HISTORY OF REHOBOAM
From the Golden Legend
After Solomon, reigned his son Rehoboam.
He came to Sichem and thither came all the people for to ordain him king. Jeroboam and all the multitude of Israel spake to Rehoboam, and said: Thy father set on us an hard yoke and great impositions, now thou hast not so much need, therefore less it and diminish it, and ease us of the great and hard burden and we shall serve thee.
Rehoboam answered and said: Go ye and come again the third day and ye shall have an answer.
When the people was departed, Rehoboam made a counsel of the seniors and old men that had assisted his father Solomon whiles he lived, and said to them: What say ye? and counsel me that I may answer to the people, which said to Rehoboam: If thou wilt obey and agree to this people, and agree to their petition, and speak fair and friendly to them, they shall serve thee always.
But Rehoboam forsook the counsel of the old men, and called the young men that were of his age, and asked of them counsel. And the young men that had been nourished with him bade him say to the people in this wise: Is not my finger greater than the back of my father? If my father hath laid on you a heavy burden, I shall add and put more to your burden; my father beat you with scourges, and I shall beat you with scorpions.
The third day after, Jeroboam and all the people came to Rehoboam to have their answer, and Rehoboam left the counsel of the old men, and said to them like as the young men had counseled him. And anon the people of Israel forsook Rehoboam, and of twelve tribes, there abode with him no more but the tribe of Judah and Benjamin. And the other ten tribes departed and made Jeroboam their king, and never returned unto the house of David after unto this day. And thus for sin of Solomon, and because Rehoboam would not do after the counsel of the old men, but was counseled by young men, the ten tribes of Israel forsook him, and departed from Jerusalem, and served Jeroboam, and ordained him king upon Israel. Anon after this, Jeroboam fell to idolatry and great division was ever after between the kings of Judah and the kings of Israel. And so reigned divers kings each after other in Jerusalem after Rehoboam, and in Israel after Jeroboam. And here I leave all the history and make an end of the book of Kings for this time etc. For ye that list to know how every king reigned after other, ye may find it in the first chapter of Saint Matthew which is read on Christmas day in the morning to fore Te Deum, which is the genealogy of our Lady.
IN TAKING BITHNUA, THE TONGUE OF ANGELS
Edited by Melita Cataldi
In Taking Bithnua is an Irish text probably composed between the ninth and tenth centuries, the age of full bloom of Hiberno-Christian culture. This dating is possible on the basis of Linguistics and comparative, but the oldest editorial staff there was handed down only by a 15th-century code: the book of Mac Carthaig Riabbhach, known as the Book of Lismore, preserved today in the library of Chatsworth in Derbyshire. He gives here a translation using the appendix the Irish text according to the only existing print edition edited by Whitley Stokes and published in the periodical "Eriù" in 1905. There are two opera later editors, respectively of the 12th and 15th centuries, which were found in a number of codes, since it long retained a wide reputation. It is plausible that the anonymous author of this biblical Apocrypha has had in mind and to some extent used a Filippo Apocalypses Syriac-Egyptian origin, arrived in Ireland through the Visigothic Spain around the 7th century, then lost. It is also possible that an early version of the text was composed in Latin.
In the rich body of Hiberno-apocrypha Christians, written both in Latin and in Irish between the 7th and 12th centuries, Taking Bithnua is perhaps the most accomplished literary. Here are interwoven imagination and doctrine, phantasmagorical invention and cosmological and theological speculation. There we meet charming naivete and surprising refinement, delicate figurations, violent images, abysmal perspectives on time and the cosmos, grotesque repertoires of things that arouse amazement, visions and ecstatic now as main, now sgomentevoli and grim. As in more elaborate illustrations on the pages of high-Irish, evangelaries a complex plot draws itself in front of our eyes: we see everywhere circularity, specularity, iterations, metamorphic figures and especially insistent tripartition of his-and triads, veiled metaphor for Trinity.
