'Acts of Mark' | Acti Marci

[MrMacSon]

The Greek version of this little known text - in full, entitled 'Deeds and Miracles and Testimony of the Holy and All-praiseworthy Apostle and Evangelist Mark' - was published by François Halkin in the journal Analecta Bollandiana 87, 1969.

• It is not the 'Martyrium of Mark' (which is principally concerned with miracles and is itself largely echoed in 'Acts of Mark' [apparently one scholar, AD Callahan, has insisted on calling the 'Martyrium of Mark' the 'Acts of Mark'])
  
  https://www.roger-pearse.com/weblog/201 ... confusion/:
  
  
  
  Acts of Mark / Acta Marci / Praxeis kai Thaumata kai martyrion tou agiou evangelistou Markou (Schneemelcher, p.464)
  
  This work in 35 chapters is a massively expanded reworking and paraphrase of the Martyrdom, drawing on material about St Mark from all sides, including the Acta Barnabae. The text is preserved in Greek in a 13th century manuscript from the Stavronikita monastery on Mt Athos, Codex Athonensi Stauronicetae 18, fol. 175v-189. (BHG II, 1036m). It was edited by F. Halkin, Analecta Bollandiana 87, 1969, 346-371.
  
  
  
  Pearse warned previous:
  
  
  Neither of these should really be considered as New Testament Apocrypha. They are really hagiographical works, “Christian novels”
  
  (One might wonder if such categorisation might be able to be set aside ie. if it is not, in fact, later hagiography)

The first five chapters in English:

1. Prologue

The God-taught doctrines of the divinely wise and celebrated apostles, and their Spirit-moved and world-saving instruction, preached by God’s direction unto the ends of the world, and [their] judgment unfolding [as] the shining of solar rays, the greatest of the world, has delivered [us]from sophistic and satanic atheism and idol-mania and has transferred [us] to the light of the knowledge of God.

Therefore, since the admirable and all-pious apostle and evangelist Mark is also from the God-appointed time of the great and divinely sweet apostles, he is also suitably worthy of highest praise and is celebrated with songs of praise by the pious. For which reason also our smallness and moderation has been incited by Scripture to pass along his praiseworthy and God-pleasing manner of life and [his] useful travels and his wonder-working, incredible deeds, both for the glory of Christ our God and for [the] benefit of those who encounter [it]. So, with the guiding assistance of the all-powerful and essentially unified trinity of the one divinity and [his] realm, emboldened also by acceptable supplication of the God-seeing evangelist for aid, let us begin casting forth [our] expository composition.


2.

This celebrated apostle Mark, the torch of the unfading light and the great herald of the teaching of the Gospel, was descended from stock [that was] godly-minded and adorned with a kindly strain [kai xrêstois êthesi kekosmêmenon], and derived as well from the Levitical tribe. And from his childhood into developed manhood and maturity, he ordered his life in a self-controlled and moderate fashion, abstaining from all unseasonable and hurtful vanities, but also clinging to all soul-benefitting and wholesome good deeds. Persisting in both fastings and prayers and petitions, and rejoicing in good deeds, he was known and marvelled at by all.

And encountering the prophetic books, and pondering the reading, and musing on the hidden and obscure meanings ofthe God-breathed predictions, by divine illumination he harmoniously interpreted with excellence and perfection, making the releases of these lofty divine discourses clear to all. So, from this and from his virtuous way of living, the people called this man, 'mystery speaker' [mystolektês] and 'holy herald' [hierokêroux].


3.

Having his residence in Jerusalem, he was allotted great wealth from his ancestors, and he distributed this to the needy and poor. For this wonder-worthy apostle was generous and infected with much pity, kindly and courteously welcoming in poor and exiled people and providing for their necessities. With these his excellent successes and many other forms of virtue he distinguished himself, and rightly so. For he was predestined for discipleship of the only-begotten Son of God and worthily called to transfer every good working of virtue to the highest degree [pasan aretês agathoergian], in order thus to receive divine illumination from the all-holy and life-giving Spirit and to become a clear-sighted torch and an enlightened [pamphaestaton] herald of the divine discourses of the Gospel.


4.

Now at first this blessed apostle was called John. But when he received the washing of renewal from Peter the divine and venerable leader, he was renamed Mark and bore the title [exrêmatisen] of an adopted son.

