shall faith return unto the servants of the Lord, and holiness shall be multiplied and distress (agony) increase. The mountains shall the comforted and shall drop down sweetness of fire from the facet, that the number of the saints may be accomplished.

After a little space there shall arise a king out of the east, a lover of the law, who shall cause all good things and necessary to abound in the house of the Lord: he shall show mercy unto the widows and to the needy, and command a royal gift to be given unto the priests: in his days shall be abundance of all things.

And after that again a king shall arise in the south part of the world, and shall hold rule a little space: in whose days the treasury shall fail because of the wages of the Roman soldiers so that the substance of all the aged shall be commanded (to be taken) and given to the king to distribute.

Thereafter shall be plenty of corn and wine and oil, but great dearness of money, so that the substance of gold and silver shall be given for corn, and there shall be great dearth.

At that time shall be very great rising (?) of the sea, so that no man shall tell news to any man. The kings of the earth and the princes and the captains shall be troubled, and no man shall speak freely (boldly). Grey hairs shall be seen upon boys, and the young (?) shall not give place unto the aged.

After that shall arise another king, a crafty man, who shall hold rule for a short space: in whose days there shall be all manner of evils, even the death of the race of men from the east even unto Babylon. And thereafter death and famine and sword in the land of Chanaan even unto (Rome?). Then shall all the fountains of waters and wells boil over (?) and be turned into blood (or, into dust and blood). The heaven shall be moved, the stars shall fall upon the earth, the sun shall be cut in half like the moon, and the moon shall not give her light. There shall be great signs and wonders in those days when Antichrist draweth near. These are the signs unto them that dwell in the earth. In those days the pains of great travail shall come upon them. (al. In those days, when Antichrist now draweth near, these are the signs. Woe unto them that dwell on the earth; in those days great pains of travail shall come upon them.) Woe unto them that build, for they shall not inhabit. Woe unto them that break up the fallow, for they shall labour without cause. Woe unto them that make marriages, for unto famine and need shall they beget sons. Woe unto them that join house to house or field to field, for all things shall be consumed with fire. Woe unto them that look not unto (?) themselves while time alloweth, for hereafter shall they be condemned for ever. Woe unto them that turn away from the poor when he asketh.

[Here is a break: the text goes on: For I am of the high and powerful: I am the Father of all. (al. And know ye: I am the Father most high: I am the Father of all spirits.) This, as we shall see, is the beginning of the older(?) and shorter text, and of the Vienna fragment: only, in the latter, some words now unintelligible precede it: not the words, however, which are in Wilhelm's text. I will continue with Wilhelm.]

These are the seven signs the ending of this world. There shall be in all the earth famine and great pestilences and much distress: then shall all men be led captive among all nations and shall fall by the edge of the sword.

On the first day of the judgement will be a great marvel (or, the beginning shall be). At the third hour of the day shall be a great and mighty voice in the firmament of the heaven, and a great cloud of blood coming down out of the north, and great thunderings and mighty lightnings shall follow that cloud, and there shall be a rain of blood upon all the earth. These are the signs of the first day (Monday in the Anglo-Saxon, and so for the other days).

And on the second day there shall be a great voice in the firmament of the heaven, and the earth shall be moved out of its place: and the gates of heaven shall be opened in the firmament of heaven toward the east, and a great power shall be sent belched) forth by the gates of heaven and shall cover all the heaven even until evening (al. and there shall be fears and tremblings in the world). These are the signs of the second day.

And on the third day, about the second hour, shall be a voice in heaven, and the abysses of the earth shall utter their voice from the four corners of the world. The first heaven shall be rolled up like a book and shall straightway vanish. And because of the smoke and stench of the brimstone of the abyss the days shall be darkened unto the tenth hour. Then shall all men say: I think that the end draweth near, that we shall perish. These are the signs of the third day.

And on the fourth day at the first hour, the earth of the east shall speak, the abyss shall roar: then shall all the earth be moved by the strength of an earthquake. In that day shall all the idols of the heathen fall, and all the buildings of the earth. These are the signs of the fourth day.

And on the fifth day, at the sixth hour, there shall be great thunderings suddenly in the heaven, and the powers of light and the wheel of the sun shall be caught away, and there shall be great darkness over the world until evening, and the stars shall be turned away from their ministry. In that day all nations shall hate the world and despise the life of this world. These are the signs of the fifth day.