Continue using Biblical references, classical, patristic, but themes are also marginal gnostics and those that seem to be closely related to Irish cultural traditions. Natives seem to be indeed a great curiosity for the wonders, a strong syncretism, the taste for lists, and ancient motifs such as ' functional ' mutilation (the severed language of the Apostle, preacher who is reborn a supernatural power) and the ' Elimination ' of sacrificial stranger (the death of the villain Judas to save the cohesion of the Group). In the episode that at the center of the narrative architecture, divided into two parts the hexameron, dialogue loses any remaining catechetical aspect to be dramatic and pose the question of the relationship between seeing and believing, that proposal deadlines a harsh, unforgiving version to exercise doubt and criticism.
Dominant, ubiquitous is the great theme of tension between multiplicity dispersed and saving unit. That unity is achieved, so prominent in the original ' circular ' mass, an early work of the creator; then in the physical body of a savior: that sums up all the elements of creation; Finally, the action of the spirit which spreads a truth for all Nations, in the eschatological "grand banquet intoxicating" with the meeting of all the saints.
The plurality of creation-beautiful and menacing in his uncontrollable aspects, mysterious, monstrous-unfolds along the narrative and is from time to time dealt with using ' unification ' strategies: through the circle shapes that collects, catalog orders, genera, species, and numerical regularity attests of the plot that dares to combine what belongs in reality quite heterogeneous. I'm involved with space and time, heaven and Earth, nature and men and, in their variety, the same human languages. Among the "seventy-two species of idioms of men" meet the daily Irish and Latin, Holy; appointed is also Hebrew, where here the wise interact. But the voice from Heaven speaks a language that non-human angels. It's a sweet expression, invented to phonic free associations (first attested in Postclassic period age of ' non-existent ' language), and carries an echo of liturgical vocalizing and pleasure playing echoes and alliteration. It expresses the utopia of a single original-language behind and final-that survives the Post-Babel confusion of languages and holds related in a mysterious oneness of origin and destiny. It is thanks to this link that they can meet, partner, understand, translate into each other, stay alive and be bearers of new narratives.
Taking bith-nùa, literally "the language of life-new", "always renewed life" (bithnua they say trees and leaves ' evergreens '), denotes the speaking language of the Apostle in his might to return to testify among men. But that title also evokes the idea of an impulse to narrate again and again an exemplary story, who knows how to unite the many people in the world, "one hundred fifty-seven populations scattered over the whole earth." That image of a perpetual life-cycle invokes the vision of a universe in which the rhythms of nature-of the days, the tides, the seasons, of the stars-stamp their form at the time of men: the liturgical calendar as the entire span, between Genesis and palingenesis, ' Adam's Apple ' progeny.
So the first and rudest story outlined at the beginning of the text-what you see only a perpetual succession of things and events in the sky, the Earth and the waters-is not at all denied and excluded from the tale of a cosmogony articulated in six days, nor from this ' new ' tale that combines old and New Testament: ' Genesis ', ' Gospel ', ' Apocalypse '. In alternations and returns linear history time folds back on itself, between reunification and disturbances, including falls and redemptions, between generations and regenerations. The whole narrative is therefore a meditation for pictures on the theme of renewal, meditation in a place and a privileged moment: on Mount Zion which is the center of the world, where many different people have joined, on the night before in which repeats a cosmic life, a return to germinate. Offers a message of hope. It is auspicious for us today.
Teng-Nua Bhith annso Be
I. In principio fecit Deus caelum et terram et reliqua.
Airdri domain as treisi cach righ, is ardiu cach cumhachtai, as feochru cach ndracoin, as cennsa cach mac, as giliu grianuibh, as noibiu cach sen, as diglaigiu feruibh, as boidhi cach màthair [.i.] OenMac De Athar ro thidhnaic a scel-sa do iltuatha[ib] domuin .i. do dheilbh 7 do thustin an betha. Iarsindi na fes cissi dealb n-atrabhai nach ret do neoch atcither isin bith acht Dia nama; ar ba 'cenn i mbolg' 7 ba 'b[u]ith i tigh dhorcha', do sil Adhuimh iarsindi na fes riam cissi dealbh ro bai forsin domun, nò cia dhorigne, co tainic a scel-sa do nim fri erslocud chelle 7 intliuchta caich, co nairesta 7 co fogabtha set bethad 7 icce do anmandaib.
