Iacobus de Voragine: LEGENDA AUREA

Thomas apostolus cum esset apud Caesaream, apparuit ei Dominus dicens: "Rex Indiae Gundoferus misit praepositum Abbanem quaerere hominem architectoria arte eruditum. Veni igitur, et mittam te ad eum." Cui Thomas: "Domine, quo vis, mitte me praeter ad Indos." Cui Deus: "Vade secure, quia ero custos tui. Cumque Indos converteris, ad me cum palma martyrii venies." Cui Thomas: "Dominus meus es et ego servus tuus: Fiat voluntas tua."

The apostle Thomas, when he was at Caesarea, the Lord appeared to him saying: "The king of India, Gundophares, has sent the prefect Abbanes to seek a man erudite in the architectural art. Come therefore, and I will send you to him." To whom Thomas: "Lord, where you will, send me—except to the Indians." To whom God: "Go securely, for I will be the guardian of you. And when you have converted the Indians, you will come to me with the palm of martyrdom." To whom Thomas: "You are my Lord and I your servant: Let your will be done."

Cumque praepositus per forum ambularet, dixit ei Dominus: "Quid comparare vis, iuvenis?" Cui ille: "Dominus meus misit me, ut conducam servos in arte architectoria eruditos, ut Romano opere sibi palatium construatur." Tunc Dominus tradidit ei Thomam, asserens eum plurimum in tali arte peritum.

And when the provost was walking through the forum, the Lord said to him: "What do you wish to purchase, young man?" To whom he: "My lord has sent me, that I may hire slaves trained in the architectural art, so that by Roman work a palace may be constructed for him." Then the Lord handed over to him Thomas, asserting that he was exceedingly skilled in such an art.

Navigantes autem ad quandam civitatem venerunt, in qua rex filiae suae nuptias celebrabat. Hoc cum praeconisari fecisset, ut omnes nuptiis interessent, alias regem offenderent, contigit illum Abbanem et apostolum introire.

Sailing, moreover, they came to a certain city, in which the king was celebrating the nuptials of his daughter. When he had caused this to be proclaimed by a herald, that all should be present at the nuptials—otherwise they would offend the king—it befell that the aforesaid Abban and the apostle entered.

Puella autem Hebraea, fistulam in manu gerens, unumquemque laude aliqua commendabat vidensque apostolum intellexit hunc esse Hebraeum eo, quod non manducaret, sed oculos ad caelum fixos haberet. Cumque puella coram eo hebraice caneret dicens: "Unus est Deus Hebraeorum, qui creavit omnia et fundavit maria", apostolus ipsam haec eadem verba repetere satagebat. Videns autem pincerna, quod non manducaret nec biberet, sed tantum oculos fixos ad caelum haberet, apostolum Dei in maxillam percussit.

But a Hebrew girl, bearing a flute in her hand, was commending each one with some praise; and seeing the apostle, she understood that he was a Hebrew because he did not eat, but had his eyes fixed on heaven. And when the girl sang in Hebrew before him, saying: "One is the God of the Hebrews, who created all things and founded the seas," the apostle was striving to have her repeat these same words. But the cupbearer, seeing that he neither ate nor drank, but only had his eyes fixed on heaven, struck the apostle of God on the cheek.

Cui apostolus dixit: "Melius est, ut in futuro indulgentia tibi tradatur et hic transitoria plaga reddatur: Non hinc surgam, donec manus, quae percussit, huc a canibus afferatur.

To whom the apostle said: "It is better that in the future indulgence be handed over to you and that here a transitory blow be rendered: I will not rise from here until the hand which struck be brought hither by dogs.

Hic igitur ad hauriendam aquam abiit et leo ipsum occidens sanguinem eius bibit. Lacerantibus autem canibus eius corpus unus niger canis manum eius dextram in medium convivium apponavit. Quo viso omnis turba obstupuit et puella eius verba referens, proiecta fistula, ad pedes apostoli se proiecit.

Hereupon he went to draw water, and a lion, slaying him, drank his blood. But while the dogs were tearing his body, one black dog placed his right hand in the midst of the banquet. At the sight of this the whole crowd was stupefied, and the girl, repeating his words, her pipe cast aside, threw herself at the feet of the apostle.

