who is usually ordained in Persia, &c." It should appear from this statement, that the Christians of India, had, early in the 6th century, embraced the doctrines of Nestorius; for the Archbishop of Persia was at that time subject to the patriarch of Seleucia, who was a Nestorian.

"It appears also from a letter of Jesuyab, metropolitan of Mosul, who died A. D. 660, that the churches both in India and in Persia, were in a declining state, on account of the neglect of the patriarch of Persia. "In your region," he says, " since you have refused to observe the canons of the church, the succession of the priesthood has been cut off from the people of India, &c." It appears that the patriarch of Persia had refused to acknowledge the authority of that of Seleucia, asserting that the Christians of Persia and India were Christians of St. Thomas, and were therefore not at all subject to the followers of Mar Moris, who is said to have propagated Christianity in Mesopotamia.

"In this state, they remained till about the year 780, when they were again under the authority of the patriarch of Seleucia: to whom the Bishops of India were of course subject, and consequently were Nestorians.

"From this time, to about the year 920, the Christians are said to have been in a flourishing state, and to have had many privileges granted them by the native princes of the country, especially by Ceram Peroumal, who allowed them to enjoy the rank of nobility; and to be governed, as well in temporal as spiritual matters, by their own bishops. About the year 920, Mar Sapores and Mar Pheroz are said to have come to India, from Babylon, and to have built a church at Coulau, and to have converted many to the Christian faith.

"After this, the affairs of the Christians were in such a state of prosperity, that they had kings of their own; the first of whom was Baliartes. In process of time, however, the regal power passed over to the infidel kings of Diamper; and in the year 1500, they were found by the Portuguese in subjection to the King of Cochin." [Seventeenth Report of the Church Mission. Soc. Appen. iv. p. 496; being a brief History of the Syrian Churches in India, by Professor Lee.]

Here, in the 16th century, the account

368

A field officer of cavalry has published "A Diary of a Tour th Southern India, in 1821-2;" in whic gives a very encouraging account c improving state of the Syrian chu which we shall subjoin. He says, following are the four main improve which have been effected in the church with general approbation, least, without any dislike having openly manifested.

"1. The marriage of the clergy. "2. The removal of all image the churches.

"3. The reading a portion of the tures every Sunday, in the Malayal "4. The opening of schools a to most of the churches.

"These reforms may be safely dered as general in spirit; altho fact, from the remoteness of some churches, and the short space c which has elapsed since the refor menced, they cannot be yet said in universal operation: in a very fev months, with God's blessing, IL doubt they will be entirely so.

"Since all this has been through the Divine permission, short space of four years (when ley, the first missionary, settled them), can we doubt, I would say humble reverence, that it seems to good pleasure of God, that th flourishing church should be rese Sooner possibly than many may te of."-[Quoted Christ. Observer, 1823, pp. 519-20.]

TAO-SE, page 313, line 11, fr tal,' read spittle.'

THOME CHRISTIANS, see Christians.

TROPISTS, p. 326, col. 2, from the bottom, for Træpe-iss Tropeists.'