2. Ar ba fordhorcha cach ret do shuilib shil Adhaim, acht atchitis tuirthiud na rend .i. ésce 7grene 7 na rend archena, immateighdis cach dia cen chumsanad dogrés. Atchitis dano tiprata 7 aibne in domuin nat chumsantais do dibairsi dogrés in cach aimsir. Atchitis dano tobron in talman 7 cess 7 cotlud inna soilse 7 inna torudh la tetach ngaimridh. Atchitis dano esserge in domuin cona thess 7 a shoilse, cona blathaibh 7 a torthib la erge samraidh doridissi.
3. Ni fetatar cia dogene colleic co tainic a scel-sa thusten in domhain cona dhealbaib 7 a thimthirechtaib [amal] ro[n]da-sudigestar Dia. Fordhorcha didu anisiu uili con-eces a scel-sa, conid erslaic in Tenga Bithnua labrastair a clethe nimhe uas oenach Slebhe Sion. Ar ro teclumad ceti airthir an betha .i. doneoch bài o slebib Abian conice trachtu Mara Ruaidh, ocus otha Muir Marb conici insi Sabairnd. Ocus ba he lìn in terchomraic .i. coic escoip .lxxx. ar cethir cétaib ar tri milib, ocus .ix .rig. .lx. ar .ix. cétaib ar .iiii. mìlib ar .l. mìlib di rìgaibh an beatha.
4. Ro boi dano a n-oinach sin co cend .iiii. miss for bliadain .i. sam, gam, errach, fogamur, fo noi cétuib seol findanart co mindaib ordhaibh i mulluch Slébi Sion. Còica ar nòi cétaib ar còic milibh do thuredhchaindlibh 7 lecaib logmaraib adhannaitis fri fursannad na cete, ar nach derbanad nach sin in cach aimsir. Coica ar dib cétuib escop 7 coic cét sacart 7 teora mile do gradhuib ecailse, 7 .lll. mac n-ennac 7 coic cét airdrig cona sochraite remib. No thegtis medon aidche i nHierusalem o gothaib co taigtis cachoen iarmerghe co ceoluib inna failti canar isna noibnellaib .i. Gloria in excelsis Deo et reliqua.
5. Fos-ergitis iarum in tsloigh na cete itir da mag araciund la tintudh inna himirce-se 7 inna slogh i Sléib Sion cosin chiul inna failte co ceolaib aingel ar gràdaib dligthechaib in airdrìg.
6. Talmaidiu iarsein, intan ba deadh n-aidche inna casc, co clos ni, a ndeilm isnaib neluib amal fhogur torainn, nò ba cosmail re cichnaig thened dara. Ba tinfisiu thorni colleic, con-acces in talmaidiu in grianbruth amal gréin n-etraicht i medon in delma. Immesoid macuairt in grianbruth etracht sin, co nach tairthed rosc sula, ar ba etrachtu fo shecht innas in grian.
7. Talmaidiu iarsein co clos ni, ar ro bhatar sella in tsloigh oc frescse in delma, ar dorumenatar ba hairdhe bratha, co clos ni, in guth solus labrastar o bérlu ainglecdha: Hali habia felebe fa niteia temnibisse salis sal .i. cluinidsi a scel-sa, a maccu doine, domroidedsa o Dhia do far n- acallaimh.
8. Talmaidiu iarsin docorastar cess 7 huamhon for na sluagho. Ni bu fubthud cin damna. Astoided fogur in gotha amal gair sloigh, acht ba soillsiu 7 ba gleu gothuib doine colleic. Tormaid uasin ndunad amal gair ghaeithi moire nad bu aidbliu comrad carut i cluasaibh caich colleic 7 ba binne ceoluib [in domain P].
9. Friscartatar ecnaidhi n-Ebraide, et dixerunt: Findamar uait do ainm 7 do thothacht 7 do dixnugud. Co clos ni: in Tenga Bithnua labrastar o ghuth ainglecda: Nathire uimb a o lebi a ua un nimbisse tiron tibia am biase sau fimblia febe ab le febia fuan .i. Ba la tuatha talman em, ar se, genarsa, 7 do coimpert fhir 7 mna cotamaipred. ISSed mo ainm, Philip Apstal. Tomraid in Coimdi co tuatha gente do precept doib. Noi fechtas imruidbed mo tenga as mo chind la geinte, 7 noi fechtas donarrasar aitherruch do precept, conidh do sin issed mo ainm la muinntir nime, Tenga Bithnua.