And on the sixth day there shall be signs in heaven. At the fourth hour the firmament of heaven shall be cloven from the east unto the west. And the angels of the heavens shall be looking forth upon the earth the opening of the heavens. And all men shall see above the earth the host of the angels looking forth out of heaven. Then shall all men flee.

(Here Wilhelm's text ends abruptly.)

B. Bihlmeyer's text, from Munich Clm. 4563 (eleventh to twelfth century, from Benedictbeuren): and the Vienna fragment.

Hear thou, O Thomas, for I am the Son of God the Father and I am the father of all spirits. Hear thou of me the signs which shall come to pass at the end of this world, when the end of the world shall be fulfilled (Vienna: that it pass away) before mine elect depart out of the world. I will tell thee that which shall come to pass openly unto men (or, will tell thee openly, &c.): but when these things shall be the princes of the angels know not, seeing it is now hidden from before

Then shall there be in the world sharings (participations) between king and king, and in all the earth shall be great famine great pestilences, and many distresses, and the sons of men shall be led captive among all nations and shall fall by the edge of the sword (and there shall be great commotion in the world: Vienna omits). Then after that when the hour of the end draweth nigh there shall be for seven days great signs in heaven, and the powers of the heavens shall be moved.

Then shall there be on the first day the beginning: at the third hour of the day a great and mighty voice in the firmament of heaven and a bloody cloud coming up (down, Vienna) out of the north, and great thunderings and mighty lightnings shall follow it, and it shall cover the whole heaven, and there shall be a rain of blood upon all the earth. These are the signs of the first day.

And on the second day there shall be a great voice in the firmament of heaven, and the earth shall be moved out of its place, and the gates of heaven shall be opened in the firmament of heaven toward the east, and the (smoke of a great fire shall break forth through the gates of heaven and shall cover all the heaven until evening. In that day there shall be fears and great terrors in the world. These are the signs of the second day. Vienna is defective here).

But on the third day about the third hour shall be a great voice in heaven, and the abysses of the earth (Vienna ends) shall roar from the four corners of the world; the pinnacles (so) of the firmament of heaven shall be opened, and all the air shall be filled with pillars of smoke. There shall be a stench of brimstone, very evil, until the tenth hour, and men shall say: We think the time draweth nigh that we perish. These are the signs of the third day.

And on the fourth day at the first hour, from the land of the east the abyss shall melt (so) and roar. Then shall all the earth be shaken by the might of an earthquake. In that day shall the ornaments of the heathen fall, and all the buildings of the earth, before the might of the earthquake. These are the signs of the fourth day.

But on the fifth day at the sixth hour, suddenly there shall be a great thunder in heaven, and the powers of light and the wheel of the sun shall be caught away (MS. opened), and there shall be great darkness in the world until evening, and the air shall be gloomy (sad) without sun or moon, and the stars shall cease from their ministry. In that day shall all nations behold as in a mirror (?) (or, behold it as sackcloth) and shall despise the life of this world. These are the signs of the fifth day.

And on the sixth day at the fourth hour there shall be a great voice in heaven, and the firmament of the heaven shall be cloven from the east unto the west, and the angels of the heavens shall be looking forth upon the earth by the openings of the heavens, and all these that are on the earth shall behold the host of the angels looking forth out of heaven. Then shall all men flee unto the monuments (mountains ?) and hide themselves from the face of the righteous angels, and say: Would that the earth would open and swallow us up! And such things shall come to pass as never were since this world was created.

Then shall they behold me coming from above in the light of my Father with the power and honour of the holy angels. Then at my coming shall the fence of fire of paradise be done away -because paradise is girt round about with fire. And this shall be that perpetual fire that shall consume the earth and all the elements of the world.

Then shall the spirits and souls of all men come forth from paradise and shall come upon all the earth: and every one of them shall go unto his own body, where it is laid up, and every one of them shall say: Here lieth my body. And when the great voice of those spirits shall be heard, then shall there be a great earthquake over all the world, and by the might thereof the mountains shall be cloven from above and the rocks from beneath. Then shall every spirit return into his own vessel and the bodies of the saints which have fallen asleep shall arise.

Then shall their bodies be changed into the image and likeness and the honour of the holy angels, and into the power of the image of mine holy Father. Then shall they be clothed with the vesture of life eternal, out of the cloud of light which hath never been seen in this world; for that cloud cometh down out of the highest realm of the heaven from the power of my Father. And that cloud shall compass about with the beauty thereof all the spirits that have believed in me.

