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 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 Iying in that
place, having torn his lirmbs 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 mv
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 thce 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 vvill 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 daugllter; 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: plllars, 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, refiection, 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 alway 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 encharist 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
ment 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, 9, are in my opinion
merely equivalents for the Syriac terms.
Act the Third: concerning the servent
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 Iying, 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 subjcct.
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
wherefor 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 alway
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 apostlc 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 elerments 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 rne, 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 wllen 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 Iying 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
crcation, 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 bodv 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 costiy banquets, concerning these
we have received a commandment to beware of them, not to be weighed down With
revelling 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 decds, 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 sipirit [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 marvellous
are the things that are shown forth by thy mouth, and amazing and such as are
hidden frorn 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 apostic 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
The Fifth Act: concerning the devil that took up his abode in the woman
42 And the apostle entered into the city and all the multitude followed him.
And he thought to go unto the parents of the young man whom he had made alive
when he was slain by the serpent: for they earnestly besought him to come unto
them and enter into their house. But a very beautiful woman on a sudden uttered
an exceeding loud cry, saying: O Apostle of the new God that art come into
India, and servant of that holy and only good God; for by thee is he preached,
the Saviour of the souls that come unto him, and by thee are healed the bodies
of them that are tormented by the enemy, and thou art he that is become an
occasion of life unto all that turn unto him: command me to be brought before
thee that I may tell thee what hath befallen me, and peradventure of thee I may
have hope, and these that stand by thee may be more confident in the God whom
thou preachest. For I am not a little tormented by the adversary now this five
years' space [one Greek MS. And the apostle bade her come unto him, and the
woman stood before him and said: I, O servant of him that is indeed God am a
woman: the rest have, As a woman] I was sitting at the first in quiet, and peace
encompassed me on every side and I had no care for anything, for I took no
thought for any other. 43 And it fell out one day that as I came out from the
bath there met me a man troubled and disturbed, and his voice and speech seemed
to me exceeding faint and dim; and he stood before me and said: I and thou will
be in one love and we will have intercourse together as a man with his wife; And
I answered and said to him: I never had to do with my betrothed, for I refused
to marry, and how shall I yield myself to thee that wouldest have intercourse
with me in adulterous wise? And having so said, I passed on, and I said to rny
handmaid that was with me: Sawest thou that youth and his shamelessness, how
boldly he spake with me, and had no shame? but she said to me: I saw an old man
speaking to thee. And when I was in mine house and had dined my soul suggested
unto me some suspicion and especially because he was seen of me in two forms;
and having this in my mind I fell asleep. He came, therefore, in that night and
was joined unto me in his foul intercourse. And when it was day I saw him and
fled from him, and on the night following that he came and abused me; and now as
thou seest me I have spent five years being troubled by him, and he hath not
departed from me. But I know and am persuaded that both devils and spirits and
destroyers are subject unto thee and are filled with trembling at thy prayers:
pray thou therefore for me and drive away from me the devil that ever troubleth
me, that I also may be set free and be gathered unto the nature that is mine
from the beginning, and receive the grace that hath been given unto my kindred.
44 And the apostle said: O evil that cannot be restrained! O shamelessness of
the enemy! O envious one that art never at rest! O hideous one that subduest the
comely! O thou of many forms! As he will he appeareth, but his essence cannot be
changed. O the crafty and faithless one! O the bitter tree whose fruits are like
unto him! O the devil that overcometh them that are alien to him! O the deceit
that useth impudence! O the wickedness that creepeth like a serpent, and that is
of his kindred! (Syr. wrongly adds a clause bidding the devil show himself.) And
when the apostle said this, the malicious one came and stood before him, no man
seeing him save the woman and the apostle, and with an exceeding loud voice said
in the hearing of all: 45 What have we to do with thee, thou apostle of the Most
High! What have we to do with thee, thou servant of Jesus Christ? What have we
to do with thee, thou counsellor of the holy Son of God? Wherefore wilt thou
destroy us, whereas our time is not yet come? Wherefore wilt thou take away our
power? for unto this hour we had hope and time remaining to us. What have we to
do with thee? Thou hast power over thine own, and we over ours. Wherefore wilt
thou act tyrannously against us, when thou thyself teachest others not to act
tyrannously? Wherefore dost thou crave other men's goods and not suffice thyself
with thine own? Wherefore art thou made like unto the Son of God which hath done
us wrong? for thou resemblest him altogether as if thou wert born of him. For we
thought to have brought him under the yoke like as we have the rest, but he
turned and made us subject unto him: for we knew him not; but he deceived us
with his form of all uncomeliness and his poverty and his neediness: for seeing
him to be such, we thought that he was a man wearing flesh, and knew not that it
is he that giveth life unto men. And he gave us power over our own, and that we
should not in this present time Ieave them but have our walk in them: but thou
wouldest get more than thy due and that which was given thee, and afflict us
altogether.
46 And having said this the devil wept, saying: I leave thee, my fairest
consort, whom long since I found and rested in thee; I forsake thee, my sure
sister, my beloved in whom I was well pleased. What I shall do I know not, or on
whom I shall call that he may hear me and help me. I know what I will do: I will
depart unto some place where the report of this man hath not been heard, and
peradventure I shall call thee, my beloved by another name (Syr. for thee my
beloved I shall find a substitute). And he lifted up his voice and said: Abide
in peace for thou hast taken refuge with one greater than I, but I will depart
and seek for one like thee, and if I find her not, I will return unto thee
again: for I know that whilst thou art near unto this man thou hast a refuge in
him, but when he departeth thou wilt be such as thou wast before he appeared,
and him thou wilt forget, and I shall have opportunity and confidence: but now I
fear the name of him that hath saved thee. And having so said the devil vanished
out of sight: only when he departed fire and smoke were seen there: and all that
stood there were astonied.
47 And the apostle seeing it, said unto them: This devil hath shown nought
that is alien or strange to him, but his own nature, wherein also he shall be
consumed, for verily the fire shall destroy him utterly and the smoke of it
shall be scattered abroad. And he began to say: