St. Thomas Christians聖托馬斯基督徒

An ancient body of Christians on the east and west coasts of India, claiming spiritual descent from the Apostle St. Thomas.古體基督徒對東部和西部海岸的印度，聲稱精神後裔，從使徒聖托馬斯。 The subject will be treated under the following heads:該課題將被按照下列組長：

I. Their early traditions and their connection with the Apostle St. Thomas一，早期的傳統和他們涉嫌與使徒聖托馬斯

II.二。 The Apostle's tomb at Mylapur傳道者的墓在mylapur

III.三。 This upheld by the Edessan Church這堅持由edessan教堂

IV.四。 For their earliest period they possess no written but a traditional history其最早的時期，他們擁有的任何書面，但傳統的歷史

V. Record of these traditions embodied in a manuscript Statement dated 1604五，記錄這些傳統體現在聲明稿日期1604

VI.六。 The Syrian merchant Thomas Cana arrives in Malabar, an important event in their history and the social benefits therefrom敘利亞商人托馬斯拿抵馬拉巴爾，是一個重要事件，在其歷史和社會獲益

VII.七。 The arrival also of two pious brothers, church-builders到來，也虔誠的兩個兄弟，教會建設者

VIII.八。 Ancient stone crosses and their inscriptions古老的石十字架和題字

IX.九。 Their early prelates他們早日主教

X. Were these Christians infected with Nestorianism before 1599?十，分別為這些基督徒感染景教第1599前？

XI.十一。 Medieval travellers on the Thomas Christians中世紀旅客對托馬斯基督徒

XII.十二。 Their two last Syrian bishops他們的最後兩項敘利亞主教

XIII.十三。 Archbishop Menezes and the Synod of Diamper梅尼士大主教和主教的diamper

XIV.十四。 Their first three Jesuit bishops首三個耶穌會主教

XV.十五。 The Carmelite Period該carmelite期

XVI.十六。 Two Latin Vicars Apostolic兩個拉丁語vicars使徒

XVII.十七。 Divided into three vicariates with native bishops分為三個vicariates與本土主教

I. Their early traditions and their connection with the Apostle St. Thomas Interest in the history of these Christians arises from more than one feature.一，早期的傳統和他們涉嫌與使徒聖托馬斯感興趣，在歷史上的這些基督徒時，由一個以上的功能。 Their ancient descent at once attracts attention.其古後裔，在一次引起人們的注意。 Theophilus (surnamed the Indian) -- an Arian, sent by Emperor Constantius (about 354) on a mission to Arabia Felix and Abyssinia -- is one of the earliest, if not the first, who draws our attention to them.西奧菲勒斯（姓印度） -阿里安，派出由皇帝c onstantius（約3 54）對一個代表團前往阿拉伯的菲利克斯和阿比西尼亞-是其中最早的，如果不是第一次，他提請我們注意。 He had been sent when very young a hostage a Divoeis, by the inhabitants of the Maldives, to the Romans in the reign of Constantine the Great.他被送到時，很年輕的人質，一divoeis ，由居民馬爾代夫，以羅馬人在腥風血雨的君士坦丁大。 His travels are recorded by Philostorgius, an Arian Greek Church historian, who relates that Theophilus, after fulfilling his mission to the Homerites, sailed to his island home.他的旅行記錄，由philostorgius ，阿里安希臘教會史學家，他們表示，西奧菲勒斯，後履行他的使命，向homerites ，駛往他的島回家。 Thence he visited other parts of India, reforming many things -- for the Christians of the place heard the reading of the Gospel in a sitting, etc. This reference to a body of Christians with church, priest, liturgy, in the immediate vicinity of the Maldives, can only apply to a Christian Church and faithful on the adjacent coast of India, and not to Ceylon, which was well known even then under its own designation, Taprobane.從那裡，他參觀了印度其他地區，改革很多事情-為基督信徒的地方，聽到讀福音休憩等，參考一體的基督徒與教會的牧師，禮儀中，在緊挨著馬爾代夫，只能適用於一個基督教教會和信徒對鄰近海岸的印度，而不是錫蘭，這是人所共知的，甚至，然後根據自己的稱號，普羅巴奈。 The people referred to were the Christians known as a body who had their liturgy in the Syriac language and inhabited the west coast of India, ie Malabar.人們所指的分別是基督教徒稱為一個機構，他們自己的禮拜儀式在敘利亞文語言和生活在印度西岸，即馬拉巴爾。 This Church is next mentioned and located by Cosmas Indicopleustes (about 535) "in Male (Malabar) where the pepper grows"; and he adds that the Christians of Ceylon, whom he specifies as Persians, and "those of Malabar" (the latter he leaves unspecified, so they must have been natives of the country) had a bishop residing at Caliana (Kalyan), ordained in Persia, and one likewise on the island of Socotra.這個教堂是明年所提及的位置科斯馬斯indicopleustes （約535 ） " ，在男性（馬拉巴爾）凡辣椒長大的" ;他補充說，基督徒的錫蘭人，他明為波斯人， "那些馬拉巴爾" （後者他離開不詳，所以他們要被土人的國家）進行了主教居住在caliana （ kalyan ） ，受戒，在波斯，和一個同樣在該島上的索科特拉。

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II.二。 The Apostle's tomb at Mylapur傳道者的墓在mylapur

St. Gregory of Tours (Glor. Mart.), before 590, reports that Theodore, a pilgrim who had gone to Gaul, told him that in that part of India where the corpus (bones) of Thomas the Apostle had first rested (Mylapur on the east or the Coromandel Coast of India) there stood a monastery and a church of striking dimensions and elaboratedly adorned, adding: "After a long interval of time these remains had been removed thence to the city of Edessa."聖格雷戈里旅行團（ glor.集市） ，然後590人，報告說，西奧多，朝聖者，他們曾到高盧，對他說，在這方面印度的一部分，而語料庫（骨頭）的托馬斯使徒首次休息（ mylapur對東方或coromandel海岸的印度） ，有主張的一個修道院和一所教堂的驚人尺寸和elaboratedly飾，並補充說： "經過很長一段間隔時間，這些仍然被免職，再沿市edessa " 。 The location of the first tomb of the Apostle in India is proof both of his martyrdom and of its Apostolate in India.位置第一墓的使徒，在印度就是一個證明他的兩個殉教和其使徒在印度。 The evidence of Theodore is that of an eyewitness who had visited both tombs -- the first in India, while the second was at Edessa.證據的西奧多是一個目擊者，他們已經訪問了這兩個墓葬-第一次在印度，而第二次是在e dessa。 The primitive Christians, therefore, found on both coasts, east and west, witness to and locate the tomb at Mylapur, "St. Thomas", a little to the south of Madras; no other place in India lays any claim to possess the tomb, nor does any other country.原始基督教徒，因此，就發現無論是沿海，東進西出的見證，並尋找墓mylapur ， "聖托馬斯" ，這是一個小到南部的馬德拉斯，任何其他印度發生了任何索賠必須具備墓，也沒有任何其他國家。 On these facts is based their claim to be known as St. Thomas Christians.對這些事實，是基於他們的要求被稱為聖托馬斯基督徒。

III.三。 This upheld by the Edessan Church這堅持由edessan教堂

Further proof may be adduced to justify this claim.進一步證明，可提出理由來支持這個說法。 A Syrian ecclesiastical calender of an early date confirms the above.敘利亞教會日曆早日印證了上述問題。 In the quotation given below two points are to be noted which support its antiquity -- the fact of the name given to Edessa and the fact the memory of the translation of the Apostle's relics was so fresh to the writer that the name of the individual who had brought them was yet remembered.在報價單給下面兩點是必須指出的，其中支持其文物-事實上名義給予e dessa和事實的記憶中的翻譯，使徒保羅的文物就這樣新鮮的，以筆者認為，名稱的個別人這次把他們也帶來還未忘記的。 The entry reads: "3 July, St. Thomas who was pierced with a lance in India. His body is at Urhai [the ancient name of Edessa] having been brought there by the merchant Khabin. A great festival."進入寫著： " 7月3日，聖托馬斯被射穿一個矛，在印度，他的屍體是在urhai [古代名稱edessa ]被帶到那裡，由商家khabin一次偉大的節日" 。 It is only natural to expect that we should receive from Edessa first-hand evidence of the removal of the relics to that city; and we are not disappointed, for St. Ephraem, the great doctor of the Syrian Church, has left us ample details in his writings.這是很自然的期待，我們應該接受來自edessa第一手的證據，取消該文物該城;我們並不失望，因為聖ephraem ，偉大的醫生，敘利亞教會，給我們留下了豐富的細節在他的著作。 Ephraem came to Edessa on the surrender of Nisibis to the Persians, and he lived there from 363 to 373, when he died. ephraem來到edessa就交出nisibis向波斯人，和他住在這裡，從363至373 ，他的死亡。 This proof is found mostly in his rhythmical compositions.這個證據是發現大多是在他有節奏的成分。 In the forty-second of his "Carmina Nisibina" he tells us the Apostle was put to death in India, and that his remains were subsequently buried in Edessa, brought there by a merchant.在第四十二屆他的" carmina nisibina "他告訴我們，使徒保羅被置於死亡，在印度，並認為他的遺體後來安葬在edessa ，帶來了那裡的商人。 But his name is never given; at that date the name had dropped out of popular memory.但他的名字是從未放棄過，在該日期的名字已退出流行的記憶體。 The same is repeated in varying form in several of his hymns edited by Lamy (Ephr. Hymni et Sermones, IV).同樣是在多次不同形式，在他的幾個聖歌主編拉米（ ephr. hymni等sermones ，四） 。 "It was to a land of dark people he was sent, to clothe them by Baptism in white robes. His grateful dawn dispelled India's painful darkness. It was his mission to espouse India to the One-Begotten. The merchant is blessed for having so great a treasure. Edessa thus became the blessed city by possessing the greatest pearl India could yield. Thomas works miracles in India, and at Edessa Thomas is destined to baptize peoples perverse and steeped in darkness, and that in the land of India." "這是一個土地，皮膚黝黑的人，他被送往，有衣穿他們的洗禮，在白色長袍，他感謝曙光一掃而印度的痛苦，黑暗中，這是他的使命，以信奉印度以一個造物主。商船，是有福了，所以偉大的瑰寶。 edessa因此成為有福市擁有最大的珍珠印度可能會產生。托馬斯工程奇蹟在印度，並在edessa托馬斯是注定要baptize人民有害，並沉浸在夜色中，並在土地的印度" 。

IV.四。 For their earliest period they possess no written but a traditional history其最早的時期，他們擁有的任何書面，但傳統的歷史

These Christians have no written records of the incidents of their social life from the time of their conversion down to the arrival of the Portuguese on the coast, just as India had no history until the arrival of the Mohammedans.這些基督徒有沒有文字記錄的事件，他們的社會生活，從時間，其轉化率下降到抵達葡萄牙集中在沿海一帶，正如印度沒有歷史，直到抵達Mohammedan人。

V. Record of these traditions embodied in a manuscript Statement dated 1604五，記錄這些傳統體現在聲明稿日期1604

Fortunately the British Museum has a large collection consisting of several folio volumes containing manuscripts, letters, reports, etc., of Jesuit missions in India and elsewhere; among these in additional volume 9853, beginning with the leaf 86 in pencil and 525 in ink, there is a "Report" on the "Serra" (the name by which the Portuguese designated Malabar), written in Portuguese by a Jesuit missionary, bearing the date 1604 but not signed by the writer; there is evidence that this "Report" was known to F. de Souza, author of the "Oriente Conquistado", and utilized by him.幸好大英博物館擁有大量收集構成的幾個頁碼卷手稿，書信，報告等，對耶穌會使命，在印度和其他地方;當中增加量9853年開始，隨著葉86鉛筆和525在油墨中，有一個"報告"中關於"塞拉" （名稱，其中葡萄牙語指定馬拉巴爾） ，寫的，由葡萄牙耶穌會傳教士，印有日期1604年，但尚未簽署，由作家;有證據表明，這個"報告"眾所周知樓塞德蘇扎，作者的"東方conquistado " ，並利用他。 The writer has carefully put together the traditional record of these Christians; the document is yet unpublished, hence its importance.筆者曾仔細整理傳統記錄這些基督徒;該文件是尚未出版，所以它的重要性。 Extracts from the same, covering what can be said of the early part of this history, will offer the best guarantee that can be offered.提取物，同時，涵蓋什麼，可以說是對本年初的歷史，屆時將可提供最佳的保證，可以提供。 The writer of the "Report" distinctly informs us that these Christians had no written records of ancient history, but relied entirely on traditions handed down by their elders, and to these they were most tenaciously attached.筆者的"報告"中鮮明地告訴我們，這些基督徒沒有文字記載的古代歷史，但完全依賴於傳統的傳世由他們的長輩，並到這些，他們最頑強的重視。 Of their earliest period tradition records that after the death of the Apostle his disciples remained faithful for a long time, the Faith was propagated with great zeal, and the Church increased considerably.其最早的時期，傳統的記錄去世後，使徒保羅他的弟子們始終忠於相當長的時間，信仰是宣揚以極大的熱情，教會了可觀的增長。 But later, wars and famine supervening, the St. Thomas Christians of Mylapur got scattered and sought refuge elsewhere, and many of them returned to paganism.但後來，戰爭和飢荒supervening ，聖托馬斯基督徒mylapur得到分散和尋求避難的萬無一失，他們中的許多人返回paganism 。 The Christians, however, who were on the Cochin side, fared better than the former, spreading from Coulac (Quilon) to Palur (Paleur), a village in the north of Malabar.基督徒，不過，他們對交趾陶方面，表現優於前者，蔓延，從coulac （ quilon ）帕盧爾（ paleur ）的一個村莊，在北方的馬拉巴爾。 These had fared better, as they lived under native princes who rarely interfered with their Faith, and they probably never suffered real persecution such as befell their brethren on the other coast; besides, one of the paramount rajahs of Malabar, Cheruman Perumal, had conferred on them a civil status.這些已經有較佳表現，因為他們生活在本土王子的人，很少干涉他們的信仰，他們可能永遠不會真正受到迫害，如遭此他們兄弟對其他沿海此外，其中的首要rajahs的馬拉巴爾， cheruman perumal ，已授予對他們的公民地位。 The common tradition in the country holds that from the time of the Apostle seven churches were erected in different parts of the country, besides the one which the Apostle himself had erected at Mylapur.共同的傳統，在該國認為，從時間的使徒七所教堂被豎立在該國不同地區，除了一，其中，使徒保羅本人曾豎立在mylapur 。 This tradition is most tenaciously held and is confirmed by the "Report".這個傳統是最頑強舉行，並證實了"報告" 。 It further asserts that the Apostle Thomas, after preaching to the inhabitants of the Island of Socotra and establishing there a Christian community, had come over to Malabar and landed at the ancient port of Cranganore.它進一步說，使徒保羅托馬斯後，鼓吹向該島居民的索科特拉並建立有一個基督教社區，來給馬拉巴爾並降落在古代港口的cranganore 。 They hold that after preaching in Malabar the Apostle went over to Mylapur on the Coromandel Coast; this is practicable through any of the many paths across the dividing mountain ranges which were well known and much frequented in olden times.他們認為，經過講道馬拉巴爾使徒走過去， mylapur就coromandel海岸，這是可行的，通過任何的眾多步道全國劃分山脈，其中廣為人知，很多經常光顧從古至今。 The Socotrians had yet retained their Faith when in 1542 St. Francis visited them on his way to India.該socotrians還沒有保持住自己的信念時，在1542年的聖弗朗西斯參觀，他們對他的方式來印度。 In a letter of 18 September of the same year, addressed to the Society at Rome, he has left an interesting account of the degenerate state of the Christians he found there, who were Nestorians.在18日的函件同年9月，給社會，在羅馬，他留下了一個有趣的帳戶的退化狀態的基督徒，他發現那裡的人nestorians 。 He also tells us they render special honours to the Apostle St. Thomas, claiming to be descendants of the Christians begotten to Jesus Christ by that Apostle.他還告訴我們，他們提供特殊的榮譽，以使徒聖托馬斯，自稱為子孫的基督徒造物主，以耶穌基督的使徒說。 By 1680 when the Carmelite Vincenzo Maria di Santa Catarina landed there he found Christanity quite extinct, only faint traces yet lingering.由1680年的時候carmelite （ Vincenzo瑪麗亞迪聖卡塔琳娜降落，在那裡，他發現christanity相當絕跡，只有微弱痕跡，但揮之不去。 The extinction of this primitive Christanity is due to the oppression of the Arabs, who now form the main population of the island, and to the scandelous neglect of the Nestorian Patriarchs who in former times were wont to supply the bishop and clergy for the island.滅絕的原始christanity ，這是由於該壓迫阿拉伯人，他們現在的形式主要島上的居民，並能scandelous忽視了景教patriarchs人在以前被won't的供應主教和神職人員為島。 When St. Francis visited the island a Nestorian priest was still in charge.當聖方濟各訪問了該島景教教士仍負責。