Then shall they be clothed, and shall be borne by the hand of the holy angels like as I have told you aforetime. Then also shall they be lifted up into the air upon a cloud of light, and shall go with me rejoicing unto heaven, and then shall they continue in the light and honour of my Father. Then shall there be unto them great gladness with my Father and before the holy angels These are the signs of the sixth day.

And on the seventh day at the eighth hour there shall be voices in the four corners of the heaven. And all the air shall be shaken, and filled with holy angels, and they shall make war among them all the day long. And in that day shall mine elect be sought out by the holy angels from the destruction of the world. Then shall all men see that the hour of their destruction draweth near. These are the signs of the seventh day.

And when the seven days are passed by, on the eighth day at the sixth hour there shall be a sweet and tender voice in heaven from the east. Then shall that angel be revealed which hath power over the holy angels: and all the angels shall go forth with him, sitting upon chariots of the clouds of mine holy Father (so) rejoicing and running upon the air beneath the heaven to deliver the elect that have believed in me. And they shall rejoice that the destruction of this world hath come.

The words of the Saviour unto Thomas are ended, concerning the end of this world.

None of the Latin texts seem to be complete. But we see that Wilhelm's text is a blend of two sorts of Apocalypse -that akin to Daniel which, under the form of prophecy, describes events contemporary with the author and continues them into the future: and that which is more akin to John and describes the signs of the end.

Bihlmeyer's text has only the latter element, and as it agrees pretty closely with our oldest authority, the Vienna fragment (though in that, as I have said, something did precede Bihlmeyer's opening) I judge it to be the older of the two forms. The first part of Wilhelm's text with its clumsy indication of Arcadius and Honorius by means of their initials is much in the manner of the later Sibyllines, in which this particular trick is pushed to an absurd length, and used for quite imaginary personages as well as historic ones. In the second part Wilhelm's text departs widely from the Vienna fragment, and here again shows itself as probably inferior.

The Apocalypse, we see, was known in England in the ninth century at least: and I think it must probably be regarded as the ultimate parent of a little piece which is found in innumerable manuscripts and has often been printed: I mean Jerome on the Fifteen Signs of the last days before the judgement. The beginning of this states that Jerome found it 'in the annals of the Hebrews'. Its popularity was very great. Illustrations of the Fifteen Signs are occasionally to be found in manuscripts, and I have seen them on the alabaster tablets carved at Nottingham in the fourteenth and fifteenth centuries, but the best-known representation of them is in a window at All Saints', North Street, York, where they are accompanied by mottoes taken from the 'Prick of Conscience',which used to be attributed to Richard of Hampole.

The Anglo-Saxon version in the Vercelli Book (no. xv) begins thus:

We are told in this book how Saint Thomas the apostle of God asked our Lord when the time of Antichrist should be. Then the Lord spake unto him and said thus:

It behoveth that it be in the next days. Then shall be hunger and war, &c.:

The text conforms, generally speaking, to the longer recensions. The signs of the fifth day are omitted. The conclusion diverges from the Latin and tells how the Virgin, Michael, and Peter successively intercede with the Judge, and he forgives a third part of the sinners at the prayer of each. But not all are pardoned: for we then have the sentences: Venite benedicti and Discedite maledicti as in Matt. xxv.

Quite recently (in Proc. R.I.A.) the Rev. St. J. Seymour has pointed out the probable dependence of the Saltair na Rann (eleventh century) on our apocalypse in its description of the Signs of the End.

---

Scanned and Edited by
Joshua Williams
Northwest Nazarene College, 1995

 

 

토마스의 묵시록입니다

A. 베로나 조각 (8세기)과 빌헬름의 본문 (뮌헨 클럼 4585, 9세기)입니다.

여기서 주님의 편지가 토마스에게 시작됩니다.

