Introduction (from M. R. James)
This is the only one of the five primary romances which we possess in its entirety. It is of great length and considerable interest. The Stichometry (see p. 24) gives it only 1,600 lines: this is far too little: it may probably apply only to a portion of the Acts, single episodes of which, in addition to the Martyrdom, may have been current separately. We do, in fact, find some separate miracles in some of the oriental versions.
There is a consensus of opinion among Syriac scholars that our Greek text of these Acts
is a version from Syriac. The Syriac original was edited and translated by Wright in his
Apocryphal Acts, and older fragments have since been published by Mrs. Lewis (Horae
Semiticae IV, 1904. Mythological Acts of the Apostles).
Certain hymns occur in the Syriac which were undoubtedly composed in that language:
most notable is the Hymn of the Soul (edited separately by A. A. Bevan, and others) which
is not relevant to the context. It has been ascribed to Bardaisan the famous Syrian
heretic. Only one Greek MS. of the Acts (the Vallicellian, at Rome, Bonnet's MS. U, of the
eleventh century) contains it; it is paraphrased by Nicetas of Thessalonica in his Greek
rechauffe of the Acts.
There is, in fact, no room to doubt that the whole text of the Acts, as preserved
complete in MS. U and partially in other manuscripts, is a translation from the Syriac.
But in the Martyrdom four manuscripts (including a very important Paris copy-Gr. 1510, of
eleventh century, and another of ninth century) present a quite different, and superior.
text, indubitably superior in one striking point: that whereas Syr. places the great
prayer of Thomas in the twelfth Act, some little time before the Martyrdom (ch. 144 sqq.),
the four manuscripts place it immediately before, after ch. 167, and this is certainly the
proper place for it.
It is, I believe, still arguable (though denied by the Syriacists) that here is a relic
of the original Greek text: in other words, the Acts were composed in Greek, and early
rendered into Syriac. Becoming scarce or being wholly lost in Greek they were retranslated
out of Syriac into Greek. But meanwhile the original Greek of the Martyrdom had survived
separately, and we have it here. This was M. Bonnet's view, and it is one which I should
like to adopt.
At the very least, we have a better text of the Martyrdom preserved in these four
manuscripts than in U and its congeners.
As to other versions. The Latin Passions-one probably by Gregory of Tours- have been
much adulterated. We have also Ethiopic versions of some episodes, and there is also an
Armenian one of which little use has been made. However, versions are of little account in
this case, where we have such comparatively good authorities as the Greek and Syriac for
the whole book.
My version is made from the Greek text, (Bonnet, 1903) with an eye on the Syriac as
rendered by Wright and by Mrs. Lewis and Bevan.
Acts of the Holy Apostle Thomas
The First Act: When he went into India with Abbanes the merchant.
At that season all we the apostles were at Jerusalem, Simon which is called Peter and
Andrew his brother, James the son of Zebedee and John his brother, Philip and Bartholomew,
Thomas and Matthew the publican, James the son of Alphaeus and Simon the Canaanite, and
Judas the brother of James: and we divided the regions of the world, that every one of us
should go unto the region that fell to him and unto the nation whereunto the Lord sent
him.
According to the lot, therefore, India fell unto Judas Thomas, which is also the twin:
but he would not go, saying that by reason of the weakness of the flesh he could not
travel, and 'I am an Hebrew man; how can I go amongst the Indians and preach the truth?'
And as he thus reasoned and spake, the Saviour appeared unto him by night and saith to
him: Fear not, Thomas, go thou unto India and preach the word there, for my grace is with
thee. But he would not obey, saying: Whither thou wouldest send me, send me, but
elsewhere, for unto the Indians I will not go.
2 And while he thus spake and thought, it chanced that there was there a certain
merchant come from India whose name was Abbanes, sent from the King Gundaphorus
(Gundaphorus is a historical personage who reigned over a part of India in the first
century after Christ. His coins bear his name in Greek, as Hyndopheres), and having
commandment from him to buy a carpenter and bring him unto him.
Now the Lord seeing him walking in the market-place at noon said unto him: Wouldest
thou buy a carpenter? And he said to him: Yea. And the Lord said to him: I have a slave
that is a carpenter and I desire to sell him. And so saying he showed him Thomas afar off,
and agreed with him for three litrae of silver unstamped, and wrote a deed of sale,
saying: I, Jesus, the son of Joseph the carpenter, acknowledge that I have sold my slave,
Judas by name, unto thee Abbanes, a merchant of Gundaphorus, king of the Indians. And when
the deed was finished, the Saviour took Judas Thomas and led him away to Abbanes the
merchant, and when Abbanes saw him he said unto him: Is this thy master? And the apostle
said: Yea, he is my Lord. And he said: I have bought thee of him. And thy apostle held his
peace.
3 And on the day following the apostle arose early, and having prayed and besought the
Lord he said: I will go whither thou wilt, Lord Jesus: thy will be done. And he departed
unto Abbanes the merchant, taking with him nothing at all save only his price. For the
Lord had given it unto him, saying: Let thy price also be with thee, together with my
grace, wheresoever thou goest.
And the apostle found Abbanes carrying his baggage on board the ship; so he also began
to carry it aboard with him. And when they were embarked in the ship and were set down
Abbanes questioned the apostle, saying: What craftsmanship knowest thou? And he said: In
wood I can make ploughs and yokes and augers (ox-goads, Syr.), and boats and oars for
boats and masts and pulleys; and in stone, pillars and temples and court-houses for kings.
And Abbanes the merchant said to him: Yea, it is of such a workman that we have need. They
began then to sail homeward; and they had a favourable wind, and sailed prosperously till
they reached Andrapolis, a royal city.
4 And they left the ship and entered into the city, and lo, there were noises of flutes
and water-organs, and trumpets sounded about them; and the apostle inquired, saying: What
is this festival that is in this city? And they that were there said to him: Thee also
have the gods brought to make merry in this city. For the king hath an only daughter, and
now he giveth her in marriage unto an husband: this rejoicing, therefore, and assembly of
the wedding to-day is the festival which thou hast seen. And the king hath sent heralds to
proclaim everywhere that all should come to the marriage, rich and poor, bond and free,
strangers and citizens: and if any refuse and come not to the marriage he shall answer for
it unto the king. And Abbanes hearing that, said to the apostle: Let us also go, lest we
offend the king, especially seeing we are strangers. And he said: Let us go.