VI.六。 The Syrian merchant Thomas Cana arrives in Malabar敘利亞商人托馬斯拿抵馬拉巴爾

There is one incident of the long period of isolation of the St. Thomas Christians from the rest of the Christian world which they are never tired of relating, and it is one of considerable importance to them for the civil status it conferred and secured to them in the country.有一個事件，需要很長時間，孤立的聖托馬斯基督徒從其餘的基督教世界，他們是永遠不會厭倦有關，而這是一個相當大的重要性，他們對公務員的地位，它賦予和擔保，以他們在該國。 This is the narrative of the arrival of a Syrian merchant on their shores, a certain Mar Thoma Cana -- the Portuguese have named him Cananeo and styled him an Armenian, which he was not.這是敘事的到來，一名敘利亞商人對自己的看法，某三月托馬迦南-葡萄牙語推舉他c ananeo，處處對他的亞美尼亞人，那是他沒有。 He arrived by ship on the coast and entered the port of Cranganore.他抵達船舶集中在沿海一帶，進入港口的cranganore 。 The King of Malabar, Cheruman Perumal, was in the vicinity, and receiving information of his arrival sent for him and admitted him to his presence.國王馬拉巴爾， cheruman perumal ，被在附近，和接收信息的，他的到來去叫他，並承認他自己的存在。 Thomas was a wealthy merchant who had probably come to trade; the King took a liking to this man, and when he expressed a wish to acquire land and make a settlement the King readily acceded to his request and let him purchase land, then unoccupied, at Cranganore.托馬斯是一位十分富有的商人，他們有可能是來貿易;國王了喜歡這名男子，而當他表示，希望取得土地，並作出解決國王隨時加入了他的請求，讓他購買土地，然後無人居住，在cranganore 。 Under the king's orders Thomas soon collected a number of Christians from the surrounding country, which enabled him to start a town on the ground marked out for his occupation.根據國王的命令，托馬斯很快收集了一些基督徒，從周邊國家，這使他開始對城，在地面標記出來，為他的職業。 He is said to have collected seventy-two Christian families (this is the traditional number always mentioned ) and to have installed them in as many separate houses erected for them; attach to each dwelling was a sufficient piece of land for vegetable cultivation for the support of the family as is the custom of the country.據說，他曾收集了72基督徒家庭（這是由傳統始終被提及） ，並已安裝在許多單獨的屋宇，為他們重視每一住家是一個足夠的一塊土地，為蔬菜種植提供的支持對家庭是習慣的國家。 He also erected a dwelling for himself and eventually a church.他還築起了一道住家為自己，並最終一所教堂。 The authorization to possess the land and dwellings erected was granted to Thomas by a deed of paramount Lord and Rajah of Malabar, Cheruman Perumal, said to have been the last of the line, the country having been subsequently divided among his feudatories.授權必須具備的土地和住房豎立被授予托馬斯由契約具有至高無上的主，惹的馬拉巴爾， cheruman perumal ，據說已被最近的路線，國家已經分裂，隨後他feudatories 。 (The details given above as well as what follows of the copper plate grant are taken from the "Report".) The same accord also speak of several privileges and honours by the king to Thomas himself, his descendants, and to the Thomas Christians, by which the latter community obtained status above the lower classes, and which made them equal to the Nayars, the middle class in the country. （詳情鑑於以上以及以下的銅板補助金是從"報告" ） ，同時協議還談到幾個特權和榮譽，由國王托馬斯本人，其後裔，並能托馬斯基督教徒，其中後者的社會地位得到了以上的低下階層，並取得了他們平等的，以該nayars ，中產階層在該國。

The deed read as follows:契約內容如下：

May Cocurangon [personal name of the king] be prosperous, enjoy a long life and live 100,000 years, divine servant of the gods, strong, true, just, full of deeds, reasonable, powerful over the whole earth, happy,conquering, glorious, rightly prosperous in the service of the gods, in Malabar, in the city of the Mahadeva [the great idol of the temple in the vicinity of Cranganore] reigning in the year of Mercury on the seventh day [Portuguese text: elle no tepo de Mercurio de feu to no dia, etc.] of the mouth of March before the full moon the same king Cocurangon being in Carnallur there landed Thomas Cana, a chief man who arrived in a ship wishing to see the farthest parts of the East. 5月cocurangon [個人名字的國王]繁榮，有著久遠的生命和生活十萬年，神的僕人神，強大，真實，公正，全面的事蹟，合理，有力超過整個地球，快樂，征服了，光榮正確地繁榮，在服務的神靈，在馬拉巴爾，在這個城市的mahadeva [大女優的廟宇附近cranganore ]執政，在今年的汞對第七天[葡文文本： elle沒有tepo德Mercurio "德feu沒有直徑等]的口，三月前賞月，同時國王cocurangon在carnallur有降落托馬斯拿，行政男子抵達船舶希望看到最遠東部部分地區。 And some men seeing how he arrived informed the king.與一些男子看到他如何到達通知國王。 The king himself came and saw and sent for the chief man Thomas, and he disembarked and came before the king, who spoke graciously to him.國王親自前來，並看到了，並送交行政男子托馬斯，而他下船，並來到前國王，以寬宏大量給他。 To honour him he gave him his name, styling him Cocurangon Cana, and he went to rest in his place, and the king gave him the city of Mogoderpatanam, (Cranganore) for ever.履行他的，他給了他自己的名字，他的風格cocurangon拿，而他去休息，在他的位置，和國王給了他的城市mogoderpatanam ， （ cranganore ） 。 And the same king being in his great prosperity went one day to hunt in the forest, and he hastily sent for Thomas, who came and stood before the king in a propitious hour, and the king consulted the astrologer.並同時被國王在他的偉大的繁榮到一天追捕在森林裡，和他匆匆送往托馬斯前來，並經歷了前國王在一個吉祥的時間，和國王徵詢算命。 And afterwards the king spoke to Thomas that he should build a town in that forest, and he made reverence and answered the king: I require this forest for myself', and the king granted it to him for ever.後來國王說：托馬斯說，他要建立一個城市在森林，而且他所作的崇敬，並回答了國王：我需要這個森林，為自己' ，和國王批准，他永遠。 And forthwith another day he cleared the forest and he cast his eyes upon it in the same year on the eleventh of April, and in a propetious time gave it to Thomas for a heritage in the name of the king, who laid the first stone of the church and the house of Thomas Cana, and he built there a town for all, and entered the church and prayed there on the same day.並隨即又一天，他在清理森林中，他投了他的眼睛後，它在同一年，關於第十一屆4月，而且在propetious時間了，它以托馬斯為遺產的名義國王，奠定了第一石教會和眾議院托馬斯拿的，他建有一個鎮，並進入教堂和祈禱，還有在同一天。 After these things Thomas himself went to the feet of the king and offered his gifts, and this he asked the king to give that land to him and his descendants; and he measured out two hundred and sixty-four elephant cubits and gave them to Thomas and his descendants for ever, and jointly sixty-two houses which immediately erected there, and gardens with their enclosures and paths and boundaries and inner yards.這事以後，托馬斯親自到腳的國王，並提出他的禮物，而這他要求國王給予土地，以他和他的子孫以及他測量出264大象肘，並給他們以托馬斯和他的子孫永遠存在，並聯合62棟立即架設在那裡，花園與外殼及路徑和邊界及內碼。 And he granted seven kinds of musical instruments and all honours and the right of travelling in a palanquin, and he conferred on him dignity and the privilege of spreading carpets on the ground and the use of sandals, and to erect a pavilion at his gate and ride on elephants, and also granted five taxes to Thomas and his companions, both men and women, for all his relations and to the followers of his law for ever.他批出的七種樂器和所有榮譽和權利，隨同一個轎，而他賦予他的尊嚴和特權的蔓延，地毯，對地面和使用涼鞋，並建一座涼亭，在他的門，並乘坐大象，並給予五稅項，以托馬斯和他的同伴們，不論男女，為他的所有關係，並曾經追隨他法。 The said king gave his name and these princes witnessed it...該國王說了自己的名字和這些王子目睹它...

Then follow the names of eight witnesses, and a note is added by the Portuguese translator that this is the document by which the Emperor of all Malabar gave the land of Cranganore to Thomas Cana and also to Christians of St. Thomas.然後，按姓名的八個證人，並說明是補充，由葡萄牙語翻譯表示，這是該文件，其中皇帝的所有馬拉巴爾了土地的cranganore向托馬斯拿，也以基督教徒的聖托馬斯。 This document, transcribed from the manuscript "Report", has been carefully translated into English, as it forms the "Great Charter" of the St. Thomas Christians.這個文件，從謄寫手稿， "報告" ，已被精心翻譯成英語，因為它形式的"大憲章"的聖托馬斯基督徒。 The "Report" adds: "and because at that time they reckoned the era in cycles of twelve years according to the course, therefore they say in the Olla [Malayalam term for a document written on palm leaf] that the said settlement was founded in the year of the mercury... that mode of reckoning is totally forgotten, for the last seven hundred and seventy-nine years in all this Malabar time has been reckoned by the Quilon era. However, since the said Perumal, as we have said above, died more than a thousand and two hundred years, it follows: that same number of years have elapsed since the Church and Christians were established at Cranganore." "報告"中說： "因為在那個時候，他們忽視了時代的週期十二年按課程，因此，他們說，在olla [馬拉雅拉姆語，任期為一份文件，寫在手掌葉]表示說，解決創建於今年的汞… …所以模式推算，是完全忘記了，過去七七九年這一切馬拉巴爾時間一直忽視的，由quilon時代，但由於說perumal ，正如我們先前所說以上，死亡超過千人，並二百年，它如下：同樣數量的年過去了，因為教會和基督徒已確定為cranganore " 。 The writer of the "Report" had previously stated "it is one thousand and two hundred and fifty and eight years since Perumal, as we have said above, died on the first of March".筆者的"報告"中曾指出， "這是一個thousand and 250 8年以來perumal ，正如我們已經說過上述情況，對死亡的第一次進行曲" 。 Deducing the date of the "Report" this would give AD 346 for his death.據此推論，該日期的"報告" ，這將給予專案346個，為他的死因。 Diego de Couto (Decada XII), quoting the above grant in full, says that the Syrian Christians fix AD 811 as corresponding to the date borne on the grant; the first is far too early, and the second is an approximately probable date.迭戈德Couto ） （ decada十二） ，引用上述補助金全額說，敘利亞基督徒修復專案811作為對應之日起承擔對補助金;第一是，目前只是初期，第二次是一個大約長的大概日期。 The "Report" informs us that the copper plates on which this deed or grant was inscribed were taken away to Portugal by Franciscan Fathers, who left behind a translation of the same. "報告"告訴我們，銅板本契約或補助金是刻都被拿走了，以葡萄牙，由方濟各的父親，他留下了一個翻譯一樣的。 It is known that the Syrian Bishop of Malabar, Mar Jacob, had deposited with the Factor of Cochin all the Syrian copper grants for safe custody; providing however that when necessary access could be had to the same.據了解，敘利亞主教馬拉巴爾，三月雅各，曾存放在因素的科欽所有敘利亞銅贈款妥為保管;提供，但在必要時獲得可以了，以相同的。 Gouvea at p. gouvea頁 4 of his "Jornada" says that after having remained there for some long time they could not be found and were lost through some carelessness; de Couto asserts the same in the passage quoted above and also elsewhere. 4他的" jornada "的文章說，之後，在那裡停留了一些長期存在的時候，他們無法找到遺失經過一些粗心大意;德Couto ）斷言，同時在通過上述及其他地方。 In 1806 at the suggestion of Rev. Claude Buchanan, Colonel Macauly, the British resident, ordered a careful search for them and they turned up in the record room of Cochin town. 1806年在建議的修訂版克勞德布坎南，上校macauly ，英國居民，下令仔細搜索，為他們及他們拒絕在記錄室的科欽鎮。 The tables then contained (1) the grant to Irani Cortton of Cranganore, and (2) the set of plates of the grant to Maruvan Sopi Iso of Quilon, but those of the grant to Thomas Cana were not among them; had they not been removed they would have been found with other plates; this confirms the statement of the writer of the "Report" that they had been taken to Portugal.表中，然後載（ 1 ）的補助金，以irani cortton的cranganore ，以及（ 2 ）一套名牌的贈款，以maruvan sopi國際標準化組織的quilon ，但這些補助，以托馬斯拿不屬於他們，如果他們沒有被拆除，他們將被發現，與其他名牌;這正好印證了聲明，對這位作家的"報告"中說，他們已經採取了葡萄牙。 From what is stated in the royal deed to Thomas Cana it may be taken for granted that the latter brought with him a small colony of Syrians from Mesopotamia, for the privileges conceded include his companions, both men and women, and all his relations.什麼是在皇家契約，以托馬斯拿，它可以採取理所當然地認為後者帶來了與他的小殖民地的敘利亞人從美索不達米亞平原，為特權讓步，包括他的同伴們，不論男性或女性，和他的所有關係。

VII.七。 The arrival also of two pious brothers, church-builders到來，也虔誠的兩個兄弟，教會建設者

Besides the arrival of Thomas Cana and his colony, by which the early Christians benefited considerably, the "Report" also records the arrival on this coast of two individuals named Soper Iso and Prodho; they are said to have been brothers and are supposed to have been Syrians.此外到來托馬斯拿和他的殖民地，其中早期基督徒受益， "報告"還記錄的到來對這個沿海的這兩個人命名soper ISO和prodho ;據說，他們是被兄弟都是有被敘利亞人。 The "Report" gives the following details; they came to possess a promonotory opposite Paliport on the north side, which is called Maliankara, and they entered the port with a large load of timber to build a church; and in the Chaldean books of this Serra there is no mention of them, except that they were brothers, came to Quilon, built a church there, and worked some miracles. "報告"中給出了以下細節，他們來到擁有promonotory對面paliport對北方，即所謂maliankara的，他們進入港口與大負荷的木材，以建立一所教堂，並且在加爾丁書籍本塞拉但沒有提到他們，除非他們是兄弟，來到quilon ，建起了教會的存在，並致力於一些奇蹟。 After death they were buried in the church they had erected; it is said that they had built other smaller churches in the country; they were regarded as pious men and were later called saints, their own church was eventually dedicated to them as well as others in the country.死亡後，他們被埋葬在教會他們豎立，它是說，他們已經建立了其他較小的教會在該國的，他們被看作是虔誠的男子和後來被稱為聖人，他們自己的教會最終被專門向他們以及其他人在該國。 Archbishop Alexis Menezes afterwards changed the dedication of these churches to other saints in the Roman calender.大主教亞歷克梅尼士後，改變了奉獻教會其他聖人在羅馬日曆。 There is one important item that the "Report" has preserved: "the said brothers built the church of Quilon in the hundredth year after the foundation of Quilon."有一個重要的項目， "報告"中保留了： "說，兄弟建的教堂quilon在100年後，基金會的quilon " 。 (This era commences from 25 August, AD 825, and the date will thus be AD 925). （這個時代開始，從8月25日，公元825 ，和日期將被專案925 ） 。 The second of the aforesaid copper-plates mention Meruvan Sober Iso, one of the above brothers.第二次，上述銅板提meruvan清醒的國際標準化組織，上述其中一個兄弟。 The "Report" also makes mention of pilgims coming from Mesopotamia to visit the shrine of the Apostle at Mylapur; some of these at times would settle there and others in Malabar. "報告"還提到pilgims來自美索不達米亞平原，以參拜靖國神社的使徒在mylapur ;上述某些時候會解決有和其他人在馬拉巴爾。 It may be stated here that the Syrians of Malabar are as a body natives of the land by descent, and the Syriac trait in them is that of their liturgy, which is in the Syrian language.它可能在這裡說，敘方的馬拉巴爾是作為一個機構，印第安人的土地是由血統，和敘利亞文特質，在他們的是他們的禮拜儀式，這是在敘利亞的語言。 They call themselves Syrians by way of distinction from other body of Christians on the coast, who belong to the Latin Rite.他們自稱是敘利亞人的方式，有別於其他團體的基督信徒集中在沿海一帶，屬於拉丁區成年禮。 The honorific appellation bestowed upon them by the rulers of the country is that of Mapla, which signifies great son or child, and they were commonly so called by the people; this appellation also have been given to the descendants of Arabs in the country; the St. Thomas Christians now prefer to be called Nasrani (Nazarenes), the designation given by the Mohammedans to all Christians.該榮譽的稱謂賦予他們的統治者的國家，是強調mapla ，這標誌著偉大的兒子還是孩子，他們普遍所謂由人民;這個稱謂，也得到了向子孫的阿拉伯人在該國;聖托馬斯基督徒現在寧願被稱為nasrani （ nazarenes ） ，指定由伊斯蘭教向所有基督徒。