토마스여, 지난 시대에 지나가야 할 일들을 들으십시오. 여러 곳에 기근과 전쟁과 지진이 있을 것이며, 눈과 얼음과 큰 가뭄이 있을 것이며, 백성들 사이에 많은 불화와 신성 모독과 죄악과 시기와 악행과 나태와 오만과 무절제가 있을 것입니다, 모든 사람이 자기를 기쁘게 하는 말을 할 것입니다. 나의 제사장들은 그들 사이에서 평화를 얻지 못하고, 속이는 마음으로 나를 제물로 바칠 것입니다. 그러므로 나는 그들을 보지 않을 것입니다. 그러면 제사장들은 주의 성전을 떠나 세상으로 돌아서서 하나님의 성전에 이정표를 세우는 사람들을 보게 될 것입니다. 그리고 그들은 잃어버린 많은 [물건과 장소들]을 스스로 주장할 것이며, 그것들은 이전과 마찬가지로 카이사르(?)의 지배를 받을 것입니다. 심지어는 금과 은과 그 도시들의 우두머리들도 비난을 받을 것입니다(여기서 베로나는 끝납니다): 뮌헨은 계속됩니다) 그리고 그들의 물질이 왕들의 금고로 반입되면, 그들은 채워질 것입니다.

모든 백성에게 큰 소동이 있을 것이며, 죽음이 있을 것입니다. 주의 성전은 황폐해지고, 그 제단들은 싫어져서, 거미들이 그 안에서 거미줄을 짜게 될 것입니다. 거룩하신 곳이 부패하고, 제사장이 오염되고, 괴로움(고통)이 증가하며, 덕이 극복되고, 기쁨이 소멸되고, 기쁨이 사라집니다. 악이 가득할 때에는, 사람을 존경하는 사람이 있을 것이며, 찬송가가 주님의 집 밖으로 나갈 것이며, 진리가 더 이상 없을 것이며, 탐욕이 제사장들 사이에 넘쳐날 것이며, 정직한 사람(직립한 제사장직)을 찾을 수 없을 것입니다.

율법을 사랑하는 사람인 왕이 곧 마지막으로 나타날 것입니다. 그는 곧 통치할 것입니다. 그는 두 아들을 남겨 두어야 합니다. 첫 번째 문자는 첫 번째 문자(A, Arcadius), 여덟 번째 문자(H, Honorius) 중 두 번째 문자의 이름입니다. 첫 번째는 두 번째보다 먼저 죽을 것입니다(아르카디우스는 408년 - 호노리우스는 423년).

그 다음에, 두 왕자가 일어나서, 그들이 다스리는 나라들을 억압할 것입니다. 그 나라는 동쪽의 오른쪽에서 매우 큰 기근을 일으켜서, 민족에 대항하여 일어나, 그들의 국경에서 쫓겨날 것입니다.

다시 또 다른 왕, 교활한 사람(?)이 나타나서 카이사르(?)의 황금 이미지를 만들어(하나님의 집에서 숭배하도록) 명령할 것이며, 따라서 순교자(?)가 풍부할 것입니다. 그러면 믿음이 주님의 종들에게 돌아갈 것이며, 거룩함이 배가되고 괴로움(고통)이 증가할 것입니다. 산은 위로를 받을 것이며, 불의 달콤함을 면에서 떨어뜨릴 것이며, 성도의 수가 성취될 것입니다.

조금만 더 가면, 동쪽에서 율법을 사랑하는 사람인 왕이 나타날 것입니다. 그는 주님의 집에 온갖 좋은 일과 필요한 일들을 가득하게 할 것입니다. 그는 과부들과 가난한 사람들에게 자비를 베풀고, 제사장들에게 줄 왕실의 선물을 명할 것입니다. 그의 시대에는 만물이 풍성할 것입니다.

그런 다음에, 한 왕이 다시 세상의 남쪽 지방에서 일어나서, 작은 땅을 다스릴 것입니다. 그 날에는, 로마 군인들의 임금 때문에, 그들의 재산이 무너질 것입니다. 그래서 모든 노인들의 재산을 왕에게 나누어 주라고 명령할 것입니다.

[옥수수와 포도주와 기름] 그 뒤에는 옥수수와 포도주와 기름이 많이 있을 것입니다. 그러나 돈이 매우 부족하여, 금과 은의 물질이 옥수수를 위해 주어질 것입니다.

그 때에 바다가 매우 크게 솟아오를 것입니다. 그래서 아무도 그 누구에게도 소식을 전하지 못할 것입니다. 땅의 왕들과 왕자들과 대장들은 괴로워할 것이며, 어떤 사람도 (대담하게) 자유롭게 말하지 못할 것입니다. 흰머리는 소년에게 보이고, 어린(?)은 노인에게 자리를 내주지 않습니다.