Huius autem ultionem reprobat Augustinus in libro contra Faustum et asserit a pseudo hoc fuisse insertum, unde et legenda haec quoad plura suspecta habetur. Posset tamen dici, quod non animo impetrandi, sed modo praedicendi dictum sit. Si tamen Augustini verba diligenter inspiciantur, non penitus reprobare ista videntur.

This vengeance, however, Augustine reprobates in the book Against Faustus and asserts that it was inserted by a pseudo-author, whence also this legend is held suspect in many respects. Yet it could be said that it was spoken not with the intention of obtaining, but in the mode of predicting. If, however, Augustine’s words are diligently inspected, they do not seem utterly to reprobate these things.

Ait enim sic in eodem libro: "Legunt scripturas apocryphas Manichaei, nescio a quibus sutoribus fabularum sub apostolorum nomine scriptas, quae suorum scriptorum temporibus in auctoritate sanctae ecclesiae recipi mererentur, si sancti et docti homines, qui tunc in hac vita erant et examinare poterant, eos vera locutos esse cognoscerent. Ibi tamen legunt apostolum Thomam, cum esset in quodam nuptiarum convivio peregrinus et prorsus incognitus, a quodam ministro palma percussum imprecatum fuisse homini continuam saevamque vindictam. Nam cum egressus fuisset ad fontem et aquam convivantibus ministraret, in eum leo incurrens interemit manumque ei, qua caput apostoli levi ictu percusserat, a corpore avulsam secundum verbum eiusdem apostoli id optantis atque imprecantis canis intulit mensis, quibus ipse apostolus discumbebat.

For he says thus in the same book: "The Manichaeans read apocryphal scriptures, written I know not by what cobblers of fables under the name of the apostles, which in the times of their writers would have deserved to be received into the authority of the holy Church, if the holy and learned men who were then in this life and could examine them had recognized them to have spoken true things. There, however, they read that the apostle Thomas, when he was at a certain nuptial banquet as a pilgrim and utterly unknown, having been struck with the palm by a certain servant, called down upon the man a continual and savage vengeance. For when he had gone out to a fountain and was serving water to the banqueters, a lion running upon him slew him, and the hand with which he had struck the head of the apostle with a light blow, torn from the body, according to the word of that same apostle wishing and imprecating that very thing, a dog brought to the tables at which the apostle himself was reclining."

Quid hoc viden crudelius potest! Verum, quia ibi, nisi tamen fallor, hoc etiam scriptum est, quod ei veniam in saeculo futuro petierit. Facta est autem compensatio beneficii maioris, ut et apostolus, quam carus Deo esset, per hunc timorem commendaretur ignotis et illi post hanc vitam quandoque finiendam in aeternum consolaretur.

What can be seen more cruel than this! But, because there, unless I am mistaken, this too is written: that he asked pardon for him in the future age. Moreover, there was made a compensation of a greater benefit, so that both the apostle—how dear he was to God—might by this fear be commended to those unknown, and that he, after this life, at some time to be finished, might be consoled unto eternity.

Utrum illa vera sit an conficta narratio, nihil mea nunc interest. Certe enim Manichaei, a quibus illae scripturae, quas canon ecclesiasticus respuit, tamquam verae ac sincerae acceptantur, saltem haec coguntur fateri illam patientiae virtutem, quam docet Dominus dicens: 'Si quis te percusserit in maxillam dextram, praebe ei sinistram', posse esse in praeparatione cordis, etiamsi non exhibeatur gestu corporis et expressione verborum, quandoquidem apostolus palma percussus potius Dominum rogavit, ut iniurioso homini in futuro saeculo parceretur, in praesenti autem illa iniuria non sine multa relinqueretur, quam vel praebuit ferienti alteram partem aut, ut iterum feriret, admonuit. Tenebat certe interius dilectionis affectum et exterius requirebat correctionis exemplum.

Whether that tale be true or a fabricated narration is of no concern to me now. For certainly the Manichaeans, by whom those writings which the ecclesiastical canon rejects are received as though true and sincere, are at least compelled to admit this: that the virtue of patience, which the Lord teaches, saying, ‘If anyone strikes you on the right cheek, offer him the left,’ can exist in the preparation of the heart, even if it is not exhibited by the gesture of the body and the expression of words—since the apostle, when struck with the palm, rather asked the Lord that mercy be shown to the injurious man in the future age, but that in the present that injury should not be left without a mulct, that is, a penalty, rather than either offering to the striker the other part or, as if to prompt him, admonishing him to strike again. He surely held inwardly the affection of love, and outwardly was seeking an example of correction.