VIII.八。 Ancient stone crosses and their inscriptions古老的石十字架和題字

There are certain stone crosses of ancient date in southern India, bearing inscriptions in Pahlavi letters.有一些石頭十字架的古代迄今在印度南部，同時題字在巴列維字母。 Extraordinary legends have been spread about them in some parts of Europe; the present writer was shown an engraving purporting to reproduce one of them, with a legend of the Apostolate and martyrdom of St. Thomas, a reproduction of the inscription on his crosses.不平凡的傳奇已經傳開，他們在一些歐洲部分;本作者是表現出一種雕刻本意是複製，其中一人，是一個傳說的使徒和殉教的聖托馬斯，還有複製的題詞對他的十字架。 This was attached to the calender of one of the dioceses of France, and this writer was asked if it were authentic.這是附著在日曆的一個教區的法國，這是筆者問及如果是正宗的。

To prevent the spreading of such reports it may be useful to state here of these crosses one is in the Church of Mount St. Thomas, Mylapur, discovered in 1547 after the arrival of the Portuguese in India; other is in the church of Kottayam, Malabar.為防止蔓延，這些報告的，它可能是有用的在此聲明，這些十字架，一個是在教會裡，聖托馬斯， mylapur ，在發現第1547到任後，葡萄牙人在印度;另一種是在教會的戈德亞姆，馬拉巴爾。 Both are of Nestorian origin, are engraved as a bas-relief on the flat stone with ornamental decorations around the cross, and bear an inscription.無論是景教出身，刻有作為BAS的救災該單位石材與裝飾裝潢左右交叉，並承擔題詞。 The inscription has been variously read.碑文已被各種看的。 Dr. Burnell, an Indian antiquary, says that both crosses bear the same inscription, and offer the following reading: "In punishment by the cross was the suffering of this one, Who is the true Christ, God above and Guide ever pure."博士burnell ，一名印度antiquary說，這兩個十字架承擔相同的題詞，並提供以下內容如下： "在處罰的，由十字架的苦難，這其中，誰是真正的基督，上帝以上和引導以往單純" 。 These crosses bear some resemblance to the Syro-Chinese Nestorian monument discovered in 1625 at Singan-fu, an ancient capital of China but erected in 781 and commemorating the arrival in China of Chaldean Nestorian missionaries in 636.這些十字架承擔一些相似的syro -中國景教碑發現， 1625在singan福，那是一個古老中國的首都，但豎立在781和紀念的到來，在中國的加爾丁景教傳教士在636 。

IX.九。 Their early prelates他們早日主教

Of the prelates who governed the Church in India after the Apostle's death very little is known; that little is collected and reproduced here.該主教的人的管治教會在印度之後，使徒保羅的死因非常少，是眾所周知的，這一點是收集和轉載。 John the Persian, who was present at the Council of Nice (325), is the first known to history claiming the title.約翰是波斯語，他們是目前在安理會尼斯（ 325 ） ，是已知的首個以歷史奪走冠軍。 In his signature to the degrees of the Council he styles himself; John the Persian [presiding] over the churches in all Persia and Great India.在他的簽名向程度的理事會，他自稱;約翰波斯語[主持]超過教會所有波斯和偉大的印度。 The designation implies that he was the [primate] Metropolitan of Persia and also the Bishop of Great India.指定暗示他是[靈長類]大都市的波斯，也主教的偉大印度。 As metropolitan and the chief bishop of the East he may have represented at the council the catholics of Seleucia.作為大都市和首席主教東他可能有派代表出席了會議天主教徒的塞琉西亞。 His control of the Church in India could only have been exercised by his sending priests under his juridiction to minister to those Christians.由他控制的教會，在印度只可有未行使其派遣神父在他的管轄部長向那些基督徒。 It is not known at what date India first commenced to have resident bishops; but between the years 530-35 Cosmas Indicopleustes in his "topographia" informs us of the presence of a bishop residing in Caliana, the modern Kalyan at a short distance from Bombay.我們不知道在什麼日期印度展開首次向駐有主教，但與幾年530-35科斯馬斯indicopleustes在他的" topographia "告訴我們，對出席會議的一位主教居住在caliana ，現代kalyan在很短的距離，從孟買。 That residence was, in all probability, chosen because it was then the chief port of commerce on the west coast of India, and had easy access and communication with Persia.這官邸，在所有的概率，選擇，因為當時行政港口的商業對印度西岸，並很容易地獲取和溝通波斯。 We know later of a contention which took place between Jesuab of Adiabene the Nestorian Patriarch and Simeon of Ravardshir, the Metropolitan of Persia, who had left India unprovided with bishops for a long period.我們知道，後來一個爭論發生jesuab之間的阿迪亞波納了景教主教和西蒙的ravardshir ，大都會的波斯，但已離開印度未與主教，在相當長的時期。 The Patriarch reproached him severely for this gross neglect.牧漫罵他的嚴厲，這嚴重忽視。 We may take it that up to the period 650-60 the bishops sent to India, as Cosmas has said, were consecrated in Persia, but after this gross neglect the patriarch reserved to himself the choice and consecration of the prelates he sent out to India, and this practice was continued till the arrival of the Portuguese on the coast in 1504.我們可以採取它認為最多時期650-60主教送往印度，作為科斯馬斯說，被consecrated在波斯，但是經過這次嚴重疏忽照顧老人家留給自己的選擇和consecration的主教，他發送給印度，這種做法一直持續到抵達葡萄牙集中在沿海一帶，在1504年。

Le Quien places the two brothers Soper Iso and Prodho on the list of bishops of India, but Indian tradition gives it no support, and in this the British Museum Manuscript Report and Gouvea (Jornada, p. 5) concur.樂quien地方兩兄弟soper ISO和prodho在名單內的主教們的印度，但印度的傳統，賦予它不支持，並在此大英博物館的手稿報告，並gouvea （ jornada ，第5頁）贊同。 The brothers were known as church-builders, and were reputed to be holy men.兩兄弟被稱為教會建設者，並被譽為予以聖地男人。 Moreover, to include Thomas Cana in the lists of bishops is preposterous on the face of the evidence of the copper-plate grant.此外，以包括托馬斯拿在名單上的主教是荒謬就面對證據的銅板金。 The "Report" mentions a long period when there was neither bishop nor priest surviving in the land, for they had all died out; the only clerical survival was a deacon far advanced in age. "報告"中提到了長時間的時候，有沒有主教，神父，也尚存在土地，他們全都死了;唯一文書生存是一個執事遠遠先進於時代。 The ignorant Christians, finding themselves without prelates, made him say Mass and even ordain others, but as soon as prelates came from Babylon they put a stop to this disorder.無知基督教徒，發現自己沒有主教，使他說，群眾甚至阿拉維別人，但一主教來自巴比倫他們把制止這種騷亂。 The next authentic information we have on this head comes from the Vatican Library and has been published by Assemani (Bibli. Or., III, 589).未來真實情況，我們已就這頭來自梵蒂岡圖書館，並已出版由assemani （ bibli.或者，三， 5890 ） 。 It consists of a statement concerning two Nestorian bishops and their companions and a letter the former written in Syriac to the Patriarch annoncing their arrival, dated 1504; there is a translation in Latin added to the documents.它的一份聲明中關於兩個景教主教和他們的同伴和信前寫的敘利亞文，以牧annoncing他們的到來，日期為1504年有一個翻譯在拉丁美洲增加了有關文件。 In 1490 the Christians of Malabar dispatched three messengers to ask the Nestorian Patriarch to send out bishops; one died on the journey, the other two presented themselves before the Patriarch and delivered their message; two monks were selected and the Patriach consecrated them bishops, assigning to one the name of Thomas and to the other that of John.在1490年的基督徒，馬拉巴爾派出3送信要求景教主教送出去主教;死亡一人上的征程中，其他兩個陳述自己的前元老，並發表他們的訊息;兩名僧人被選定和patriach consecrated他們的主教，指派一個名字的托馬斯和其他有關說，約翰。 The two bishops started on their journey to India accompanied by the two messengers.兩位主教開始他們的旅程，以印度的陪同下，由兩個使者。 On their arrival they were received with great joy by the people, and the bishops commenced consecrating altars and ordaining a large number of priests "as they had been for a long time deprived of bishops".對他們的到來，他們共收到懷著極大的喜悅，是由人民，以及主教們展開consecrating神壇ordaining大批神職人員" ，因為它們已在相當長的時間被剝奪了主教" 。 One of them, John, remained in India, while the other Thomas, accompanied by Joseph, one of the messengers, returned to Mesopotamia, taking with them the offerings collected for the patriarch.其中一人，約翰，仍留在印度，而其它托馬斯，伴隨著約瑟夫，其中的信差，回到了美索不達米亞平原，同時考慮與它們的產品被收集牧。 Joseph returned to India in 1493, but Thomas remained in Mesopotamia.約瑟夫回到印度，在1493年，但托馬斯仍然在美索不達米亞平原。

After about ten years, when the next patriarch ordained three other bishops for India, Thomas went back with them.經過10年左右的時候，明年牧受戒另外三名主教為印度，托馬斯回到他們的。 These new bishops were also chosen from the monks, one was named Jaballa (he was the metropolitan), the second was named Denha, and the third jacob.這些新的主教，也選擇了由僧人，一人被命名為jaballa （他是大都市） ，第二個被命名denha ，第三個雅各布。 These four bishops took ship from Ormus and landed at Kananur; they found there some twenty Portuguese who had recently arrived and presented themselves to them, said they were Christians, explained their condition and rank, and were kindly treated.這四個主教了船舶從奧爾穆斯並降落在kananur ，他們發現有一些第二十二葡萄牙語最近已抵達並介紹了自己向他們表示，他們都是基督徒，解釋他們的情況和職級，並給予善意的對待。 Of this large number of bishops, only one remained to work, and this was Mar Jacob; the other three, including the metropolitan, after a short time returned to their country.這一大批主教中，只有一個保持工作，而這是三月雅各布;其餘三個，包括都會，經過短暫的時間返回自己的國家。 Gouvea adds that they were either dissatisfied with their charge or did not like the country. gouvea補充說，他們要么不滿意，他們的收費還是不喜歡的國家。 The Portuguese writers mention only two bishops as residents, John who had come before their arrival in India and Mar Jacob.葡萄牙作家，我只提了兩位主教，作為居民，約翰已經來之前，他們的到來，在印度和三月雅各布。 Nothing further is known of John but Jacob lived in the country till his death.沒有更多的是知名的約翰，但雅各布居住在該國直到他去世。 St. Francis Xavier makes a very pretty elogium of him in a letter written to King John III of Portugal on 26 January, 1549.聖芳濟作出了很漂亮elogium他在一封信中寫信給國王約翰第三葡萄牙對1549年1月26日。 "Mar Jacob [or Jacome Abuna, as St. Francis styles him] for forty-five years has served God and your Highness in these parts, a very old, a virtuous, and a holy man, and at the same time unnoticed by your Highness and by almost all in India. God rewards him . . . He is noticed only by the Fathers of St. Francis, and they take so good care of him that nothing more is wanted . . . He has laboured much among the Christians of St. Thomas, and now in his old age he is very obedient to the customs of the Holy Mother Church of Rome." " 3月雅各布[或jacome abuna ，正如聖弗朗西斯作風，他] 45年曾任職上帝與殿下在這些部分，這是一個很歲，是一個善良的，一個神聖的男子，並在同一時間內不會察覺，你的殿下和幾乎所有在印度，上帝獎勵他… … 。他注意到，只有父親的聖方濟各的，他們要花那麼好好照顧他，無非是想… … 。他辛勞當中很多基督徒聖托馬斯島，現在在自己的晚年生活，他很聽話的，以海關的聖母教堂的羅馬" 。 This elogium of St. Francis sums up his career for the forty-five years he worked in Malabar (1504-49).這elogium聖弗朗西斯總結了他的職業生涯，為45年，他在馬拉巴爾（ 1504至1549年） 。 He came out as a Nestorian, remained such during his early years, but gradually as he came in touch with the Catholic missionaries he allowed them to preach in his churches and to instruct his people; in his old age he left Cranganore and went to live in the Franciscan convent at Cochin and there he died in 1549.我出來後，作為景教，仍然是這種在他的最初幾年，但逐漸他來到接觸天主教傳教士，他讓他們鼓吹在他的教會，並責成其人，在自己的晚年生活，他離開cranganore並到現場在方濟各修道院，在科欽，並在那裡，他死於1549年。 There remain two others -- the last of the Mesopotamian prelates who presided over these Christians -- Mar Joseph and Mar Abraham; their career will be detailed further on.還存在著另兩人-最後的美索不達米亞主教主持了這些基督徒-三月約瑟夫和三月亞伯拉罕;自己的職業生涯中會詳細說明，進一步對。

X. Were these Christians infected with Nestorianism before 1599?十，分別為這些基督徒感染景教第1599前？

When Cosmas gave us the information of the existence of a Christian community in "Male (Malabar) where the pepper is grown" he also supplied us with additional details: that they have a bishop residing at Kalyan; that in Taprobano [ Ceylon] "an island of interior India where the Indian Ocean is situated" there is a "Christian Church with clergy and the faithful; similarly in the island of Dioscordis [Socotra] in the same Indian Ocean."當科斯馬斯給我們的資料，存在著一個基督教社區的"男性（馬拉巴爾）凡辣椒種植"他還向我們提供更多的細節：他們有一個主教居住在kalyan即在taprobano [錫蘭] "島上的內部印度那裡印度洋位於"有一個"基督教教會與神職人員和信徒;同樣，在本島dioscordis [索科特拉]在同一印度洋" 。 Then he enumerates the churches in Arabia Felix, Bactria, and among the Huns; and all these churches are by him represented to be controlled by the Metropolitan of Persia.然後他列舉了教會在阿拉伯的菲利克斯，巴克特里亞，其中匈奴;所有這些教會是由他所代表的被控制，由大都市的波斯。 Now at that time the holder of this dignity was Patrick, the tutor, as Assemani designates him, of Thomas of Edessa, a prominent Nestorian to which sect Cosmas also belonged; hence his interest in supplying all these details.現在，在那個時候，持有人的尊嚴，這是劉秀成，導師，因為assemani指定他的托馬斯edessa ，一個突出景教哪節科斯馬斯也屬，因此他的興趣，在提供所有這些細節問題。 The bishop and clergy whom the Metropolitan, Patrick, would send out to all the above-mentioned places and churches would and must have been undoubtedly infected with one and the same heresy.主教和神職人員的人，大都會，劉秀成，將發送到以上提到的所有地方和教會會，而且必須有被感染的，無疑與同一個異端。 Hence it is quite safe to conclude that at the time of the visit of Cosmas to India (AD 530-35) all these churches, as also the Church in India, were holding the Nestorian doctrine of their bishops and priests.因此，這是相當安全作出結論，認為在時間的訪問科斯馬斯印度（公元530-35 ） ，所有這些教會，同時也作為教會在印度，分別持有景教教義，他們的主教和神父。 Nor should this historical fact cause surprise when we take into consideration the opportunities, the bold attitude and violent measures adopted by the promoters of this heresy after expulsion from the Roman Empire.也不應這一歷史事實的事業感到驚訝，當我們考慮到的機會，大膽的態度和暴力所採取的措施推動者這個邪驅逐後，從羅馬帝國。 When the Emperor Zeno ordered Cyrus, Bishop of Edessa, to purge his diocese of that heresy (AD 489), the Nestorians were forced to seek refuge across the Roman boundary into Persia.當皇帝芝諾居魯士下令主教edessa ，以整肅他的教區說，異端（公元489 ） ， nestorians被迫尋求庇護，橫跨羅馬邊界進入波斯。 Among them were the banished professors and students of the Persian School of Edessa, the centre of the Nestorian error, and they found refuge and protection with Barsumas, Metropolitan of Nisibis, himself a fanatical adherent of Nestorius.其中被放逐教授和學生的波斯語學校的edessa ，該中心的景教錯誤的，他們找到了他們的避難所和保護與barsumas ，大都市的nisibis ，自己是一個狂熱的堅持者nestorius 。 Barsumas at this time also held from the Persian king the office of governor of the frontier. barsumas在這個時候還舉行了由波斯國王總督辦公室的前沿。