And after they had put up in the inn and rested a little space they went to the
marriage; and the apostle seeing them all set down (reclining), laid himself, he also, in
the midst, and all looked upon him, as upon a stranger and one come from a foreign land:
but Abbanes the merchant, being his master, laid himself in another place.
5 And as they dined and drank, the apostle tasted nothing; so they that were about him
said unto him: Wherefore art thou come here, neither eating nor drinking? but he answered
them, saying: I am come here for somewhat greater than the food or the drink, and that I
may fulfil the king's will. For the heralds proclaim the king's message, and whoso
hearkeneth not to the heralds shall be subject to the king's judgement.
So when they had dined and drunken, and garlands and unguents were brought to them,
every man took of the unguent, and one anointed his face and another his beard and another
other parts of his body; but the apostle anointed the top of his head and smeared a little
upon his nostrils, and dropped it into his ears and touched his teeth with it, and
carefully anointed the parts about his heart: and the wreath that was brought to him,
woven of myrtle and other flowers, he took, and set it on his head, and took a branch of
calamus and held it in his hand.
Now the flute-girl, holding her flute in her hand, went about to them all and played,
but when she came to the place where the apostle was, she stood over him and played at his
head for a long space: now this flute-girl was by race an Hebrew.
6 And as the apostle continued looking on the ground, one of the cup-bearers stretched
forth his hand and gave him a buffet; and the apostle lifted up his eyes and looked upon
him that smote him and said: My God will forgive thee in the life to come this iniquity,
but in this world thou shalt show forth his wonders and even now shall I behold this hand
that hath smitten me dragged by dogs. And having so said, he began to sing and to say this
song:
The damsel is the daughter of light, in whom consisteth and dwelleth the proud
brightness of kings, and the sight of her is delightful, she shineth with beauty and
cheer. Her garments are like the flowers of spring, and from them a waft of fragrance is
borne; and in the crown of her head the king is established which with his immortal food
(ambrosia) nourisheth them that are founded upon him; and in her head is set truth, and
with her feet she showeth forth joy. And her mouth is opened, and it becometh her well:
thirty and two are they that sing praises to her. Her tongue is like the curtain of the
door, which waveth to and fro for them that enter in: her neck is set in the fashion of
steps which the first maker hath wrought, and her two hands signify and show, proclaiming
the dance of the happy ages, and her fingers point out the gates of the city. Her chamber
is bright with light and breatheth forth the odour of balsam and all spices, and giveth
out a sweet smell of myrrh and Indian leaf, and within are myrtles strown on the floor,
and of all manner of odorous flowers, and the door-posts(?) are adorned with freedst. 7
And surrounding her her groomsmen keep her, the number of whom is seven, whom she herself
hath chosen. And her bridesmaids are seven, and they dance before her. And twelve in
number are they that serve before her and are subject unto her, which have their aim and
their look toward the bridegroom, that by the sight of him they may be enlightened; and
for ever shall they be with her in that eternal joy, and shall be at that marriage whereto
the princes are gathered together and shall attend at that banquet whereof the eternal
ones are accounted worthy, and shall put on royal raiment and be clad in bright robes; and
in joy and exultation shall they both be and shall glorify the Father of all, whose proud
light they have received, and are enlightened by the sight of their lord; whose immortal
food they have received, that hath no failing (excrementum, Syr.), and have drunk of the
wine that giveth then neither thirst nor desire. And they have glorified and praised with
the living spirit, the Father of truth and the mother of wisdom.
8 And when he had sung and ended this song, all that were there present gazed upon him;
and he kept silence, and they saw that his likeness was changed, but that which was spoken
by him they understood not, forasmuch as he was an Hebrew and that which he spake was said
in the Hebrew tongue. But the flute-girl alone heard all of it, for she was by race an
Hebrew and she went away from him and played to the rest, but for the most part she gazed
and looked upon him, for she loved him well, as a man of her own nation; moreover he was
comely to look upon beyond all that were there. And when the flute-girl had played to them
all and ended, she sat down over against him, gazing and looking earnestly upon him. But
he looked upon no man at all, neither took heed of any but only kept his eyes looking
toward the ground, waiting the time when he might depart thence.
But the cup-bearer that had buffeted him went down to the well to draw water; and there
chanced to be a lion there, and it slew him and left him Lying in that place, having torn
his limbs in pieces, and forthwith dogs seized his members, and among them one black dog
holding his right hand in his mouth bare it into the place of the banquet.
9 And all when they saw it were amazed and inquired which of them it was that was
missing. And when it became manifest that it was the hand of the cup-bearer which had
smitten the apostle, the flute-girl brake her flute and cast it away and went and sat down
at the apostle's feet, saying: This is either a god or an apostle of God, for I heard him
say in the Hebrew tongue: ' I shall now see the hand that hath smitten me dragged by
dogs', which thing ye also have now beheld; for as he said, so hath it come about. And
some believed her, and some not.
But when the king heard of it, he came and said to the apostle: Rise up and come with
me, and pray for my daughter: for she is mine only-begotten, and to-day I give her in
marriage. But the apostle was not willing to go with him, for the Lord was not yet
revealed unto him in that place. But the king led him away against his will unto the
bride-chamber that he might pray for them.
10 And the apostle stood, and began to pray and to speak thus: My Lord and MY God, that
travellest with thy servants, that guidest and correctest them that believe in thee, the
refuge and rest of the oppressed, the hope of the poor and ransomer of captives, the
physician of the souls that lie sick and saviour of all creation, that givest life unto
the world and strengthenest souls; thou knowest things to come, and by our means
accomplishest them: thou Lord art he that revealeth hidden mysteries and maketh manifest
words that are secret: thou Lord art the planter of the good tree, and of thine hands are
all good works engendered: thou Lord art he that art in all things and passest through
all, and art set in all thy works and manifested in the working of them all. Jesus Christ,
Son of compassion and perfect saviour, Christ, Son of the living God, the undaunted power
that hast overthrown the enemy, and the voice that was heard of the rulers, and made all
their powers to quake, the ambassador that wast sent from the height and camest down even
unto hell, who didst open the doors and bring up thence them that for many ages were shut
up in the treasury of darkness, and showedst them the way that leadeth up unto the height:
l beseech thee, Lord Jesu, and offer unto thee supplication for these young persons, that
thou wouldest do for them the things that shall help them and be expedient and profitable
for them. And he laid his hands on them and said: The Lord shall be with you, and left
them in that place and departed.
