Acts of Thomas
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The Acts of Thomas is arguably is one of the New Testament apocrypha describing the life of the Apostle Thomas, whom it portrays as Jesus' twin brother. It survived in several manuscripts in various language, despite its Gnostic depiction of Christ.
The work provides romantic narratives of Thomas' miraculous evangelistic adventures, especially in India, where he traveled after being sold as a slave by the resurrected Jesus. The book ends with Thomas' martyrdom, in which he dies as a result of being pierced with spears because he had earned the ire of the monarch Misdaeus, whose wives and other relatives Thomas converted to an ascetic form of Christianity. Its liturgical elements, narrative, and poetry provide important insights into early Christian traditions, escpecially in Syria, where it was widely circulated and possible written.
Embedded in the Acts of Thomas at different places according to differing manuscript traditions is a Syriac hymn, The Hymn of the Pearl, (or Hymn of the Soul), a poem that gained a great deal of popularity in mainstream Christian circles. The Hymn is probably older than the Acts into which it has been inserted, and is worth appreciating on its own.
Fragments of four other cycles of romances about the figure of the apostle Thomas survive, but this is the only complete one. It should not be confused with the Gospel of Thomas.
Text
References to the work by Epiphanius show that it was still in circulation in the fourth century. The complete versions that survive are Syriac and Greek, and there are many surviving fragments of the text. Some scholars detect from the Greek that its original was written in Syriac, which places author of the Acts of Thomas in Syria.
The surviving Syriac manuscripts, however, have been edited to purge them of the most unorthodox overtly Gnostic passages, so that the Greek versions reflect the earlier tradition. Some scholars argue that the Acts of Thomas were originally composed in Greek and soon translated rendered into Syriac.
Though no less an orthodox saint than Gregory of Tours made a version of the text, mainstream Christian tradition rejects the Acts of Thomas as pseudepigraphical, apocryphal, and heretical. The Roman Catholic Church did not officially confirmed the Acts as heresy, however, until the Council of Trent in the sixteenth century.
Content
The text is broken by headings:
1 - Thomas goes to India
The apostles gather in Jerusalem, where each of them is assigned as an evangelist to a different regions of the world. Thomas is assigned to India, but refuses to go, pleading weakness of health, and also that, as a Jew, he cannot live among Gentiles. Despite a vision from Jesus that night, encouraging him to make the journey, but Thomas still refuses, saying: "Whither thou wouldest send me, send me, but elsewhere, for unto the Indians I will not go." Jesus then sells Thomas, who, like Jesus, is a carpenter, as a slave to merchant named Abbanes, the agent of King Gundaphorus of India. Sailing to the royal city of Andrapolis, Thomas attends the wedding feast of the king's daughter with his master. He declines food and drink, and refuses to gaze at a lovely flute-girl who dances for him. For his rudeness, he is struck by a royal cup-bearer. Thomas responds by bursting into a hymn of praise to the dancer and God, in which he prophesies in Hebrew: "I shall now see the hand that hath smitten me dragged by dogs." The cup-bearer is soon killed by a lion at the local well, after which he is eaten by dogs. The flute-girl immediately breaks her flute and becomes Thomas' disciple.
The king hears of the miracle and asks Thomas to pray for his daughter, who is an only child, and her marriage. At the bridal chamber, Thomas prays to Jesus as "the ambassador that wast sent from the height... 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." He blesses the couple, asking that God will show them what "will expedient and profitable" for them. However, when the groom enters the chamber, he sees a vision of Jesus, "bearing the likeness of Thomas" and speaking with the bride. Jesus declares "if ye abstain from this foul intercourse, ye become holy temples," and argues against procreation, since "children become useless, oppressed of devils... for they will be caught either in adultery or murder or theft or fornication, and by all these will ye be afflicted." The couple immediate convert, committing themselves to "abstain from foul desire." In the morning, the tells her parents: "I am yoked unto a true husband," and her groom gives thanks to Thomas/Jesus "who hast removed me far from corruption." The king is understandably upset and commands that Thomas, "the sorcerer," be apprehended.
2 - King Gundaphorus and his brother
Thomas meets King Gundaphorus, who learns of his carpentry skills and commands him to build a new royal palace, leaving him with a substantial sum of money to complete the task. Thomas, however, gives the money away to the poor and the sick as an example of God's love for them. The king imprisons both Thomas and his master, declaring that they will be punished with death. The king's brother, Gad, then takes sick and dies, leaving the king his house and all his possessions. The angels carry him to heaven and show him a gorgeous house, which they explain was built there for the king by Thomas. Gad asks for permission to return to earth, where he attempts to buy the king's heavenly palace from him. The king releases Thomas from prison and both he and his brother humble themselves before him and ask forgiveness that they may be made worthy to dwell in the heavenly palace. Gundaphorus and Gad become Thomas' disciples, devoting themselves to the care of the poor. Thomas seals their commitment with a sacrament of holy oil, reciting a liturgical psalm, invoking the orthodox Trinity, but apparently referring to the Holy Spirit as "Compassion Mother, communion of the male, she that revealeth the hidden mysteries, Mother of the seven houses."
Thomas continues his preaching, teaching all to "abstain from fornication and covetousness and the service of the belly."
3 - Thomas and the Great Serpent
Thomas encounters the dead body of a handsome youth. A huge black dragon emerges from a nearby hole and declares that he has killed the youth out of jealousy over the youth's sexual intercourse with a beautfiul young woman with whom the dragon was in love. The dragon knows that Thomas is Christ's twin brother and identifies himself as "the son to him that sitteth on a throne over all the earth" and also as he who "spake with Eve the things which my father bade me speak unto her." He also takes credit for inspiring Cain to kill Abel, and casting down the fallen angels and binding them in lust toward human women, in order children might be born who would do the dragon's will. He also takes credit for hardening Pharaoh's heart, causing the Israelites to sin in the wilderness, and moving Judas Iscariot deliver up the Christ.