With the influence Barsumas possessed at court it was an easy thing for him to make the king, already so disposed, believe that the actual bishops holding sees in his territory were friendly to his enemies, the Romans, and that it would be better to replace them by men he knew who would owe allegiance only to the Persian monarch.隨著影響力barsumas擁有在法庭上，它是一件容易的事情，為他作出了國王，已經這麼14.8億美元，相信實際的主教們舉行看到，在他的領土上的友好，以他的敵人，羅馬人，並表示會更好，以取代他們由男人，他知道誰欠效忠，只是向波斯君主。 This stratagem rapidly succeeded in capturing most of those sees; and the movement became so strong that, although Barsumas predeceased Acka (Acacius), the occupant of the chief see of Seleucia, a Catholic, yet a Nestorian was selected to succeed the latter (AD 496).這個計策迅速成功地捕捉，大多數人認為，和運動已成為如此強大，雖然barsumas predeceased acka （ acacius ） ，乘員的行政見的塞琉西亞，是一名天主教徒，但景教被選為接替後者（專案496 ） 。 Thus within the short space of seven years the banished heresy sat mistress on the throne of Seleucia, in a position to force every existing see eastward of the Roman Empire to embrace the heresy and to secure its permanence.因此，在短短的七年裡，被流放異端坐在情婦對王位的塞琉西亞，在一個位置，迫使每一個現有的見東移的羅馬帝國，去擁抱異端，以保證其耐久性。 Thus the Indian Church suffered the same fate which befell the Churches of Persia, and by 530-35 we find that she has a Nestorian prelate consecrated in Persia and presiding at Kalyan over her future destiny.因此，印度教堂遭受同樣的命運，其中遭此教會的波斯，並530-35我們發現她有一個景教主教consecrated在波斯和主持kalyan她未來的命運。 If further proof is wanted to uphold the above finding, we offer the following historical facts of the control exercised by the Nestorian Patriarch.如果進一步證明，是要堅持上述調查結果，我們提出以下歷史事實的控制權由景教主教。 In 650-60, as above stated, Jesuab of Adiabene claimed authority over India and reproached Simeon of Revardshir, the Metropolitan of Persia, for not having sent bishops to India and so deprived that Church of the succession of her ministry.在650-60 ，正如以上所述， jesuab的阿迪亞波納聲稱管理局超過印度和漫罵西麥的revardshir ，大都會的波斯，沒有派遣主教印度等，剝奪了該教堂的繼承她的部。 In 714-28 Saliba Zacha, another Nestorian Patriarch, raised the see of India to metropolitan rank.在714-28薩利巴zacha ，另一景教主教，提高見的印度，以大都市行列。 Again in 857 Theodosius, another Nestorian Patriarch, included the See of India among the exempted which, owing to distance from the patriarchal see, should in future send letters of communion but once in six years.再次在857 theodosius ，另一景教主教，包括看到的印度之間的豁免，其中，由於距離宗法見，應會在今後的信訪共融的，但一旦在六年。 This ruling was subsequently incorporated in a synodal canon.而這一判決後來被收錄在世界主教佳能。

If we look to the general tradition of the St. Thomas Christians it will be found that all their prelates came from Babylon, the ancient residence as they say, of the Patriarch or Catholicos of the East.如果我們看一看，以一般傳統的聖托馬斯基督徒會發現，其所有主教來自巴比倫，古官邸，因為他們說，老人家或catholicos的東部地區。 It is further known and acknowledged by them that whenever they remained deprived of a bishop for a long time, they used to send messengers to that Patriarchate asking that bishops be sent out to them.這是進一步了解和認同，他們說，每當他們仍然是被剝奪了主教，在相當長的時間，他們用派信差去說，牧，要求主教發送給他們。 Sufficient proof of this practice has been given above when discussing the arrival of four bishops in 1504.足以證明這種做法已被賦予上述談到的到來，四名主教在1504年。 The Holy See was fully aware that the Malabar Christians were under the control of the Nestorian Patriarch.教廷充分意識到馬拉巴爾基督信徒被控制下的景教主教。 When Julius III gave Sulaka his Bull of nomination as the Catholic Chaldean patriarch, he distinctly laid down the same extent of jurisdiction which had been claimed and controlled by his late Nestorian predecessor; hence in the last clause it is distinctly laid down: "In Sin Massin et Calicuth et tota India."當戲劇三sulaka了他的公牛被提名為天主教加爾丁禮宗主教，他鮮明地放下同樣程度的司法管轄區已被認領，並控制其已故景教前身，因此，在去年第它具有鮮明的規定： "在單massin等calicuth等tota印度" 。 It becomes necessary to fix this historical truth clearly, because some in Malabar deny this historical fact.有必要修正這一歷史真相清楚，因為有些在馬拉巴爾否認這個歷史事實。 They would wish people to believe that all the Portuguese missionaries, bishops, priests, and writers were completely mistaken when they styled them Nestorians in belief, and because of this false report all subsequent writers continued to call them Nestorians.他們希望人們相信所有葡萄牙傳教士，主教，神父，和作家是完全錯誤的時候，他們如何施展他們nestorians在信仰，因為這個錯誤的報告，其後所有的作家繼續呼籲他們nestorians 。 The reader who has gone through the statement of facts above related must be conscious that such an attempt at distorting or boldly denying public facts is utterly hopeless.讀者曾經歷的事實陳述上述有關必須意識到這種企圖歪曲或大膽否定公共事實，是毫無希望的。 They maintain, in support of their false view, that there always had been a small body among the Chaldeans in Mesopotamia who remained attached to the true Faith, and from them they received their bishops.他們堅稱，以支持他們的錯誤觀點，他們有一直被一個小團體之間的迦勒底，在美索不達米亞人仍然重視真信仰，並從他們時，他們收到了他們的主教。 This plea is historically false, for the bishops they received all came to them from the Nestorians, and as to the hypothesis of the existence during all these centuries back of a Catholic party among the Nestorian Chaldeans, it is too absurd to be discussed.這個呼籲是在歷史錯誤的，主教們，他們受到了所有前來，對他們從nestorians ，並以假設的存在，在所有這些回數百年的天主教政黨之間景教迦勒底，它是太荒謬加以討論。 It was only after the conversion of Sulaka in 1552 that the Chaldeans in part returned to the unity of faith.它只是變換後的sulaka在第1552表示，迦勒底部分退還給團結的信念。 The truth is that the Malabar Church remained from AD 496 up till then in heresy.事實的真相是，馬拉巴爾教會仍然由專案496直至然後邪說。

XI.十一。 Medieval travellers on the Thomas Christians中世紀旅客對托馬斯基督徒

During the centuries that these Christians were isolated from the rest of Christendom, their sole intercourse was limited to Mesopotamia, whence the Nestorian Patriarch would from time to time supply them with prelates.在本世紀，這些基督徒被孤立於其他基督教的，他們唯一的交往僅限於美索不達米亞平原，何時景教主教會不時供應，他們與主教。 But from the close of the thirteenth century Western travellers, chiefly missionaries sent out by the popes, sent to the West occasional news of their existence.但是，從關閉的13世紀的西方旅客，主要是傳教士派出由教皇，送往西偶爾新聞他們的存在。 Some of these it will be useful to reproduce here.部分這些將是有益的複製在這裡。 The first who informed the world of the existence of these St. Thomas Christians was Friar John of Monte Corvino.首先，他們告訴世界上所存在的這些聖托馬斯基督徒被弗萊爾約翰的Monte corvino 。 After he had spent several years as a missionary in Persia and adjoining countries, he proceeded to China, passing through the Indian ports between the years 1292 and 1294.之後，他曾花了數年時間作為一個傳教士在波斯和毗鄰的國家，他接著對中國，途經印度港口之間的第1292年和1294年。 He tells us in a letter written from Cambales (Peking) in 1305 that he had remained thirteen months in that part of India where the Church of St. Thomas the Apostle stood (Mylapore); he also baptized in different places about one hundred persons.他告訴我們，在一封信中寫cambales （北平） ，在1305年，他曾保持13個月在這方面印度的一部分，那裡的教堂聖托馬斯使徒站在（ mylapore ） ;他還洗禮，在不同的地方約100人。 In the same letter he says that there were in Malabar a few Jews and Christians, but they were of little worth; he also says that "the inhabitants persecute much the Christians."在同一封信中，他說有，在馬拉巴爾少數猶太教徒和基督教徒，但他們沒有多大的價值，他也說， "居民的迫害許多基督徒" 。 (Yule, "Cathay and the Way Thither," I) （聖誕， "國泰與出路上去， "我）

The next visitor is Marco Polo, who on his return from China (c. 1293) touched the India of St. Thomas.未來旅客是馬可孛羅，他們對他的回報，由中國（丙1293 ） ，感動了印度的聖托馬斯。 Of his tomb he tells us: "The body Of Messer Saint Thomas the Apostle lies in the province of Malabar, at a certain little town having no great population; 'tis a place where few traders go . . . Both Christians and Saracens however greatly frequent it in pilgrimage, for the Saracens also hold the Saint in great reverence....The Christians who go in pilgrimage take some of the earth from the place where the Saint was killed and give a portion thereof to any who is sick, and by the power of God and of St. Thomas the sick man is incontinently cured. . . . The Christians," he resumes later, "who have charge of the church have a great number of Indian nut trees [coconuts], and thereby get their living" (Marco Polo, Yule's, 2nd edit., II, 338).他的墓，他告訴我們： "屍體的梅塞爾聖托馬斯使徒，關鍵在省馬拉巴爾，在某一個小城鎮沒有很大的人口; '指令地方少數貿易商去… … 。基督徒與拜仁，但大大頻繁的，它在如火如荼之際，為這部電影也持聖在懷著崇敬....基督徒去朝聖採取的一些對地球的地方聖被打死，並給予部分給任何人生病了，由上帝的力量和聖托馬斯病夫，是incontinently治好… … 。基督教徒， "他恢復後， "曾經負責該教會有大量的印度螺母樹木[椰子] ，並以此獲得他們的生活" （馬可孛羅，聖誕的，第2次編輯。第一，二， 338 ） 。 Friar Jordan, a Dominican, came to India as a missionary in 1321; he then had as companions four Franciscan friars, but on approaching India he had parted from them to make diversion; in the meanwhile the vessel conveying the others was by stress of weather compelled to enter Tana, a port on the west coast, where the Khasi of the place put them to death as they would not embrace Islam; the feast of Blessed Thomas of Tolentino and his companions is fixed on 6 April in the "Martyrologium Romanum".弗萊爾約旦，多米尼加，來到印度作為一個傳教士在1321年，他當時作為同伴四個濟方濟各會士，但在接近印度他已parted由他們作出導流;在此期間該船運送他人所強調的天氣強迫進入塔娜，碼頭，西海岸，那裡卡西文的地方，把他們死刑，因為他們不會擁抱伊斯蘭教的節日祝福托馬斯的托倫和他的同伴們，這是一個固定於4月6日在" martyrologium romanum " 。 Later Jordanus, hearing what had happened, rescued their bodies and gave them burial.後來jordanus ，聽覺發生了什麼事，救出他們的屍體，並給他們安葬。 He must then have gone back to Europe, for he is next heard of in France in 1330, when Pope John XXII consecrated him at Avignon Bishop of Quilon.他必須然後又回到歐洲，因為他聽說明年在法國，在1330 ，當教皇約翰二十二consecrated他在阿維尼翁主教quilon 。 He left for the East the same year with two letters from the pope, one to the chief of the Christians of Quilon and the other to the Christians at Molephatam, a town on the Gulf of Manaar.他左為東同年同兩封信由教宗，其中以行政的基督徒quilon和其他以基督徒在molephatam ，鎮海灣的manaar 。 In the first the pope beseeches "that divisions cease and clouds of error stain not the brightness of faith of all generated by the waters of baptism . . . and that the phantom of schism and wilful blindness of unsullied faith darken not the vision of those who believe in Christ and adore His name."在第一教宗beseeches "告停止和雲彩的誤差不染色的亮度信仰的一切所產生的水域內的洗禮… … 。以及魅影裂及蓄意的盲目性unsullied信仰變暗，不者的理想相信在基督裡與崇拜他的名字" 。

Much the same in other words is repeated in the second letter, and they are urged to unity with the Holy Catholic Roman Church.得多，同時在其他的話是重複在第二封信，他們呼籲團結與聖座天主教羅馬教會。 The pope recommends the bishop to the kindness of the people, and thanks them for that shown to the friars who are working among them.教宗建議主教向善良的人，並感謝他們為這顯示了方濟各會士，他們正在努力當中。 All we know is that Bishop Jordanus was sent out with these letters, but nothing further is heard of him.我們所知道的是，主教jordanus被送往出這些信件，但沒有更多的是聽說過他。 He wrote a small book named "Mirabilia", edited by Col. A. Yule for the Hakluyt Society, published in 1863 (see also "Cathay", I, 184).他寫了一小書取名為" mirabilia " ，編者上校甲聖誕節為hakluyt社會，發表在1863年（也見"國泰" ，我想， 184 ） 。 The next visitor is Blessed Oderic of Pordenone, who about 1324-25 landed at Tana, recovered the bodies of the four friars, Thomas and his companions who had there suffered martyrdom, and conveyed them to China.今後遊客有福oderic的pordenone ，約1324至1325年降落在塔娜，回收機構的四個方濟各會士，托馬斯和他的同伴們曾因此蒙受殉道，並轉達了他們移交給中國。 On his way he halted at Quilon, which he calls Palumbum; thence he took passage on a Chinese junk for a certain city called Zayton in China.他的方式，他停在quilon ，他稱palumbum ;進而，他通過對中國人的垃圾，為某市所謂zayton在中國。 He mentions the Christians at Quilon, and that at Mylapore there were fourteen houses of Nestorians ("Cathay", I, 57).他提到基督徒在quilon ，並在mylapore有14名兩院nestorians （下稱"國泰" ，我想， 57歲） 。 A few years later Giovanni de Marignolli, the papal delegate to China, arrived at Quilon.數年後，喬萬尼德marignolli ，教皇代表中國，來到quilon 。 He stayed there at a church dedicated to St. George, belonging to the Latin Rite, and he adorned it with fine paintings and taught there the Holy Law.他下榻在那裡一所教堂致力於聖喬治，屬於拉丁區成年禮，他貼著它與精細的畫，教有神聖法。 After dwelling there for upwards of a year he sailed to visit the shrine of the Apostle; he calls the town Mirapolis.住家後，有向上的一年，他仍能在參拜靖國神社的傳道者，他呼籲城市mirapolis 。 After describing the culture of pepper on the coast he adds: "the pepper does not grow in forests but in gardens prepared for the purpose; nor are the Saracens the proprietors, but the Christians of St. Thomas, and these are the masters of the public weighing-office" [customs office].之後，描述文化的辣椒集中在沿海一帶，他補充說： "辣椒不成長，在森林中，但在花園準備為目的，也不是這部電影的主，但基督徒的聖托馬斯島，而這是國家的主人的公共過磅處" [海關總署] 。 Before leaving Quilon he erected a monument to commemorate his visit, and this was a marble pillar with a stone cross on it, intended to last, as he says, till the world's end.臨走quilon他豎立一個紀念碑，以紀念他的訪問，這是一個大理石柱一石十字架，打算上，因為他說，直到世界的目的。 "It had the pope's arms" he says, "and my own engraved on it, with an inscription both in Indian and Latin characters. I consecrated and blessed it in the presence of an infinite multitude of people." "它有教宗的武器" ，他說， "和我自己刻，與題詞無論是在印度和拉丁美洲字，我consecrated和祝福，它在存在的無限眾多的人" 。 The monument stood there till late in the nineteenth century when by the gradual erosion of the coast it fell into the sea and disappeared.紀念碑站在那裡直至深夜在十九世紀時，由漸進式的侵蝕海岸，它落入大海消失。 He concludes his narrative by saying that after staying a year and four months he took leave of the brethren, ie the missionaries who were working in that field.他的結論是他的敘述，他說後，留了一年四個月，他離開的弟兄們，即傳教士，因為他們的工作在這一領域的工作。

XII.十二。 Their two last Syrian bishops他們的最後兩項敘利亞主教

The two last Syrian bishops were Mar Joseph Sulaka and Mar Abraham; both arrived in Malabar after the arrival of the Portuguese.最後兩個敘利亞主教分別為三月約瑟夫sulaka和三月亞伯拉罕;都到達馬拉巴爾後抵達葡萄牙。 Their case presents two questions for discussion; were they canonically appointed, and had they completely rejected Nestorianism?他們的情況提出了兩個問題供討論;他們canonically任命，並已完全拒絕了景教？ As to the first there is no doubt that his appointment was canonical, for he, the brother of the first Chaldean patriarch, was appointed by his successor Abed Jesu and sent out to Malabar, and both the above patriarchs had their jurisdiction over the Church in Malabar confirmed by the Holy See.至於第一，這是毫無疑問，他的任命是典型，因為他，弟弟的第一加爾丁禮宗主教被任命他的繼任歲的Abed jesu和發送到馬拉巴爾，雙方在上述patriarchs已在其管轄範圍內有超過教會馬拉巴爾證實，由羅馬教廷。 Mar Joseph was sent to India with letters of introduction from the pope to the Portuguese authorities; he was besides accompanied by Bishop Ambrose, a Dominican and papal commissary to the first patriarch, by his socius Father Anthony, and by Mar Elias Hormaz, Archbishop of Diarbekir.三月約瑟夫被送往印度特書的導言部分，教宗向葡萄牙當局，他是除了陪同主教，劉漢銓，多米尼加和教皇小賣部給第一元老，由他socius父親安東尼，以及三月埃利亞斯hormaz ，大主教diarbekir 。 They arrived at Goa about 1563, and were detained at Goa for eighteen months before being allowed to enter the diocese.他們到達果阿約1563年，已被扣留在果阿為18個月，然後才允許進入的教區。 Proceeding to Cochin they lost Bishop Ambrose; the others travelled through Malabar for two and a half years on foot, visiting every church and detached settlement.進而科欽他們失去主教劉漢銓;其他乘客通過馬拉巴爾為兩年半的時間，徒步，來訪的每一個教會和超脫解決。 By the time they arrived at Angamale war broke out.經過一段時期以後，他們來到angamale戰爭爆發。 Then Mar Elias, Anthony the socius of the deceased prelate, and one of the two Syrian monks who had accompanied them, left India to return; the other monk remained with Archbishop Joseph Sulaka.然後三月埃利亞斯，安東尼socius的死者主教，其中兩名敘利亞僧侶曾陪伴他們，離開印度回國;另一個和尚仍與大主教約瑟夫sulaka 。 For some time the new prelate got on well with the Portuguese and Jesuit missionaries, in fact, they praised him for having introduced order, decorum, and propriety in the Church services and all went harmoniously for some time.一段時間以來，新樞機跨上以及與葡萄牙和耶穌會傳教士，事實上，他們稱讚他介紹秩序，禮儀，並恰當，在教會服務，並都到相處了一段時間。 Later, friction arose because of his hindering the locally-ordained Syrians from saying mass and preaching and instructing his flock.後來，摩擦產生的，因為他阻礙了當地受戒敘利亞人說，從地下及傳教，並指示他的羊群。 Eventually an incident revealed that Mar Joseph had not dropped his Nestorian errors, for it was reported to the Bishop of Cochin that he had attempted to tamper with the faith of some young boys in his service belonging to the Diocese of Cochin.最後一個事件已經顯示，三月約瑟夫並沒有下降，他景教錯誤，因為這是報給主教的交趾陶，他曾試圖篡改為信念，一些年輕的男孩在他的服務屬於教區的交趾陶。 This came to the knowledge of the bishop, through him to the Metropolitan of Goa, then to the viceroy; it was decided to remove and send him to Portugal, to be dealt with by the Holy See.這一來知識的主教，通過他向大城市的果阿，然後到總督，它決定撤銷，並送他到葡萄牙，所要處理的羅馬教廷。

The following is the nature of the incident.以下是事件的性質。 Taking these youths apart, he instructed them that they should venerate the Blessed Virgin as the refuge of sinners, but were not to call her Mother of God, as that was not true; but she should be styled Mother of Christ (Nestorius, refusing at the Council of Ephesus the term Theotokos proposed by the council, substituted that of Christokos, which the Fathers refused to accept because under this designation he could cloak his error of two person in Christ).考慮到這些青年外，他指示他們，他們應該尊崇聖方作為庇護所的罪人，但不叫她媽媽的上帝，因為這是不正確的，但她要如何施展母親的基督（ nestorius ，拒絕在安理會的以弗所任期theotokos建議由理事會取代，即christokos ，父親拒絕接受，因為根據這個稱號他可以打著他的錯誤的兩個人，在基督裡） 。 Mar Joseph was sent to Portugal; arriving there he succeeded in securing the good will of the Queen, then regent for her young son; he abjured his error before Cardinal Henry, expressed repentance, and by order of the queen was sent back to his diocese.三月約瑟夫被送往葡萄牙;抵達那裡，他成功地爭取良好的意志女王，然後攝政王為她年幼的兒子，他abjured他的錯誤之前，紅衣主教亨利，悔罪表現，並以命令的女王被遣送回他在教區。 Gouvea tells us that as he continued to propagate his errors on his return he was again deported and Cardinal Henry reported his case to St. Pius V. The pope sent a Brief to Jorge, Archbishop of Goa, dated 15 Jan., 1567, ordering him to make enqueries into the conduct and doctrine of the prelate; in consequence of this the first provincial council was held; the charges against Mar Joseph were found to be true and he was sent to Portugal in 1568, thence to Rome, where he died shortly after his arrival. gouvea告訴我們，作為他繼續宣揚他的錯誤，對他的回報，他再次被驅逐和樞機主教亨利報導，他的案件，以聖比約五，教宗發出了一個簡短豪爾赫大主教的果阿，日期為1567年1月15日，訂購他作出enqueries到的行為和教義的主教;後果，這首省議會舉行;指控三月約瑟夫發現真實，他隨即被送往葡萄牙在1568年，從那裡去羅馬，在那裡他去世不久後他的到來。

While the former was leaving India there arrived from Mesopotemia an imposter named Abraham, sent by Simeon the Nestorian Patriarch.而前者則是在離開印度，有來自mesopotemia一個imposter名叫亞伯拉罕，派出由西麥了景教主教。 he succeeded in entering Malabar undetected.他成功地進入馬拉巴爾未被發現。 At the appearence of another Chaldean who proclaimed himself a bishop the people were greatly delighted and received him with applause; he set about at once acting as bishop, holding episcopal functions, and conferring Holy orders and quietly established himself in the diocese.在外觀的另一加爾丁人自封主教的人非常的高興，並收到他的掌聲，他著手在一次擔任主教，主教控股職能，並賦予了神聖的命令，並悄悄地確立了自己在該教區。 (Gouva, p. col. 2). （ gouva頁中校2 ） 。 Later the Portuguese captured him and sent him to Portugual, but en route he escaped at Mozambique, found his way back to Mesopotamia, and went straight to Mar Abed Jesu the Chaldean Patriarch, having realized from his Indian experience that unless he secured a nomination from him it would be difficult to establish himself in Malabar.後來葡萄牙語抓了他，並送他到portugual ，但在途中，他逃出，在莫桑比克，發現他的方式回到美索不達米亞平原，直奔三月歲的Abed jesu了加爾丁禮宗主教，實現了從印度的經驗，除非他有一個從提名他將難以確立自己在馬拉巴爾。 He succeeded admirably in his devices, obtained nomination, consecration, and a letter to the pope from the patriarch.他的成功令人欽佩，在他的裝置，獲得提名， consecration ，並寫信給教宗，從牧。 With this he proceeded to Rome, and while there at an audience with the pope he disclosed his true position (Du Jarric, "Rer. Ind. Thesaur.", tom. III, lib. II, p. 69).與此他進而羅馬，雖然在覲見教宗，他透露他的真實立場（杜jarric ， "人民幣匯率。工業thesaur " ，湯姆。三，鋰離子電池，第二，第69頁） 。 He avowed to pope with his own lips that he had received holy orders invalidly.他聲言向教宗與他自己的嘴唇說，他收到了神聖的命令無效。 The pope ordered the Bishop of San Severino to give him orders from tonsure to the priesthood, and a Brief was sent to the Patriarch of Venice to consecrate Abraham the bishop.教宗下令主教聖塞韋里諾給他的訂單從剃度，以神職人員，並簡要地被送到老人家的威尼斯consecrate亞伯拉罕主教。 The facts were attested, both as to the lesser orders and the episcopal consecration, by the original letters which were found in the archieves of the Church of Angamale where he resided and where he had died.事實證明，無論以較輕的命令和主教consecration ，由原本的信件被發現，在檔案的教堂angamale那裡居住，在那裡他已經死亡。

Pope Pius IV used great tact in handling this case.教宗比約四，用偉大的機智，在處理這起案件。 Abed Jesu must have taken Abraham to be a priest; he is supposed to have abjured Nestorianism, and professed the Catholic faith, and conferred on him episcopal consecration; the pope had to consider the position in which the patriarch had been placed by the consecration and nomination of the man; the defects were supplied, and Abraham succeeded also in obtaining his nomination and creation as Archbishop Angamale from the pope, with letters to the Archbishop of Goa, and to the Bishop of Cochin dated 27 Feb., 1565.歲的Abed jesu必須採取亞伯拉罕是一個牧師，他是有abjured景教，並自稱天主教信仰，並賦予他的推崇者;教宗不得不考慮的位置在哪牧被放在由consecration和提名的該名男子;弊端供應，和亞伯拉罕成功，也獲得他的提名和創造作為大主教angamale由教宗，與信件交給大主教的果阿，與主教的科欽日期為1565年2月27日。 Such was the success of this daring man.這是做好這項大膽的人。 On arrival at Goa he was detained in a convent, but escaped and entered Malabar.在抵達果阿，他被關押在一個修道院，但逃脫，並且進入馬拉巴爾。 His arrival was a surprise and a joy to the people.他的到來是一個驚喜和喜悅，向人民負責。 He kept out of the reach of the Portuguese, living among the churches in the hilly parts of the country.他拒之門外的地步，葡萄牙人，生活教會在丘陵該國部分地區。 As time passed on he was left in peaceful occupation.隨著時間的推移，對他被留在和平佔領。 As is usual in such cases the old tendencies assumed once more their ascendency, and he returned to his Nestorian teaching and practices, Complaints were made; Rome sent warnings to Abraham to allow catholic doctrine to be preached and taught to his people.因為通常在這種情況下，舊的傾向，假設一旦他們更ascendency ，他回到他的景教教學和做法，投訴了;羅馬發出了警告，石禮謙，讓天主教教義，以不可遽下判斷，並教導他的人民。 At one time he took the warning seriously to his heart.在同一時間，他警告，認真聽取了他的心。 In 1583 Father Valignano, then Superior of the Jesuit Missions, devised a means of forcing a reform. 1583父親valignano ，那麼優越的耶穌任務，設計了一種手段，迫使改革。 He persuaded Mar Abraham to assemble a synod, and to convene the clergy and the chiefs of the laity.他說服三月亞伯拉罕裝配了主教會議，並召開神職人員和酋長的俗人。 He also prepared a profession of faith which was to be made publicly by the bishop and all present.他還編寫了一門專業的信念，這是應予公開的，由主教和所有在場。 Moreover, urgent reforms were sanctioned and agreed to.此外，緊迫的改革受到制裁，並獲通過。 A letter was sent by Pope Gregory XIII, 28 Nov., 1578, laying down what Abraham had to do for the improvement of his diocese; after the above-mentioned synod Abraham sent a long letter to the pope in reply, specifying all that he had been able to do by the aid of the Fathers (see letter, pp. 97-99, in Giamil).致函由羅馬教皇格雷戈里十三， 1578年11月28日，放下什麼亞伯拉罕不得不這樣做是為了改善他的教區;之後，上面提到的主教亞伯拉罕發出了一封長信，向教宗答复，並列明所有他已能做到所援助的父親（見信中，第97-99 ，在giamil ） 。 This is called the first reconciliation of the Syrians to the Church.這就是所謂的第一和解的敘利亞人向教會。 It was formal and public, but left no improvement on the general body, the liturgical books were not corrected nor was catholic teaching introduced in the Church.這是正式和公開的，但離開沒有改善，對一般的機構，禮儀書籍則是不糾正，也不是天主教引入教學，在教會。

In 1595 Mar Abraham fell dangerously ill (Du Jarric, tom. I, lib. II, p. 614).在1595年3月亞伯拉罕下跌病危（杜jarric ，湯姆，我，鋰離子電池，第二頁614 ） 。 Unfortunately he survived the excellent sentiments he then had and recovered.不幸的是，他存活的優良情緒，他當時並追回。 After about two years, in 1597 (Gouva, p.ii) he was a second time again dangerously ill; Archbishop Aleixo de Menezes wrote and exhorted him to reform his people, but for answer he had only frivilous excuses.經過兩年左右的時間，在1597 （ gouva ， p.ii ）他是第二次再度病危;大主教aleixo梅內塞斯撰寫並囑咐他要改革他的人，但為回答，他只frivilous藉口。 He would not even avail himself of the exhortations of the Fathers who surrounded his bed, nor did he receive the last sacraments.他不會是徒勞的，甚至自己的囑託，對父親的人包圍了他的床，也沒有收到他的最後聖禮。 Thus he died.因此他的死亡。 The viceroy made known his death to Archbishop Menezes, then absent on a visitation tour, by letter of 6 Feb., 1597.總督知道他的死因，以大主教梅尼士，然後缺席就探視之旅，由信1597年2月6日。