11 And the king desired the groomsmen to depart out of the bride-chamber; and when all
were gone out and the doors were shut, the bridegrroom lifted up the curtain of the
bride-chamber to fetch the bride unto him. And he saw the Lord Jesus bearing the likeness
of Judas Thomas and speaking with the bride; even of him that but now had blessed them and
gone out from them, the apostle; and he saith unto him: Wentest thou not out in the sight
of all? how then art thou found here? But the Lord said to him: I am not Judas which is
also called Thomas but I am his brother. And the Lord sat down upon the bed and bade them
also sit upon chairs, and began to say unto them:
12 Remember, my children, what my brother spake unto you and what he delivered before
you: and know this, that if ye abstain from this foul intercourse, ye become holy temples,
pure, being quit of impulses and pains, seen and unseen, and ye will acquire no cares of
life or of children, whose end is destruction: and if indeed ye get many children, for
their sakes ye become grasping and covetous, stripping orphans and overreaching widows,
and by so doing subject yourselves to grievous punishments. For the more part of children
become useless oppressed of devils, some openly and some invisibly, for they become either
lunatic or half withered or blind or deaf or dumb or paralytic or foolish; and if they be
sound, again they will be vain, doing useless or abominable acts, for they will be caught
either in adultery or murder or theft or fornication, and by all these will ye be
afflicted.
But if ye be persuaded and keep your souls chaste before God, there will come unto you
living children whom these blemishes touch not, and ye shall be without care, leading a
tranquil life without grief or anxiety, looking to receive that incorruptible and true
marriage, and ye shall be therein groomsmen entering into that bride-chamber which is full
of immortality and light.
13 And when the young people heard these things, they believed the Lord and gave
themselves up unto him, and abstained from foul desire and continued so, passing the night
in that place. And the Lord departed from before them, saying thus: The grace of the Lord
shall be with you.
And when the morning was come the king came to meet them and furnished a table and
brought it in before the bridegroom and the bride. And he found them sitting over against
each other and the face of the bride he found unveiled, and the bridegroom was right
joyful.
And the mother came unto the bride and said: Why sittest thou so, child, and art not
ashamed, but art as if thou hadst lived with thine husband a long season? And her father
said: Because of thy great love toward thine husband dost thou not even veil thyself?
14 And the bride answered and said: Verily, father, I am in great love, and I pray my
Lord that the love which I have perceived this night may abide with me, and I will ask for
that husband of whom I have learned to-day: and therefore I will no more veil myself,
because the mirror (veil) of shame is removed from me; and therefore am I no more ashamed
or abashed, because the deed of shame and confusion is departed far from me; and that I am
not confounded, it is because my astonishment hath not continued with me; and that I am in
cheerfulness and joy, it is because the day of my joy hath not been troubled; and that I
have set at nought this husband and this marriage that passeth away from before mine eyes,
it is because I am joined in another marriage; and that I have had no intercourse with a
husband that is temporal, whereof the end is with lasciviousness and bitterness of soul,
it is because I am yoked unto a true husband.
15 And while the bride was saying yet more than this, the bridegroom answered and said:
I give thee thanks, O Lord, that hast been proclaimed by the stranger, and found in us;
who hast removed me far from corruption and sown life in me; who hast rid me of this
disease that is hard to be healed and cured and abideth for ever, and hast implanted sober
health in me; who hast shown me thyself and revealed unto me all my state wherein I am;
who hast redeemed me from falling and led me to that which is better, and set me free from
temporal things and made me worthy of those that are immortal and everlasting; that hast
made thyself lowly even down to me and my littleness, that thou mayest present me unto thy
greatness and unite me unto thyself; who hast not withheld thine own bowels from me that
was ready to perish, but hast shown me how to seek myself and know who I was, and who and
in what manner I now am, that I may again become that which I was: whom I knew not, but
thyself didst seek me out: of whom I was not aware, but thyself hast taken me to thee:
whom I have perceived, and now am not able to be unmindful of him: whose love burneth
within me, and I cannot speak it as is fit, but that which I am able to say of it is
little and scanty, and not fitly proportioned unto his glory: yet he blameth me not that
presume to say unto him even that which I know not: for it is because of his love that I
say even this much.
16 Now when the king heard these things from the bridegroom and the bride, he rent his
clothes and said unto them that stood by him: Go forth quickly and go about the whole
city, and take and bring me that man that is a sorcerer who by ill fortune came unto this
city; for with mine own hands I brought him into this house, and I told him to pray over
this mine ill-starred daughter; and whoso findeth and bringeth him to me, I will give him
whatsoever he asketh of me. They went, therefore and went about seeking him, and found him
not; for he had set sail. They went also unto the inn where he had lodged and found there
the flute-girl weeping and afflicted because he had not taken her with him. And when they
told her the matter that had befallen with the young people she was exceeding glad at
hearing it, and put away her grief and said: Now have I also found rest here. And she rose
up and went unto them, and was with them a long time, until they had instructed the king
also. And many of the brethren also gathered there until they heard the report of the
apostle, that he was come unto the cities of India and was teaching there: and they
departed and joined themselves unto him.
The Second Act: Concerning his coming unto the king Gundaphorus.
17 Now when the apostle was come into the cities of India with Abbanes the merchant,
Abbanes went to salute the king Gundaphorus, and reported to him of the carpenter whom he
had brought with him. And the king was glad, and commanded him to come in to him. So when
he was come in the king said unto him: What craft understandest thou? The apostle said
unto him: The craft of carpentering and of building. The king saith unto him: What
craftsmanship, then, knowest thou in wood, and what in stone? The apostle saith: In wood:
ploughs, yokes, goads, pulleys, and boats and oars and masts; and in stone: pillars,
temples, and court-houses for kings. And the king said: Canst thou build me a palace? And
he answered: Yea, I can both build and furnish it; for to this end am I come, to build and
to do the work of a carpenter.