And Mary, the mother of the blessed apostle [John]-Mark, had converted to a sober and God-loving life. And when she had seen a populous crowd following Christ as their God, the one who had become human for salvation of the human race and who had accomplished very great and inexplicable miracles, with great haste she goes to him and is ashamed and beseeches him to come away into her house. And the philanthropic and all compassionate Jesus, the God-man, the Creator of the whole world, the one who is present everywhere and fills the universe with his divine and all-authoritative power, hearkened to her [and] went along to her house. And he, the one [who gives] holiness to everyone, and who supplies enlightenment, and who gives a myriad of good things, illuminated and sanctified everyone in that place. For what could be more lofty and pleasant than this saving visitation and reception?

That she, truly blessed and honored, the mother of the inspired apostle, received into her house the only begotten Son and Word of God, the one who brought forth from non-being all the seen and unseen creation, and who became human because of the extremity of [his] goodness and unutterable compassion.

For the crowds were exceedingly struck seeing the truly great signs and wonders and the countless miracles that Christ, the Son of the Most High God, performed in [his] many years among those in the bounds of Jerusalem and that vicinity, just as the teaching of the Gospel specifies. For dead people arose and became alive with only a Word, sight was granted to blind people, he healed epileptic and demon-possessed folk, he walked upon the surface of the seas, he authoritatively commanded the sea and the winds, he made the waves of a violent storm calm and smooth. From five loaves of bread he fed thousands, he healed those with half-dry necroses and those severely afflicted with leprosy and those under medical treatment, and he granted healing from painful and incurable diseases to countless multitudes. For he who accomplished these things is the Son of God and God the Christ, of the same substance as the Father and the Holy Spirit, who encompasses everything. And the Word has thus both accomplished these things and performed them repeatedly.


5.

Now the celebrated apostle Mark had previously followed the divine and greatly eloquent John, the forerunner, but when the only-begotten Son of God went from Jerusalem into Galilee, he followed him.

And when Peter, the most divine and all-reverent leader of the apostles, was cast out from the inescapable and all-secure prison under the supervision of a holy angel, and was delivered from the hands of the all-abominable and thrice-accursed Herod and the baseless and lie-plastered betrayal of the all-brazen Jews, he went immediately from the prison to the house of the thrice-blessed Mark, sending up a hymn of thanksgiving to God and announcing to the brothers about the wondrous deed that had happened to him; how Christ their God had suddenly and amazingly delivered him from the brutal and murderous plot of the accursed Jews.

So everyone rejoiced by sending up the appropriate thanksgiving to Christ their God.

via

1. an online article by Rene Salm: https://www.academia.edu/28487132/The_A ... _discovery; and
2. http://www.mythicistpapers.com/2012/10/02/translation/

[Kunigunde Kreuzerin]

And encountering the prophetic books, and pondering the reading, and musing on the hidden and obscure meanings of the God-breathed predictions, by divine illumination he harmoniously interpreted with excellence and perfection, ... So, from this ..., the people called this man, 'mystery speaker' [mystolektês] and 'holy herald' [hierokêroux].

The Acts of Mark may contain a lot of pretty nonsense, but these sentences are aptly formulated (from a Christian pov).

[Diogenes the Cynic]

And encountering the prophetic books, and pondering the reading, and musing on the hidden and obscure meanings of the God-breathed predictions, by divine illumination he harmoniously interpreted with excellence and perfection, ... So, from this ..., the people called this man, 'mystery speaker' [mystolektês] and 'holy herald' [hierokêroux].

The Acts of Mark may contain a lot of pretty nonsense, but these sentences are aptly formulated (from a Christian pov).

It essentially calls the first gospel a pesher, which is what it is, but it's interesting to see it actually understood that way in a Christian text.

[Secret Alias]

Morton Smith forged this.

[Leucius Charinus]

The Greek version of this little known text - in full, entitled 'Deeds and Miracles and Testimony of the Holy and All-praiseworthy Apostle and Evangelist Mark' - was published by François Halkin in the journal Analecta Bollandiana 87, 1969.

• It is not the 'Martyrium of Mark' (which is principally concerned with miracles and is itself largely echoed in 'Acts of Mark' [apparently one scholar, AD Callahan, has insisted on calling the 'Martyrium of Mark' the 'Acts of Mark'])
  
  https://www.roger-pearse.com/weblog/201 ... confusion/:
  
  
  
  Acts of Mark / Acta Marci / Praxeis kai Thaumata kai martyrion tou agiou evangelistou Markou (Schneemelcher, p.464)
  
  This work in 35 chapters is a massively expanded reworking and paraphrase of the Martyrdom, drawing on material about St Mark from all sides, including the Acta Barnabae. The text is preserved in Greek in a 13th century manuscript from the Stavronikita monastery on Mt Athos, Codex Athonensi Stauronicetae 18, fol. 175v-189. (BHG II, 1036m). It was edited by F. Halkin, Analecta Bollandiana 87, 1969, 346-371.
  