10. Ro raidsetar ecnaide na n-Ebraide: Finnamar uait cia berla no labraithear frind? Ro raid-seom: Issed labra s(ù)t aingil, ar se, 7 uile gradh nimhe a mbelra-sa no labraimsi dhuibsi. Mad mila mara 7 biastai 7 cethrai 7 eoin 7 nathraig 7 demnai atgenatar-side, 7 issed a mbelra-sa labartait inna huile i mbrath.
11. ISsed didu, ol se, immomrachtsa cucaibsi, do reidigud daib in sceoil amrai atchuaid in Spirut Nòib tria Moyse mac Ambra de thustin nime 7 talman cosnaib hi docuissin indib. Ar is do denum nime 7 talman dorime a scel sin. IMtha samlaid 7 is do cruthugad in domain immoroilged la essergi Crìst o marbuib isind aidhchi si na casc, ar cach adbar 7 cach duil 7 cach aicned atcither isin domun conraircerda uile isin coluinn i n- esserract Crìst .i. i colainn cach duine.
12. Ata ann chetamus adbhar de gaeith 7 aer. Is de forcoemnacair tinfisiu anala i corpaib doine. Ata dano adbar tesa 7 chombruithe ann di then, issed dogni dergthes fola insin i corpaib. Ata ann dano abdar di grein 7 rennuibh nimhe oulcena, conid ed dogni lìen 7 soillsi i suilibh doine. Ata ann dano adbur di serbai 7 saldatu, conid ed dogni serbha inna nder insin, 7 domblas n-o[e] 7 imbud ferga i cridib doine. Ata ann dano ad(bar) di clochaib 7 do criaidh thalman, conid edh dogni comusc feola 7 chnama 7 ball isna doinib. Ata dano ann adbur di blathaib 7 ligdathaib talman, conid eadh dogni forbrice 7 eirfhinne ngnuse 7 dath ngruidib.
13. Asreracht in doman uile leis, uair ro bui aicnedh na ndula uile isin choluinn arroet Issu. Ar mani chesad in coimdiu darceand sil Adhaimh, 7 mani eserighedh iar mbas, dolegfaide in doman uile la sil nAdaim la tìchtain in bratho, 7 nocha n-athgigned nach duil do muir na thalmain, acht no lasfatis nimhe conice in treas nemh. Acht tri nimhe ind richidh uasail namma ni airisfedh ann cin loscud. Nocho biadh talam na cenél de biu na marbh isin domun, act iffernd co nem mani thised in Coimdiu dia tathcreic. Atbeltais na huili cen athnugud samlaid.
14. IS do dodeochadsa, or Pilip, far ndocumsi co n-ecius duib a scel-sa, ar is dall fordorcha duibsi denamh dealbhai in domuin amal doruirmed o chein. Maith didu, olt ecnaidi na n-Ebra, indis dun dona adamraibh diairmidib forcoimnacair ann, ar is dall erund mani ecestar dun doleir.
15. Co closs ni, in Tenga Bithnua labhrustair o berlu angelacda dicens La uide fodea tabo abelia albe fab, quod Latin words. i. in principio fecit Deus caelum et terram; et dicit: Ambile bane bea fabne fa libera salese inbila tibon ale siboma fuan. Mall uile a thuiremh tresan Ebrai a n-aisniter ann. Nad ro bai ordugud inna ligboth. Nat ro bai talam cona sleibib 7 a thuathaibh, na muir cona indsibh, na iffernd cona phianaibh riasiu asrobrath no beitis duili. Nad batar cuarta secht nime, na niuil di thursitin talman, na crithir, na esruth sin. Nad batar tire forsa tesimtis, nad bai fleochadh na snechta. Nad batar lochait na tinfisiu gaeithe na thoruind. Nad boi rith ngréne, na imthoiniud escai, na brechtrad rind. Nad batar bledmila muiridi. Nad boi muir i snaitis. Nat batar srotha na halmai, na biastai, na henlaithe, na dracoin, na nathraig.