18 And the king took him and went out of the city gates and began to speak with him on
the way concerning the building of the court-house, and of the foundations, how they
should be laid, until they came to the place wherein he desired that the building should
be; and he said: Here will I that the building should be. And the apostle said: Yea, for
this place is suitable for the building. But the place was woody and there was much water
there. So the king said: Begin to build. But he said: I cannot begin to build now at this
season. And the king said: When canst thou begin? And he said: I will begin in the month
Dius and finish in Xanthicus. But the king marvelled and said: Every building is builded
in summer, and canst thou in this very winter build and make ready a palace? And the
apostle said: Thus it must be, and no otherwise is it possible. And the king said: If,
then, this seem good to thee, draw me a plan, how the work shall be, because I shall
return hither after some long time. And the apostle took a reed and drew, measuring the
place; and the doors he set toward the sunrising to look toward the light, and the windows
toward the west to the breezes, and the bakehouse he appointed to be toward the south and
the aqueduct for the service toward the north. And the king saw it and said to the
apostle: Verily thou art a craftsman and it belitteth thee to be a servant of kings. And
he left much money with him and departed from him.
19 And from time to time he sent money and provision, and victual for him and the rest
of the workmen. But Thomas receiving it all dispensed it, going about the cities and the
villages round about, distributing and giving alms to the poor and afflicted, and
relieving them, saying: The king knoweth how to obtain recompense fit for kings, but at
this time it is needful that the poor should have refreshment.
After these things the king sent an ambassador unto the apostle, and wrote thus:
Signify unto me what thou hast done or what I shall send thee, or of what thou hast need.
And the apostle sent unto him, saying: The palace (praetorium) is builded and only the
roof remaineth. And the king hearing it sent him again gold and silver (lit. unstamped),
and wrote unto him: Let the palace be roofed, if it is done. And the apostle said unto the
Lord: I thank thee O Lord in all things, that thou didst die for a little space that I
might live for ever in thee, and that thou hast sold me that by me thou mightest set free
many. And he ceased not to teach and to refresh the afflicted, saying: This hath the Lord
dispensed unto you, and he giveth unto every man his food: for he is the nourisher of
orphans and steward of the widows, and unto all that are afflicted he is relief and rest.
20 Now when the king came to the city he inquired of his friends concerning the palace
which Judas that is called Thomas was building for him. And they told him: Neither hath he
built a palace nor done aught else of that he promised to perform, but he goeth about the
cities and countries, and whatsoever he hath he giveth unto the poor, and teacheth of a
new God, and healeth the sick, and driveth out devils, and doeth many other wonderful
things; and we think him to be a sorcerer. Yet his compassions and his cures which are
done of him freely, and moreover the simplicity and kindness of him and his faith, do
declare that he is a righteous man or an apostle of the new God whom he preacheth; for he
fasteth continually and prayeth, and eateth bread only, with salt, and his drink is water,
and he weareth but one garment alike in fair weather and in winter, and receiveth nought
of any man, and that he hath he giveth unto others. And when the king heard that, he
rubbed his face with his hands, and shook his head for a long space.
21 And he sent for the merchant which had brought him, and for the apostle, and said
unto him: Hast thou built me the palace? And he said: Yea. And the king said: When, then,
shall we go and see it? but he answered him and said: Thou canst not see it now, but when
thou departest this life, then thou shalt see it. And the king was exceeding wroth, and
commanded both the merchant and Judas which is called Thomas to be put in bonds and cast
into prison until he should inquire and learn unto whom the king's money had been given,
and so destroy both him and the merchant.
And the apostle went unto the prison rejoicing, and said to the merchant: Fear thou
nothing, only believe in the God that is preached by me, and thou shalt indeed be set free
from this world, but from the world to come thou shalt receive life. And the king took
thought with what death he should destroy them. And when he had determined to flay them
alive and burn them with fire, in the same night Gad the king's brother fell sick, and by
reason of his vexation and the deceit which the king had suffered he was greatly
oppressed; and sent for the king and said unto him: O king my brother, I commit unto thee
mine house and my children; for I am vexed by reason of the provocation that hath befallen
thee, and lo, I die; and if thou visit not with vengeance upon the head of that sorcerer,
thou wilt give my soul no rest in hell. And the king said to his brother: All this night
have I considered how I should put him to death and this hath seemed good to me, to flay
him and burn him with fire, both him and the merchant which brought him (Syr. Then the
brother of the king said to him: And if there be anything else that is worse than this, do
it to him; and I give thee charge of my house and my children).
22 And as they talked together, the soul of his brother Gad departed. And the king
mourned sore for Gad, for he loved him much, and commanded that he should be buried in
royal and precious apparel (Syr. sepulchre). Now after this angels took the soul of Gad
the king's brother and bore it up into heaven, showing unto him the places and dwellings
that were there, and inquired of him: In which place wouldest thou dwell? And when they
drew near unto the building of Thomas the apostle which he had built for the king, Gad saw
it and said unto the angels: I beseech you, my lords, suffer me to dwell in one of the
lowest rooms of these. And they said to him: Thou canst not dwell in this building. And he
said: Wherefore ? And they say unto him: This is that palace which that Christian builded
for thy brother. And he said: I beseech you, my lords, suffer me to go to my brother, that
I may buy this palace of him, for my brother knoweth not of what sort it is, and he will
sell it unto me.
23 Then the angels let the soul of Gad go. And as they were putting his grave clothes
upon him, his soul entered into him and he said to them that stood about him: Call my
brother unto me, that I may ask one petition of him. Straightway therefore they told the
king, saying: Thy brother is revived. And the king ran forth with a great company and came
unto his brother and entered in and stood by his bed as one amazed, not being able to
speak to him. And his brother said: I know and am persuaded, my brother, that if any man
had asked of thee the half of thy kingdom, thou wouldest have given it him for my sake;
therefore I beg of thee to grant me one favour which I ask of thee, that thou wouldest
sell me that which I ask of thee. And the king answered and said: And what is it which
thou askest me to sell thee? And he said: Convince me by an oath that thou wilt grant it
me. And the king sware unto him: One of my possessions, whatsoever thou shalt ask, I will
give thee. And he saith to him: Sell me that palace which thou hast in the heavens ? And
the king said: Whence should I have a palace in the heavens? And he said: Even that which
that Christian built for thee which is now in the prison, whom the merchant brought unto
thee, having purchased him of one Jesus: I mean that Hebrew slave whom thou desiredst to
punish as having suffered deceit at his hand: whereat I was grieved and died, and am now
revived.