XIII.十三。 Archbishop Menezes and the Synod of Diamper梅尼士大主教和主教的diamper

Archbishop Menezes received the intelligence of the death of Mar Abraham while on a tour of pastoral visitation at Damao.大主教梅尼士接獲情報的逝世三月亞伯拉罕則參觀了牧民探視在大茅。 Fearing the work on hand could not be postponed, he decided to act on the powers delegated to him by pope in his last Brief, and nominated Father Francisco Roz of the Society of Jesus who undoubtly fulfilled the requirements demanded by the pope for the appointment.不怕工作，一方面能不能推遲後，他決定採取行動的權力下放給他，教宗在他最後一次簡報，並提名父親弗朗西斯科roz的社會耶穌的人無疑符合規定要求教宗為這項任命。 On receipt of the letter and the instructions accompanying it, the superior, knowing that the late Abraham before his death had assigned to his archdeacon the government of the church pending the arrival of another bishop from Babylon, and the same had been accepted by the people, and foreseeing also the insecurity of the position, decided that it would be prudent to await the return of the archbishop before taking any further step.在接到這封信，並指示陪同的，性能優越，明知已故亞伯拉罕在他死之前曾指派他的archdeacon政府的教堂等候另一抵港主教從巴比倫，並同樣被人民所接受，並預見也是不安全的狀況，決定，它將為審慎起見，等待返回的大主教，才採取進一步的步驟。 The Archbishop on returning to Goa weighed the gravity of the case, and felt bound in conscience to safeguard the Syrian Christians from falling again into the hands of a new heretical intruder.大主教回果阿權衡嚴重的案件，並認為受其約束的良知，以保障敘利亞基督徒落入再次到手中一個新的異端入侵者。 He decided on visiting the Serra personally.他決定前往塞拉個人。 Father Nicholáo Pimenta, then the Superior of Jesuit missions in India, writing the General of the Society, Father Claudius Acquaviva, takes up the narrative as follows; "It was not small comfort to all that Alexious Menezes, the Lord Archbishop of Goa, moved by his zeal for salvation of souls and at our persuation undertook to visit the ancient Christians of St. Thomas, spread through the hilly parts of Malabar. There was great danger that after the death of Archbishop Abraham at Angamale, and the succession of the Archdeacon George to the government of the church on the demise of the prelate, she would lapse again under the sway of Nestorian prelates; nor were there wanting persons of ecclesiastical rank possessed of means who proposed to procced to Babylon and bring thence another Archbishop. To the Archbishop of Goa not only by metropolitan right, but also in virtue of Apostolic letters appertained the right to assume the administration of that Church sede vacante; and he took upon himself the task of retaining the vacillating archdeacon in due submission to the Holy See and avoiding schism."父親nicholáo pimenta ，那麼優越的耶穌會代表團在印度，寫作一般的社會，父親克勞狄斯阿誇維瓦，會佔用敘述如下： "這是不小安慰所有alexious梅尼士，主大主教的果阿，動議他的熱誠，為救贖的靈魂，在我們的persuation答應參觀古代基督徒的聖托馬斯，傳遍丘陵部分馬拉巴爾有很大的危險，即去世後，大主教亞伯拉罕在angamale ，並繼承了archdeacon喬治向政府，教會就消亡的總主教，她將告失效再次下擺動的景教主教，也有希望的人的教會秩擁有的手段，他們建議procced巴比倫和實現再另大主教。向大主教的果阿，不僅大城市的權利，而且還借助教宗信件appertained有權負起管理教會總部vacante ;他上台後，自己的任務是保留一個搖擺不定archdeacon在適當時候提交給羅馬教廷，並避免裂" 。 He therefore issued instructions to the rector of the Vaipicotta College, enclosing a letter of appointment naming the archdeacon administrator of the diocese provided he in the presence of the rector made a solemn profession of faith.因此，他發出指示，以校長的vaipicotta學院，其中附有一份大紅聘書命名archdeacon管理員的教區，只要他在在場的校長作出了莊嚴界的信仰。 The archdeacon expressed his satisfaction on receiving the intimation and promised to make the profession demanded on a feast day.該archdeacon表示滿意，就接到暗示，並做出承諾，要在專業要求上宴一天。 But later on he would neither make the profession, nor would he accept the nomination of administrator as coming from the archbishop of the diocese.但後來，他將兩人都不在專業，也不會接受他的提名，管理員為來自大主教教區。 Afterwards he caused it to be reported that he had so acted on the advice of others.隨後他造成的，它必須報告說，他已如此行事上的意見等。 The Archbishop of Goa, after taking counsel with the Fathers, decided on starting on the visitation of the Archdiocese of Angamale to induce that Church to receive a prelate from the Sovereign Pontiff.大主教果後，律師與父親，就決定開始對探視的大主教angamale誘使該教堂接受主教從主權的教宗。 On this coming to be known all sorts of difficulties were raised to induce him to abandon his project, even from ecclesiastics, with such pertinacity that the archbishop wrote to Pimenta: "Heaven and earth have conspired against my design."關於這個未來被稱為種種困難，提出了促使他放棄他的計劃，即使從ecclesiastics ，這種頑固說，大主教致函pimenta ： "天地有陰謀，對我的設計" 。 But he manfully faced the work before him, and went through it with singular firmness of character and prudence, and supported by Divine aid he began, continued, and completed the arduous task he had undertaken with complete success.但他manfully面對工作，在他面前，並幸運的是它與奇異堅挺的品格和謹慎的，並且得到了神的幫助，他開始了，繼續，並完成了艱鉅的任務，他曾承諾與取得圓滿成功。

During the visitation (full details of which are given by Gouvea in the "Jornada", the one source whence all other writers have obtained their information, some even going so far as entirely to distort the facts to satisfy their prejudice) the archbishop underwent all sorts of hardships, visiting the principal parishes, addressing the people, holding services, and everywhere conferring the sacraments, of which these people were deprived.在探視（全部細節，其中給予gouvea在" jornada "時，一個消息來源何時會有其他所有作家已獲得他們的信息，有些甚至傳出，就完全是歪曲事實，以滿足他們的偏見）大主教經歷了所有各種各樣的困難的情況下，來訪的主要教區，解決人，持有服務，並到處授予聖禮，而這些人被剝奪了。 He caused the Nestorian books in the possession of the churches and in the hands of the people to be expurgated of their errors, and they were then restored to their owners.他造成景教圖書藏教會和掌握在人民手中的必須expurgated自己的錯誤，而他們則恢復到其業主。 All the books then existing among the Syrians were in manuscript form; printed books among them did not exist at this period.所有書籍，然後之間存在的敘利亞人在手稿形式;印刷的書籍，它們之間並不存在於這一時期。 Passages that denied the Supreme authority of the Apostolic See of Rome were similarly deleted.段落否認的最高權威，使徒見羅馬同樣刪除。 He also caused capable priests to be sought out, and these he placed in charge of parishes.他還造成了有能力的神父，要尋求出，而這些他把負責的教區。 Eventually he established eighty parishes.最終，他成立了80所堂區。 Thus he prepared his ground for the reform of this Church which he intended to carry out.因此，他編寫了他的理由，使改革的這個教會，他有意進行。 The synod was opened with great solemnity and pomp on 20 June, 1599, at the village of Udiamparur, whence it is known as the Synod of Diamper.主教會議開幕式上偉大的嚴肅性和輕車簡從，於1599年6月20日，在村的udiamparur ，何時，它是被稱為主教的diamper 。 The Acts were published in Portuguese as an appendix to the "Jornada"; they were also translated into Latin.這些行為是發表在葡萄牙語作為附錄" jornada " ，他們還翻譯成拉丁文。 The opening Act the synod was the profession of faith.開幕法主教是專業的信念。 The Archbishop was the first to make his profession, then followed the archdeacon who made in Malayalam, a translation of the former prepared for the purpose.大主教是第一次，使他的職業，接著archdeacon是誰在馬拉雅拉姆語，翻譯前準備作此用途。 Subsequently the clergy in turn made theirs in the hands of archbishop as the archdeacon also had done.隨後神職人員，從而取得了他們的手中大主教作為archdeacon也做了。 The Latin text of the synod, and separate in "Juris Pontificii de Propaganda Fide", Paris.拉丁文字的主教會議，並分別在"法學pontificii德宣傳真正的" ，巴黎大學。 I, vol.一，第一卷。 VI, part II, p.六，第二部分，第 243. 243 。 Besides the archbishop and certain Jesuit Fathers who assisted him there were some 153 Syrian priests and about 600 laymen deputed by the congregation to represent them; all these signed the decrees that were passed by the synod and proclaimed the orthodox faith embodied in the act of profession taken by the entire clergy.除了大主教和某些耶穌父親協助他有一些153敘利亞神職人員和大約600名普通人deputed由眾為他們的代表，所有這些簽署法令獲得通過，由主教，並宣布東正教信仰體現在該法中的行業採取整神職人員。 The Archbishop addressed the synod on the falsity of the errors of Nestorius up till then held by that Church, the assembly denounced them, anathematized the Nestorian Patriarch, and promised obedience and submission to the Roman Pontiff.大主教講話主教的虛假性的錯誤nestorius直至隨即舉行，由該教堂，大會譴責他們， anathematized了景教主教，並承諾服從，並提交給羅馬教皇。

Among the calumnies spread against Menezes and the synod the most prominent is that all the Syriac books of the community were burnt and destroyed by order of the synod.其中誹謗散佈對梅尼士和主教會議最突出的是，所有敘利亞文圖書的社會被焚毀以命令的主教。 What was done in this matter under the decree passed in the fifth session is thus described in the "Jornada" (tr. Glen, book I, ch. xxiii, p. 340).是什麼在做這件事，根據該法令通過，在第五次會議上，因此所描述的" jornada " （ tr.峽谷，書，我，你的。二十三，頁340 ） 。 After the above condemnation of errors it was decided that certain books which had been named and were current in the serra and full of errors should be burnt; that others were to be censured only until they were corrected and expurgated.經過上述譴責的錯誤，因此決定某些書籍，其中已被命名和被電流在塞拉和充滿錯誤，應焚毀;他人被責難只，直到被糾正和expurgated 。 The list of books to be burnt is given in the 14th decree of the third session.名單上的圖書被燒毀是由於在十四法令的第三次會議。 The books consist:書籍構成：

of those ex professo teaching Nestorian errors;這些當然professo教學景教錯誤;

containing false legends;含有虛假的傳說;

books of sorceries and superstitious practices.書籍的sorceries和迷信做法。

None of these were capable of correction.這些都不能夠改正。 In all other books that had any statements containing doctrinal errors, the latter were erased.在所有其他的書籍有任何聲明，其中載有理論錯誤，後者則是功不可沒。 The "Jornada" (p. 365) gives the system adopted during the visitation of the Church for the correction of books: after Mass was said all books written in Syriac, whether the property of the Church or of private individuals were handed over to Father Francisco Roz, who with three Cathanars (Syrian priests) specially selected for the purpose would retire to the vestry and there correct the books in conformity with the directions given by the synod ; those that were condemned and forbidden were handed over to the archbishop, who would order them to be burnt publicly. " jornada " （第365頁） ，讓該系統通過在探視的教會，為校正書籍：後腫塊說，所有的書，在敘利亞文，財產是否該教會或私人的，被移交給父親弗朗西斯科roz ，他們將同三cathanars （敘利亞神職人員）特意選定為目的，在退休時，向vestry ，並有正確的書籍符合發出的指示主教;那些被譴責和禁止，被移交給總主教，誰會命令他們被燒毀公開。 Under his orders no book capable of being purged from heretical error would be destroyed, but those ex professo teaching heresy would be destroyed.根據他的命令，沒有書能夠被整肅異端誤差會被銷毀，但這些特惠professo教學異端會被銷毀。 After the conclusion of the synod Archbishop Menezes continued his visitation of the churches down to Quilon and then returned to Goa.結束後，主教大主教梅尼士繼續探視他的教會下降至quilon隨後返回果阿。 He did not forget to send from thence a letter of warm thanks to Father Pimenta for the continuous and important aid given by the Fathers of the Society all through the work he had to perform in Malabar.他也沒有忘記把從那裡一封信的熱情感謝父親pimenta為持續而重要的援助給予了父親的社會，所有通過工作，他曾演出馬拉巴爾。

XIV.十四。 Their first three Jesuit bishops首三個耶穌會主教

In making provisions for the future government of the Syrian Church in Malabar, Clement VIII had to adopt such measures as would secure its permanency in the faith and exclude the danger of a relapse.在作出規定，為未來政府的敘利亞教會馬拉巴爾，克萊門特八，不得不採取這樣的措施，將確保其在常任信仰和排斥的危險性復發。 He decided that it would be the safest course to appoint a Latin prelate in sympathy with the people and fully acquainted with their liturgical language.他決定，這將是最安全的當然是任命一位拉丁美洲主教，在同情與人民十分熟悉它們的禮儀語言。 The selection fell on Father Roz, no doubt after hearing the opinion of Archbishop Menezes.選擇落在父親roz ，毫無疑問，在聽取意見的大主教梅尼士。 Father Roz was consecrated by the Archbishop at Goa under the title of Bishop of Angamale in 1601.父親roz是consecrated由大主教在果阿的名稱下主教angamale在1601年。 Four years later Paul V transferred him (1605) to the new See of Cranganore, which he created an archbishopric in order that the faithful brought to unity should not feel that the honour of their see had suffered any diminution of honour. 4年後的保羅v轉移他（ 1605年）至新見的cranganore ，這是他創造了一個大主教為了忠實帶來團結不應該覺得很榮幸，他們看到了遭受任何減弱的榮譽。 The new prelate made a visitation tour through the diocese, correcting the liturgical books at every church where this had not been done, and enforcing everywhere the rules sanctioned by the Synod of Diamper.新的總主教還提出了探視之旅，通過教區，端正禮儀書籍，在每一個地方教會，這事還沒有做，並執行到處規則認可的主教的diamper 。 In 1606 he convened and held a diocesan synod; no further details of his administration are handed down to us.在1606年，他召集並舉行了教區主教，沒有進一步的詳情，他的政府正流傳給我們。 After twenty-three years of strenuous episcopate he died at Parur, his ordinary residence, 18 February, 1624, and was buried in the church.經過二十三年的艱苦的主教，他死在parur ，他的普通住宅， 1624年2月18日，被掩埋在了教堂。 Besides the Latin Canon of the Mass he had also translated the Latin ritual into Syriac for the administration of the Holy Sacraments by the clergy.除了拉丁語佳能的群眾，他還翻譯了拉丁語禮儀到敘利亞文，為政府的神聖聖禮由神職人員。 Years later, on the occasion of the first pastoral visit of the first Vicar Apostolic of Trichur to the church of Parur in 1888, on enquiring after the tomb of the archbishop, was told that no tomb of his was known to exist there, but after careful search had been made the tombstone, with its Malayalam inscription in ancient Tamil characters, was found and is now affixed to the inner wall of the church.年後的今天，在紀念第一次牧靈訪問的第一副主教使徒的trichur送到教堂的parur於1888年，對格物致知後墓室的大主教，被告知，沒有墓，他是知道存在有不足，但經過仔細搜索方面已取得了墓碑，其馬拉雅拉姆語碑文在古代泰米爾字，被發現，並正貼在內壁的教會。 The loss of all knowledge of the tombstone was caused by the sacking and burning of this church with many others by the soldiers of Tippoo Sultan on his second invasion of the coast.失去的一切知識的墓碑，是因解僱和焚燒教堂，這與許多其他國家所官兵tippoo萊蘇丹對他的第二次入侵的海岸。 Paulinus a Sancto Bartholomaeo, who had visited the church in 1785 and had taken a transcript of the inscription at the time, of which he gives a Latin translation in his "India Christ. Orient.", p. paulinus一sancto bartholomaeo ，曾教會在1785年，並已採取謄本的碑文上的時間，這期間，他給人一種拉丁翻譯，在他的"印度基督東方" ，頁 64, did not read the name Roz on the stone, however the name is there in a flaw of the stone and has been read on rediscovery. 64 ，沒有看過的名字roz對石料，但名稱是有瑕疵的石頭，並一直看下去的再現。

Father Estevão de Brito, also a Jesuit, was designated successor, and was consecrated by the Archbishop of Goa in the Church of Bom Jesus, Goa, on 29 Sept., 1624, and left Goa for his diocese on 4 November.父親estevão德布里托，也是耶穌會，被指定為接班人，並於consecrated由大主教的果阿，在教會的BOM的耶穌，果阿，對1624年9月29日，離開果阿，為他的教區11月4日。 He died on 2 December, 1641, having governed the see for over seventeen years.他死於1641年12月2日，執政見超過十七年。 The third of the series was Francisco Garcia, of the same society.第三個系列是弗朗西斯科加西亞，對同一個社會。 He was consecrated Bishop of Ascalon on 1 November, 1637, with right of succession by the Archbishop of Goa, in the Jesuit Church of Bom Jesus, Goa, and succeeded to the See of Cranganore in 1641.他consecrated主教ascalon於1637年11月1日，與繼承權的，由大主教的果阿，在耶穌教會的BOM的耶穌，果阿，並繼承了該見的cranganore在1641年。 Under this prelate a frightful schism broke out (1653) and his entire flock, with all his clergy and churches, withdrew from his allegiance.根據這個總主教一可怕的裂爆發（ 1653 ）和他的整個羊群，他的所有神職人員和教會，退出了他的效忠。 Out of the entire body of 200,000 Syrian Christians only some 400 individuals remained faithful.出於整個車身200000敘利亞基督徒只有約400名個人仍忠貞不渝。 This misfortune has by most writers been attributed to Garcia's want of tact, obstinancy, and sarcastic disposition: as to the latter defect there is one instance, and that at the last opportunity for reconciliation, which fell through owing to his harsh treatment of the delegates sent to him by his revolted flock. This misfortune has by most writers been attributed to Garcia's want of tact, obstinancy, and sarcastic disposition: as to the latter defect there is one instance, and that at the last opportunity for reconciliation, which fell through owing to his harsh treatment of the delegates sent to him by his revolted flock. But he was not responsible for the schism. This had been hatched many years previously during the lifetime of his predecessor de Brito, secretly and unknown to him. Here the dates only of documents can be quoted. On 1 January, 1628 the Archdeacon George wrote a letter to the papal nuncio at Lisbon complaining that no answer was given to a letter sent some twenty years earlier regarding the spiritual wants of this Christian people. In 1630 Rome was informed of these complaints, the substance of which was that only Jesuits controlled these Christians, that they were unsuited, and had controlled them for over forty years, and they wanted other religious orders to be sent. The Sacred Congregation sent instructions that other orders should be admitted into the diocese.