  

Roger Pearse also provides a translation of the Martyrdom of Mark (from which the Acts were expanded).

Translated from Par. Gr. 881 = Paris Greek 881,
entitled “Martyrdom of the Holy Apostle and Evangelist Mark of Alexandria,”
in Patrologia Graeca 115, cols. 164-69.

MARTYRDOM OF THE HOLY APOSTLE AND EVANGELIST MARK OF ALEXANDRIA

Section 1: Saint Mark’s Lot to Preach in Egypt

At that time when the apostles were being dispersed throughout the inhabited world, it was the lot of the most holy Mark to go into the environs of Egypt by the will of God, where also the blessed canons of the holy and apostolic Church decreed that he be the first evangelist in the entire region of Egypt, Libya and Marmarice, Ammaniace and Pentapolis to preach the gospel of the visitation (epidemias) of our Lord and Savior Jesus Christ.

Section 2: The Idolatry of the Inhabitants

For throughout the land were people uncircumcised in heart, idolaters, full of every uncleanness and worshippers of unclean spirits. For they furnished consecrated enclosures and sacred precincts for every house and street and province; and fortunes as well as magic, and every angelic power. Moreover, demonic [power] was among them, which the visitation of our Lord Jesus Christ arrested and destroyed.

Section 3: The Evangelist in Pentapolis

Then, after the oracularly announced evangelist Mark arrived in Cyrene and Pentapolis, speaking the word of the ruling power of Christ, and performing stunning miracles among them (healing the infirm, cleansing lepers, exorcizing fierce spirits by the word of his grace), many people, believing in our Lord Jesus Christ through him, threw their idols to the ground, were enlightened and were baptized in the name of the Father, the Son and the Holy Spirit.

Section 4: The Call to Alexandria

It was then revealed to him there by the Holy Spirit to go up to the Alexandrian lighthouse [lit., Pharite] and spread the good seed of God. The blessed evangelist Mark, eagerly stepped up to the contest like a brave athlete and, greeting the brethren, said, “The Lord has told me to go to the city of Alexandria.” And the brethem escorted him to the boat. And after tasting his bread they sent him forth saying, “May the Lord Jesus Christ make your way go well.”

Section 5: St. Mark Arrives in Alexandria

And the blessed Mark arrived in Alexandria on the second day, and after disembarking from his boat came to a place called Mendion. Entering the gate of the city, immediately his sandal broke. But learning [this], the blessed apostle said, “Indeed, the way is well resolved.”

Section 6: The Evangelist Heals a Cobbler

And seeing a cobbler, he handed over the sandal to him. The needle in the hole pierced his right hand and he said [lit., says], “God is one!” And the blessed Mark, hearing “God is one,” said to himself with a laugh,” The Lord has made my way go well.” And he spit on the ground and made clay from the spittle and anointed the hand of the man, saying, “In the name of Jesus Christ, the son of the eternal living God, be well.” And immediately the man’s hand was healed.

Section 7: The Cobbler Invites St. Mark to His Home

The cobbler, having become acquainted with the power of the man and the efficacy of his word and ascetical appearance (or, “attire”), he said to him, “I beg you, 0 man of God, come, lodge today in the house of your servant and let us eat a morsel of bread together, and have mercy on me today.” But the blessed Mark said with glee, “May the Lord give you living bread.” And the man prevailed upon the apostle, and joyfully brought him into his house.

Section 8: At the Cobbler’s Home

The blessed Mark entered the house and said, “The blessing of the Lord [be upon] this place. Let us pray, brethren.” And they prayed together, and after the prayer they were summoned. As they made merry, the man said, “0 father, what is your name? Who are you, and whence this powerful word in you?” The holy Mark said, “I am a slave of the Lord Jesus Christ the Son of God.” The man said, “I wish to see him.” And Mark the holy martyr of Christ said, “I am showing him to you.”

Section 9: Anianus, His Family, and Others are Converted

And the holy Mark began to relate [lit., ‘perform’] the gospel of Jesus Christ, Son of God, son of Abraham, and showed to them the matters concerning his prophets. But the man said, “I beg you, lord, I have not once heard of the writings of which you speak, but [only] the llliad and the Odyssey, and such things as make wise the children of the Egyptians.” Then the holy Mark [began: supply exate] to proclaim Christ to him and to demonstrate to him that the wisdom of this world is foolishness according to God. And the man believed in God because of the signs and wonders mentioned by Mark, and he and his entire household were enlightened along with a great multitude in that place. And the name of the man was Ananias.