24 Then the king considering the matter, understood it of those eternal benefits which
should come to him and which concerned him, and said: That palace I cannot sell thee, but
I pray to enter into it and dwell therein and to be accounted worthy of the inhabiters of
it, but if thou indeed desirest to buy such a palace, lo, the man liveth and shall build
thee one better than it. And forthwith he sent and brought out of prison the apostle and
the merchant that was shut up with him, saying: I entreat thee, as a man that entreateth
the minister of God, that thou wouldest pray for me and beseech him whose minister thou
art to forgive me and overlook that which I have done unto thee or thought to do, and that
I may become a worthy inhabiter of that dwelling for the which I took no pains, but thou
hast builded it for me, labouring alone, the grace of thy God working with thee, and that
I also may become a servant and serve this God whom thou preachest. And his brother also
fell down before the apostle and said: I entreat and supplicate thee before thy God that I
may become worthy of his ministry and service, and that it may fall to me to be worthy of
the things that were shown unto me by his angels.
25 And the apostle, filled with joy, said: I praise thee, O Lord Jesu, that thou hast
revealed thy truth in these men; for thou only art the God of truth, and none other, and
thou art he that knoweth all things that are unknown to the most; thou, Lord, art he that
in all things showest compassion and sparest men. For men by reason of the error that is
in them have overlooked thee but thou hast not overlooked them. And now at mv supplication
and request do thou receive the king and his brother and join them unto thy fold,
cleansing them with thy washing and anointing them with thine oil from the error that
encompasseth them: and keep them also from the wolves, bearing them into thy meadows. And
give them drink out of thine immortal fountain which is neither fouled nor drieth up; for
they entreat and supplicate thee and desire to become thy servants and ministers, and for
this they are content even to be persecuted of thine enemies, and for thy sake to be hated
of them and to be mocked and to die, like as thou for our sake didst suffer all these
things, that thou mightest preserve us, thou that art Lord and verily the good shepherd.
And do thou grant them to have confidence in thee alone, and the succour that cometh of
thee and the hope of their salvation which they look for from thee alone; and that they
may be grounded in thy mysteries and receive the perfect good of thy graces and gifts, and
flourish in thy ministry and come to perfection in thy Father.
26 Being therefore wholly set upon the apostle, both the king Gundaphorus and Gad his
brother followed him and departed not from him at all, and they also relieved them that
had need giving unto all and refreshing all. And they besought him that they also might
henceforth receive the seal of the word, saying unto him: Seeing that our souls are at
leisure and eager toward God, give thou us the seal; for we have heard thee say that the
God whom thou preachest knoweth his own sheep by his seal. And the apostle said unto them:
I also rejoice and entreat you to receive this seal, and to partake with me in this
eucharist and blessing of the Lord, and to be made perfect therein. For this is the Lord
and God of all, even Jesus Christ whom I preach, and he is the father of truth, in whom I
have taught you to believe. And he commanded them to bring oil, that they might receive
the seal by the oil. They brought the oil therefore, and lighted many lamps; for it was
night (Syr. whom I preach: and the king gave orders that the bath should be closed for
seven days, and that no man should bathe in it: and when the seven days were done, on the
eighth day they three entered into the bath by night that Judas might baptize them. And
many lamps were lighted in the bath).
27 And the apostle arose and sealed them. And the Lord was revealed unto them by a
voice, saying: Peace be unto you brethren. And they heard his voice only, but his likeness
they saw not, for they had not yet received the added sealing of the seal (Syr. had not
been baptized). And the apostle took the oil and poured it upon their heads and anointed
and chrismed them, and began to say (Syr. And Judas went up and stood upon the edge of the
cistern and poured oil upon their heads and said):
Come, thou holy name of the Christ that is above every name.
Come, thou power of the Most High, and the compassion that is perfect.
Come, gift (charism) of the Most High.
Come, compassionate mother.
Come, communion of the male.
Come, she that revealeth the hidden mysteries.
Come, mother of the seven houses, that thy rest may be in the eighth house.
Come, elder of the five members, mind, thought, reflection, consideration, reason;
communicate with these young men.
Come, holy spirit, and cleanse their reins and their heart, and give them the added
seal, in the name of the Father and Son and Holy Ghost.
And when they were sealed, there appeared unto them a youth holding a lighted torch, so
that their lamps became dim at the approach of the light thereof. And he went forth and
was no more seen of them. And the apostle said unto the Lord: Thy light, O Lord, is not to
be contained by us, and we are not able to bear it, for it is too great for our sight.
And when the dawn came and it was morning, he brake bread and made them partakers of
the eucharist of the Christ. And they were glad and rejoiced.
And many others also, believing, were added to them, and came into the refuge of the
Saviour.
28 And the apostle ceased not to preach and to say unto them: Ye men and women, boys
and girls, young men and maidens, strong men and aged, whether bond or free, abstain from
fornication and covetousness and the service of the belly: for under these three heads all
iniquity cometh about. For fornication blindeth the mind and darkeneth the eyes of the
soul, and is an impediment to the life (conversation) of the body, turning the whole man
unto weakness and casting the whole body into sickness. And greed putteth the soul into
fear and shame; being within the body it seizeth upon the goods of others, and is under
fear lest if it restore other men's goods to their owner it be put to shame. And the
service of the belly casteth the soul into thoughts and cares and vexations, taking
thought lest it come to be in want, and have need of those things that are far from it.