Sive hoc verum sit sive confictum, cur nolunt credere tali animo famulum Dei Moisen idoli fabricatores gladio prostravisse! Si autem poenas illas comparamus, quid simile ferro interimi et a feris cruciari atque laniari! Quandoquidem iudices publicis legibus servientes maioris criminis reos bestiis subdi et gladio percuti iubent." Haec Augustinus.

"Whether this be true or confected, why are they unwilling to believe that, with such a mind, Moses, the servant of God, struck down with the sword the fabricators of the idol! But if we compare those penalties, what likeness is there between being slain by iron and being cruciated and torn by wild beasts! Since indeed judges, serving the public laws, order those guilty of a greater crime to be subjected to beasts and to be struck by the sword." Thus Augustine.

Tunc apostolus ad petitionem regis sponsum et sponsam benedixit: "Da", inquiens, "Domine, adolescentibus his benedictionem tuae dextrae et in eorum mentibus semina semen vitae." Abeunte autem apostolo in manu iuvenis est repertus plenus dactylis palmae ramus. Comedentibus vero sponso et sponsa de fructibus eius ambo obdormiunt et somnium simile ambo cernunt. Videbatur etenim iis, quod rex gemmatus eos amplecteretur et diceret: "Apostolus benedixit vos, ut aeternae vitae participes sitis." Evigilantibus autem et mutuo sibi somnia revelantibus apostolus ad eos ingreditur dicens iis: "Rex meus vobis modo apparuit et me clausis ianuis huc adduxit, ut super vos benedictione mea habeatis carnis integritatem, quae est omnium regina virtutum et fructus salutis perpetuae.

Then the apostle, at the petition of the king, blessed the bridegroom and the bride: "Grant," he says, "O Lord, to these adolescents the benediction of your right hand, and in their minds sow the seed of life." But as the apostle was going away, there was found in the hand of the youth a palm branch full of dates. Now as the bridegroom and the bride were eating of its fruits, both fell asleep and both beheld a similar dream. For it seemed to them that a gemmed king embraced them and said: "The apostle has blessed you, that you may be participants in eternal life." But when they awoke and mutually disclosed their dreams to one another, the apostle entered to them, saying to them: "My King has just appeared to you and, with the doors closed, has brought me here, that over you, by my benediction, you may have integrity of the flesh, which is the queen of all the virtues and the fruit of perpetual salvation.

Virginitas soror est angelorum, possessio omnium bonorum, victoria libidinum, fidei trophaeum, expugnatio daemonum et aeternorum securitas gaudiorum. De libidine autem corruptio gignitur, de corruptione pollutio nascitur, de pollutione autem reatus oritur, de reatu confusio generatur. " Haec illo referente duo angeli apparuerunt dicentes iis: "Nos sumus angeli vobis ad custodiam deputati, qui, si apostoli bene servaveritis monita, offerimus Deo omnia vota vestra." Eos igitur apostolus baptizavit et de fide diligenter edocuit.

Virginity is the sister of the angels, the possession of all goods, the victory over lusts, the trophy of faith, the expugnation of demons, and the security of eternal joys. But from lust, corruption is begotten; from corruption, pollution is born; from pollution, however, guilt arises; from guilt, confusion is generated. " While he was relating these things, two angels appeared, saying to them: "We are the angels deputed to you for custody, who, if you shall have well kept the monitions of the apostle, we offer to God all your vows." Therefore the apostle baptized them and diligently instructed them concerning the faith.

Post multum vero temporis sponsa nomine Pelagia sacro velamine consecrata martyrium patitur et sponsus nomine Dionysius illi civitati in episcopum ordinatur.

But after much time, the bride named Pelagia, consecrated with the sacred veil, suffers martyrdom, and the bridegroom named Dionysius is ordained bishop for that city.

Post haec autem apostolus et Abbanes ad regem Indiae pervenerunt. Designato vero ab apostolo mirabili palatio et copioso thesauro accepto rex in aliam provinciam proficiscitur et apostolus universum thesaurum populo elargitur. Per totum autem biennium, quo abfuit rex, apostolus praedicationi institit et innumerabilem populum ad fidem convertit.

