And it came to pass, that when Thomas received the treasure of the king, he put not his hand to the palace of the king, but went his way throughout the kingdom, for the space of two years, preaching the Gospel, healing the sick, and giving his treasures to the poor.
And after the space of two years, Gondaphorus the king returned into his own city, and when he had asked concerning his palace, Thomas answered, and said, Behold, O king! the palace is builded; but thou shalt dwell therein only in the world that is to come. Then was the king exceeding wroth, when he had heard these things, and commanded his soldiers to cast Thomas into prison, and to flay him alive, and afterward to burn his body with fire.
And it came to pass, that in those days Syd, the brother of Gondaphorus, died, and the king commanded them to prepare for him a goodly sepulchre. And on the fourth day, as they made lamentation over him, behold, he that was dead sat up and began to speak. And they were sore affrighted and amazed. But he said to the king, Behold, O king! he whom thou hast commanded to be flayed and burned is the friend of God. For lo! the angels of God, who serve him, took me into paradise, and showed to me a palace adorned with gold and silver and precious stones. And when I was astonished at its beauty, one cried out to me, and said, Behold, this is the palace which Thomas has builded for the king, thy brother. But he has become unworthy; yet, if thou thyself wouldst dwell therein, we will beseech the Lord, that thou mayest live again and redeem it of thy brother by paying unto him the treasure he has lost.
And when Gondaphorus had heard these things, he was sore afraid. And he straightway ran to the prison, and came in unto the apostle, and smote off his chains. And bringing a royal robe, he would have put it on him. But Thomas answering, said, Knowest thou not, O king! that those who would have power in heavenly things care not for that which is carnal and earthly? And when he had said this, the king fell down at his feet, confessing his sins. And Thomas baptized both him, and his brother, and all his house, and said to them, In heaven there are many mansions, prepared from the foundation of the world. But these are purchased only by faith and almsgiving. Your riches are able to go before you into these heavenly habitations, but thither they can never follow you.
And after these things, Thomas arose and departed, and came into all the kingdoms of India, preaching the Gospel, and doing many mighty miracles. And all the nations of India believed and were baptized, hearing his words, and seeing the wonders which he did.
And it came to pass that Mesdeus the king heard thereof. And when Thomas came into his country, he laid hands upon him, and commanded him to adore his idols, even the images of the Sun, which he had made. And Thomas answered, and said, Let it be even as thou hast said, if at my word the idol bow not its head into the dust. And when he had said this, the idol fell down prostrate to the earth.
And there arose a great sedition among the people, and the greater part stood with Thomas. But the king was exceeding angry, and cast him into prison, and delivered him up to the soldiers, that they might put him to death. And the soldiers, taking him, led him forth to the top of a mountain over against the city. And when he had prayed a long time, they pierced him with their spears, and, falling down, he yielded up the ghost. And his disciples, which stood by, wept for him with many tears, and, taking up his body, they wound it in precious spices, and laid it in a tomb. But the church grew and waxed mightily, and Siforus the priest, and Zuganes the deacon, whom Thomas had ordained as he went forth to die on the mountain, taught in his stead.
Such is the legend of St. Thomas, as recited in the name of Abdias of Babylon, "bishop and disciple," [Footnote 149] in his "ten books upon the conflicts of the apostles." Whatever we may think of the individual events therein detailed, the great outline of the story has much intrinsic probability, and is of no slight interest to the student of Christian history. Especially is this so in the present age, when the vast and mystic East opens her gates once more to the knock of the evangelist, and when the whole Christian world is agitated with a missionary zeal which must be comparatively fruitless, unless guided by a knowledge of the people whom it approaches, and of the religious traditions with which it must combat or agree. It is our intention in this article to suggest some of the chief facts in the ecclesiastical annals of these unknown lands, and to trace, so far as we may be able, the dogmatic genealogy of those religious notions with which the Gospel has been, and will be, there forced to contend.