If, then, ye be rid of these ye become free of care and grief and fear, and that abideth
with you which was said by the Saviour: Take no thought for the morrow, for the morrow
shall take thought for the things of itself. Remember also that word of him of whom I
spake: Look at the ravens and see the fowls of the heaven, that they neither sow nor reap
nor gather into barns, and God dispenseth unto them; how much more unto you, O ye of
little faith? But look ye for his coming and have your hope in him and believe on his
name. For he is the judge of quick and dead, and he giveth to every one according to their
deeds, and at his coming and his latter appearing no man hath any word of excuse when he
is to be judged by him, as though he had not heard. For his heralds do proclaim in the
four quarters (climates) of the world. Repent ye, therefore, and believe the promise and
receive the yoke of meekness and the light burden, that ye may live and not die. These
things get, these keep. Come forth of the darkness that the light may receive you! Come
unto him that is indeed good, that ye may receive grace of him and implant his sign in
your souls.
29 And when he had thus spoken, some of them that stood by said: It is time for the
creditor to receive the debt. And he said unto them: He that is lord of the debt desireth
always to receive more; but let us give him that which is due. And he blessed them, and
took bread and oil and herbs and salt and blessed and gave unto them; but he himself
continued his fast, for the Lord's day was coming on (Syr. And he himself ate, because the
Sunday was dawning).
And when night fell and he slept, the Lord came and stood at his head, saying: Thomas,
rise early, and having blessed them all, after the prayer and the ministry go by the
eastern road two miles and there will I show thee my glory: for by thy going shall many
take refuge with me, and thou shalt bring to light the nature and power of the enemy. And
he rose up from sleep and said unto the brethren that were with him: Children, the Lord
would accomplish somewhat by me to-day, but let us pray, and entreat of him that we may
have no impediment toward him, but that as at all times, so now also it may be done
according to his desire and will by us. And having so said, he laid his hands on them and
blessed them, and brake the bread of the eucharist and gave it them, saying: This
Eucharist shall be unto you for compassion and mercy, and not unto judgement and
retribution. And they said Amen.
Note by Professor F. C. Burliitt, D.D.:
In the Acts of Thomas, 27, the apostle, being about to baptize Gundaphorus the king
of India with his brother Gad, invokes the holy name of the Christ, and among other
invocations says (according to the best Greek text):
'Come, O elder of the five members, mind, idea, thoughtfulness, consideration,
reasoning, communicate with these youths.'
What is the essential distinction of these five words for 'mind', and what is meant
by the 'elder' (presbuteros, Greek)? We turn to the Syriac, as the original language in
which our tale was composed though our present text, which rests here on two manuscripts,
has now and then been bowdlerized in the direction of more conventional phraseology, a
process that the Greek has often escaped. Here in the Syriac we find (Wright, p.193, l.13;
E.Tr., p.166, last line but one):
'Come, Messenger of reconciliation, and communicate with the minds of these
youths.'
The word for 'Come' is fem., while 'Messenger' (Izgadda) is masc. This is because
the whole prayer is an invocation of the Holy Spirit, which in old Syriac is invariably
treated as feminine. The word for Messenger is that used in thc Manichaean cosmogony for a
heavenly Spirit sent from the Divine Light: this Spirit appeared as androgynous, so that
the use of the word here with the feminine verb is not inappropriate. It further leads us
to look out for other indications of Manichaean phraseology in the passage. But first it
suggests to us that (presbuteros) in our passage is a corruption of, or is used for,
(presbeutes), 'an ambassador'.
As for the five words for 'mind', they are clearly the equivalents of (hauna,
mad'a, re'yana, mahshebhatha, tar'itha), named by Theodore bar Khoni as the Five
Shekhinas, or Dwellings, or Manifestations, of the Father of Greatness, the title by which
the Manichaeans spoke of the ultimate Source of Light. There is a good discussion of these
five words by M. A. Kugener in F. Cumont's (Recherches sur le Manicheisme) i, p. 10, note
3. In English we may say:
hauna means 'sanity', mad'a means 'reason', re'yana means 'mind', mahshabhetha
means 'imagination', tar'itha means 'intention'
The Greek terms, used here and also in Acta Archelai, are in my opinion merely
equivalents for the Syriac terms.
Act the Third: Concerning the servant
30 And the apostle went forth to go where the Lord had bidden him; and when he was near
to the second mile (stone) and had turned a little out of the way, he saw the body of a
comely youth lying, and said: Lord, is it for this that thou hast brought me forth, to
come hither that I might see this (trial) temptation? thy will therefore be done as thou
desirest. And he began to pray and to say: O Lord, the judge of quick and dead, of the
quick that stand by and the dead that lie here, and master and father of all things; and
father not only of the souls that are in bodies but of them that have gone forth of them,
for of the souls also that are in pollutions (al. bodies) thou art lord and judge; come
thou at this hour wherein I call upon thee and show forth thy glory upon him that lieth
here. And he turned himself unto them that followed him and said: This thing is not come
to pass without cause, but the enemy hath effected it and brought it about that he may
assault (?) us thereby; and see ye that he hath not made use of another sort, nor wrought
through any other creature save that which is his subject.
31 And when he had so said, a great (Syr. black) serpent (dragon) came out of a hole,
beating with his head and shaking his tail upon the ground, and with (using) a loud voice
said unto the apostle: I will tell before thee the cause wherefore I slew this man, since
thou art come hither for that end, to reprove my works. And the apostle said: Yea, say on.
And the serpent: There is a certain beautiful woman in this village over against us; and
as she passed by me (or my place) I saw her and was enamoured of her, and I followed her
and kept watch upon her; and I found this youth kissing her, and he had intercourse with
her and did other shameful acts with her: and for me it was easy to declare them before
thee, for I know that thou art the twin brother of the Christ and always abolishest our
nature (Syr. easy for me to say, but to thee I do not dare to utter them because I know
that the ocean-flood of the Messiah will destroy our nature): but because I would not
affright her, I slew him not at that time, but waited for him till he passed by in the
evening and smote and slew him, and especially because he adventured to do this upon the
Lord's day.
And the apostle inquired of him, saying: Tell me of what seed and of what race thou
art. 32 And he said unto him: I am a reptile of the reptile nature and noxious son of the
noxious father: of him that hurt and smote the four brethren which stood upright (om.