Unafraid, Thomas commands the beast to suck out the venom by which he has slain the youth. The young man revives, and the dragon swells up, bursts, and dies. The youth proclaims that he is now free of the lust that caused him to sin with the young woman. He then accompanies Thomas toward the city, and a great multitude of believers join the true faith.
4 - Thomas and the talking colt
A young donkey then approach Thomas and miraculously speaks, addressing Thomas as "Thou Twin of Christ." The colt then invites Thomas to mount him and ride into the city. Thomas asks the colt about his origins, and he answer that he descends from the very ass who spoke to the prophet Balaam, and also from the donkey on whom Jesus rode when he entered Jerusalem. Thomas, feeling humbled, declines the colt's offer, but the donkey insists, and Thomas finally consents to mount him. The huge throne of onlookers follows Thomas into the city. Thomas dismounts him and dismisses him at the city gate, whereupon the poor colt promptly falls down dead. The crowd implores Thomas to raise the colt from the dead, but he refuses, not because he is unable, but because the colt had already fulfilled his miraculous purpose by speaking and testifying to the work of God. The people then bury the colt by the side of the road at Thomas' command.
5 - Thomas and the Devil's consort
Thomas and his throng enter the, where he is approached by very beautiful woman, who explains that she has been tormented by the Devil for five years. The trouble for her began when a young man had "foul intercourse" with her in her dream, which he has continued to until the present time. Thomas is outraged at this and command the Devil to come forth and face him. To one but Thomas and the can see the fiend, but all her him as he shouts: "What have we to do with thee, thou apostle of the Most High!... Wherefore wilt thou take away our power?" Weeping the Devil says to the woman: "I leave thee, my fairest consort... I forsake thee, my sure sister, my beloved in whom I was well pleased. What I shall do I know not." He then vanishes, leaving behind only fire and smoke that were seen by the astonished crowd. Thomas then blesses the crowd and seals both the woman and many others in the name of the Trinty. Those who are sealed then partake of the Eucharist with Thomas, who once again speaks of the Holy Spirit as that
"she that knoweth the mysteries of him that is chosen, she that hath part in all the combats of the noble champion... she that manifesteth the hidden things and maketh the unspeakable things plain, the holy dove that beareth the twin young; Come, the hidden Mother...Come and communicate with us in this [[Eucharist which we celebrate in thy name and in the love."
6 - The misguided youth the woman he murdered
A young man who has just taken the Eucharist is smitten with withered hands. He confesses that he had been in love with a young woman, but after haring Thomas' teaching and being sealed he wanted to refrain from have sex, with her, asking her to join him in a spiritual marriage instead. She refuses, and he murders her with a sword, not being able to bear the thought of her having sex with another man. Thomas decries the "insane union" of unrestrained lust and commands the youth to bathe in holy water. They then go to the inn where the victim's body lies. Thomas prays, and the young man takes his former lover by the hand, whereupon she comes back to life. She testifies that she has been in Hell, which she describes in considerable detail. Many people become believers as a result of the miracle and the woman's horrifying testimony.
7 - Thomas and the Captain
A wealthy captain of King Misdaeus asks Thomas to his wife and daughter, who are being tormented by devils that throw them down and strip them naked, even in public. The two woman are so beset by these incubi that they have not been able to either cook or eat properly for three years. Greatly grieved for the man, Thomas secures his commitment to Jesus and then agrees to help, converting many more believers through his prayers.
8 - Thomas and the wild asses
Thomas travels with the captain in his chariot, but the animals pulling the vehicle soon tire. At Thomas' suggestion, the captain goes to a nearby herd of wild asses and commands four of them in Thomas' name to come. Thomas then commands the asses to yoke themselves in the place of the wearied other animals. When the chariot arrives at the captain's home city the people are astonished to see wild assess harnessed and behaving so well.
Thomas then commands one of the wild assess to command the devils to come forth wife. The ass promptly obeys and the women approach Thomas in a zombie-like state. When Thomas confronts them, they both fall down as if dead, but the devil speaks. Thomas recognizes him as the same demon whom he had driven out of the women in the earlier city. The devil pleads that he is only acting under orders and doing what comes naturally to him, but Thomas commands him to leave and never possess a human being again. Surprisingly, the wild ass now gives a lengthy sermon encouraging Thomas to act and declaring the Gospel which Thomas normally preaches.
Thomas responds by praising Jesus, the "heavenly word of the Father: thou art the hidden light of the understanding, who shows of the way of truth, the driver away of darkness, and blotter-out of error." The then prays: "Let these souls be healed and rise up and become such as they were before they were smitten of the devils." The women are immediately healed. He then leads the wild asses outside the city and dismisses then back to the natural life and a happy ending.
9 - Thomas and the eife of Charisius
82 Now it chanced that a certain woman, the wife of Charisius, that was next unto the king, whose name was Mygdonia, came to see and behold the new name and the new God who was being proclaimed, and the new apostle who had come to visit their country: and she was carried by her own servants; and because of the great crowd and the narrow way they were not able to bring her near unto him. And she sent unto her husband to send her more to minister to her; and they came and approached her, pressing upon the people and beating them. And the apostle saw it and said to them: Wherefore overthrow ye them that come to hear the word, and are eager for it? and ye desire to be near me but are far off, as it was said of the multitude that came unto the Lord: Having eyes ye see not, and having ears ye hear not; and he said to the multitudes: He that hath ears to hear, let him hear; and: Come unto me, all ye that labour and are heavy laden, and I will give you rest.