16. Responderunt sapientes Ebreorum: Ceist, cid ro boi isind aimsir sin nacan raba nach ret asrobrad co se? Ro frecair in Tenga Bithnua: Bai la hamrai cach duil .i. Dia cen tosach, cen fhorcenn, cen bron, cen aes, cen erchra. Ni rabi uair na haimser na re nad ro bai. Nocho n-oo, nochon sinu in cétnu, nach nochon robai ni ba
decmaic do denam. Imroraid imradud. Nicon rabai tosach dond imradhud sin. Imroraid ni bad shairiu ara n-aiciste a chumachta 7 a mhiadamla diasnese nad bai in nacha reduibh ailib, cenud bai-sium fadesin.
17. Talmaidiu didu asennad inna imrati dogene soilsi. Ba si soilsi degene .i. cuairt ind richid co noi ngradaib aingel. Sechtmoga a llìn do thuathaib cosna cetheora[ib] grian [brug]uib .xx. ar se ceduib, co ceoluib 7 ligbothaib amal rongab fo[r]na .uii. ndealba ind richid. Doroine dano isind oenlo cuairt inna ndealb .i. domna dia ndernad in doman. Ar is delb chuairt-chruind ceta-dernai Dia do deilb in domain.
18. Adubradar ecnaidi na n-Ebraide annsin. Innis duinn anois, cindus atat suidighthi fil for[s]in domun colléir, uair atàm 'na n-anfhis 7 'na n- aineolus cech neich dibh.] R.
19. Friscart in Tenga Bithnua: cenco accid-si, ol se, is i cruinne dorraladh cach duil cid iar ndelbuib domain. Ar is i torachta chruinne doralta na nime, 7 is i torachta doronta na secht muire immacuairt, 7is i torachta dorònad in talam. Ocus i torachta cruinne doimchellat na renda roth cruinn in domuin, 7 iss i cruinde dhelbha atchiter na hanmand iar n- escumluth a corpaib. 7 is i cruinde atchither cuairt in richidh uasail, 7 iss i cruinne atcither cuairt gréne 7 esca. IS deithbeir uile sein, ar is toruchta cen tosach cen forcend in Coimde ro bhithbhai 7 bhithbias 7 dorighne na huili sin. Is aire is i ndeilb chruind ro damnaiged in doman.
20. Dixit pleps Ebreica: Ceist, cid ro boi isin chruind chuairt ildelbhaig ba damna domhain?
21. Ro fhrecair in Tenga Bithnua: Ro boi, ar se, isin chuairt toruchta domna domain .i. uacht 7 tes, soilsi 7 dorcha trom 7 etrom, lind 7 tirim, ard 7 isiul, serba 7 ailgine, sonarte 7 enairte, esgal mara 7 fua[i]m toraind, bolud blatha 7 andord aingel  tuirith tenedh.
22. Rabatar na huili-se, tra, ol se, issind dluim chruind, ildealbhach doronad do domna domain, 7 is ann ro thusmed adbar iffirnd, ar ni dernard in t-iffern focetair co ndeochaid in t-archaingel dar reir 7 co n-erlai a rrecht ind rig dodrigne cosinn arbar diairmidi na n-aingel. Ocus co sin, ol se, ni dernad iffernd acht ro bui a damna i fusmiud isin mais chruinn idealbaig as terpard in domun cosnaibh uilib chenelaibh docoissin isin domun. Ocus dia fedligtis ind aingil ro imorbosaigsetar isind aicniudh i ndernta 7 isin etrachta angelacdai, ro soifide damna ind iffirn i flaith ligaig luachtidi amal in flaith na n-aingel noeb.
23. IS e, tra, inso gnìmh in cetna lai i tindscan Dia denamh in domuin, licet scriptum est: qui vivit in aeternum creavit omnia simul.
The new language
In the beginning God made the heaven and the earth, (and the rest).
The High King of the world, more powerful than any King, the most exalted of all power, more terrible than any Dragon, every child's more tender, more shining than the Sun, the most venerable of all elderly, most Avenger of all men, more loving of each mother, the only son of God the father, has donated to many people in the world this story of the creation of the universe.
The form of all things visible in the world was not known but to God and the condition of the progeny of Adam was that of someone who has his head in a sack, who sits in a darkened House. Before, in fact, no one knew which figure had the world or who did, until the sky was this story to open the mind and intellect and you could discover and learn about the way of life and the salvation of souls.