Syr.: the elements or four cardinal points may be meant) I am son to him that sitteth on a
throne over all the earth that receiveth back his own from them that borrow: I am son to
him that girdeth about the sphere: and I am kin to him that is outside the ocean, whose
tail is set in his own mouth: I am he that entered through the barrier (fence) into
paradise and spake with Eve the things which my father bade me speak unto her: I am he
that kindled and inflamed Cain to kill his own brother, and on mine account did thorns and
thistles grow up in the earth: I am he that cast down the angels from above and bound them
in lusts after women, that children born of earth might come of them and I might work my
will in them: I am he that hardened Pharaoh's heart that he should slay the children of
Israel and enslave them with the yoke of cruelty: I am he that caused the multitude to err
in the wilderness when they made the calf: I am he that inflamed Herod and enkindled
Caiaphas unto false accusation of a lie before Pilate; for this was fitting to me: I am he
that stirred up Judas and bribed him to deliver up the Christ: I am he that inhabiteth and
holdeth the deep of hell (Tartarus), but the Son of God hath wronged me, against my will,
and taken (chosen) them that were his own from me: I am kin to him that is to come from
the east, unto whom also power is given to do what he will upon the earth.
33 And when that serpent had spoken these things in the hearing of all the people, the
apostle lifted up his voice on high and said: Cease thou henceforth, O most shameless one,
and be put to confusion and die wholly, for the end of thy destruction is come, and dare
not to tell of what thou hast done by them that have become subject unto thee. And I
charge thee in the name of that Jesus who until now contendeth with you for the men that
are his own, that thou suck out thy venom which thou hast put into this man, and draw it
forth and take it from him. But the serpent said: Not yet is the end of our time come as
thou hast said. Wherefore compellest thou me to take back that which I have put into this
man, and to die before my time? for mine own father, when he shall draw forth and suck out
that which he hath cast into the creation, then shall his end come. And the apostle said
unto him: Show, then, now the nature of thy father. And the serpent came near and set his
mouth upon the wound of the young man and sucked forth the gall out of it. And by little
and little the colour of the young man which was as purple, became white, but the serpent
swelled up. And when the serpent had drawn up all the gall into himself, the young man
leapt up and stood, and ran and fell at the apostle's feet: but the serpent being swelled
up, burst and died, and his venom and gall were shed forth; and in the place where his
venom was shed there came a great gulf, and that serpent was swallowed up therein. And the
apostle said unto the king and his brother: Take workmen and fill up that place, and lay
foundations and build houses upon them, that it may be a dwelling-place for strangers.
34 But the youth said unto the apostle with many tears: Wherein have I sinned against
thee? for thou art a man that hast two forms, and wheresoever thou wilt, there thou art
found, and art restrained of no man, as I behold. For I saw that man that stood by thee
and said unto thee: I have many wonders to show forth by thy means and I have great works
to accomplish by thee, for which thou shalt receive a reward; and thou shalt make many to
live, and they shall be in rest in light eternal as children of God. Do thou then, saith
he, speaking unto thee of me, quicken this youth that hath been stricken of the enemy and
be at all times his overseer. Well, therefore, art thou come hither, and well shalt thou
depart again unto him, and yet he never shall leave thee at any time. But I am become
without care or reproach: and he hath enlightened me from the care of the night and I am
at rest from the toil of the day: and I am set free from him that provoked me to do thus,
sinning against him that taught me to do contrary thereto: and I have lost him that is the
kinsman of the night that compelled me to sin by his own deeds, and have found him that is
of the light, and is my kinsman. I have lost him that darkeneth and blindeth his own
subjects that they may not know what they do and, being ashamed at their own works, may
depart from him, and their works come to an end; and have found him whose works are light
and his deeds truth, which if a man doeth he repenteth not of them. And I have left him
with whom lying abideth, and before whom darkness goeth as a veil, and behind him
followeth shame, shameless in indolence; and I have found him that showeth me fair things
that I may take hold on them, even the son of the truth that is akin unto concord, who
scattereth away the mist and enlighteneth his own creation, and healeth the wounds thereof
and overthroweth the enemies thereof. But I beseech thee, O man of God, cause me to behold
him again, and to see him that is now become hidden from me, that I may also hear his
voice whereof I am not able to express the wonder, for it belongeth not to the nature of
this bodily organ.
(Before this speech Syr. (Wright) inserts one of equal length, chiefly about man's
free will and fall. But the fifth-century palimpsest edited by Mrs. Lewis agrees with the
Greek.)
35 And the apostle answered him, saying: If thou depart from these things whereof thou
hast received knowledge, as thou hast said, and if thou know who it is that hath wrought
this in thee, and learn and become a hearer of him whom now in thy fervent love thou
seekest; thou shalt both see him and be with him for ever, and in his rest shalt thou
rest, and shalt be in his joy. But if thou be slackly disposed toward him and turn again
unto thy former deeds, and leave that beauty and that bright countenance which now was
showed thee, and forget the shining of his light which now thou desirest, not only wilt
thou be bereaved of this life but also of that which is to come and thou wilt depart unto
him whom thou saidst thou hadst lost, and will no more behold him whom thou saidst thou
hadst found.
36 And when the apostle had said this, he went into the city holding the hand of that
youth, and saying unto him: These things which thou hast seen, my child, are but a few of
the many which God hath, for he doth not give us good tidings concerning these things that
are seen, but greater things than these doth he promise us; but so long as we are in the
body we are not able to speak and show forth those which he shall give unto our souls. If
we say that he giveth us light, it is this which is seen, and we have it: and if we say it
of wealth, which is and appeareth in the world, we name it (we speak of something which is
in the world, Syr.), and we need it not, for it hath been said: Hardly shall a rich man
enter into the kingdom of heaven: and if we speak of apparel of raiment wherewith they
that are luxurious in this life are clad, it is named (we mention something that nobles
wear, Syr.), and it hath been said: They that wear soft raiment are in the houses of
kings. And if of costly banquets, concerning these we have received a commandment to
beware of them, not to be weighed down With reveling and drunkenness and cares of this
life -speaking of things that are- and it hath been said: Take no thought for your life
(soul), what ye shall eat or what ye shall drink, neither for your body, what ye shall put
on, for the soul is more than the meat and the body than the raiment. And of rest, if we
speak of this temporal rest, a judgement is appointed for this also. But we speak of the
world which is above, of God and angels, of watchers and holy ones of the immortal
(ambrosial) food and the drink of the true vine, of raiment that endureth and groweth not
old, of things which eye hath not seen nor ear heard, neither have they entered into the
heart of sinful men, the things which God hath prepared for them that love him. Of these
things do we converse and of these do we bring good tidings. Do thou therefore also
believe on him that thou mayest live, and put thy trust in him, and thou shalt not die.