83 And looking upon them that carried her, he said unto them: This blessing and this admonition [Here and elsewhere there is a marked divergence between the texts of U and P, the Roman and Paris MSS.: Bonnet prints them separately. P is on the whole much shorter. Syr. differs from both. I follow U, but it is very corrupt.] which was promised unto them is for you that are heavily burdened now. Ye are they that carry burdens grievous to be borne, and are borne about by her command. And though ye are men, they lay on you loads as on brute beasts, for they that have authority over you think that ye are not men such as themselves, whether bond or free. For neither shall possessions profit the rich, nor poverty save the poor from judgement; nor have we received a commandment which we are not able to perform, nor hath he laid on us burdens grievous to be borne which we are not able to carry; nor building which men build; nor to hew stones and prepare houses, as your craftsmen do by their own knowledge. But this commandment have we received of the Lord, that that which pleaseth not us when it is done by another this we should not do to any other man.
84 Abstain therefore first from adultery, for this is the beginning of all evils, and next from theft, which enticed Judas Iscariot, and brought him unto hanging; (and from covetousness,) for as many as yield unto covetousness see not that which they do; and from vainglory and from all foul deeds, especially them of the body, whereby cometh eternal condemnation. For this is the chief city of all evils; and likewise it bringeth them that hold their heads (necks) high unto tyranny, and draweth them down unto the deep, and subdueth them under its hands that they see not what they do; wherefore the things done of them are hidden from them.
85 But do ye become well-pleasing unto God in all good things, in meekness and quietness: for these doth God spare, and granteth eternal life and setteth death at nought. And in gentleness which followeth on all good things, and overcometh all enemies and alone receiveth the crown of victory: with gentleness (Syr.), and stretching out of the hand to the poor, and supplying the want of the needy, and distributing to them that are in necessity, especially them that walk in holiness. For this is chosen before God and leadeth unto eternal life: for this is before God the chief city of all good: for they that strive not in the course (stadium) of Christ shall not obtain holiness. And holiness did appear from God, doing away fornication, overthrowing the enemy, well-pleasing unto God: for she is an invincible champion (athlete), having honour from God, glorified of many: she is an ambassador of peace, announcing peace: if any gain her he abideth without care, pleasing the Lord, expecting the time of redemption: for she doeth nothing amiss, but giveth life and rest and joy unto all that gain her. [P has nothing of this, and Syr. makes better sense, but is not very interesting.]
86 But meekness hath overcome death and brought him under authority, meekness hath enslaved the enemy (U and P and Syr. now present the same text), meekness is the good yoke: meekness feareth not and opposeth not the many: meekness is peace and joy and exaltation of rest. Abide ye therefore in holiness and receive freedom from me, and be near unto meekness for in these three heads is portrayed the Christ whom I proclaim unto you. Holiness is the temple of Christ, and he that dwelleth in her getteth her for an habitation [SYR. is the of God rest temperance and], because for forty days and forty nights he fasted, tasting nothing: and he that keepeth her shall dwell in her as on a mountain. And meekness is his boast: for he said unto Peter our fellow apostle: Turn back thy sword and put it again into the sheath thereof: for if I had willed so to do, could I not have brought more than twelve legions of angels from my Father?
87 And when the apostle had said these things in the hearing of all the multitude, they trode and pressed upon one another: and the wife of Charisius the king's kinsman leapt out of her chair and cast herself on the earth before the apostle, and caught his feet and besought and said: O disciple of the living God, thou art come into a desert country, for we live in the desert; being like to brute beasts in our conversation, but now shall we be saved by thy hands; I beseech thee, therefore, take thought of me, and pray for me, that the compassion of the God whom thou preachest may come upon me, and I may become his dwelling place and be joined in prayer and hope and faith in him, and I also may receive the seal and become an holy temple and he may dwell in me.
88 And the apostle said: I do pray and entreat for you all, brethren, that believe on the Lord, and for you, sisters, that hope in Christ, that in all of you the word of God may tabernacle and have his tabernacle therein: for we have no power over them (Syr. because ye are given power over your own souls). And he began to say unto the woman Mygdonia: Rise up from the earth and compose thyself (take off thine ornaments, P; be mindful of thyself, Syr.). For this attire that is put on shall not profit thee nor the beauty of thy body, nor thine apparel, neither yet the fame of thy rank, nor the authority of this world, nor the polluted intercourse with thine husband shall avail thee if thou be bereaved of the true fellowship: for the appearance (fantasy) of ornamenting cometh to nought, and the body waxeth old and changeth, and raiment weareth out, and authority and lordship pass away (U corrupt; P abridges; Syr. has: passeth away accompanied with punishment, according as each person hath conducted himself in it), and the fellowship of procreation also passeth away, and is as it were condemnation. Jesus only abideth ever, and they that hope in him. Thus he spake, and said unto the woman: Depart in peace, and the Lord shall make thee worthy of his own mysteries. But she said: I fear to go away, lest thou forsake me and depart unto another nation. But the apostle said to her: Even if I go, I shall not leave thee alone, but Jesus of his compassion will be with thee. And she fell down and did him reverence and departed unto her house.
89 Now Charisius, the kinsman of Misdaeus the king, bathed himself and returned and laid him down to dine. And he inquired concerning his wife, where she was; for she had not come out of her own chamber to meet him as she was wont. And her handmaids said to him: She is not well. And he entered quickly into the chamber and found her Lying on the bed and veiled: and he unveiled her and kissed her, saying: Wherefore art thou sorrowful to-day? And she said: I am not well. And he said unto her: Wherefore then didst thou not keep the guise of thy freedom (Syr. pay proper respect to thy position as a free woman) and remain in thy house, but didst go and listen unto vain speeches and look upon works of sorcery? but rise up and dine with me, for I cannot dine without thee. But she said to him: To-day I decline it, for I am greatly afeared.
