An ancient body of Christians on the east and west coasts of India, claiming spiritual descent from the Apostle St. Thomas.古体基督徒对东部和西部海岸的印度，声称精神后裔，从使徒圣托马斯。 The subject will be treated under the following heads:该课题将被按照下列组长：
I. Their early traditions and their connection with the Apostle St. Thomas一，早期的传统和他们涉嫌与使徒圣托马斯
II.二。 The Apostle's tomb at Mylapur传道者的墓在mylapur
III.三。 This upheld by the Edessan Church这坚持由edessan教堂
IV.四。 For their earliest period they possess no written but a traditional history其最早的时期，他们拥有的任何书面，但传统的历史
V. Record of these traditions embodied in a manuscript Statement dated 1604五，记录这些传统体现在声明稿日期1604
VI.六。 The Syrian merchant Thomas Cana arrives in Malabar, an important event in their history and the social benefits therefrom叙利亚商人托马斯拿抵马拉巴尔，是一个重要事件，在其历史和社会获益
VII.七。 The arrival also of two pious brothers, church-builders到来，也虔诚的两个兄弟，教会建设者
VIII.八。 Ancient stone crosses and their inscriptions古老的石十字架和题字
IX.九。 Their early prelates他们早日主教
X. Were these Christians infected with Nestorianism before 1599?十，分别为这些基督徒感染景教第1599前？
XI.十一。 Medieval travellers on the Thomas Christians中世纪旅客对托马斯基督徒
XII.十二。 Their two last Syrian bishops他们的最后两项叙利亚主教
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首三个耶稣会主教
XV.十五。 The Carmelite Period该carmelite期
XVI.十六。 Two Latin Vicars Apostolic两个拉丁语vicars使徒
XVII.十七。 Divided into three vicariates with native bishops分为三个vicariates与本土主教
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，早期的传统和他们涉嫌与使徒圣托马斯感兴趣，在历史上的这些基督徒时，由一个以上的功能。 Their ancient descent at once attracts attention.其古后裔，在一次引起人们的注意。 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.西奥菲勒斯（姓印度） -阿里安，派出由皇帝c onstantius（约3 54）对一个代表团前往阿拉伯的菲利克斯和阿比西尼亚-是其中最早的，如果不是第一次，他提请我们注意。 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.他被送到时，很年轻的人质，一divoeis ，由居民马尔代夫，以罗马人在腥风血雨的君士坦丁大。 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.他的旅行记录，由philostorgius ，阿里安希腊教会史学家，他们表示，西奥菲勒斯，后履行他的使命，向homerites ，驶往他的岛回家。 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.从那里，他参观了印度其他地区，改革很多事情-为基督信徒的地方，听到读福音休憩等，参考一体的基督徒与教会的牧师，礼仪中，在紧挨着马尔代夫，只能适用于一个基督教教会和信徒对邻近海岸的印度，而不是锡兰，这是人所共知的，甚至，然后根据自己的称号，普罗巴奈。 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.人们所指的分别是基督教徒称为一个机构，他们自己的礼拜仪式在叙利亚文语言和生活在印度西岸，即马拉巴尔。 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.这个教堂是明年所提及的位置科斯马斯indicopleustes （约535 ） " ，在男性（马拉巴尔）凡辣椒长大的" ;他补充说，基督徒的锡兰人，他明为波斯人， "那些马拉巴尔" （后者他离开不详，所以他们要被土人的国家）进行了主教居住在caliana （ kalyan ） ，受戒，在波斯，和一个同样在该岛上的索科特拉。
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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."圣格雷戈里旅行团（ glor.集市） ，然后590人，报告说，西奥多，朝圣者，他们曾到高卢，对他说，在这方面印度的一部分，而语料库（骨头）的托马斯使徒首次休息（ mylapur对东方或coromandel海岸的印度） ，有主张的一个修道院和一所教堂的惊人尺寸和elaboratedly饰，并补充说： "经过很长一段间隔时间，这些仍然被免职，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，在印度就是一个证明他的两个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.证据的西奥多是一个目击者，他们已经访问了这两个墓葬-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，就发现无论是沿海，东进西出的见证，并寻找墓mylapur ， "圣托马斯" ，这是一个小到南部的马德拉斯，任何其他印度发生了任何索赔必须具备墓，也没有任何其他国家。 On these facts is based their claim to be known as St. Thomas Christians.对这些事实，是基于他们的要求被称为圣托马斯基督徒。
III.三。 This upheld by the Edessan Church这坚持由edessan教堂