그 뒤에 또 다른 왕, 곧 교활한 사람이 나타나서, 짧은 기간 동안 다스릴 것입니다. 그의 날에는 온갖 악이 있을 것이며, 동쪽에서 바빌론에 이르기까지 모든 종족의 죽음이 있을 것입니다. 그리고 그 후에 차난 땅에서 죽음과 기근과 칼이 심지어 (로마?)까지 왔습니다. 물과 우물의 모든 샘이 끓어 넘쳐서 피가 될 것입니다. 하늘이 움직이고, 별이 땅에 떨어지고, 해가 달처럼 반으로 갈라지고, 달이 빛을 내지 못할 것입니다. 적그리스도가 가까이 다가오면 큰 징조와 경이로움이 있을 것입니다. 이것들은 땅에 사는 그들에게 주는 징조들입니다. 그 날들에는 큰 고난의 고통이 그들에게 닥칠 것입니다. (al. 그 당시, 적그리스도가 이제 가까이 다가오면, 이것들이 징조입니다. 땅 위에 사는 사람들에게 재앙이 닥칠 것입니다. 그 때에 그들에게 큰 고난이 닥칠 것입니다.) 지은 사람들에게 화가 있습니다. 그들은 살지 못할 것입니다. 휴면기를 깨뜨리는 자들은 재앙입니다. 그들은 아무 이유 없이 일을 할 것입니다.

 

결혼하는 사람들에게 재앙이 있습니다. 기근과 궁핍으로 그들은 아들을 낳게 될 것입니다. 집집마다, 밭마다, 집집마다, 밭마다, 그들에게 화가 있습니다. 모든 것이 불에 태워질 것이기 때문입니다. 시간이 허락할 때에 자기 자신을 보지 않는 사람들에게는 재앙입니다. 그들은 앞으로 영원히 단죄될 것입니다. 가난한 사람들에게 물을 때에 등을 돌린 사람들에게 화가 있습니다.

[여기서 휴식이 있습니다. 본문은 계속됩니다. 나는 높고 힘 있는 사람입니다. 나는 만물의 아버지입니다.] (al. 내가 가장 높으신 아버지요, 내가 모든 영들의 아버지요.) 우리가 보게 될 것처럼, 이것은 더 오래된(?) 짧은 텍스트와 비엔나 단편의 시작입니다. 후자에서만, 이제는 이해할 수 없는 단어들이 그 앞에 있습니다: 하지만 빌헬름의 텍스트에 있는 단어들은 아닙니다. 저는 빌헬름과 함께 계속할 것입니다.]

이것들이 이 세상의 종말을 알리는 일곱 가지 신호입니다. 온 땅에 기근이 들 것이며, 큰 역병이 들 것이며, 큰 고통이 있을 것입니다. 그러면 모든 사람이 모든 민족 가운데서 사로잡혀 칼날에 쓰러질 것입니다.

심판의 첫날은 굉장한 경이로움이 될 것입니다. 그 날의 세 번째 시간에 하늘의 견고한 곳에서 크고 강한 음성이 들려올 것이며, 북쪽에서 큰 피구름이 내려올 것이며, 큰 천둥과 강한 번개가 그 구름을 따라 내려올 것이며, 온 땅에 피비가 내릴 것입니다. 이것들은 첫날(앵글로색슨어로 월요일, 그리고 다른 날들도 마찬가지)의 징후들입니다.

둘째 날에는 하늘의 견고한 곳에서 큰 음성이 울리고, 땅이 그 자리에서 물러날 것입니다. 하늘의 견고한 곳에서 동쪽으로 하늘의 성문이 열리고, 큰 힘이 뿜어져 나와, 저녁까지 온 하늘을 뒤덮을 것입니다. 세상에는 두려움과 떨림이 있을 것입니다.). 이것들은 둘째 날의 징후들입니다.

사흘째 되는 날, 곧 둘째 시간쯤에는 하늘에서 소리가 날 것이며, 땅의 나약한 자들이 세상 구석구석에서 소리를 낼 것입니다. 첫 번째 천국은 책처럼 말아올리고 곧 사라질 것입니다. 심연의 가장자리에서 나는 연기와 악취 때문에, 낮이 열 시까지 어두워질 것입니다. 그러면 모든 남자들은 이렇게 말할 것입니다: 저는 종말이 가까워진다고 생각합니다. 우리는 멸망할 것입니다. 이것들은 3일째의 징후들입니다.