Section 10: The Evangelist Ordains Clergy

As there came to be a multitude of those believing on the Lord, the people of the city heard that some Galilean had come there and was overturning the sacrifices of the gods and hindering their worship, and hatching plots against him they sought to kill him. But perceiving their designs, the holy Mark, after selecting Ananias as bishop and three presbyters Milaios, Sabinus and Kerdon, and seven deacons, i.e., eleven others for service to the church, fled and departed again for Pentapolis.

Section 11: St. Mark Returns to Alexandria

And after spending two years there, establishing the brethren and appointing bishops and clergy for each region of the countryside, he returned to Alexandria and found the brethren growing in the grace and discipline of God. And they built a church for themselves called the [places of the] Boukalou by the sea, beneath the steep banks. And the righteous one rejoiced greatly, and on bended knee glorified God.

Section 12: The Jealousy of the Pagans

But as enough time passed, the Christians multiplied, laughing the idols to scorn and ridiculing the Greeks. The Greeks learned that the saint and evangelist Mark had returned, and hearing of the wonderful deeds he was performing they were filled with jealousy. For he healed the infirm, cleansed the lepers, proclaimed the gospel to the deaf, and bestowed sight to many of the blind.

Section 13: The Pagans Seek to Capture the Evangelist

And they sought to capture him and could not find him. And they gnashed their teeth against him, and in the festive processions of their idols they shouted at him saying, “Many [are the] powers of the sorcerer!”

Section 14: St. Mark Arrested During the Passover

But it happened [that] our blessed feast of Passover fell on the holy Sunday, Pharmouthi 29th, from the eighth Kalend of May, i.e., April 24th, which coincided with the festive procession of Serapis. Finding such an opportune moment, they deployed spies; they fell upon him saying prayers of the divine offering. And seizing him, they threw a mooring rope around his neck and dragged him, saying, “Let us drag the antelope to [the places of the] Boukalou.”

Section 15: The Evangelist is Tortured

But while the holy Mark was being dragged along, he offered up thankgiving to the savior Christ, saying, “I thank you, Lord Jesus Christ, that I have been counted worthy to suffer these things on behalf of your name.” And his flesh was falling to the ground, and the stones were stained with his blood.

Section 16: St. Mark is Incarcerated

When evening had fallen, they threw him in prison, and deliberated upon the manner of death by which they should destroy him. But in the middle of the night, after the doors had been shut and the guards stationed at the doors, behold, a great earthquake occurred. For an angel of the Lord, coming from heaven, touched him saying, “O Mark, slave of God, chief of the saints in Egypt, behold your name has been inscribed in a book of eternal life and counted along with the holy apostles. Behold, your memorial shall never be forsaken. You have become a companion of the powers above in heaven. Archangels shall receive you and your remains on earth shall not perish.”

Section 17: The Lord Appears to the Evangelist

Having seen this vision, the blessed Mark, his hands outstretched, said, “I thank you, my Lord Jesus Christ, that you did not desert me, but you have numbered me with your saints. I beseech you, O Lord Jesus Christ, to welcome my soul and not reject me from your grace.” And after he said these things, the Lord Jesus appeared to him in the form [that he bore] when he was with his disciples, the very form [he bore] before his suffering and entombment, and said [lit., ‘says’] to him, “Peace to you, our own Mark, my evangelist.” And Mark said, “Peace to you, my Lord Jesus Christ.”

Section 18: St. Mark is Tortured to Death

But early in the morning, the multitude of the city returned and removed him from the prison. They again threw the rope around his neck and dragged [him about], saying, “Let us drag the antelope to [the places of the] Boukolou.” But the blessed Mark again offered up thanks to the creator of all, the Lord Jesus Christ, saying, “Into your hands, Lord, I commit my spirit.” And after he said this he surrendered his spirit.

Section 19: The Pagans Attempt to Burn His Remains

But the multitude of impious Greeks kindled a fire in the so-called Angels, and incinerated the remains of the righteous [one]. Then, by the foreknowledge of our Lord and Savior Jesus Christ, a squall arose, and a great windstorm came along, and the sun ceased shining, and there was a great roar of thunder and heavy rain with lightening until evening, so as to knock down many dwellings and kill many. Afraid, they released the corpse of the saint and fled. But others sneered and said, “How their thrice-blessed Serapis made a visitation to the man on account of his birthday festival!”

