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THE INDIAN ANTIQUARY.
[APRIL, 1903.
" town of Calamina (Serm. 17)." As a matter of fact, St. Gaudentius makes no mention of Calamins, or of any city or town.
The form in which the three similar statements appear in the above three pseudographs, appears worthy of remark. St. Thomas is described as having preached to certain people mentioned by name, all of whom might, I think, be fairly regarded as elements of the Parthian empire of the time, with the doubtful exception of the Bactrians, who, however, might themselves have then been under a separate Parthian dynasty (that of Gondophares). The apostle is not mentioned as having preached to the "Indians, though all the passages end by saying he died in a city of India. We might take it, therefore, that the India of the writers must have been, or must have included, the country of one or more of the peoples named, o. g., the country of the Bactrians, or perhaps any country beyond the limits of Parthia or Parthian rule, as a late writer might understand those limits.
There remains one more writing to be mentioned, not as a spurious work, but for other reasons. I refer to :
The Apostolioal Constitutions, Scholars are, I believo, still divided as to the date of this work. Bunsen thought that, apart from a few interpolations, it belonged to the 2nd or Srd century. F. J. A. Hort, however, says it apparently dates from the fourth century, though containing earlier elements. (Notes introductory to the Study of the Clementine Recognitions, London, 1901, p. 9.) Among the various Greek versions there are two Vienna MSS., which were first pablished in 1724. These Bunsen considered to be nearer the original than others, both in what they give and in what they omit.
In book 8, chapter 21 is headed "Constitution of Thomas regarding sub-deacons." In one of the Vienna MSS. alluded to, this heading is omitted, and in its place is the following:
“Thomas preached to the Parthians, Medes, Persians, Germanians (Tepparois probably should be Kapávous), Hyrcanians, Bactrianians, Barsians (Bapeoir), who also, having been a martyr, lies in Edessa of Osdronene (ris 'Oodpornija)."
Bapcois should, I suppose, be Maplois (the Mardi or Amardi, a tribe who dwelt on the south sbore of the Caspian), or possibly Mayors, the Magi, as in Pseudo-Sophronius. Osdronene must be Osroëne.
The original may be seen in Migne's Patrologia Graeca, Vol. 1, Paris, 1857, col. 1117. It is not, I think, to be supposed that the heading quoted is more than a copyist's addition. But in view of the importance of the manuscript containing it, we ought not to entirely reject it. Unfortunately, I have not been able to ascertain the dato assigned to the manuscript itself.
IV. - Calamina. We have now got together all, or nearly all, the early information at present available regarding the connection of St. Thomas with India. It remains to make a few remarks about Calamina. As has been shewn above, the statements made in modern works that St. Hippolytus (c. 289), Dorothens (3rd cent.), St. Jerome and Sophronius bis friend (c. 400), and St. Gaudentius (c. 410), assert that Calamina, a town or city in India, was the place of the apostlo's martyrdom, all prove on examination to be untrue. No writer that we can name or date before the 7th century, if so early, makes mention of Calamida. We have only apparently later writings, of unknown authorship and apparently small value. We have yet to learn when the name first appeared in ecclesiastical history. This is a point that might be usefully taken up by some competent person. Some information might perhaps be obtained from the ancient martyrologies in Greek, Latin, Syriac, etc., upon the study of which several eminent scholars are engaged.
In these circumstances, it seems almost a waste of time to try to identify the place, or to discuss the various attempts at identification made by modern writers under the impression that Oslamins bad been mentioned in works of the first four centuries. Kalyan, near Bombay, the Callians of