넷째 날, 첫 시에 동쪽 땅이 말을 하고, 심연이 울부짖을 것입니다. 그러면 온 땅이 지진의 강도로 움직일 것입니다. 그 날에, 이교도의 모든 우상들과 땅의 모든 건축물들이 무너질 것입니다. 이것들은 4일째의 신호들입니다.

그리고 닷새째 되는 날, 여섯째 시간에, 하늘에서 갑자기 큰 천둥이 치고, 빛의 힘과 태양의 수레바퀴가 잡힐 것이며, 세상에는 저녁까지 큰 어둠이 깔릴 것이며, 별들은 그들의 사역에서 멀어질 것입니다. 그 날에는 모든 민족이 세상을 미워하고, 이 세상의 생명을 멸시할 것입니다. 이것들은 5일째의 징후들입니다.

그리고 6일째 되는 날에는 하늘에 징조가 나타날 것입니다. 네 번째 시간에 하늘의 견고함은 동쪽에서 서쪽으로 갈라질 것입니다. 그리고 하늘의 천사들은 하늘이 열리는 것을 지구상에서 바라볼 것입니다. 모든 사람은 하늘에서 우러나오는 천사들의 숙주를 땅 위에서 볼 것입니다. 그러면 모든 사람이 도망갈 것입니다.

(여기서 빌헬름의 텍스트는 갑자기 끝납니다.)

B. 뮌헨 Clm. 4563(11세기에서 12세기, 베네딕트뷰렌에서)의 빌마이어의 글과 비엔나의 단편입니다.

토마스야, 들어라. 나는 하나님 아버지의 아들이고, 모든 영들의 아버지이다. 나의 당선자가 세상을 떠나기 전에 세상의 끝이 성취될 때, 이 세상의 끝에서 지나갈 징조들(비엔나: 그것이 세상을 떠난다는 것)을 들어주십시오. 공개적으로 사람들에게 전달될 것(또는 공개적으로 당신에게 말할 것)을 당신에게 말할 것입니다. 그러나 이러한 것들이 천사들의 왕자들일 때, 그것은 이제 전에 숨겨져 있습니다

그러면 왕과 왕 사이에 세상에 나눔(참여)이 있을 것이며, 온 땅에 큰 기근과 큰 재앙이 있을 것이며, 사람의 아들들은 모든 민족 사이에서 사로잡혀 칼날에 쓰러질 것입니다(그리고 세상에는 큰 소동이 있을 것입니다: 빈 생략). 그 뒤로 종막이 가까워지면, 이레 동안 하늘에 큰 징조가 있을 것이며, 하늘의 권능이 옮겨질 것입니다.

그 때에 첫날에 시작하는 일이 있을 것입니다. 그 날의 세 번째 시간에 하늘의 견고한 곳에서 크고 강한 소리가 나고, 북쪽에서 피비린내 나는 구름이 올라올 것이며, 큰 천둥과 강한 번개가 그 뒤를 따를 것이며, 온 하늘을 뒤덮을 것이며, 온 땅에 피비가 내릴 것입니다. 이것들은 첫날의 신호들입니다.

 

둘째 날에는 하늘의 견고한 곳에서 큰 소리가 나고, 땅이 그 자리에서 물러나고, 하늘의 견고한 곳에서 동쪽으로 하늘의 성문이 열리고, 큰 불의 연기가 하늘의 성문을 뚫고 나와 저녁까지 온 하늘을 덮어야 합니다. 그 날에는 세상에 두려움과 큰 공포가 있을 것입니다. 이것들은 둘째 날의 징후들입니다. 비엔나는 여기서 결함이 있습니다).

그러나 사흘째 되는 날에는 삼시경에 하늘에서 큰 소리를 낼 것이며, 땅의 나락(비엔나 끝)이 세상의 네 귀퉁이에서 울부짖을 것입니다. 하늘의 견고함의 피나클(그렇게)이 열리고, 모든 공기가 연기 기둥으로 가득 찰 것입니다. 열 시까지, 매우 사악한 유황의 악취가 날 것이며, 사람들은 다음과 같이 말할 것입니다: 우리는 시간이 우리가 멸망할 것이라고 생각합니다. 이것들은 3일째의 징후들입니다.