After these things, moreover, the apostle and Abbanes came to the king of India. Now, with a wondrous palace having been designed by the apostle, and with a copious treasury received, the king set out into another province, and the apostle bestowed the whole treasury upon the people. And through the entire biennium during which the king was absent, the apostle applied himself to preaching and converted an innumerable people to the faith.

Rediens autem rex et, quae Thomas fecerat, discens ipsum cum Abbane in ima retrudit carceris, ut postmodo vivos excoriatos ultricibus daret flammis.

But on returning the king, and learning what Thomas had done, thrusts him together with Abbanes into the lowest depths of the prison, so that afterwards he might hand them over, flayed alive, to avenging flames.

Interea Gad frater regis moritur et ei sepulcrum cum ambitione nimia praeparatur. Quarta autem die, quam mortuus fuerat, resurrexit et stupefactis omnibus cunctisque fugientibus dixit fratri suo: "Hic homo, frater, quem excoriare et incendere disponebas, amicus Dei est et omnes angeli famulantur ei. Qui me in paradisum ducentes quoddam mihi ostenderunt palatium ex auro et argento et lapidibus pretiosis mirabiliter fabricatum et, cum eius pulchritudinem admirarer, dixerunt mihi: 'Hoc est palatium, quod Thomas fratri tuo exstruxerat.' Cumque dicerem: 'Utinam ianitor eius essem', dixerunt mihi: 'Frater tuus se illo fecit indignum. Si vis in illo manere, rogabimus Dominum, ut te suscitare dignetur, ut illud a fratre tuo possis emere reddens ei pecuniam, quam se existimat perdidisse.'"

Meanwhile Gad, the king’s brother, dies, and a sepulcher is prepared for him with excessive ambition. But on the fourth day from when he had died, he rose again, and, with everyone astonished and all fleeing, he said to his brother: "This man, brother, whom you were planning to flay and to burn, is a friend of God, and all the angels minister to him. They, leading me into Paradise, showed me a certain palace fashioned marvelously out of gold and silver and precious stones, and, as I was admiring its beauty, they said to me: ‘This is the palace which Thomas had erected for your brother.’ And when I said, ‘Would that I were its gatekeeper,’ they said to me: ‘Your brother has made himself unworthy of it. If you wish to remain in it, we will ask the Lord to deign to raise you, so that you may purchase it from your brother, repaying to him the money which he imagines he has lost.’"

Et haec dicens cucurrit ad carcerem apostoli, fratri suo postulans indulgeri abiectisque vinculis rogare apostolum coepit, ut vestem acciperet pretiosam. Cui apostolus: "Ignoras, quod nihil carnale, nihil terrenum gestiunt, qui cupiunt habere in caelestibus potestatem!" Egredienti autem apostolo de carcere rex occurrit et obvolutus eius pedibus veniam postulabat. Tunc apostolus ait: "Multum vobis praestitit Deus, ut secreta sua vobis ostenderet.

And saying these things he ran to the apostle’s prison, asking that indulgence be granted by his brother, and, the bonds cast off, he began to beg the apostle to accept a precious garment. To whom the apostle: "Do you not know that those who desire to have authority in the heavens crave nothing carnal, nothing terrestrial!" But as the apostle was going out of the prison, the king met him and, wrapped about his feet, was asking for pardon. Then the apostle said: "God has bestowed much upon you, that He should show His secrets to you.

Credite in Christum et baptizamini, ut aeterni regni perticipes sitis." Dixit ei frater regis: "Vidi palatium, quod fratri meo fecisti, et illud comparare merui." Cui apostolus: "Hoc in potestate fratris tui est." Cui rex: "Illud erit meum. Apostolus fabricet tibi aliud, quodsi forte nequivent, mihi et tibi unum hoc commune erit." Respondit apostolus: "Innumerabilia palatia sunt in caelo ab initio saeculi praeparata, quae fidei pretio et eleemosynis comparantur. Divitiae autem vestrae ad illa vos antecedere possunt, sequi vero omnino non possunt."