Section 20: The Evangelist is Buried

Then devout persons came and wrapped up the body of the righteous one from the ashes and bore it to where they finished their prayers and hymn-singing, and dressed him [i.e., his body, for burial] according to the custom of the city, and laid him out in a place that had been splendidly hewn. They completed his memorial prayerfully and decorously; they valued him as the first treasure in Alexandria. They laid him to rest in the eastern section [of the city].

Section 21:Conclusion

The blessed Mark, the Evangelist and first martyr of our Lord Jesus Christ was laid to rest in Alexandria in the Egyptian month of Pharmouthi 30th, but according to the Romans before the Kalends of May; according to the Hebrews the 17th of Nisan, during the reign of Gaius Tiberius Caesar, but according to us the Christians during the reign of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.

There are many interesting features of this work but the first one is that it starts with the apostles drawing lots for the conversion of the nations. In the Acts of Thomas the apostle Thomas draws the lot to travel to India (but refuses to go). In the Acts of Andrew and Matthew, Matthew draws the lot to go to the Land of the Cannibals (and gets stuck there). Here in the Martyrdom of Mark the apostles again draw lots. Mark gets Egypt.

THE CASTING OF LOTS

In regard to the tradition of the apostles’ dividing the world by casting lots some scholars have suggested that the beginning of the Lucan Acts had been the main source of this motif. Two biblical sources are possible:

1) In Acts 1:15-26, namely, the apostles elect Matthias among their number by casting lots.
Richard Lipsius suggested that Acts 1:23-36 together with Matthew 28:19 (Jesus’ commissioning the disciples) served as sources for the apostles’ dividing the world by lot. Dennis MacDonald has suggested that the Acts of Thomas was inspired by the Acts of Andrew and Matthias, whose opening scene, in turn, was modeled after Acts 1-2.31 That the apostles’ casting lots at the beginning of the Lucan Acts influenced the later apostolic Acts is an attractive hypothesis. There are, however, weak points in this theory.

2) Alternatively the accounts in Matthew 27:35 and John 19:23-24 describe the casting of lots by the soldiers over the garments of Jesus in the crucifixion scene. This incorporates "They divided my garments among themselves and cast lots for my clothing" (from Psalm 22:18). Whether these references were in the mind of the authors of these three non canonical accounts (above) IDK. But if it were then the apostles are portrayed as soldiers dividing the world up to conquer it.

[Leucius Charinus]

https://www.roger-pearse.com/weblog/201 ... confusion/:

Pearse warned previous:

Neither of these should really be considered as New Testament Apocrypha. They are really hagiographical works, “Christian novels”

(One might wonder if such categorisation might be able to be set aside ie. if it is not, in fact, later hagiography)[/box]

I'd agree that while the categorisation between New Testament Apocrypha and Christian hagiography may have grey edges, Pearse's warning is useful.

In regard to the appearance of Christian hagiography I have been inclined to follow the guidance of Arnaldo Momigliano who names Athanasius as the "inventor" of Christian hagiography and places the first instance of this c.360 CE with the circulation in Greek (and then soon after in Latin) of Athanasius' "Life of Anthony". FWIW I am not inclined to view Saint Anthony as an historical figure.

[Leucius Charinus]

And encountering the prophetic books, and pondering the reading, and musing on the hidden and obscure meanings of the God-breathed predictions, by divine illumination he harmoniously interpreted with excellence and perfection, ... So, from this ..., the people called this man, 'mystery speaker' [mystolektês] and 'holy herald' [hierokêroux].

The Acts of Mark may contain a lot of pretty nonsense, but these sentences are aptly formulated (from a Christian pov). :ugeek:

It essentially calls the first gospel a pesher, which is what it is, but it's interesting to see it actually understood that way in a Christian text.

There is also the modern internet adage that:

• "without a clear indicator of the author's intent, any parody of extreme views can be mistaken by some readers for a sincere expression of the views being parodied".

