Bartholomaei et Barnabae periodoi et passio
Standard abbreviation: Acts Bart. Barn.
Other titles: Travels and Martyrdom of Saints Bartholomew and Barnabas
Clavis numbers: ECCA 449; CANT 264
Category: Apocryphal Acts
Related literature: Acts of Barnabas, Encomium on Barnabas by Alexander Monachus, Martyrdom of Bartholomew, Martyrdom of Mark, Passion of Bartholomew
Compiled by Kelly Holob, University of Chicago Divinity School ([email protected])
Citing this resource (using Chicago Manual of Style): Holob, Kelly. “Acts of Bartholomew and Barnabas.” e-Clavis: Christian Apocrypha. Accessed DAY MONTH YEAR. https://www.nasscal.com/e-clavis-christian-apocrypha/acts-of-bartholomew-and-barnabas/.
Created March 2021.
1. SUMMARY
The text is divided into four parts: 1) a prologue, 2) a life and martyrdom of Bartholomew, 3) a life and martyrdom of Barnabas, and 4) an epilogue/prayer. The form of the prologue is inspired by the beginnings of several lives by Symeon Metaphrastes. Some of the Bartholomew tradition is shared, interestingly, with Gregory of Tours (Glor. mart. 34). The author made ample use of the Laudatio Barnabae apostoli of Alexander Monachus for the section on Barnabas, but lacks some portions, such as the physical description of the saint.
After the prologue, which announces an intention to give abridged lives of the saints, the text gives a brief characterization of Bartholomew, who is called “the herald and teacher of Arabia Felix.” In his missionary activities and sufferings, which are mostly brief allusions, it is said that “he rightly handed down to them [the Arabians] the gospel according to Matthew, since this was written in their own language.” After he establishes churches and appoints presbyters, he goes to “the city of Alibania of Great Armenia,” then to Arbanoupolis, where he “taught that Christ is God and the craftsman of the universe” and was crucified. The people of Arbanoupolis then put his body into a lead coffin and threw it into the sea. Through God’s oversight, it went past Sicily and ran aground at the island of Lipari. The Christian inhabitants on the island were made aware that Bartholomew’s body was inside, and they gave it an honorable burial.
Next, the text moves on to Barnabas, who is said to be from Cyprus, of the tribe of Levi, and descended from the prophet Samuel. His ancestors had seized and settled on Cyprus out of a desire for distinction. In Jerusalem, the claim to Cyprus thus fell to Barnabas. This information is erroneously attributed to “Clement the Stromatist,” because of a misreading of the Laudatio. The text also gives more background on Barnabas here: he left Cyprus as a child and was trained in Jerusalem with Gamaliel, alongside Paul, then named Saul. Barnabas began to follow Jesus when he saw him heal the paralytic at the Sheep Gate. He then visited Mary, the mother of John Mark (called Mark elsewhere in the text), said he thought Jesus was the one “whom our fathers longed to see,” and rushed to invite Jesus to her house to celebrate the Pascha. The water-bearer mentioned in Mark 14:14 (and par.) whom Jesus said to follow was Mark. Barnabas, having sold most of his property, and Mark later left Jerusalem and were among the 70, at which point Barnabas was called “son of comfort.” After the resurrection, Barnabas then sold his remaining field and gave the money to the apostles. He also attempted to convince Saul to recognize Christ but was unsuccessful. After Paul recovered his sight, he encountered Barnabas, who rebuked him, but Paul begged forgiveness and Barnabas introduced him to the apostles. Barnabas then began traveling, notably becoming the first apostle to go to Rome and then secretly fleeing to Alexandria, then going to Antioch, then to Tarsus. He encountered Paul there and brought him to Antioch, where he stayed for a year. Then they went to Jerusalem to meet the apostles and returned to Antioch with Mark. Next, all three of them went to Cyprus, going from Salamis to Paphos, where they blinded Elymas. Then they returned to Pamphylia. In Jerusalem, Mark returned to his mother because he was young and too weak but had a change of heart when he saw that Paul and Barnabas were loved by all and healthy. Barnabas allowed him to come back if he could keep his promise, but Paul did not want him to come, “because God foresaw an entirely greater thing concerning Mark.” Additionally, Paul expected stricter adherence to apostolic duty, but Barnabas valued kindness more, so Barnabas took Mark, and they went their separate ways. According to the text, this separation between Barnabas and Paul in fact helped the gospel spread to more places. In Salamis, Barnabas realized he was about to die because of hostile Jews that had come from Syria, so he performed the eucharist with others in the city. He privately told Mark about his upcoming death and told him where he would find his body so that he could bury it, at which point he should then travel with Paul. Barnabas went into a synagogue to preach, where “the Hebrews from Syria” seized and imprisoned him. The next day, they tortured him, led him outside the city, stoned him, then set him on fire, though God miraculously kept his body complete. Mark did as he was told and buried Barnabas. Then, he met up with Paul in Ephesus and told him about Barnabas’s death. Peter, suddenly appearing in the story, takes Mark to Rome, where he composed his gospel. Peter appointed Mark as president of Alexandria, and after teaching there for nine years, he too was martyred.
