Again, according to Justin, the Magi see the star "in heaven" [--Greek--],(5) and not "in the East" [--Greek--] as the first Gospel has it:(6) "When a star rose in heaven [--Greek--] at the time of his birth as is recorded in the Memoirs of the Apostle."(7) He apparently knows nothing of the star guiding them to the place where the young child was.(8) Herod, moreover, questions the elders [--Greek--](9) as to the place where the Christ should be born, and not the "chief priests and scribes of the people" [--Greek--].(10) These divergences, taken in connection with those which are interwoven with the whole narrative of the birth, can only proceed from the fact that Justin quotes from a source different from ours.(11) Justin relates that when Jesus came to Jordan he was {314} believed to be the son of Joseph the carpenter, and he appeared without comeliness, as the Scriptures announced; "and being considered a carpenter,--for, when he was amongst men, he made carpenter's works, ploughs and yokes [--Greek--]; by these both teaching the symbols of righteousness and an active life."(1) These details are foreign to the canonical Gospels. Mark has the expression: "Is not this the carpenter, the son of Mary? "(2) but Luke omits it altogether.(3) The idea that the Son of God should do carpenter's work on earth was very displeasing to many Christians, and attempts to get rid of the obnoxious phrase are evident in Mark. Apparently the copy which Origen used had omitted even the modified phrase, for he declares that Jesus himself is nowhere called a carpenter in the Gospels current in the Church.(4) A few MSS. still extant are without it, although it is found in all the more ancient Codices. Traces of these details are found in several apocryphal works, especially in the Gospel of Thomas, where it is said: "Now his father was a carpenter and made at that time ploughs and yokes" [--Greek--](5), an account which, from the similarity of language, was in all {315}