"Believe in Christ and be baptized, so that you may be participants of the eternal kingdom." The king’s brother said to him: "I saw the palace which you made for my brother, and I have merited to acquire it." To whom the apostle: "This is in your brother’s power." To whom the king: "That will be mine. Let the apostle fashion another for you; but if perchance they should not be able, this one will be common to me and to you." The apostle answered: "Innumerable palaces are in heaven, prepared from the beginning of the age, which are acquired at the price of faith and by alms. But your riches can precede you to those; to follow you, however, they absolutely cannot."

Post unum autem mensem fecit apostolus pauperes omnes illius provinciae congregari. Quibus congregatis debiles et infirmos seorsim stare iussit et super eos oravit. Cumque qui docti fuerant, respondissent "Amen", coruscatio de caelo veniens tam apostolum quam ceteros fere per horam dimidiam sic perlustravit, ut omnes se putarent ictu fulguris interiisse.

After one month, however, the apostle caused all the poor of that province to be gathered. When they had been gathered, he ordered the weak and the infirm to stand separately, and he prayed over them. And when those who had been taught responded "Amen," a coruscation coming from heaven so illuminated both the apostle and the others for almost half an hour that all thought themselves to have perished by a stroke of lightning.

Erigens autem se apostolus dixit: "Surgite, quia Dominus meus sicut fulgur venit vosque sanavit." Exsurgentes autem omnes sani Deum et apostolum glorificaverunt. Tunc apostolus coepit eos docere et duodecim gradus virtutum assignare.

But raising himself, the apostle said: "Arise, for my Lord has come like lightning and has healed you." And rising up, all, sound, glorified God and the apostle. Then the apostle began to teach them and to assign twelve grades of virtues.

Primus est, ut in Deum crederent, qui est unus in essentia et trinus in personis, deditque iis triplex exemplum sensibile, quomodo sint in una essentia tres personae. Primum est, quia una est in homine sapientia et de illa una praecedit intellectus, memoria et ingenium. Nam ingenium est, inquit, ut, quod non didicisti, invenias.

The first is that they should believe in God, who is one in essence and three in persons, and he gave them a triple sensible example, how in one essence there are three persons. The first is this: because in man there is one wisdom, and from that one proceed intellect, memory, and ingenuity. For ingenuity, he says, is that you discover what you have not learned.

Memoria, ut non obliviscaris, quae didiceris. Intellectus, ut intellegas, quae ostendi possunt vel doceri. Secundum, quod in una vinea tria sunt, scilicet lignum, folia et fructus et haec omnia tria unum sunt et una vinea sunt.

Memory, so that you may not forget what you have learned. Intellect, so that you may understand things which can be shown or taught. Secondly, that in one vine there are three things, namely the wood, the leaves, and the fruit, and all these three are one and are one vine.

Tertium est, quod caput unum quattuor sensibus constat. In uno enim capite sunt visus, gustus, auditus et odoratus et haec plura sunt et unum caput sunt.

The third is that one head consists of four senses. For in one head are vision, taste, hearing, and smell, and these are multiple and are one head.

Secundus gradus est, ut baptismum susciperent.

The second gradus is, that they should receive baptism.

Tertius est, ut se a fornicatione continerent.

The third is, that they should keep themselves from fornication.

Quartus, ut se ab avaritia temperarent.

Fourth, that they temper themselves from avarice.

Quintus, ut gulam restringerent.

Fifth, that they should restrain gluttony.

Sextus, ut poenitentiam tenerent.

Sixth, that they should hold to penitence.

Septimus, ut in his perseverarent.

Seventh, that they might persevere in these.

Octavus, ut hospitalitatem amarent.

Eighth, that they should love hospitality.

Nonus, ut voluntatem Dei in faciendis quaererent et ea ope complerent.

Ninth, that they should seek the will of God in the things to be done, and with that aid complete them.

Decimus, ut eam in non faciendis quaererent et ea vitarent.

Tenth, that they should seek it in the things not to be done and avoid them.

Undecimus, ut caritatem amicis et inimicis impenderent.

Eleventh, that they should expend charity on friends and enemies.

Duodecimus, ut in custodiendis his vigilem curam haberent.

Twelfth, that they should have vigilant care in guarding these things.

Post praedicationem vero baptizati sunt novem milia virorum exceptis parvulis et mulieribus. [...]

After the preaching, indeed, nine thousand men were baptized, the little ones and women being excepted. [...]