Much later, during the reign of Emperor Zeno, a vision of Barnabas appeared to the bishop of Salamis, Anthemios. He told him to go to Hygia, where he would find deposited in a cave a coffin and a handwritten copy of the gospel given to him by Matthew. The bishop asks for the identity of the apparition, and Barnabas tells him. The bishop immediately goes to the place and finds the coffin, the body, and the gospel, which was lying on his chest and was secured with a lead seal. He quickly went and told the emperor, and he requested the gospel, which “until now” is read from on the Thursday of Holy Week.
The text concludes with a prayer to Christ on behalf of the emperor, including that he might “wipe out” ignorant pagans and civilize their countries.
Named historical figures and characters: Anthemios (bishop of Salamis), Barnabas, Bartholomew (apostle), Clement of Alexandria, Elymas, Gamaliel, Jesus Christ, John Mark, Mary (mother of John Mark), Matthew (apostle), Paul (apostle), Peter (apostle), Samuel (prophet), Zeno (emperor).
Geographical locations: Alexandria, Alibania, Antioch, Arabia Felix, Arbanoupolis, Cyprus, Great Armenia, Hygia, Jerusalem, Lipari, Pamphylia, Paphos, Rome, Salamis, Sheep Gate (Jerusalem), Sicily, Syria, Tarsus.
2. RESOURCES
2.1 Web sites and Other Online Resources
“Monastery of Saint Barnabas.” Wikipedia. A mausoleum on the monastery grounds in Famagusta houses the empty tombs of both Barnabas and Anthemios; the current location of their remains is unclear.
3. BIBLIOGRAPHY
3.1 Manuscripts and Editions
3.1.1 Greek (BHG 2057)
At Athens, Ethnikē Bibliothēkē tēs Hellados, gr. 1046, fols. 22r–25v (14th cent.)
Cr Jerusalem, Patriarchikē bibliothēkē, Timiou Staurou 16, fols. 12v–20r (16th cent.) ~ IMAGES
Di Mount Athos, Monē Dionusiou, 83 (Lambros 3617), fols. 28r–32v (12th cent.)
Hi Jerusalem, Patriarchikē bibliothēkē, Panagios Taphos gr. 17, fols. 22v–26v (12th cent.) ~ IMAGES
Va Vatican, Biblioteca Apostolica Vaticana, Vat. gr. 1991, fols. 141v–148v (13th cent.) ~ lacks ending (IMAGES)
Deun, Peter van, and Jacques Noret, eds. Hagiographica cypria. Sancti Barnabae laudatio auctore Alexandro monacho. CCSG 26. Turnhout: Brepols; Leuven: University Press, 1993 (introduction, pp. 63–71, and edition based on all available manuscripts, pp. 125–35, by Peter van Deun).
