schism. Instead of owning themselves the subjects of the Roman pontiff, the spiritual and temporal monarch of the globe, they adhered, like their ancestors, to the communion of the Nestorian patriarch; and the bishops whom he ordained at Mosul, traversed the dangers of the sea and land to reach their diocese on the coast of Malabar. In their Syriac liturgy the names of Theodore and Nestorius were piously commemorated: they united their adoration of the two persons of Christ; the title of Mother of God was offensive to their ear, and they measured with scrupulous avarice the honors of the Virgin Mary, whom the superstition of the Latins had almost exalted to the rank of a goddess. When her image was first presented to the disciples of St. Thomas, they indignantly exclaimed, "We are Christians, not idolaters!" and their simple devotion was content with the veneration of the cross. Their separation from the Western world had left them in ignorance of the improvements, or corruptions, of a thousand years; and their conformity with the faith and prac tice of the fifth century would equally disappoint the prejudices of a Papist or a Protestant. It was the first care of the ministers of Rome to intercept all correspondence with the Nestorian patriarch, and several of his bishops expired in the prisons of the holy office. The flock, without a shepherd, was assaulted by the power of the Portuguese, the arts of the Jesuits, and the zeal of Alexis de Menezes, archbishop of Goa, in his personal visitation of the coast of Malabar. The synod of Diamper, at which he presided, consummated the pious work of the reunion; and rigorously imposed the doctrine and discipline of the Roman church, without forgetting auricular confession, the strongest engine of ecclesiastical torture. The memory of Theodore and Nestorius was condemned, and Malabar was reduced under the dominion of the pope, of the primate, and of the Jesuits who invaded the see of Angamala or Cranganor. Sixty years of servitude and hypocrisy were patiently endured; but as soon as the Portuguese empire was shaken by the courage and industry of the Dutch, the Nestorians asserted, with vigor and effect, the religion of their fathers. The Jesuits were incapable of defending the power which they had abused; the arms of forty thousand Christians were pointed against their falling tyrants; and the Indian archdeacon assumed the character of bishop, till a fresh supply of episcopal gifts and Syriac missionaries could be obtained from the patriarch of Babylon. Since the

expulsion of the Portuguese, the Nestorian creed is freely professed on the coast of Malabar. The trading companies of Holland and England are the friends of toleration; but if oppression be less mortifying than contempt, the Christians of St. Thomas have reason to complain of the cold and silent indifference of their brethren of Europe.124

II. The history of the Monophysites is less copious and interesting than that of the Nestorians. Under the reigns of Zeno and Anastasius, their artful leaders surprised the ear of the prince, usurped the thrones of the East, and crushed on its native soil the school of the Syrians. The rule of the Monophysite faith was defined with exquisite discretion by Severus, patriarch of Antioch: he condemned, in the style of the Henoticon, the adverse heresies of Nestorius; and Eutyches maintained against the latter the reality of the body of Christ, and constrained the Greeks to allow that he was a liar who spoke truth.125 But the approximation of ideas could not abate the vehemence of passion; each party was the more astonished that their blind antagonist could dispute on so trifling a difference; the tyrant of Syria enforced the belief of his creed, and his reign was polluted with the blood of three hundred and fifty monks, who were slain, not perhaps without

124 Concerning the Christians of St. Thomas, see Assemann. Bibliot. Orient. tom. iv. p. 391-407, 435-451; Geddes's Church History of Malabar; and, above all, La Croze, Histoire du Christianisme des Indes, in 2 vols. 12mo., La Haye, 1758, a learned and agreeable work. They have drawn from the same source, the Portuguese and Italian narratives; and the prejudices of the Jesuits are sufficiently corrected by those of the Protestants.*

125 Olov eiπεiv чevdaions is the expression of Theodore, in his Treatise of the Incarnation, p. 245, 247, as he is quoted by La Croze, (Hist. du Christianisme d'Ethiopie et d'Armenie, p. 35,) who exclaims, perhaps too hastily, "Quel pitoyable raisonnement ! Renaudot has

touched (Hist. Patriarch. Alex. p. 127–138) the Oriental accounts of Severus; and his authentic creed may be found in the epistle of John the Jacobite patriarch of Antioch, in the xth century, to his brother Mannas of Alexandria, (Asseman. Bibliot. Orient. tom. ii. p. 132-141.)