90 And when Charisius heard this of Mygdonia, he would not go forth to dinner, but bade his servants bring her to dine with him (Syr. bring food to him that he might sup in her presence): when then they brought it in, he desired her to dine with him, but she excused herself; since then she would not, he dined alone, saying unto her: On thine account I refused to dine with Misdaeus the king, and thou, wast thou not willing to dine with me? but she said: It is because I am not well. Charisius therefore rose up as he was wont and would sleep with her, but she said: Did I not tell thee that for today I refused it?
91 When he heard that he went to another bed and slept; and awaking out of sleep he said: My lady Mygdonia, hearken to the dream which I have seen. I saw myself lie at meat near to Misdaeus the king, and a dish of all sorts was set before us: and I saw an eagle come down from heaven and carry off from before me and the king two partridges, which he set against his heart; and again he came over us and flew about above us, and the king bade a bow to be brought to him; and the eagle again caught away from before us a pigeon and a dove, and the king shot an arrow at him, and it passed through him from one side to the other and hurt him not; and he being unscathed rose up into his own nest. And I awoke, and I am full of fear and sore vexed, because I had tasted of the partridge, and he suffered me not to put it to my mouth again. And Mygdonia said unto him: Thy dream is good: for thou every day eatest partridges, but this eagle had not tasted of a partridge until now.
92 And when it was morning Charisius went and dressed himself and shod his right foot with his left shoe; and he stopped, and said to Mygdonia: What then is this matter? for look, the dream and this action of mine! But Mygdonia said to him: And this also is not evil, but seemeth to me very good; for from an unlucky act there will be a change unto the better. And he washed his hands and went to salute Misdaeus the king.
93 And likewise Mygdonia rose up early and went to salute Judas Thomas the apostle, and she found him discoursing with the captain and all the multitude, and he was advising them and speaking of the woman which had received the Lord in her soul, whose wife she was; and the captain said: She is the wife of Charisius the kinsman of Misdaeus the king. And: Her husband is a hard man, and in every thing that he saith to the king he obeyeth him: and he will not suffer her to continue in this mind which she hath promised; for often-times hath he praised her before the king, saying that there is none other like her in love: all things therefore that thou speakest unto her are strange unto her. And the apostle said: If verily and surely the Lord hath risen upon her soul and she hath received the seed that was cast on her, she will have no care of this temporal life, nor fear death, neither will Charisius be able to harm her at all: for greater is he whom she hath received into her soul, if she have received him indeed.
94 And Mygdonia hearing this said unto the apostle: In truth, my lord, I have received the seed of thy words, and I will bear fruit like unto such seed. The apostle saith: Our souls give praise and thanks unto thee, O Lord, for they are thine: our bodies give thanks unto thee, which thou hast accounted worthy to become the dwelling-place of thy heavenly gift. And he said also to them that stood by: Blessed are the holy, whose souls have never condemned them, for they have gained them and are not divided against themselves: blessed are the spirits of the pure, and they that have received the heavenly crown whole from the world (age) which hath been appointed them: blessed are the bodies of the holy, for they have been made worthy to become temples of God, that Christ may dwell in them: blessed are ye, for ye have power to forgive sins: blessed are ye if ye lose not that which is committed unto you, but rejoicing and departing bear it away with you: blessed are ye the holy, for unto you it is given to ask and receive: blessed are ye meek for you hath God counted worthy to become heirs of the heavenly kingdom. Blessed are ye meek, for ye are they that have overcome the enemy: blessed are ye meek, for ye shall see the face of the Lord. Blessed are ye that hunger for the Lord's sake for for you is rest laid up, and your souls rejoice from henceforth. Blessed are ye that are quiet, (for ye have been counted worthy) to be set free from sin [and from the exchange of clean and unclean beasts]. And when the apostle had said these things in the hearing of all the multitude, Mygdonia was the more confirmed in the faith and glory and greatness of Christ.
95 But Charisius the kinsman and friend of Misdaeus the king came to his breakfast and found not his wife in the house; and he inquired of all that were in his house: Whither is your mistress gone? And one of them answered and said: She is gone unto that stranger. And when he heard this of his servant, he was wroth with the other servants because they had not straightway told him what was done: and he sat down and waited for her. And when it was evening and she was come into the house he said to her: Where wast thou? And she answered and said: With the physician. And he said: Is that stranger a physician? And she said: Yea, he is a physician of souls: for most physicians do heal bodies that are dissolved, but he souls that are not destroyed. Charisius, hearing this, was very angry in his mind with Mygdonia because of the apostle, but he answered her nothing, for he was afraid; for she was above him both in wealth and birth: but he departed to dinner, and she went into her chamber. And he said to the servants: Call her to dinner. But she would not come.
96 And when he heard that she would not come out of her chamber, he went in and said unto her: Wherefore wilt thou not dine with me and perchance not sleep with me as the wont is? yea, concerning this I have the greater suspicion, for I have heard that that sorcerer and deceiver teacheth that a man should not live with his wife, and that which nature requireth and the godhead hath ordained he overthroweth. When Charisius said these things, Mygdonia kept silence. He saith to her again: My lady and consort Mygdonia, be not led astray by deceitful and vain words, nor by the works of sorcery which I have heard that this man performeth in the name of Father, Son, and Holy Ghost; for it was never yet heard in the world that any raised the dead, and, as I hear, it is reported of this man that he raiseth dead men. And for that he neither eateth nor drinketh, think not that for righteousness sake he neither eateth nor drinketh but this he doth because he possesseth nought, for what should he do which hath not even his daily bread? And he hath one garment because he is poor, and as for his not receiving aught of any (he doth so, to be sure, because he knoweth in himself that he doth not verily heal any man, Syr.).
