owner), for his "apostasy"; but escaping from them, remained the personal disciple of his master for five years; at the end of which time he was consecrated as stated, apparently just before the death of Mar Adai.
In the face of this record, there seems no reasonable ground for refusing to admit the absolutely historical character of Adai; or the rank which ancient tradition accords to him of founder of the Church "of the East," and possibly of that of Edessa and Armenia also. If, however, our author establishes the existence of Mar Adai as a real fact and not as a figment only, he at the same time makes it almost impossible to identify him with Thaddeus, the Apostle of Christ. Traditionally, we regard the Twelve as all adult men, with one possible exception, during the period of their association with the Redeemer. A man full grown in the year 30 could hardly have travelled about, as Adai is represented as doing, in the years 100–104. That he should have been one of the "seventy" is less impossible; and a tradition that has justified itself in much has a right to a respectful hearing in its other statements. If we may regard Mar Adai as a youth of sixteen or seventeen when "sent out" as one of the seventy disciples, he would have been hard on ninety (no impossible age) when called to his rest in 104.
In the case of Mari the supposed disciple of Adai, and the evangelist, not so much of Adiabene as of Khuzistan, and in a less degree of Seleucia and the "Aramæan province," we are at present on less certain ground. The Acta S. Maris which we have to-day is certainly not the contemporary document it professes to be; it is not earlier than the sixth century, and possibly later still. Even if contemporary with the History of the Bishops of Adiabenë, it is far inferior to it as an authority,