I'd be inclined to suggest that this same thing also applied in antiquity. Therefore we could be looking - not at a Christian text but - at a non-Christian or anti-Christian parody which, as well as lampooning the Gloriously Sublime and Perfect Thrice Blessed Mark, is simply exposing the reality of the massive copy/pasting rampage that the NT writers employed to ship material from the Greek LXX into the Greek NT.

https://en.wikipedia.org/wiki/Poe%27s_law

[MrMacSon]

Mr Macson wrote:

https://www.roger-pearse.com/weblog/201 ... confusion/:

Pearse warned previous:

Neither of these should really be considered as New Testament Apocrypha. They are really hagiographical works, “Christian novels”

One might wonder if such categorisation might be able to be set aside ie. if it is not, in fact, later hagiography

I'd agree that, while the categorisation between New Testament Apocrypha and Christian hagiography may have grey edges, Pearse's warning is useful.

I'd reiterate:

(One might wonder if such categorisation might be able to be set aside ie. if it is not, in fact, later hagiography)

One might consider most if not all early Christian literature to be hagiography: pesherim or new midrashim.

And I wonder if 'Acts of Mark' is as late was might be proposed eg. it and the Martyrdom of Mark each only refer to 'the Gospel' ie. singular

[MrMacSon]

Roger Pearse also provides a translation of the Martyrdom of Mark (from which the Acts were expanded).

Translated from Par. Gr. 881 = Paris Greek 881,
entitled “Martyrdom of the Holy Apostle and Evangelist Mark of Alexandria,”
in Patrologia Graeca 115, cols. 164-69.

MARTYRDOM OF THE HOLY APOSTLE AND EVANGELIST MARK OF ALEXANDRIA

Section 1: Saint Mark’s Lot to Preach in Egypt

At that time when the apostles were being dispersed throughout the inhabited world, it was the lot of the most holy Mark to go into the environs of Egypt by the will of God, where also the blessed canons of the holy and apostolic Church decreed that he be the first evangelist in the entire region of Egypt, Libya and Marmarice, Ammaniace and Pentapolis to preach the gospel of the visitation (epidemias) of our Lord and Savior Jesus Christ.

Section 2: The Idolatry of the Inhabitants

For throughout the land were people uncircumcised in heart, idolaters, full of every uncleanness and worshippers of unclean spirits. For they furnished consecrated enclosures and sacred precincts for every house and street and province; and fortunes as well as magic, and every angelic power. Moreover, demonic [power] was among them, which the visitation of our Lord Jesus Christ arrested and destroyed.

Section 3: The Evangelist in Pentapolis

Then, after the oracularly announced evangelist Mark arrived in Cyrene and Pentapolis, speaking the word of the ruling power of Christ, and performing stunning miracles among them (healing the infirm, cleansing lepers, exorcizing fierce spirits by the word of his grace). Many people, believing in our Lord Jesus Christ through him, threw their idols to the ground, were enlightened and were baptized in the name of the Father, the Son and the Holy Spirit.

Section 4: The Call to Alexandria

It was then revealed to him there by the Holy Spirit to go up to the Alexandrian lighthouse [lit., Pharite] and spread the good seed of God. The blessed evangelist Mark, eagerly stepped up to the contest like a brave athlete and, greeting the brethren, said, “The Lord has told me to go to the city of Alexandria.” And the brethem escorted him to the boat. And after tasting his bread they sent him forth saying, “May the Lord Jesus Christ make your way go well.”

Section 5: St. Mark Arrives in Alexandria

And the blessed Mark arrived in Alexandria on the second day, and after disembarking from his boat came to a place called Mendion. Entering the gate of the city, immediately his sandal broke. But learning [this], the blessed apostle said, “Indeed, the way is well resolved.”

Section 6: The Evangelist Heals a Cobbler

And seeing a cobbler, he handed over the sandal to him. The needle in the hole pierced his right hand and he said [lit., says], “God is one!” And the blessed Mark, hearing “God is one,” said to himself with a laugh,” The Lord has made my way go well.” And he spit on the ground and made clay from the spittle and anointed the hand of the man, saying, “In the name of Jesus Christ, the son of the eternal living God, be well.” And immediately the man’s hand was healed.

Section 7: The Cobbler Invites St. Mark to His Home

The cobbler, having become acquainted with the power of the man and the efficacy of his word and ascetical appearance (or, “attire”), he said to him, “I beg you, 0 man of God, come, lodge today in the house of your servant and let us eat a morsel of bread together, and have mercy on me today.” But the blessed Mark said with glee, “May the Lord give you living bread.” And the man prevailed upon the apostle, and joyfully brought him into his house.

Section 8: At the Cobbler’s Home

The blessed Mark entered the house and said, “The blessing of the Lord [be upon] this place. Let us pray, brethren.” And they prayed together, and after the prayer they were summoned. As they made merry, the man said, “0 father, what is your name? Who are you, and whence this powerful word in you?” The holy Mark said, “I am a slave of the Lord Jesus Christ the Son of God.” The man said, “I wish to see him.” And Mark the holy martyr of Christ said, “I am showing him to you.”