97 And when Charisius so said, Mygdonia was silent as any stone, but she prayed, asking when it should be day, that she might go to the apostle of Christ. And he withdrew from her and went to dinner heavy in mind, for he thought to sleep with her according to the wont. And when he was gone out, she bowed her knees and prayed, saying: Lord God and Master, merciful Father, Saviour Christ, do thou give me strength to overcome the shamelessness of Charisius, and grant me to keep the holiness wherein thou delightest, that I also may by it find eternal life. And when she had so prayed she laid herself on her bed and veiled herself.
98 But Charisius having dined came upon her, and she cried out, saying: Thou hast no more any room by me: for my Lord Jesus is greater than thou, who is with me and resteth in me. And he laughed and said: Well dost thou mock, saying this of that sorcerer, and well dost thou deride him, who saith: Ye have no life with God unless ye purify yourselves. And when he had so said he essayed to sleep with her, but she endured it not and cried out bitterly and said: I call upon thee, Lord Jesu, forsake me not! for with thee have I made my refuge; for when I learned that thou art he that seekest out them that are veiled in ignorance and savest them that are held in error And now I entreat thee whose report I have heard and believed, come thou to my help and save me from the shamelessness of Charisius, that his foulness may not get the upper hand of me. And she smote her hands together (tied his hands, Syr.) and fled from him naked, and as she went forth she pulled down the curtain of the bed-chamber and wrapped it about her; and went to her nurse, and slept there with her.
99 But Charisius was in heaviness all night, and smote his face with his hands, and he was minded to go that very hour and tell the king concerning the violence that was done him, but he considered with himself, saying: If the great heaviness which is upon me compelleth me to go now unto the king, who will bring me in to him? for I know that my abuse hath overthrown me from my high looks and my vainglory and majesty, and hath cast me down into this vileness and separated my sister Mygonia from me. Yea, if the king himself stood before the doors at this hour, I could not have gone out and answered him. But I will wait until dawn, and I know that whatsoever I ask of the king, he granteth it me: and I will tell him of the madness of this stranger, how that it tyrannously casteth down the great and illustrious into the depth. For it is not this that grieveth me, that I am deprived of her companying, but for her am I grieved, because her greatness of soul is humbled: being an honourable lady in whom none of her house ever found fault (condemned), she hath fled away naked, running out of her own bedchamber, and I know not whither she is gone; and it may be that she is gone mad by the means of that sorcerer, and in her madness hath gone forth into the market-place to seek him; for there is nothing that appealeth unto her lovable except him and the things that are spoken by him.
100 And so saving he began to lament and say: Woe to me, O my consort, and to thee besides! for I am too quickly bereaved of thee. Woe is me, my most dear one, for thou excellest all my race: neither son nor daughter have I had of thee that I might find rest in them; neither hast thou yet dwelt with me a full year, and an evil eye hath caught thee from me. Would that the violence of death had taken thee, and I should yet have reckoned myself among kings and nobles: but that I should suffer this at the hands of a stranger, and belike he is a slave that hath run away, to mine ill fortune and the sorrow of mine unhappy soul! Let there be no impediment for me until I destroy him and avenge this night, and may I not be well-pleasing before Misdaeus the king if he avenge me not with the head of this stranger; (and I will also tell him) of Siphor the captain who hath been the occasion of this. For by his means did the stranger appear here, and lodgeth at his house: and many there be that go in and come out whom he teacheth a new doctrine; saying that none can live if he quit not all his substance and become a renouncer like himself: and he striveth to make many partakers with him.
101 And as Charisius thought on these things, the day dawned: and after the night (?) he put on a mean habit, and shod himself, and went downcast and in heaviness to salute the king. And when the king saw him he said: Wherefore art thou sorrowful, and comest in such garb? and I see that thy countenance is changed. And Charisius said unto the king: I have a new thing to tell thee and a new desolation which Siphor hath brought into India, even a certain Hebrew, a sorcerer, whom he hath sitting in his house and who departeth not from him: and many are there that go in to him: whom also he teacheth of a new God, and layeth on them new laws such as never yet were heard, saving: It is impossible for you to enter into that eternal life which I proclaim unto you, unless ye rid you of your wives, and likewise the wives of their husbands. And it chanced that mine unlucky wife also went to him and became a hearer of his words, and she believed them, and in the night she forsook me and ran unto the stranger. But send thou for both Siphor and that sorcerer that is hid with (in) him, and visit it (?) on their head, lest all that are of our nation perish.
102 And when Misdaeus his friend heard this he saith to him: Be not grieved nor heavy, for I will send for him and avenge thee, and thou shalt have thy wife again, and the others that cannot I will avenge. And the king went forth and sat on the judgement seat, and when he was set he commanded Siphor the captain to be called. They went therefore unto his house and found him sitting on the right hand of the apostle and Mygdonia at his feet, hearkening to him with all the multitude. And they that were sent from the king said unto Siphor: Sittest thou here listening to vain words, and Misdaeus the king in his wrath thinketh to destroy thee because of this sorcerer and deceiver whom thou hast brought into thine house? And Siphor hearing it was cast down, not because of the king's threat against him, but for the apostle, because the king was disposed contrary to him. And he said to the apostle: I am grieved concerning thee: for I told thee at the first that that woman is the wife of Charisius the king's friend and kinsman, and he will not suffer her to perform that she hath promised, and all that he asketh of the king he granteth him. But the apostle said unto Siphor: Fear nothing, but believe in Jesus that pleadeth for us all, for unto his refuge are we gathered together. And Siphor, hearing that, put his garment about him and went unto Misdaeus the king,
103 And the apostle inquired of Mygdonia: What was the cause that thy husband was wroth with thee and devised this against us? And she said: Because I gave not myself up unto his corruption (destruction): for he desired last night to subdue me and subject me unto that passion which he serveth: and he to whom I have committed my soul delivered me out of his hands; and I fled away from him naked, and slept with my nurse: but that which befell him I know not, wherefore he hath contrived this. The apostle saith: These things will not hurt us; but believe thou on Jesus, and he shall overthrow the wrath of Charisius and his madness and his impulse; and he shall be a companion unto thee in the fearful way, and he shall guide thee into his kingdom, and shall bring thee unto eternal life giving thee that confidence which passeth not away nor changeth.