첫째 날, 넷째 날에, 동쪽 땅에서 심연이 녹아서 울부짖을 것입니다. 그러면 온 땅이 지진의 위력에 흔들릴 것입니다. 그 날에, 이교도의 장식품들과 땅의 모든 건축물들이 지진의 위력 앞에서 떨어질 것입니다. 이것들은 4일째의 신호들입니다.

그런데 닷새째 되는 날, 여섯째 시간에 갑자기 하늘에 큰 천둥이 치고, 빛의 힘과 태양의 수레바퀴가 잡히고(MS. 열림), 세상에는 저녁까지 큰 어둠이 있을 것이며, 공기는 해도 달도 없이 음침하고(슬픔) 별들은 그들의 사역을 중단할 것입니다. 그 날에 모든 민족이 거울처럼(?) 보고, 이 세상의 생명을 멸시할 것입니다. 이것들은 5일째의 징후들입니다.

그리고 사십일째 되는 날에는 하늘에서 큰 소리가 날 것이며, 하늘의 견고함은 동쪽에서 서쪽으로 갈라질 것이며, 하늘의 천사들은 하늘의 구멍으로 땅을 바라보고 있을 것입니다, 땅 위에 있는 이 모든 것은 하늘에서 우러나오는 천사들의 숙주를 볼 것입니다. 그러면 모든 사람이 기념비(산)로 도망하여, 의로운 천사들 앞에서 몸을 숨기고, 이렇게 말할 것입니다: 지구가 열리고 우리를 삼켜버렸으면 좋겠어요! 그리고 그런 일들은 이 세상이 만들어진 이래로 없었던 것처럼 일어날 것입니다.

그러면 그들은 거룩한 천사들의 권능과 영광으로 나의 아버지의 빛을 받아 위에서 오는 나를 볼 것입니다. 그러면 내가 올 때에 낙원의 불의 울타리가 사라질 것입니다. 낙원은 불로 둘러싸여 있기 때문입니다. 그리고 이것은 지구와 세상의 모든 요소를 집어삼킬 영원한 불이 될 것입니다.

그 때에 모든 사람의 영혼과 영혼이 낙원에서 나와서, 온 땅 위로 올라올 것입니다. 그들은 저마다 자기 몸으로 가서, 그 몸이 놓여 있는 곳으로 가서, 그들 모두에게 이렇게 말하겠습니다: 여기 내 몸이 누워있어요. 그 영혼들의 큰 소리가 들리면, 온 세상에 큰 지진이 일어날 것입니다. 그 힘으로 산은 위에서 갈라지고 바위는 아래에서 갈라질 것입니다. 그러면 모든 영이 자기 그릇으로 돌아가고 잠든 성도들의 몸이 일어날 것입니다.

그러면 그들의 몸이 그 형상과 형상과 닮음과 거룩한 천사들의 영광으로 바뀔 것이며, 나의 거룩한 아버지의 형상의 권능으로 바뀔 것입니다. 그 때에 그들은 이 세상에서 본 적이 없는 빛의 구름에서 영원한 생명의 옷을 입을 것입니다. 그 구름은 나의 아버지의 힘으로 하늘의 가장 높은 곳에서 내려옵니다. 그리고 저 구름은 나를 믿어준 모든 영혼들의 아름다움과 함께 둘러쌀 것입니다.

그들은 옷을 입고, 전에 말씀드린 대로 거룩한 천사들의 손으로 짊어져야 합니다. 그 때에 그들도 빛의 구름 위에서 공중으로 들어올려져서, 하늘로 기뻐하며 나와 함께 갈 것입니다. 그러면 그들은 나의 아버지의 빛과 영광 속에서 계속될 것입니다. 그러면 그들은 나의 아버지와 거룩한 천사들 앞에서 크게 기뻐할 것입니다. 이것이 육일째 되는 날의 징조입니다.

이레째 되는 날, 여드레째 되는 날에는 하늘의 네 귀퉁이에서 소리가 울려 퍼질 것입니다. 온 하늘이 흔들리고 거룩한 천사들이 가득할 것이며, 그들은 온종일 그들 사이에서 전쟁을 일으킬 것입니다. 그리고 그 날에 나의 선출된 사람들은 세상의 파괴로부터 거룩한 천사들에 의해 찾아질 것입니다. 그러면 모든 사람이 그들이 멸망할 때가 가까워지는 것을 보게 될 것입니다. 이것들은 7일째 되는 날의 징조입니다.