Everything was dark in the eyes of the progeny of Adam, except that they saw the course of celestial bodies, i.e. the Moon and the Sun and other stars who every day turn around without stopping. And saw the headwaters and rivers of the world flow under all conditions of weather and without stopping. And saw, with the onset of winter, the Earth's withdrawal and his debility. And saw, to wake up in the summer, the resurgence of the world with its heat and its light, with its flowers and its fruit.
They did not know yet who had made the world-until it was this story of creation, with forms and agents that God had established. Everything was therefore entirely obscure until this was given. The language was also new, who spoke from the top of the sky on the Assembly of Mount Zion.
They had in fact gathered in the Assembly people who came from the eastern part of the world, i.e. those between Abia and the shores of the Red Sea, and between the dead sea and the islands of Sabairn.
This was the number of those who had gathered: three thousand and four hundred and eighty five fifty four thousand nine hundred sixty-six between bishops and the King of the world.
The House on the Summit of Mount Zion, lasted four months and a year, summer and winter, spring and autumn. They were under the twentieth century large white linen curtains decorated with Golden insignia. There were five thousand nine hundred and fifty column flashlights and gemstones to illuminate the multitude, so that no proof could be an obstacle to them.
Each day at midnight, two hundred and fifty bishops, three thousand different orders of priests, five deacons, one hundred and fifty young innocent and sixteenth among the great Kings preceded by their escorts entered singing in Jerusalem and came out every morning with the jeering hymn that is sung in heaven, the Gloria in God on high (and the rest). Then, while this procession with the later returned to mount Zion singing that song of joy, the people of the House stood up to leave their meeting between the two with loud cries its plane of each King.
But suddenly, when he was at the end of the Easter Vigil, you heard something: a sound in the clouds like the roar of Thunder and the rustling of a large fire. And there was also a rushing wind.
Now, in the midst of that noise, you saw a glowing mass, like a radiant Sun. Spun around on itself, that mass burning, and the eye could not fix it because it was seven times more dazzling sunlight.
Soon after, while they had their eyes turned toward that roar and thought it was a sign of judgment, there was suddenly a clear voice that spoke in the language of the Angels: Haeli habia felebe fae niteia temnibisse sal salis, that is: "Listen to this story, the sons of men. I was sent by God to talk to you."
Fear and weakness immediately descended on those hosts, and it wasn't terror without cause. The voice sounded strong as the scream of an army, yet at the same time, it was more clear and terse of a human voice. Rumbled over the multitude as the scream of a great wind and, at the same time, it was not, to each ear, stronger than the voice of a friend, and it was sweeter than a melody.
The scholars among the Jews responded and they said: "Let us know which is your name and your intent and the nature of your being."
There was something also new was the language they spoke with angelic voice: Nathire uimbae or nimbisse lebiae ua a tiron tibia am biase sau fimblia ab le febia fuan, that is: "I was born among the peoples of the Earth, conceived by the Union of a man and a woman. Here's my name: are the Apostle Philip. The Lord sent me to preach to the pagan tribes. The Nations nine times I was severed in the mouth, tongue and nine times taken to preach. That is why I am called by the community of heaven: the also new Language ".
The scholars among the Jews said, "Disclose what language we speak".
She said the language I speak is the language that speak the angels and Heavenly orders. And marine creatures, domestic and wild animals, birds, snakes and demons it not. And it is the language in which all will speak on the day of judgment.
This is the reason that led me to you: make manifest the wonderful story that the Holy Spirit told through Moses son of Amram on the formation of heaven and Earth, and of all things visible. How heaven and Earth were made about that story, and even the creation of the world completed the resurrection of Christ from the dead in this Easter Vigil. Because each substance, every element, every visible nature in the world were unified in the body with which Christ has risen, that is in the body of every human being ".
"There is the essence of air and wind, resulting in the man's body breathing. There is the substance of fire, which is what the human body form red blood heat. There is the essence of the Sun and the stars of heaven, which is what makes up the brightness, their eyes shine. There is the essence of bitter and salty elements, which is what forms the bitter tears and bile from the liver and plenty of anger in the hearts of men. There is the essence of stones and clay of the Earth, forming in people free of the flesh and bones. There is the essence of flowers and bright colors, and that is to form the various colorful and pallor of the faces, the color of the cheeks ".