104 Now Siphor stood before the king, and he inquired of him: Who is that sorcerer and whence, and what teacheth he whom thou hast lurking in thine house? And Siphor answered the king: Thou art not ignorant, O king, what trouble and grief I, with my friends had concerning my wife, whom thou knowest and many others remember, and concerning my daughter, whom I value more than all my possessions, what a time and trial I suffered; for I became a laughing-stock and a curse in all our country. And I heard the report of this man and went to him and entreated him, and took him and brought him hither. And as I came by the way I saw wonderful and amazing things: and here also many did hear the wild ass and concerning that devil whom he drove out, and healed my wife and daughter, and now are they whole; and he asked no reward but requireth faith and holiness, that men should become partakers with him in that which he doeth: and this he teacheth to worship and fear one God, the ruler of all things, and Jesus Christ his Son, that they may have eternal life. And that which he eateth is bread and salt, and his drink is water from evening unto evening, and he maketh many prayers; and whatsoever he asketh of his God, he giveth him. And he teacheth that this God is holy and mighty, and that Christ is living and maketh alive, wherefore also he chargeth them that are there present to come unto him in holiness and purity and love and faith.
105 And when Misdaeus the king heard these things of Siphor he sent many soldiers unto the house of Siphor the captain, to bring Thomas the apostle and all that were found there. And they that were sent entered in and found him teaching much people; and Mygdonia sat at his feet. And when they beheld the great multitude that were about him, they feared, and departed to their king and said: We durst not say aught unto him, for there was a great multitude about him, and Mygdonia sitting at his feet was listening to the things that were spoken by him. And when Misdaeus the king and Charisius heard these things, Charisius leaped out from before the king and drew much people with him and said: I will bring him, O king, and Mygdonia whose understanding he hath taken away. And he came to the house of Siphor the captain, greatly disturbed, and found him (Thomas) teaching: but Mygdonia he found not, for she had withdrawn herself unto her house, having learnt that it had been told her husband that she was there.
106 And Charisius said unto the apostle: Up, thou wicked one and destroyer and enemy of mine house: for me thy sorcery harmeth not, for I will visit thy sorcery on thine head. And when he so said, the apostle looked upon him and said unto him: Thy threatenings shall return upon thee, for me thou wilt not harm any whit: for greater than thee and thy king and all your army is the Lord Jesus Christ in whom I have my trust. And Chalisius took a kerchief (turban, Syr.) of one of his slaves and cast it about the neck of the apostle, saying: Hale him and bring him away; let me see if his God is able to deliver him out of my hands. And they haled him and led him away to Misdaeus the king. And the apostle stood before the king, and the king said to him: Tell me who thou art and by what power thou doest these things. But the apostle kept silence. And the king commanded his officers (subjects) that he should be scourged with an hundred and twenty-eight (hundred and fifty, Syr.) blows, and bound, and be cast into the prison; and they bound him and led him away. And the king and Charisius considered how they should put him to death, for the multitude worshipped him as God. And they had it in mind to say: The stranger hath reviled the king and is a deceiver.
107 But the apostle went unto the prison rejoicing and exulting, and said: I praise thee, Jesu, for that thou hast not only made me worthy of faith in thee, but also to endure much for thy sake. I give thee thanks therefore, Lord, that thou hast taken thought for me and given me patience: I thank thee Lord, that for thy sake I am called a sorcerer and a wizard. Receive thou me therefore with the blessing (Syr. let me receive of the blessing) of the poor, and of the rest of the weary, and of the blessings of them whom men hate and persecute and revile, and speak evil words of them. For lo, for thy sake I am hated: lo for thy sake I am cut off from the many, and for thy sake they call me such an one as I am not.
108 And as he prayed, all the prisoners looked on him, and besought him to pray for them: and when he had prayed and was set down, he began to utter a psalm in this wise:
[Here follows the Hymn of the Soul: a most remarkable composition, originally Syriac, and certainly older than the Acts, with which it has no real connection. We have it in Greek in one manuscript, the Vallicellian, and in a paraphrase by Nicetas of Thessalonica, found and edited by Bonnet.]
When I was an infant child in the palace of my Father and resting in the wealth and luxury of my nurturers, out of the East, our native country, my parents provisioned me and sent me.
And of the wealth of those their treasures they put together a load both great and light, that I might carry it alone.
Gold is the load, of them that are above (or of the land of the Ellaeans or Gilaeans), and silver of the great treasures (or of Gazzak the great) and stones, chalcedonies from the Indians and pearls from [THE of land] the Kosani (Kushan).
And they armed me with adamant [WHICH iron breaketh] and they took off from me (Gr. put on me) the garment set with gems, spangled with gold, which they had made for me because they loved me and the robe that was yellow in hue, made for my stature.