For he is not persuaded with gifts, that thou shouldest offer them to him, neither is he
in need of sacrifices, that thou shouldest sacrifice unto him. But look thou unto him, and
he will not overlook thee; and turn unto him, and he will not forsake thee. For his
comeliness and his beauty will make thee wholly desirous to love him: and indeed he
permitteth thee not to turn thyself away.
37 And when the apostle had said these things unto that youth, a great multitude joined
themselves unto them. And the apostle looked and saw them raising themselves on high that
they might see him, and they were going up into high places; and the apostle said unto
them: Ye men that are come unto the assembly of Christ, and would believe on Jesus, take
example hereby, and see that if ye be not lifted up, ye cannot see me who am little, and
are not able to spy me out who am like unto you. If, then, ye cannot see me who am like
you unless ye lift yourselves up a little from the earth, how can ye see him that dwelleth
in the height and now is found in the depth, unless ye first lift yourselves up out of
your former conversation, and your unprofitable deeds, and your desires that abide not,
and the wealth that is left here, and the possession of earth that groweth old, and the
raiment that corrupteth, and the beauty that waxeth old and vanisheth away, and yet more
out of the whole body wherein all these things are stored up, and which groweth old and
becometh dust, returning unto its own nature? For it is the body which maintaineth all
these things. But rather believe on our Lord Jesus Christ, vvhom we preach, that your hope
may be in him and in him ye may have life world without end, that he may become your
fellow traveller in this land of error, and may be to you an harbour in this troublous
sea. And he shall be to you a fountain springing up in this thirsty land and a chamber
fill of food in this place of them that hunger, and a rest unto your souls, yea, and a
physician for your bodies.
38 Then the multitude of them that were gathered together hearing these things wept,
and said unto the apostle: O man of God, the God whom thou preachest, we dare not say that
we are his, for the works which we have done are alien unto him and not pleasing to him;
but if he will have compassion on us and pity us and save us, overlooking our former deeds,
and will set us free from the evils which we committed being in error, and not impute them
unto us nor make remembrance of our former sins, we will become his servants and will
accomplish his will unto the end. And the apostle answered them and said: He reckoneth not
against you, neither taketh account of the sins which ye committed being in error, but
overlooketh your transgressions which ye have done in ignorance.
The Fourth Act: Concerning the colt
39 And while the apostle yet stood in the highway and spake with the multitude, A she
ass's colt came and stood before him (Syr. adds, And Judas said: It is not without the
direction of God that this colt has come hither. But to thee I say, O colt that by the
grace of our Lord there shall be given to thee speech before these multitudes who are
standing here; and do thou say whatsoever thou wilt, that they may believe in the God of
truth whom we preach. And the mouth of the colt was opened, and it spake by the power of
our Lord and said to him) and opened its mouth and said: Thou twin of Christ, apostle of
the Most High and initiate in the hidden word of Christ who receivest his secret oracles,
fellow worker with the Son of God, who being free hast become a bondman, and being sold
hast brought many into liberty. Thou kinsman of the great race that hath condemned the
enemy and redeemed his own, that hast become an occasion of life unto man in the land of
the Indians; for thou hast come (against thy will, Syr.) unto men that were in error, and
by thy appearing and thy divine words they are now turning unto the God of truth which
sent thee: mount and sit upon me and repose thyself until thou enter into the city. And
the apostle answered and said: O Jesu Christ (Son) that understandest the perfect mercy! O
tranquillity and quiet that now art spoken of (speakest, Syr.) by (among) brute beasts! O
hidden rest, that art manifested by thy working, Saviour of us and nourisher, keeping us
and resting in alien bodies! O Saviour of our souls! spring that is sweet and unfailing;
fountain secure and clear and never polluted; defender and helper in the fight of thine
own servants, turning away and scaring the enemy from us, that fightest in many battles
for us and makest us conquerors in all; our true and undefeated champion (athlete); our
holy and victorious captain: glorious and giving unto thine own a joy that never passeth
away, and a relief wherein is none affliction; good shepherd that givest thyself for thine
own sheep, and hast vanquished the wolf and redeemed thine own lambs and led them into a
good pasture: we glorify and praise thee and thine invisible Father and thine holy spirit
(and) the mother of all creation.
40 And when the apostle had said these things, all the multitude that were there looked
upon him, expecting to hear what he would answer to the colt. And the apostle stood a long
time as it were astonied, and looked up into heaven and said to the colt: Of whom art thou
and to whom belongest thou? for marvelous are the things that are shown forth by thy
mouth, and amazing and such as are hidden from the many. And the colt answered and said: I
am of that stock that served Balaam, and thy lord also and teacher sat upon one that appertained unto me by race. And I also have now been sent to give thee rest by thy sitting upon me: and (that) I may receive (Syr. these may be confirmed in) faith, and unto me may be added that portion which now I shall receive by thy service wherewith I serve thee; and when I have ministered unto thee, it shall be taken from me. And the apostle said unto him: He is able who granted thee this gift, to cause it to be fulfilled unto the end in thee and in them that belong unto thee by race: for as to this mystery I am weak and powerless. And he would not sit upon him. But the colt besought and entreated him that he might be blessed of him by ministering unto him. Then the apostle mounted him and sat upon him; and they followed him, some going before and some following after, and all of them ran, desiring to see the end, and how he would dismiss the colt.
41 But when he came near to the city gates he dismounted from him, saying: Depart, and be thou kept safe where thou wert. And straightway the colt fell to the ground at the apostle's feet and died. And all they that were present were sorry and said to the apostle: Bring him to life and raise him up. But he answered and said unto them: I indeed am able to raise him by the name of Jesus Christ: but this is by all means expedient (or, this is by any means expedient). For he that gave him speech that he might talk was able to cause that he should not die; and I raise him not, not as being unable, but because this is that which is expedient and profitable for him. And he bade them that were present to dig a trench and bury his body and they did as they were commanded.
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