"Because the nature of each element was in the body that Jesus took with him has risen all over the world. If the Lord had not intended this, if he hadn't suffered for the progeny of Adam and was resurrected after death the judgment at the whole universe would be annihilated along with the progeny of Adam, and no creature of the Earth and of the sea would be regenerated but the heavens had burned themselves. Nothing will save you from the fire of destruction, except the last three heavens of the high Kingdom. If the Lord had not come to redeem, there would be no more in the universe nor land nor the races of the living and the dead, but only hell to heaven. All things would be destroyed as well, without renewal.
For this I have come to you, "said Philip: to be able to tell this story. Because the shape of the world, as was narrated from ancient times, is dull and obscure ".
"Well,-said the scholars among the Jews-tell us then the countless wonders happened, because everything is in darkness for us if there is narrated with clarity".
You heard something, also new was the language that spoke in the language of the angels and said La uide fodea tabo abelia albe fab, Latin which is to say: "In the beginning God made the heaven and the earth, and he says: Ambile bane bea fabne fa libera salese inbila tibon ale siboma fuan.
It would be a long report in Hebrew everything there was told: that there was no order nor light, that there was the Earth with its mountains and its people, the sea with its islands, the hell with its torments, before it was said that these elements were to exist; that there weren't any spheres of the seven heavens, nor clouds to water the Earth, disturbances and unleashing of storms; that there were lands upon which they could establish themselves; There was no rain or snow, lightning, Thunder and wind gusts; that the course of the Sun did not exist, or the phases of the Moon, nor the range of stars; There were sea monsters, or seas where they could swim; There were streams nor pets or wild, or flocks of birds, dragons or snakes.
Answered wise Hebrews: "But then, you ask, when there was none of the things mentioned so far, what existed?".
The language also new said there was one who is more admirable than any creature: God without beginning and without end, without pain, without age or decay. There was time, time, time that he had not existed. He is neither younger nor older than it was at the beginning. There was nothing that was impossible to do. Had a thought: a thought that had not begun. He thought it would be more magnanimous if his power and glory were visible-because this was not manifested, and there was nowhere else except him.
At this thought then suddenly he made light. This is the light that did: the ball of the Kingdom with the nine orders of angels. These were further subdivided into seventy two legions with seven thousand six hundred and twenty four only, with melodies and radiant as exist in seven configurations. Created on that day the circularity of the forms, i.e. the substance with which the universe was formed. Why is the perfect spherical shape what God originally created as a way for the universe ".
[They said then the scholars among the Jews: "tell us how willing the universe, because we are not aware, we ignore everything"].
The language also new replied: "Although you do not see, everything created has been established in its circularity. So the seven heavens were established in perfect spheres; and the seven oceans that surround them were created circulars; and circular were made; and it's in perfectly round circles that the stars rotate around the wheel round the world; and it is in circular shape that the souls are having separated from the body; and the circle of United appears round, and the shape of the Sun and moon appear round eyes. All of this makes sense, because the Lord has always been and always will be, and he did all those things, is himself a circle with no beginning and no end. This is the reason why the universe was given circular shape ".
Said Philip in Hebrew: "what was in that multiple circularity that was the substance of the universe?".
The language also new responded: "The perfect circle of the substance of the universe there were cold and the heat, light and darkness, heaviness and lightness, the moist and the dry, up and down, the bitter and the sweet, strength and weakness, the tumult of the sea and the scent of the flowers, the rumble of Thunder and the bird-song and the pillars of fire".
"All these things were in the shapeless magma circular universe matter-said-and it was then that matter to hell, because this was not formed until the Archangel they challenged the will and broke the law of the King that he had created with the innumerable Angels community. Until then-he said-hell was not yet done but its essence was from the outset in multiple circular mass from which was made into the universe along with all the species existing within it. And if all the angels have persevered in the nature in which they were created and their angelic radiance, matter to hell would be transformed into a bright glow".
This, then, is what was done on the first day in which God began the creation of the universe although it is written: "He who lives for ever created all things at the same time".