이레가 지나면, 여드레째 되는 날, 여섯째 시간에, 동쪽 하늘에서 감미롭고 부드러운 목소리가 들려올 것입니다.

 

그러면 거룩한 천사들을 다스리는 그 천사가 드러날 것입니다. 그러면 모든 천사들이 그와 함께 나의 거룩한 아버지의 구름 병거 위에 앉아 기뻐하며 하늘 아래로 달려가 나를 믿는 선택된 사람들을 인도할 것입니다. 그리고 그들은 이 세상의 멸망이 도래한 것을 기뻐할 것입니다.

구세주가 토마스에게 한 말은 이 세상의 종말에 관한 것입니다.

라틴어 텍스트 중 어느 것도 완전하지 않은 것 같습니다. 그러나 우리는 빌헬름의 텍스트가 두 종류의 종말론의 혼합이라는 것을 볼 수 있습니다. 예언의 형태로 저자와 동시대의 사건을 설명하고 미래까지 계속하는 다니엘과 유사합니다. 그리고 요한과 더 유사하고 종말의 징후를 설명하는 다니엘과 유사합니다.

빌마이어의 텍스트는 후자의 요소만 가지고 있으며, 우리의 가장 오래된 권위인 비엔나 조각과 꽤 밀접하게 일치하기 때문에(내가 말했듯이, 내가 말했듯이, 무언가가 빌마이어의 개막 전에 있었다) 나는 그것이 두 가지 형태 중 더 오래된 것으로 판단합니다. 아르카디우스와 호노리우스를 이니셜로 어설프게 표시한 빌헬름의 글의 첫 부분은 이 특정한 속임수가 터무니없는 길이로 밀려나 역사적인 인물뿐만 아니라 꽤 상상의 인물들에게도 사용되는 후기 시빌라인의 방식입니다. 두 번째 부분에서 빌헬름의 텍스트는 비엔나 단편에서 크게 벗어나며, 여기서 다시 자신이 아마도 열등할 것이라는 것을 보여줍니다.

우리가 보는 바와 같이, 묵시록은 적어도 9세기에 영국에서 알려져 있었습니다: 그리고 저는 그것이 아마도 무수한 원고에서 발견되고 종종 인쇄된 작은 조각의 궁극적인 모체로 여겨져야 한다고 생각합니다: 제 말은 제롬이 판결 전 마지막 날의 15개의 별자리를 말하는 거예요. 이것의 시작은 제롬이 그것을 '히브리인들의 연대기'에서 발견했다고 말합니다. 그것의 인기는 매우 대단했습니다. 15개 별자리의 삽화는 때때로 원고에서 발견되며, 저는 14세기와 15세기에 노팅엄에서 조각된 석판에서 그것들을 본 적이 있지만, 그것들의 가장 잘 알려진 표현은 요크 노스 스트리트의 올 세인츠의 창문에 있습니다, 여기에는 햄폴의 리처드가 쓴 '양심의 상처'에서 따온 좌우명이 함께 나옵니다.

베르첼리 서(no. xv)의 앵글로색슨어 버전은 다음과 같이 시작합니다:

우리는 이 책에서 하나님의 사도인 성 토마스가 우리 주님께 적그리스도의 시간이 언제가 되어야 하는지 어떻게 물었는지 들었습니다. 주께서 그에게 말씀하셔서 이렇게 말씀하셨습니다:

아마도 그것은 다음 날이 될 것입니다. 그러면 배고픔과 전쟁이 일어날 것입니다.

일반적으로 텍스트는 긴 축에 적합합니다. 5일째 되는 날의 부호는 생략되어 있습니다. 결론은 라틴어에서 벗어나 성모와 미카엘과 베드로가 어떻게 연속적으로 재판관에게 중재하는지, 그리고 그는 각자의 기도로 죄인의 3분의 1을 용서합니다. 그러나 모든 사람이 사면되는 것은 아닙니다. 우리는 선고를 받기 때문입니다: Matt.xxv에 있는 베네딕티와 디스세디테 남성 의학자입니다.

아주 최근에, 성 J. 시모어 목사는 종말의 징조에 대한 설명에서 우리의 종말에 대한 살타르나 란(11세기)의 의존성 가능성을 지적했습니다.

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