And they made a covenant with me, and inscribed it on mine understanding, that I should [NOT] forget it, and said:
If thou go down into Egypt, and bring back thence the one pearl which is there [IN the of sea midst] girt about by the devouring serpent thou shalt put on [AGAIN] the garment set with gems, and that robe whereupon it resteth (or which is thereon) and become with thy brother that is next unto us (Gr. of the well-remembered) an heir (Gr. herald) in our kingdom.
109. And I came out of the East by a road difficult and fearful, with two guides and I was untried in travelling by it.
And I passed by the borders of the Mosani (Maishan) where is the resort of the merchants of the East, and reached the land of the Babylonians [AND the of Sarbug walls unto came].
But when I entered into Egypt, the guides left me which had journeyed with me.
And I set forth by the quickest way to the serpent, and by his hole I abode watching for him to slumber and sleep, that I might take my pearl from him.
And forasmuch as I was alone I made mine aspect strange, and appeared as an alien to my people.
And there I saw my kinsman from the East, the free-born a lad of grace and beauty, a son of princes (or an anointed one).
He came unto me and dwelt with me, and I had him for a companion, and made him my friend and partaker in my journey (or merchandise).
And I charged him to beware of the Egyptians, and of partaking of those unclean things (or consorting with those unclean men).
And I put on their raiment, lest I should seem strange, as one that had come from without to recover the pearl; and lest the Egyptians should awake the serpent against me.
But, I know not by what occasion, they learned that I was not of their country.
And with guile they mingled for me a deceit, and I tasted of their food.
And I knew no more that I was a king's son, and I became a servant unto their king.
And I forgot also the pearl for which my fathers had sent me, and by means of the heaviness of their food I fell into a deep sleep.
110. But when this befell me, my fathers also were ware of it, and grieved for me and a proclamation was published in our kingdom, that all should meet at our doors.
And then the kings of Parthia and they that bare office and the great ones of the East made a resolve concerning me, that I should not be left in Egypt, and the princes wrote unto me signifying thus (and every noble signed his name to it, Syr.):
From the (thy) Father the King of kings, and thy mother that ruleth the East, and thy brother that is second unto us; unto our son that is in Egypt, peace.
Rise up and awake out of sleep, and hearken unto the words of the letter and remember that thou art a son of kings; lo, thou hast come under the yoke of bondage.
Remember the pearl for the which thou wast sent into Egypt (Gr. puts this after 46).
Remember thy garment spangled with gold, [AND the and thyself deck shouldest thou wherewith wear which mantle glorious] Thy name is named in the book of life, and with thy brother whom thou hast received [THOU be shalt] in our kingdom.
111. [AND letter a was my] and the King [as ambassador] sealed it [WITH hand right his] because of the evil ones, even the children of the Babylonians and the tyrannous demons of Labyrinthus (Sarbug, Syr.).
It flew and lighted down by me, and became all speech.
And I at the voice of it and the feeling of it started up out of sleep and I took it up and kissed it [AND the seal brake] and read it.
And it was written concerning that which was recorded in mine heart.
And I remembered forthwith that I was a son of kings, and my freedom yearned (sought) after its kind.
I remembered also the pearl for the which I was sent down into Egypt and I began (or came) with charms against the terrible serpent, and I overcame him (or put him to sleep) by naming the name of my Father upon him, And I caught away the pearl and turned back to bear it unto my fathers.
And I stripped off the filthy garment and left it in their land, and directed my way forthwith to the light of my fatherland in the East.
And on the way I found my letter that had awakened me, and it, like as it had taken a voice and raised me when I slept, so also guided me with the light that came from it.
For at times the royal garment of silk [SHONE] before mine eyes, and with love leading me and drawing me onward, I passed by Labyrinthus (Sarbug), and I left Babylon upon my left hand and I came unto Meson (Mesene; Maishan) the great, that lieth on the shore of the sea, from the heights of Warkan (Hyrcania?) had my parents sent thither by the hand of their treasurers, unto whom they committed it because of their faithfulness>.
112. But I remembered not the brightness of it; for I was yet a child and very young when I had left it in the palace of my Father, but suddenly, [when] I saw the garment made like unto me as it had been in a mirror.
And I beheld upon it all myself (or saw it wholly in myself) and I knew and saw myself through it, that we were divided asunder, being of one; and again were one in one shape.
Yea, the treasurers also which brought me the garment I beheld, that they were two, yet one shape was upon both, one royal sign was set upon both of them.
The money and the wealth had they in their hands, and paid me the due price, and the lovely garment, which was variegated with bright colours with gold and precious stones and pearls of comely hue they were fastened above (or in the height).
And the likeness of the King of kings was all in all of it. Sapphire stones were fitly set in it above (or, like the sapphire stone also were its manifold hues).
113. And again I saw that throughout it motions of knowledge were being sent forth, and it was ready to utter speech.
And I heard it speak:
I am of him that is more valiant than all men, for whose sake I was reared up with the Father himself.
And I also perceived his stature (so Gr.- Syr. I perceived in myself that my stature grew in accordance with his working).
And all its royal motions rested upon me as it grew toward the impulse of it (And with its kingly motions it was spreading itself toward me).
And it hastened, reaching out from the hand of [HIM it brought that] unto him that would receive it and me also did yearning arouse to start forth and meet it and receive it.
And I stretched forth and received it, and adorned myself with the beauty of the colours thereof (mostly Syr.; Gr. corrupt) and in my royal robe excelling in beauty I arrayed myself wholly.
And when I had put it on, I was lifted up unto the place of peace (sahltation) and homage and I bowed my head and worshipped the brightness of the Father which had sent it unto me. for I had performed his commandments, and he likewise that which he had promised, and at the doors of his palace which was from the beginning I mingled among, and he rejoiced over me and received me with him into his palace, and all his servants do praise him with sweet voices.