Section 9: Anianus, His Family, and Others are Converted

And the holy Mark began to relate [lit., ‘perform’] the gospel of Jesus Christ, Son of God, son of Abraham, and showed to them the matters concerning his prophets. But the man said, “I beg you, lord, I have not once heard of the writings of which you speak, but [only] the llliad and the Odyssey, and such things as make wise the children of the Egyptians.” Then the holy Mark [began: supply exate] to proclaim Christ to him and to demonstrate to him that the wisdom of this world is foolishness according to God. And the man believed in God because of the signs and wonders mentioned by Mark, and he and his entire household were enlightened along with a great multitude in that place. And the name of the man was Ananias.

Section 10: The Evangelist Ordains Clergy

As there came to be a multitude of those believing on the Lord, the people of the city heard that some Galilean had come there and was overturning the sacrifices of the gods and hindering their worship, [so], hatching plots against him, they sought to kill him. But perceiving their designs, the holy Mark, after selecting Ananias as bishop and three presbyters Milaios, Sabinus and Kerdon, and seven deacons, ie., eleven others for service to the church, fled and departed again for Pentapolis.

Section 11: St. Mark Returns to Alexandria

And after spending two years there, establishing the brethren and appointing bishops and clergy for each region of the countryside, he returned to Alexandria and found the brethren growing in the grace and discipline of God. And they built a church for themselves called the [places of the] Boukalou by the sea, beneath the steep banks. And the righteous one rejoiced greatly, and on bended knee glorified God.

Section 12: The Jealousy of the Pagans

But as enough time passed, the Christians multiplied, laughing the idols to scorn and ridiculing the Greeks. The Greeks learned that the saint and evangelist Mark had returned, and, hearing of the wonderful deeds he was performing, they were filled with jealousy. For he healed the infirm, cleansed the lepers, proclaimed the gospel to the deaf, and bestowed sight to many of the blind.

Section 13: The Pagans Seek to Capture the Evangelist

And they sought to capture him and could not find him. And they gnashed their teeth against him, and in the festive processions of their idols they shouted at him saying, “Many [are the] powers of the sorcerer!”

Section 14: St. Mark Arrested During the Passover

But it happened [that] our blessed feast of Passover fell on the holy Sunday, Pharmouthi 29th, from the eighth Kalend of May, i.e., April 24th, which coincided with the festive procession of Serapis. Finding such an opportune moment, they deployed spies; they fell upon him saying prayers of the divine offering. And seizing him, they threw a mooring rope around his neck and dragged him, saying, “Let us drag the antelope to [the places of the] Boukalou.”

Section 15: The Evangelist is Tortured

But while the holy Mark was being dragged along, he offered up thankgiving to the savior Christ, saying, “I thank you, Lord Jesus Christ, that I have been counted worthy to suffer these things on behalf of your name.” And his flesh was falling to the ground, and the stones were stained with his blood.

Section 16: St. Mark is Incarcerated

When evening had fallen, they threw him in prison, and deliberated upon the manner of death by which they should destroy him. But in the middle of the night, after the doors had been shut and the guards stationed at the doors, behold, a great earthquake occurred. For an angel of the Lord, coming from heaven, touched him saying, “O Mark, slave of God, chief of the saints in Egypt, behold your name has been inscribed in a book of eternal life and counted along with the holy apostles. Behold, your memorial shall never be forsaken. You have become a companion of the powers above in heaven. Archangels shall receive you and your remains on earth shall not perish.”

Section 17: The Lord Appears to the Evangelist

Having seen this vision, the blessed Mark, his hands outstretched, said, “I thank you, my Lord Jesus Christ, that you did not desert me, but you have numbered me with your saints. I beseech you, O Lord Jesus Christ, to welcome my soul and not reject me from your grace.” And after he said these things, the Lord Jesus appeared to him in the form [that he bore] when he was with his disciples, the very form [he bore] before his suffering and entombment, and said [lit., ‘says’] to him, “Peace to you, our own Mark, my evangelist.” And Mark said, “Peace to you, my Lord Jesus Christ.”

Section 18: St. Mark is Tortured to Death

But early in the morning, the multitude of the city returned and removed him from the prison. They again threw the rope around his neck and dragged [him about], saying, “Let us drag the antelope to [the places of the] Boukolou.” But the blessed Mark again offered up thanks to the creator of all, the Lord Jesus Christ, saying, “Into your hands, Lord, I commit my spirit.” And after he said this he surrendered his spirit.