Paulinus (op. cit., pp. 70 sq.) adduces further evidence of the trickery and treachery of Archdeacon George. In 1632 he convened a meeting at Rapolin consisting of clergy and laity, when a letter of complaint was sent to the King of Portugal against the Jesuit Fathers; these very same complaints formed the heads of their grievances in 1653, when open schism was proclaimed to secure independence and oust the Jesuits. In 1632 he convened a meeting at Rapolin consisting of clergy and laity, when a letter of complaint was sent to the King of Portugal against the Jesuit Fathers; these very same complaints formed the heads of their grievances in 1653, when open schism was proclaimed to secure independence and oust the Jesuits. The plot had been hatched for a good number of years; it was begun by Archdeacon George (d. 1637) who was succeeded in office by a relative, another Thomas de Campo (Thoma Parambil) who in 1653 headed the revolt. After the schism had broken out the intruder Ahatalla, a Mesopotamian prelate, was deported by the Portuguese, who took him by ship off Cochin and there lay at anchor. The Christians, coming to know of the fact, threatened to storm the fort, which the governor had to man with his soldiers, while the ship sailed away to Goa during the night. The revolted seeing their last attempt to secure a Baghdad prelate frustrated, leaders and people took a solemn vow that they would never again submit to Archbishop Garcia. Finding themselves in this position they thought of calling to their aid the Carmelite Fathers who had visited Malabar but were then at Goa. When Alexander VII came to know the calamity which had befallen the Syrian community, he sent out (1656) the Carmelites, Fathers José de Sebastiani and Vincente of St. Catherine, to work for the return to unity and to their archbishop of this revolted church. When Alexander VII came to know the calamity which had befallen the Syrian community, he sent out (1656) the Carmelites, Fathers José de Sebastiani and Vincente of St. Catherine, to work for the return to unity and to their archbishop of this revolted church 。 Later other Carmelite Fathers joined in the good work. Within a year of their arrival (1657) the Carmelites had succeeded in reconciling forty-four churches. Although Archdeacon George had remained obdurate, a relative of his, Chandy Perambil (Alexander de Campo) headed the return movement, but they would have nothing to do with Archbishop Garcia.

XV.十五。 The Carmelite Period該carmelite期

Under these circumstances Father José de Sebastiani decided to return to Rome and inform the pope of the real difficulty which stood in the way of permanent reconciliation.在這種情況下，父親何塞德sebastiani決定回羅馬，並告知教宗的實際困難，站在路的永久和解。 The pope on learning the state of the case had Father José consecrated and appointed him Commissary Apostolic for Malabar, with power to consecrate two other bishops, naming them vicars Apostolic.教宗學習狀態，該案的父親何塞consecrated ，並任命他為使徒小賣部為馬拉巴爾，有權consecrate另外兩名主教，命名vicars使徒。 Provided with these powers he returned to Malabar in 1861 and took up his work.提供這些權力，他回到馬拉巴爾於1861年承擔了他的工作。 By this time, Archbishop Garcia had been removed from the scene by death.這時候，大主教加西亞已被拆掉，從現場死刑。 Between 1661 and 1662 the Carmelite Friars under Bishop José had reclaimed the large number of eighty-four churches, leaving to the leader of the revolt -- the aforesaid Archdeacon Thomas -- only thirty-two churches.與1661年和1662年該carmelite下，方濟各會士主教何塞已領回了大量的84教堂，留下來的領導者的反抗-上述a rchdeacon托馬斯-只有32座教堂。 Both these figures are of great importance for the subsequent history of the Malabar Syrians.這兩個數字是非常重要的，為以後的歷史馬拉巴爾敘利亞人。 The eighty-four churches and their congregations were the body from which all the Romo-Syrians have descended, while the other thirty-two represent the nucleus whence the Jacobites and their subdivisions, Reformed Syrians, etc., have originated.該84座教堂和他們的教友被人體免受所有romo -敘利亞人已經下降，而其它32所代表的細胞核何時jacobites及其分支機構，改革敘利亞人，等等，都源於。 In January, 1663, the political situation regarding these Christians was entirely changed.今年1月， 1663年，政治局勢就這些基督徒是完全變了。 The Dutch had arrived on the coast and had captured Cochin.荷蘭人已經到達集中在沿海一帶，並抓獲了科欽。 The Portuguese power fell.葡萄牙功率下降。 The new masters expelled not only all the Portuguese clergy but also forced Bishop José and his religious to leave the country.新的主人驅逐不僅所有葡萄牙語神職人員，但也迫使主教何塞和他的宗教離開該國。 In this predicament the bishop selected and consecrated the native priest Chandy Perambil (Alexander de Campo) and made him a vicar Apostolic over the flock he was forced to leave.在這種困境主教挑選和consecrated本土神父chandy perambil （亞歷山大德坎普） ，使他成為使徒副主教比羊群，他被迫離開。

Before departing, however, he handed to the Dutch Government of Cochin a list of the eighty-four churches that were under his control and commended Bishop Chandy and the Christians of these churches to his protection.離開前，不過，他交給了荷蘭政府的科欽名單的84教堂被他控制下的，並讚揚主教chandy和基督徒的教會他的保護。 This the governor undertook to fulfil.這總督承諾履行的義務。 Though the Dutch did not trouble themselves about the Syrian Christians, yet they would not permit any Jesuit or Portuguese prelate to reside in Malabar, although simultaneously with Bishop José de Sebastiani, the other Carmelite missionaries had also to depart.雖然荷蘭語沒有麻煩自己對敘利亞基督教徒，但他們也不會允許任何耶穌或葡萄牙主教住在馬拉巴爾，雖然同時與主教何塞德sebastiani ，其他carmelite傳教士也背離。 However, they were not absent long, for eventually they returned by ones and twos and were not molested.不過，他們並不缺乏長久，他們最終經由放活twos ，並沒有被騷擾。 Later, in 1673, they established themselves at Verapoly and built a church there, having obtained the land rent-free from the Rajah of Cochin; it is yet the headquarters of the Carmelites in Malabar.後來，我們在1673年，他們建立了自己在verapoly建成一所教堂有中，獲得的土地免租期，從惹的交趾陶，它是尚未總部的carmelites在馬拉巴爾。 One of the Carmelite fathers named Matthew even came into friendly relations with the Dutch Governor van Rheede, and aided him in compiling his voluminous work on local botany known as "Hortus Malabaricus."其中的carmelite父親叫馬修連生效的友好關係與荷蘭總督範rheede ，並資助他在編纂他的浩繁工作，對當地的植物被稱為"陽台malabaricus " 。 The Carmelites working among the Syrians under Bishop Chandy remained on good terms with him; the bishop died in 1676.該carmelites工作當中敘利亞人下主教chandy保持良好的與他的主教死於1676年。 Raphael, a priest of the Cochin diocese, was selected to succeed the former, but he turned out a failure and died in 1695." The year following, Father Peter-Paul, a Carmelite, was created titular Archbishop of Ancyra, and was appointed vicar Apostolic for Malabar. With his arrival in 1678 there was a considerable improvement in the relations between the Dutch Government and the Carmelite Fathers. The Archbishop Peter-Paul was a prince of the House of Parma, and his mother was the sister of Pope Innocent XII; before coming out to Malabar he had obtained a decree from the Government of Holland authorizing the residence in Malabar of one bishop and twelve Carmelite priests who had to be either Italians, Germans, or Belgians; but they were not admitted into Cochin.拉斐爾，一位牧師的科欽教區，被選為接替前者，但他出了故障，並分別於1695年， "一年後，父親彼得-保羅， carmelite ，形成名義上的大主教安該拉，她被聘為副主教使徒為馬拉巴爾隨著他的到來，在1678年有一個相當大的改善之間的關係，荷蘭政府和carmelite父親。大主教彼得-保羅是一位王子的眾院帕爾馬，和他的母親，妹妹的教宗無辜第十二;面前站出來馬拉巴爾他曾獲得了一項法令，由荷蘭政府授權居住在馬拉巴爾的一個主教和12 carmelite神父曾予以意大利人，德國人或比利時人，但他們沒有獲准進入交趾陶。

The French traveller Anquetil du Perron, who visited Malabar in 1758, offers the following statistics regarding the number of Christians on the coast he had obtained from Bishop Florentius, the Carmelite Vicar Apostolic of Malabar.法國旅客anquetil杜Perron的，他們訪問了馬拉巴爾於1758年，提供了以下的統計數據就多的基督教徒集中在沿海一帶，他曾獲得由Bishop florentius ， carmelite副主教使徒的馬拉巴爾。 He tells us that the bishop believed the total number of Christians to amount to 200,000; of these 100,000 were Catholic Syrians, another 50,000 were of the Latin Rite ; both these were under his jurisdiction, while the revolted Syrians who may be classed as Jacobites, were under Mar Thomas VI (who on his consecration in 1772 assumed the name and style of Dionysius I), and numbered 50,000.他告訴我們，這位主教認為，總人數基督教徒金額200000 ;這10萬人，天主教敘利亞人，另一項50000人的拉丁語成年禮;兩個人在他的管轄範圍，而反抗，敘利亞人，他們可能會被歸類為jacobites ，受到三月托馬斯六（誰對他的consecration在1772年上任的名稱和作風狄奧尼修斯I ） ，並編號為50000 。 From the death of Archbishop Garcia in 1659 the See of Cranganore had no resident bishop till 1701, when Clement XI appointed João Rebeiro, a Jesuit.從死亡的大主教加西亞在1659年該見的cranganore沒有駐地主教，直到1701年，當克萊門特十一任命若昂雷貝羅，一名耶穌會。 When the latter assumed charge the Carmelite Vicar Apostolic, Angelus Francis, told his Syrian flock that his jurisdiction had ceased and they must now pass over to that of the new Archbishop of Cranganore.當後者假定收取carmelite副主教使徒，三鐘經濟，告訴他的敘利亞羊群，他的管轄範圍內已停止，他們現在必須通過超過當年的新大主教cranganore 。 The Syrians refused to acknowledge the new archbishop and sent a petition to Rome that they preferred to remain under the Carmelites, who had seventy-one churches in complete submission and eighteen in partial union (ie, the parish was divided and part had submitted to Rome), while only twenty-eight churches remained altogether separate.敘利亞拒絕承認新的大主教，並派出一名請願羅馬表示，他們願意繼續保持下carmelites ，曾71教堂，在完成提交和18個部分聯盟（即教區劃分及部分已提交給羅馬） ，而僅2008年的教堂依然完全分開。 Pope Clement, after informing the King of Portugal of the state of things, extented in 1709 the jurisdiction of Bishop Angelus over the dioceses of Cranganore and Cochin, and the pope assigned as a reason for doing so that the Dutch would not tolerate any Portuguese prelate in the country, and the Christians threatened rather to reture to schism than accept the bishop sent out.教皇克萊門特後，通知王葡萄牙的國家的事情，程度的，在1709年的司法管轄權主教鐘以上教區cranganore和交趾陶，以及天主教教宗指派一個這樣做的理由表示，荷蘭將不會容忍任何葡萄牙語主教在該國，和基督徒受到威脅，而不是向reture以裂比接受主教發出。 For fuller particulars of this period the reader is referred to: GT Mackenzie, "History of Christianity in Travangore," in Census Report of 1901, Trivandrum; and Paulinus a Sancto Bartholomaeo, "India Orientalis Christ" (Rome, 1794).為更充分的詳情，在此期間，讀者可參考： GT的麥肯齊， "歷史的基督教travangore " ，在人口普查報告， 1901年，特里凡得瑯; paulinus一sancto bartholomaeo ， "印度東方的基督" （羅馬， 1794年） 。

On the arrival of the Dutch and the capture of Cranganore it became impossible for the Jesuits to retain the college at Vipicotta; they abandoned the place and removing to the interior beyond the reach of their enemies, opened a new college, at Ambalacad, whence they controlled their new missions on the east coast.對到達荷蘭和捕捉cranganore成了不可能的，耶穌會保留學院vipicotta他們遺棄的地點和清除，以內部超越的地步，他們的敵人，開創了新的學院，在ambalacad ，何時他們控制他們的新使命，對東海岸。 Bishop Rebeiro returned there and carried on his work; eventually several of the Syrian Catholic parishes went over to the succeeding Archbishop of Cranganore, and these bishops eventually lapsed under the control of the Archbishops of Goa.主教雷貝羅回到那裡進行他的工作;最終幾位敘利亞天主教教區走過去，後任大主教cranganore ，這些主教最終失效控制下的最古老的果阿。 Bishop Rebeiro died at the college of Ambalacad on 24 Sept., 1716, is buried in the church of Puttencherra and has a tombstone with an inscription in Portuguese.主教雷貝羅死在學院ambalacad於1716年9月24日，是安葬在教堂puttencherra有一個墓碑與碑文在葡萄牙語。 His successors fixed Puttencherra as their residence, and the parish church became a pro-cathedral.他的繼任者固定puttencherra作為自己的居住地，和教區教堂成了親大教堂。 The following particulars of their nomination and death are here recorded.包括以下各點的提名和死亡是在這裡記錄。 Archbishop Rebeiro was succeded by Antonio Carvallo Pimental also a Jesuit, consecrated as the former had been at the church of Bom Jesus, Goa, by the archbishop on 29 Feb., 1722, d.大主教雷貝羅是succeded由安東尼奧carvallo亞皮門，也是耶穌會， consecrated ，因為前者已經在教會的BOM的耶穌，果阿，由總主教於1722年2月29日，四 at Puttencherra on 6 March, 1752.在puttencherra於1752年3月6日。 Paulinus says of him: vir doctus et Malabarensibus gratus, qui eum nomine Budhi Metran, sapientis et eruditi praesulis compellebant." He has a tombstone with inscription. João Luiz Vasconcellos, also a Jesuit, was consecrated at Calicut by Bishop Clemente of Cochin in 1753 and d. at Puttencherra in 1756; the church contains his tombstome with inscription. Salvador Reis, the last of the series who resided in India, was also a Jesuit; he was consecrated by the same Bishop Clemente at Angengo on Feb., 1758, d. on 7 April, 1777, at Puttencherra and has his tombstone with inscription in the same church. Paulinus records of him "vir sanctimonia vitae praeclarus", he survived the suppression of his order. This closes the list of the bishops who have governed the See of Cranganore. paulinus形容他：維爾doctus等malabarensibus gratus ， qui eum nomine budhi metran ， sapientis等eruditi praesulis compellebant "他是一個墓碑與碑文。若昂路易斯vasconcellos ，也是耶穌會，是consecrated在calicut主教克萊門特的交趾陶在1753和D在puttencherra 1756年;教會載有他的tombstome與碑文。薩爾瓦多Reis的，而最近的一連串的人居住在印度，這也是一個耶穌，他被consecrated由同一主教克萊門特在angengo 2月， 1758 ，四對1777年4月7日，在puttencherra ，並已在他的墓碑與碑文在同一個教堂。 paulinus記錄他的"維爾sanctimonia簡歷優秀" ，他躲過了鎮壓的命令，這關閉名單的主教有治該見的cranganore 。