The St. Thomé Christians had excited great interest in the ardent mind of the admirable Bishop Heber. See his curious and, to his friends, highly characteristic letter to Mar Athanasius, Appendix to Journal. The arguments of his friend and coadjutor, Mr. Robinson, (Last Days of Bishop Heber,) have not convinced me that the Christianity of India is older thar the Nestorian dispersion. -M.

provocation or resistance, under the walls of Apamea.126 To successor of Anastasius replanted the orthodox standard in th East; Severus fled into Egypt; and his friend, the eloquen Xenaias,127 who had escaped from the Nestorians of Persia, was suffocated in his exile by the Melchites of Paphlagonia. Fifty-four bishops were swept from their thrones, eight hundred ecclesiastics were cast into prison,128 and notwithstanding the ambiguous favor of Theodora, the Oriental flocks, deprived of their shepherds, must insensibly have been eitherfamished or poisoned. In this spiritual distress, the expiring. faction was revived, and united, and perpetuated, by the labors of a monk; and the name of James Baradæus 129 has been preserved in the appellation of Jacobites, a familiar sound, which may startle the ear of an English reader. From the holy confessors in their prison of Constantinople, he received the powers of bishop of Edessa and apostle of the East, and the ordination of fourscore thousand bishops, priests, and deacons, is derived from the same inexhaustible source. The speed of the zealous missionary was promoted by the fleetest dromedaries of a devout chief of the Arabs; the doctrine and discipline of the Jacobites were secretly established in the

126 Epist. Archimandritarum et Monachorum Syriæ Secundæ ad Papam Hormisdam, Concil. tom. v. p. 598–602. The courage of St. Sabas, ut leo animosus, will justify the suspicion that the arms of these monks were not always spiritual or defensive, (Baronius, A. D. 513, No. 7, &c.)

127 Assemanni (Bibliot. Orient. tom. ii. p. 10-46) and La Croze (Christianisme d'Ethiopie, p. 36-40) will supply the history of Xenaias, or Philoxenus, bishop of Mabug, or Hierapolis, in Syria. He was a perfect master of the Syriac language, and the author or editor of a version of the New Testament.

128 The names and titles of fifty-four bishops who were exiled by Justin, are preserved in the Chronicle of Dionysius, (apud Asseman. tom. ii. p. 54.) Severus was personally summoned to Constantinople for his trial, says Liberatus (Brev. c. 19)—that his tongue might be cut out, says Evagrius, (1. iv. c. iv.) The prudent patriarch did not stay to examine the difference. This ecclesiastical revolution is fixed by Pagi to the month of September of the year 518, (Critica, tom. ii. p. 506.)

129 The obscure history of James or Jacobus Baradæus, or Zanzalust, may be gathered from Eutychius, (Annal. tom. ii. p. 144, 147,) Renaudot, (Hist. Patriarch. Alex. p. 133,) and Assemannus, (Bibliot. Orient. tom. i. p. 424, tom. ii. p. 62-69, 324-332, 414, tom. iii. p. 385-388.) He seems to be unknown to the Greeks. The Jacobites themselves had rather deduce their name and pedigree from St. James the apostle.