Section 19: The Pagans Attempt to Burn His Remains

But the multitude of impious Greeks kindled a fire in the so-called Angels, and incinerated the remains of the righteous [one]. Then, by the foreknowledge of our Lord and Savior Jesus Christ, a squall arose, and a great windstorm came along, and the sun ceased shining, and there was a great roar of thunder and heavy rain with lightening until evening, so as to knock down many dwellings and kill many. Afraid, they released the corpse of the saint and fled. But others sneered and said, “How their thrice-blessed Serapis made a visitation to the man on account of his birthday festival!”

Section 20: The Evangelist is Buried

Then devout persons came and wrapped up the body of the righteous one from the ashes and bore it to where they finished their prayers and hymn-singing, and dressed him [i.e., his body, for burial] according to the custom of the city, and laid him out in a place that had been splendidly hewn. They completed his memorial prayerfully and decorously; they valued him as the first treasure in Alexandria. They laid him to rest in the eastern section [of the city].

Section 21:Conclusion

The blessed Mark, the Evangelist and first martyr of our Lord Jesus Christ was laid to rest in Alexandria in the Egyptian month of Pharmouthi 30th, but according to the Romans before the Kalends of May; according to the Hebrews the 17th of Nisan, during the reign of Gaius Tiberius Caesar, but according to us the Christians during the reign of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.

Yes, I was going to contemplate that, too (I'd also like to see the rest of 'Acts of Mark' ie. the other 30 chapters of it.)

A lot of That doesn't read like a late orthodox narrative. It reads like an early-ish pseudo-Christian narrative. Some of it seems to borrow from either the accounts of Jesus or of Vespasian healing people (ie. the Vespasian healing accounts of Seuteonius and Tacitus' Histories)

Note

• the reference to Mark as a Sorcerer (a la Simon Magus)
• the reference to Mark as a Son of Abraham
• the reference to Mark's outstretched hands
• the references to Serapis

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There are many interesting features of this work but the first one is that it starts with the apostles drawing lots for the conversion of the nations. In the Acts of Thomas the apostle Thomas draws the lot to travel to India (but refuses to go). In the Acts of Andrew and Matthew, Matthew draws the lot to go to the Land of the Cannibals (and gets stuck there). Here, in the Martyrdom of Mark, the apostles again draw lots. Mark gets Egypt.

THE CASTING OF LOTS

In regard to the tradition of the apostles’ dividing the world by casting lots some scholars have suggested that the beginning of the Lucan Acts had been the main source of this motif. Two biblical sources are possible:

1) In Acts 1:15-26, namely, the apostles elect Matthias among their number by casting lots.
Richard Lipsius suggested that Acts 1:23-36 together with Matthew 28:19 (Jesus’ commissioning the disciples) served as sources for the apostles’ dividing the world by lot. Dennis MacDonald has suggested that the Acts of Thomas was inspired by the Acts of Andrew and Matthias, whose opening scene, in turn, was modeled after Acts 1-2.31 That the apostles’ casting lots at the beginning of the Lucan Acts influenced the later apostolic Acts is an attractive hypothesis. There are, however, weak points in this theory.

2) Alternatively the accounts in Matthew 27:35 and John 19:23-24 describe the casting of lots by the soldiers over the garments of Jesus in the crucifixion scene. This incorporates "They divided my garments among themselves and cast lots for my clothing" (from Psalm 22:18). Whether these references were in the mind of the authors of these three non canonical accounts (above) IDK. But if it were then the apostles are portrayed as soldiers dividing the world up to conquer it.

• It's also possible that the Lucan Acts [of the Apostles] got the 'Casting of Lots' motif from elsewhere.

[Leucius Charinus]

Yes, I was going to contemplate that, too (I'd also like to see the rest of 'Acts of Mark' ie. the other 30 chapters of it.)

Ditto

A lot of That doesn't read like a late orthodox narrative. It reads like an early-ish pseudo-Christian narrative.

What do you mean by a "pseudo-Christian narrative"? Do you mean something written by a heretic? Or something else?

Some of it seems to borrow from either the accounts of Jesus or of Vespasian healing people (ie. the Vespasian healing accounts of Seuteonius and Tacitus' Histories)

It does. It also features a number of references to the "pagans" which AFAIK was a Christian pejorative term for non-Christians sourced from the mid 4th century.