To complete the historical account of the Syrian Malabar Church, brief mention should also be made of the line of prelates who ruled over the schismatics who eventually became Jacobites, embracing that error through their prelates: Thomas I, proclaimed a bishop by those he had led (1653) into the aforesaid schism after the imposition of the hands of twelve priests his followers and the placing on his head of a mitre and in his hand a pastoral staff.完成歷史交代敘利亞馬拉巴爾教會雖短，但也應提到了線的主教誰統治了schismatics誰最終將成為jacobites ，擁抱這個錯誤，通過他們的主教：托馬斯，我宣布主教由他率領的（ 1653 ）成上述裂後強加的手中十二祭司他的追隨者並把他的頭一個字，並在他手上牧靈工作人員。 He continued obdurate and died a sudden death in 1673.他續稱執拗死於猝死在1673年。 Thomas II, brother of the former, proclaimed in 1674, died eight days later struck by lighting.托馬斯第二，兄弟的是前者，宣布在1674年，死亡8天以後，受燈光。 Thomas III, nephew of the former, received the mitre in 1676, a Jacobite.托馬斯三，侄子前，收到了冠，在1676年，詹姆斯黨。 Thomas IV of the family, succeeded in 1676 and died in 1686, a Jacobite.托馬斯四的家庭，成功地在1676年，並分別於1686年，詹姆斯黨。 Thomas V, a nephew of the former, made every effort to obtain consecration but failed, d.托馬斯五，侄子前，盡最大努力獲取consecration但失敗了，四 in 1717, a Jacobite.在1717年，詹姆斯黨。 Thomas VI received the mitre from his dying uncle and the imposition of hands of twelve priests.托馬斯六，收到了字，從他的臨終叔叔和強加的手中， 12位神父。 He wrote to the Jacobite Patriarch of Antioch to send bishops.他寫信給詹姆斯黨元老安提派主教。 Eventually the Dutch authorities helped him and obtained for him three bishops, on condition of his defraying the expenses.最終荷蘭當局幫他，並得到他的三名主教，條件是他支付費用。 Three Jacobite bishops came out to India in 1751, Mar Basil, Mar Gregory, and Mar John.三詹姆士派主教出來印度在1751年3月15羅勒，三月格雷戈里，和三月約翰。 The first named died a year after arrival; the second years later consecrated Mar Thomas VI a bishop in 1772, and he assumed the name of Dionysius I. The Dutch authorities found great difficulty in obtaining payment for the expenses incurred; a suit was instituted against the Jacobites in the Travancore Rajah's court in 1775 and payment of the amount twelve thousand pounds, was obtained.首次命名去世一年後到來;二年後consecrated三月托馬斯六主教在1772年，他就任後的名稱狄奧尼修斯一，荷蘭當局發現很難取得用於支付費用;西裝被提起該jacobites在travancore惹的法院於1775年開始營業，並支付數額12000磅，得到了。 He died in 1808.他死於1808年。

For the long period between 1678 and 1886, the Catholic Syrians remained under the uninterrupted control of about fifteen Carmelite Bishops as vicars Apostolic.對於長時間與1678和1886年，天主教敘利亞人仍在不間斷控制的約15個carmelite主教vicars使徒。 During this period there had often arisen severe troubles which cannot here be detailed, quarrels between Syrian and Latin Christians, agitation against the control of some bishops; over and above these the ordinary trials of controlling such a large, factious, and difficult body.在此期間，有很多時候出現了嚴重的麻煩，不能在這裡得到詳細的，爭吵與敘利亞和拉丁語基督教徒，對攪拌控制的一些主教;超越這些普通的審判控制如此龐大的， factious ，難以組織。 There had also been two most serious schismatical intrusions within this Syrian fold by Catholic Chaldean prelates who had come from Mesopotamia with the full connivance of the Chaldean Patriarch and against the express orders of the Roman Pontiff.也有過兩次最嚴重schismatical打擾在此敘利亞倍，由天主教加爾丁禮主教一位專程從美索不達米亞與充滿縱容的加爾丁禮宗主教和反對表達命令的羅馬教皇。 The Carmelite had to face and surmount all these difficulties and the keep the flock in due submission to ecclesiastical regime.該carmelite不得不面對和克服所有這些困難和保持羊群在適當時候提交給教會政權。 Of the two instrusions, the first was that of the Chaldean Bishop Mar Roccos, who entered Malabar in 1861.上述兩個instrusions ，第一點是對加爾丁禮主教三月roccos ，誰進入馬拉巴爾於1861年。 Pius IX denounced him to the faithful as an intruder, yet he met with a complacent reception in many of the churches, succeeded in stirring up the dormant hydra of schism, and caused a great agitation.比約九譴責他的信徒們作為一個入侵者，但他會晤了自滿接待許多的教會，成功地在美國掀起了休眠水螅的分裂，並引起了很大的波動。 Fortunately for the peace of the Church he was persuaded to return to Mesopotamia within the year.幸運的是，對於和平的教會，他被說服回到美索不達米亞在該年度內。 The second, who came to Malabar in 1874, caused much greater harm, the evil effects of which seem to be permanent in the principal church of Trichur, though elsewhere in process of time those evil effects have been remedied.第二，前來馬拉巴爾在1874年，造成更大的傷害，邪惡的影響，這似乎是永久性的，在主教堂trichur ，雖然其他地方的過程中的時間，這些邪惡的影響已作出補救。 This was the Bishop Mellus, whom the patriarch had sent over in spite of the strict prohibition of the same pope.這是主教邁盧什，其中牧先後出動逾儘管關於嚴格禁止的，同時，教宗。 It was only when after repeated admonitions, the pope had fixed a limit of the time after which should he continue refractory he would be excommunicated, that he yielded and sent Bishop Mellus instructions to return.它是只有當經過反复告誡，教宗已定限額的時間後，他應否繼續難治，他將驅逐，他屈服，並派出主教邁盧什指示返回。 When the troublesome character of these people is taken into consideration it reflects great credit on the carmelite Order that the bishops in charge were successful in retaining them as a body in the unity of Holy Church.當麻煩的性格，這些人，是考慮到它反映了很大的功勞就carmelite秩序主教負責人成功地保留他們作為一個機構，在統一的神聖的教堂。

XVI.十六。 Two Latin Vicars Apostolic兩個拉丁語vicars使徒

The Mellusian schism, though broken by the adverse judgments of the Madras High Court, was by no means yet extinct when in the autumn of 1878 the Holy See decided on placing the Syrian Christians under separate administration, appointing two vicars Apostolic of the Latin Rite for the purpose.該mellusian裂，雖然打破不利判決的馬德拉斯高等法院，倒也不是尚未絕跡的時候，在今年秋季的1878年，羅馬教廷決定把敘利亞基督徒分開管理，任用兩名vicars使徒的拉丁語為成年禮目的。 These were Rev. AE Medlycott, Ph.D., Military Chaplain in the Punjab, educated in the Propaganda College, Rome, and consecrated by the Apostolic Delegate Mgr.這些牧師美國運通medlycott ，博士，軍事牧師在旁遮普邦，教育，在宣傳學院，羅馬和consecrated由宗座代表主教。 A. Ajuti on 18 Dec., 1887, at Ootacamund, titular Bishop of Tricomia, appointed to the Vicariate Apostolic of Trichur; and the Rev. Charles Lavinge, SJ, former private secretary of the late Father Beckx, General of the Society, consecrated in Belgium before coming out, appointed to the See of Kottayam, later called of Changanacherry.答： ajuti於1887年12月18日，在烏塔卡蒙德，名義上的主教tricomia ，獲委任為宗座代牧區的trichur和牧師查爾斯lavinge ，律政司司長，前私人秘書的已故父親beckx ，一般的社會， consecrated在比利時，才走出來，被委任為見的戈德亞姆，後來所謂的changanacherry 。 Under the Concordat of Leo XIII with the King of Portugal an important advantage had been gained by the suppression of the Padroado jurisdiction (Cranganore Archbishops) over the Syrian churches.根據協約的利奧十三世與國王葡萄牙的一個重要的優勢已得到抑制的padroado管轄權（ cranganore大主教）敘利亞教堂。 The first task the new bishops had to face was to amalgamate in one harmonius whole the two sections of this Church, that which had been under the Carmelites with that which had belonged to the Goan or Padroado jurisdiction, for the two had been for long years in open antagonism.第一項任務，新的主教們不得不面對的是合併在一個和諧整體而言，有兩節這個教堂，其中已下carmelites與那些曾屬於這個goan或padroado管轄權，為兩國已長年來在公開的對抗。 This union fortunately was successfully effected.這個聯盟幸運的是，成功的影響。 The other task was to establish something like a proper administration and control over the churches.另一任務是建立像是妥善管理和控制教會。 This took longer time.這需要較長的時間。 The northern churches belonging to Trichur had not seen their prelates for perhaps a century, the two Chaldean bishops had utilized the fact to their own advantage, and the troubles caused by them in these churches can easily be imagined; but with firmness and patience a fair working administration was introduced.北部教堂屬於trichur還沒有見到他們的主教也許就是一個世紀以來，兩個加爾丁禮主教曾利用一個事實，他們自己的優勢，並排除故障所造成的，他們在這些教堂可以很容易想像，但與堅定性和耐心公平政府工作介紹。

The result may thus be briefly summed up.結果可能因此簡要地概括了。 The Vicariate of Trichur had a Catholic Syrian population of 108,422 with eighty-three parish churches and twenty-two chapels-of-ease, served by 118 priests of Syrian Rite, besides 23 Syrian Carmelite Tertiary monks, in two monasteries; there was also a convent of 24 native Tertiary nuns with a middle-class school of 33 girls.該代牧區的trichur了天主教敘利亞人口108422同83所堂區和22禮拜堂- -安心，送達118祭司敘利亞成年禮，除了23日的敘利亞carmelite大專僧侶時，在兩個寺廟，還有一個修道院， 24個本土大專尼姑與中產階層，學校的33個女生。 The bishop on taking charge found that there is practically no schools, except that one provided for clerics; he took early steps to open as many elementary parish schools as possible; within nine years (1888-96) the vicariate was provided with no less than 231 elementary parish schools for both sexes, educating over 12,000 children, besides a high school (St. Thomas' College), with 95 students; there was also 56 boys in St. Aloysius's High School, under the Tertiary monks.主教對分管發現有，幾乎沒有學校，除1所規定的教士，他上台初期步驟，以公開，因為許多教區初等學校，盡可能在9年（ 1888至1896年）代牧區提供不低於231初等學校教區的男女雙方，育有超過12000名兒童，另外一所高中（聖托馬斯大學） ， 95個學生;此外，還有56個男孩在聖活豐碑的高中，根據大專僧侶。 A catechumanate was opened, where annually about 150 heathen converts were baptized; a fine building was under construction for a suitable residence, and plans were prepared to house the above college in a handsome structure. 1 catechumanate開幕，那裡每年約有150名異教徒皈依洗禮;罰款大樓正在建設一個適合居住，並計劃編制，以容納上述高校在一個英俊的結構。 This was the condition of things when the bishop went to Europe on sick leave.這是條件的事情時，這位主教前往歐洲病假。 The Vicariate of Kottayam had a Catholic population of 150,000, with 108 parish churches and 50 dependent chapels, served by a numerous clergy of over 300 priests; it had 35 Tertiary monks besides novices, in five monasteries; also three convents of native Tertiary Carmelite nuns educating girls, two orphanages under Tertiary Sisters of St. Francis, four catechumenates, two seminaries, with 96 students.該代牧區的戈德亞姆了天主教人口15萬，有108個教區教堂和50供養教堂，由一無數神職人員超過三百名神職人員，它有35個大專和尚除了生手，在五所寺廟，還有三個修道院的本土大專carmelite修女教育女孩，兩所孤兒院根據大專姐妹的聖弗朗西斯，四名catechumenates ，兩所神學院， 96名學生。 The higher class clerical students of both vicariates attended the central Pontifical Seminary at Puttenpally.較高的辦事員階層的學生都vicariates出席中央宗座修院在puttenpally 。 The parochial schools numbered 200, but the number of pupils was not published.該教會學校編號為200 ，但學生人數並沒有公佈。 There were three English Schools: Mananam, 60; Campalam, 80; and another with 20 students.有3個英語學校： mananam ， 60歲; campalam ， 80 ，以及另一名與20名學生。

In 1895 both vicars Apostolic happened to be absent on leave. 1895年雙方vicars使徒事不能出席休假。 During this period the Holy See decided on a change of regime, yielding to the wishes of the people to grant them native bishops.在此期間，羅馬教廷決定政權更替，高產，以人民的意願，向他們發放本土主教。

XVII.十七。 Divided into three vicariates with native bishops分為三個vicariates與本土主教

The two vicariates described above were split into three, and they were styled Trichur, Ernaculam, Changanacherry; the new vicariate was formed of the southern portion of Changanacherry.兩個vicariates上文所述被一分為三，而他們施展trichur ， ernaculam ， changanacherry ;新代牧區成立的南部部分changanacherry 。 The changes were carried out under Leo XIII by Brief of 28 July, 1896, "Quae Rei Sacrae".這些變化下進行利奧十三世進行了簡短的1896年7月28日， " quae瑞sacrae " 。 Rev. John Menacherry, as Bishop of Paralus, was appointed to Trichur.牧師約翰menacherry ，作為主教paralus ，被任命為trichur 。 Rev. Aloysius Pareparampil, titular Bishop of Tio, was appointed to Ernaculam, and Rev. Mathew Makil, Bishop of Tralles, was appointed to Changanacherry; all three received consecration from the Apostolic Delegate Mgr.牧師的活豐碑pareparampil ，名義上的主教氧化鈦，被任命為ernaculam ，牧師馬修makil ，主教tralles ，被任命為changanacherry ;所有三個收到consecration從宗座代表主教。 Zaleski, at Kandy on 15 Oct., 1896.扎列斯基在康提於1896年10月15日。

At the time of these changes, the ecclesiastical returns of these three vicariates (1911) gave:在當時的這些變化，該教會的回報，這三個vicariates （ 1911 ）講述：

Trichur: Catholic population, 91,064; children being educated, 19,092; Ernaculam: Catholic population, 94,357; children being educated, 9950; Changanacherry: Catholic population, 134,791; children being educated, 2844. trichur ：天主教人口， 91064兒童受教育， 19092 ; ernaculam ：天主教人口， 94357兒童受教育， 9950年; changanacherry ：民眾信仰天主教， 134791 ，兒童受教育， 2844 。

The future of this people depends very largely on education for their welfare and technical training for their development.未來的人，這取決於在很大程度上對教育，為他們的福利和技術培訓，促進其發展。

Publication information Written by AE Medlycott.出版信息書面聲發射medlycott 。 Transcribed by Mary and Joseph P. Thomas.轉錄由瑪利亞和約瑟夫體育托馬斯。 In memory of Kurien Poovathumkal The Catholic Encyclopedia, Volume XIV.在記憶的kurien poovathumkal天主教百科全書，體積十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約

Bibliography 參考書目
ASSEMANI, Bibliotheca Orientalis (Rome, 1719-28); DE SOUZA, Orientale Conquistado (2 vols., Indian reprint, Examiner Press, Bombay); Gouvea, Jornada do Arcebispo Aleixo de Menezes quando foy as Serra do Malaubar (Coimbra, 1606); Fr. assemani ，東方圖書館（羅馬， 1719年至1728年） ;塞德蘇扎，東方conquistado （ 2卷，印再版，考官新聞，孟買） ; gouvea ， jornada做arcebispo aleixo梅內塞斯quando foy作為塞拉做malaubar （科英布拉， 1606 ） ;神父。 tr.的TR 。 DE GLEN, Histoire Orientale etc. (Brussels, 1609); DU JARRIC, Thesaurus rerum mirabilium in India Orient (3 vols., Cologne, 1615); PAULINUS A SANTO BARTHOLOMAEO, India Orientalis Christiana (Rome, 1794); MACKENZIE, Christanity in Tranvancore, with Census Report of 1901 (Trevandrum); MEDLYCOTT, India and the Apostle St. Thomas (London, 1905).德格倫，歷史和東方等（布魯塞爾， 1609年） ;杜jarric ，詞庫rerum mirabilium在印度東方（ 3卷，科隆， 1615 ） ; paulinus一聖多明各bartholomaeo ，印度東方的Christiana （羅馬， 1794年） ;麥肯齊在christanity tranvancore ，人口普查報告， 1901年（ trevandrum ） ; medlycott ，印度和使徒聖托馬斯（倫敦， 1905年） 。

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