Latyšev, Vasilij V., ed. Menologii anonymi Byzantini saeculi X quae supersunt. 2 vols. Saint Petersberg: Petropoli, 1911–1912 (edition based on Hi in vol. 2, pp. 34–40).
3.1.2 Menologion of Basil II
Preliminary translation: June 11. The struggle of the holy apostles Bartholomew and Barnabas. Of these, St. Bartholomew was one of the twelve disciples, who, when he had preached the faith of Christ in India, which they call Felix, and had delivered to those people the Gospel written by Matthew, ended his life gloriously on the cross at Abarnopolis. His body was placed in a lead coffin and thrown in the sea, carried by divine providence as far as Sicily to the island of Lipari, and there it was found. From it sprang many miracles, and the faithful who approach it receive a sudden cure of their diseases, and they return cheerfully to their beds. Now Barnabas, who is also called Joseph in the Acts of the Apostles, was one of the Seventy, who was designated as Paul’s traveling companion. His name is interpreted as son of consolation. And he came from the tribe of Levi, born and brought up in the island of Cyprus. He was the first to preach the Gospel of Christ in Jerusalem, Rome, and Alexandria. Having gone to Cyprus, he was stoned by the Jews and Greeks and delivered to the fire. Then, when he had sailed to Ephesus, and had come to Paul, he informed him of the death of Barnabas. And Mark wept for him for a long time. It is said that he was buried here together with the Gospel of Matthew, which he had copied himself, and was afterwards found with the apostle’s body: from it the faithful received the privilege, that this island of theirs should not be subject to any other bishops, but should be ordained by their own bishop.
Migne, Jacques-Paul. Patrologiae cursus completus: Series graeca. Vol. 117. Paris: Cerf, 1903 (Greek text with facing Latin translation, cols. 493–96).
3.1.3 Traditions about Translation of Bartholomew’s Relics to Lipari
3.1.3.1 Armenian Synaxarion (August 24)
Bayan, George. “Les synaxaire arménien de ter-Israel: Mois de Navasard.” PO 5.3 (1910): 5–208 (pp. 86–88).
3.1.3.2 Encomium on Bartholomew by Theodorus Studita (BHG 230)
Migne, Jacques-Paul. Patrologiae cursus completus: Series graeca. Vol. 99. Paris: Cerf, 1903 (Greek text with facing Latin translation, cols. 792–801).
3.1.3.3 Reversio reliquarium (BHG 229; Menaea for August 25)
Menaea graecae ecclesiae. Vol. 2.4: August. Venice: Spinellus, 1548 (Greek edition; unpaginated).
Combefis, François. Bibliothecae graecorum patrum auctarium novissimum. 2 vols. Paris: Aegidii Hotot, 1672 (reproduction of the text from the Greek Menaea, vol. 1, pp. 399–400).
Migne, Jacques-Paul. Patrologiae cursus completus: Series graeca. Vol. 115. Paris: Cerf, 1862 (reproduction of text and Latin translation by Combefis, cols. 213–217).
3.2 Modern Translations
3.3 General Works
Delehaye, Hippolyte. “Saints de Chypre.” AnBoll 26 (1907): 161–301.
Hackett, John. A History of the Orthodox Church of Cyprus. London: Methuen & Co., 1901.
Kollmann, Bernd. Joseph Barnabas: His Life and Legacy. Translated by Miranda Henry. Collegeville: Liturgical Press, 2004 (esp. p. 59).
Rose, Els. Ritual Memory. The Apocryphal Acts and Liturgical Commemoration in the Early Medieval West (c. 500–1215). Mittellateinische Studien und Texte 40. Leiden: Brill, 2009 (discusses overlapping western traditions, pp. 79–98).
Santos Otero, Aurelio de. “Later Acts of the Apostles.” Pages 426–82 in New Testament Apocrypha. Vol. 2: Writings Relating to the Apostles; Apocalypses and Related Subjects. Edited by Wilhem Schneemelcher. Translated by R. McLachlan Wilson. Louisville, KY: Westminster John Knox, 1992 (see pp. 466–67).