dominions of Justinian; and each Jacobite was compelled to violate the laws and to hate the Roman legislator. The successors of Severus, while they lurked in convents or villages, while they sheltered their proscribed heads in the caverns of hermits, or the tents of the Saracens, still asserted, as they now assert, their indefeasible right to the title, the rank, and the prerogatives of patriarch of Antioch: under the milder yoke of the infidels, they reside about a league from Merdin, in the pleasant monastery of Zapharan, which they have embellished with cells, aqueducts, and plantations. The secondary, though honorable, place is filled by the maphrian, who, in his station at Mosul itself, defies the Nestorian catholic with whom he contests the primacy of the East. Under the patriarch and the maphrian, one hundred and fifty archbishops and bishops have been counted in the different ages of the Jacobite church; but the order of the hierarchy is relaxed or dissolved, and the greater part of their dioceses is confined to the neighborhood of the Euphrates and the Tigris. The cities of Aleppo and Amida, which are often visited by the patriarch, contain some wealthy merchants and industrious mechanics, but the multitude derive their scanty sustenance from their daily labor and poverty, as well as superstition, may impose their excessive fasts: five annual lents, during which both the clergy and laity abstain not only from flesh or eggs, but even from the taste of wine, of oil, and of fish. Their present numbers are esteemed from fifty to fourscore thousand souls, the remnant of a populous church, which has gradually decreased under the oppression of twelve centuries. Yet in that long. period, some strangers of merit have been converted to the Monophysite faith, and a Jew was the father of Abulpharagius,130 primate of the East, so truly eminent both in his life and death. In his life, he was an elegant writer of the Syriac and Arabic tongues, a poet, physician, and historian, a subtile philosopher, and a moderate divine. In his death, his funeral was attended by his rival the Nestorian patriarch, with a train of Greeks and Armenians, who forgot their disputes, and mingled their tears over the grave of an enemy. The

130 The account of his person and writings is perhaps the most curious article in the Bibliotheca of Assemannus, (tom. ii. p. 244-321, under the name of Gregorius Bar-Hebræus.) La Croze (Christianisme d'Ethiopie, p. 53-63) ridicules the prejudice of the Spaniards against the Jewish blood which secretly defiles their church and state.

sect which was honored by the virtues of Abulpharagius appears, however, to sink below the level of their Nestorian brethren. The superstition of the Jacobites is more abject, their fasts more rigid,131 their intestine divisions are more numerous, and their doctors (as far as I can measure the degrees of nonsense) are more remote from the precincts of reason. Something may possibly be allowed for the rigor of the Monophysite theology; much more for the superior influence of the monastic order. In Syria, in Egypt, in Æthiopia, the Jacobite monks have ever been distinguished by the austerity of their penance and the absurdity of their legends. Alive or dead, they are worshipped as the favorites of the Deity; the crosier of bishop and patriarch is reserved for their venerable hands; and they assume the government of men, while they are yet reeking with the habits and prejudices of the cloister.132

III. In the style of the Oriental Christians, the Monothelites of every age are described under the appellation of Maronites,133 a name which has been insensibly transferred from a hermit to a monastery, from a monastery to a nation. Maron, a saint or savage of the fifth century, displayed his religious madness in Syria; the rival cities of Apamea and Emesa disputed his relics, a stately church was erected on his tomb, and six hundred of his disciples united their solitary cells on the banks of the Orontes. In the controversies of the incarnation, they nicely threaded the orthodox line between the sects of Nestorius and Eutyches; but the unfortunate question of one will or operation in the two natures of Christ, was generated by their curious leisure. Their proselyte, the emperor Heraclius, was rejected as a Maronite from the walls of Emesa;

131 This excessive abstinence is censured by La Croze, (p. 352,) and even by the Syrian Assemannus, (tom. i. p: 226, tom. ii. p. 304, 305.) 132 The state of the Monophysites is excellently illustrated in a dissertation at the beginning of the iid volume of Assemannus, which contains 142 pages. The Syriac Chronicle of Gregory Bar-Hebræus, or Abulpharagius, (Bibliot. Orient. tom. ii. p. 321-463,) pursues the double series of the Nestorian Catholics and the Maphrians of the Jacobites.

133 The synonymous use of the two words may be proved from Eutychius, (Annal. tom. ii. p. 191, 267, 332,) and many similar passages which may be found in the methodical table of Pocock. He was not actuated by any prejudice against the Maronites of the xth century; and we may believe a Melchite, whose testimony is confirmed by the Jacobites and Latins.