And he promised me that with him I shall be sent unto the gates of the king, that with my gifts and my pearl we may appear together before the king.
[Immediately on this, in the Syriac, follows a Song of Praise of Thomas the apostle consisting of forty-two ascriptions of praise and four final clauses (Wright, pp. 245-51). It has no bearing on the Acts, and is not in itself so remarkable as to need to be inserted here.]
114 And Charisius went home glad, thinking that his wife would be with him, and that she had become such as she was before, even before she heard the divine word and believed on Jesus. And he went, and found her with her hair dishevelled and her clothes rent, and when he saw it he said unto her: My lady Mygdonia, why doth this cruel disease keep hold on thee? and wherefore hast thou done this? I am thine husband from thy virginity, and both the gods and the law grant me to have rule over thee, what is this great madness of thine, that thou art become a derision in all our nation? but put thou away the care that cometh of that sorcerer; and I will remove his face from among us, that thou mayest see him no more.
115 But Mygdonia when she heard that gave herself up unto grief, groaning and lamenting and Charisius said again; Have I then so much wronged the gods that they have afflicted me with such a disease? what is my great offence that they have cast me into such humiliation? I beseech thee. Mvgdonia trangle my soul no more with the pitiful sight of thee and thy mean appearance and afflict not mine heart with care for thee I am Charisius thine husband, whom all the nation honoureth and feareth. What must I do? I know not whither to turn. What am I to think? shall I keep silence and endure? yet who can be patient when men take his treasure? and who can endure to lose thy sweet ways? and what is there for me? (Syr. thy beauties which are ever before me) the fragrance of thee is in my nostrils, and thy bright face is fixed in mine eyes. They are taking away my soul, and the fair body which I rejoiced to see they are destroying, and that sharpest of eyes they are blinding and cutting off my right hand: my joy is turning to grief and my life to death, and the light of it is being dyed (?) with darkness. Let no man of you my kindred henceforth look on me; from you no help hath come to me, nor will I hereafter worship the gods of the east that have enwrapped me in such calamities, nor pray to them any more nor sacrifice to them, for I am bereaved of my spouse. And what else should I ask of them? for all my glory is taken away, yet am I a prince and next unto the king in power; but Mygdonia hath set me at nought, and taken away all these things. (Would that some one would blind one of my eyes, and that thine eyes would look upon me as they were wont, Syr. which has more clauses, to the same effect.)
116 And while Charisius spake thus with tears, Mygdonia sat silent and looking upon the ground; and again he came unto her and said: My lady Mygdonia, most desired of me, remember that out of all the women that are in India I chose and took thee as the most beautiful, though I might have joined to myself in marriage many more beautiful: but yet I lie, Mygdonia, for by the gods it would not have been possible to find another like thee in the land of India; but woe is me always, for thou wilt not even answer me a word: but if thou wilt, revile me, so that I may only be vouchsafed a word from thee. Look at me, for I am more comely than that sorcerer: but thou art my wealth and honour: and all men know that there is none like me: and thou art my race and kindred; and lo, he taketh thee away from me.
117 And when Charisius had so said, Mygdonia saith unto him: He whom I love is better than thee and thy substance: for thy substance is of earth and returneth unto the earth; but he whom I love is of heaven and will take me with him unto heaven. Thy wealth shall pass away, and thy beauty shall vanish, and thy robes, and thy many works: and thou shalt be alone, naked, with thy transgressions. Call not to my remembrance thy deeds (unto me), for I pray the Lord that I may forget thee, so as to remember no more those former pleasures and the custom of the body; which shall pass away as a shadow, but Jesus only endureth for ever, and the souls which hope in him. Jesus himself shall quit me of the shameful deeds which I did with thee. And when Charisius heard this, he turned him to sleep, vexed (dissolved) in soul, saying to her: Consider it by thyself all this night: and if thou wilt be with me such as thou wast before, and not see that sorcerer, I will do all according to thy mind, and if thou wilt remove thine affection from him I will take him out of the prison and let him go and remove into another country, and I will not vex thee, for I know that thou makest much of the stranger. And not with thee first did this matter come about, for many other women also hath he deceived with thee; and they have awaked sober and returned to themselves: do not thou then make nought of my words and cause me to be a reproach among the Indians.
118 And Charisius having thus spoken went to sleep: but she took ten denarii (20 zuze, Syr.), and went secretly to give them to the gaolers that she might enter in to the apostle. But on the way Judus Thomas came and met her, and she saw him and was afraid, for she thought that he was one of the rulers: for a great light went before him. And she said to herself as she fled: have lost thee, O my unhappy soul! for thou wilt not again see Judas the apostle of [JESUS] the living [GOD], and not yet hast thou received the holy seal. And she fled and ran into a narrow place and there hid herself, saying: I would rather choose to be killed (taken) by the poorer, whom it is possible to persuade, than to fall into the hand of this mighty ruler, who will despise gifts.
- 10 - wherein Mygdonia receiveth baptism
- 11 - concerning the wife of Misdaeus
- 12 - concerning Ouazanes (Iuzanes) the son of Misdaeus
- 13 - wherein Iuzanes receiveth baptism with the rest
- The Martyrdom of Thomas
ReferencesISBN links support NWE through referral fees
- Klijn, A.F.J. (2003). The Acts of Thomas: Introduction, Text, and Commentary. Brill Academic Publishers. ISBN 978-9004129375.
See also
- Leucius Charinus
External links
- Medlycott India and Apostle Thomas Acts of Thomas
- Early Christian Writings: Acts of Thomas
- Geoff Trowbridge's introduction to Acts of Thomas
- The Gnostic Society Library: From the translation and notes by M. R. James in The Apocryphal New Testament, Oxford 1924.
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