‹And my letter was a letter›

and the King [as ambassador] sealed it ‹with his right hand›

because of the evil ones, even the children of the Babylonians and the tyrannous demons of Labyrinthus (Sarbug, Syr.).

‹It flew like the eagle, the king of all fowls.

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 brake the seal› 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 the name of our second in rank, and of my mother the queen of the East›.

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 its voice and its guidance it also encouraged me to speed,›

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,

‹and my bright robe which I had taken off, and the mantle wherewith I had been clad,

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›.

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 with stones of adamant were all its seams fastened›.

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).

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 ‹with them that had brought it›:

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 that brought it› 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 (salutation) 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 ‹his nobles›,

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.]

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.

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 afficted me With such a disease? what is my great offence that they have cast me into such humiliation? I beseech thee, Mygdonia, Strangle 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 io 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.)