Further proof may be adduced to justify this claim.进一步证明，可提出理由来支持这个说法。 A Syrian ecclesiastical calender of an early date confirms the above.叙利亚教会日历早日印证了上述问题。 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.在报价单给下面两点是必须指出的，其中支持其文物-事实上名义给予e dessa和事实的记忆中的翻译，使徒保罗的文物就这样新鲜的，以笔者认为，名称的个别人这次把他们也带来还未忘记的。 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."进入写着： " 7月3日，圣托马斯被射穿一个矛，在印度，他的尸体是在urhai [古代名称edessa ]被带到那里，由商家khabin一次伟大的节日" 。 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.这是很自然的期待，我们应该接受来自edessa第一手的证据，取消该文物该城;我们并不失望，因为圣ephraem ，伟大的医生，叙利亚教会，给我们留下了丰富的细节在他的著作。 Ephraem came to Edessa on the surrender of Nisibis to the Persians, and he lived there from 363 to 373, when he died. ephraem来到edessa就交出nisibis向波斯人，和他住在这里，从363至373 ，他的死亡。 This proof is found mostly in his rhythmical compositions.这个证据是发现大多是在他有节奏的成分。 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.在第四十二届他的" carmina nisibina "他告诉我们，使徒保罗被置于死亡，在印度，并认为他的遗体后来安葬在edessa ，带来了那里的商人。 But his name is never given; at that date the name had dropped out of popular memory.但他的名字是从未放弃过，在该日期的名字已退出流行的记忆体。 The same is repeated in varying form in several of his hymns edited by Lamy (Ephr. Hymni et Sermones, IV).同样是在多次不同形式，在他的几个圣歌主编拉米（ 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." "这是一个土地，皮肤黝黑的人，他被送往，有衣穿他们的洗礼，在白色长袍，他感谢曙光一扫而印度的痛苦，黑暗中，这是他的使命，以信奉印度以一个造物主。商船，是有福了，所以伟大的瑰宝。 edessa因此成为有福市拥有最大的珍珠印度可能会产生。托马斯工程奇迹在印度，并在edessa托马斯是注定要baptize人民有害，并沉浸在夜色中，并在土地的印度" 。
IV.四。 For their earliest period they possess no written but a traditional history其最早的时期，他们拥有的任何书面，但传统的历史
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.这些基督徒有没有文字记录的事件，他们的社会生活，从时间，其转化率下降到抵达葡萄牙集中在沿海一带，正如印度没有历史，直到抵达Mohammedan人。
V. Record of these traditions embodied in a manuscript Statement dated 1604五，记录这些传统体现在声明稿日期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.幸好大英博物馆拥有大量收集构成的几个页码卷手稿，书信，报告等，对耶稣会使命，在印度和其他地方;当中增加量9853年开始，随着叶86铅笔和525在油墨中，有一个"报告"中关于"塞拉" （名称，其中葡萄牙语指定马拉巴尔） ，写的，由葡萄牙耶稣会传教士，印有日期1604年，但尚未签署，由作家;有证据表明，这个"报告"众所周知楼塞德苏扎，作者的"东方conquistado " ，并利用他。 The writer has carefully put together the traditional record of these Christians; the document is yet unpublished, hence its importance.笔者曾仔细整理传统记录这些基督徒;该文件是尚未出版，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，同时，涵盖什么，可以说是对本年初的历史，届时将可提供最佳的保证，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.笔者的"报告"中鲜明地告诉我们，这些基督徒没有文字记载的古代历史，但完全依赖于传统的传世由他们的长辈，并到这些，他们最顽强的重视。 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.其最早的时期，传统的记录去世后，使徒保罗他的弟子们始终忠于相当长的时间，信仰是宣扬以极大的热情，教会了可观的增长。 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.但后来，战争和饥荒supervening ，圣托马斯基督徒mylapur得到分散和寻求避难的万无一失，他们中的许多人返回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，不过，他们对交趾陶方面，表现优于前者，蔓延，从coulac （ quilon ）帕卢尔（ paleur ）的一个村庄，在北方的马拉巴尔。 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.这些已经有较佳表现，因为他们生活在本土王子的人，很少干涉他们的信仰，他们可能永远不会真正受到迫害，如遭此他们兄弟对其他沿海此外，其中的首要rajahs的马拉巴尔， cheruman perumal ，已授予对他们的公民地位。 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.共同的传统，在该国认为，从时间的使徒七所教堂被竖立在该国不同地区，除了一，其中，使徒保罗本人曾竖立在mylapur 。 This tradition is most tenaciously held and is confirmed by the "Report".这个传统是最顽强举行，并证实了"报告" 。 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.它进一步说，使徒保罗托马斯后，鼓吹向该岛居民的索科特拉并建立有一个基督教社区，来给马拉巴尔并降落在古代港口的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.他们认为，经过讲道马拉巴尔使徒走过去， mylapur就coromandel海岸，这是可行的，通过任何的众多步道全国划分山脉，其中广为人知，很多经常光顾从古至今。 The Socotrians had yet retained their Faith when in 1542 St. Francis visited them on his way to India.该socotrians还没有保持住自己的信念时，在1542年的圣弗朗西斯参观，他们对他的方式来印度。 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，给社会，在罗马，他留下了一个有趣的帐户的退化状态的基督徒，他发现那里的人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.他还告诉我们，他们提供特殊的荣誉，以使徒圣托马斯，自称为子孙的基督徒造物主，以耶稣基督的使徒说。 By 1680 when the Carmelite Vincenzo Maria di Santa Catarina landed there he found Christanity quite extinct, only faint traces yet lingering.由1680年的时候carmelite （ Vincenzo玛丽亚迪圣卡塔琳娜降落，在那里，他发现christanity相当绝迹，只有微弱痕迹，但挥之不去。 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.灭绝的原始christanity ，这是由于该压迫阿拉伯人，他们现在的形式主要岛上的居民，并能scandelous忽视了景教patriarchs人在以前被won't的供应主教和神职人员为岛。 When St. Francis visited the island a Nestorian priest was still in charge.当圣方济各访问了该岛景教教士仍负责。
VI.六。 The Syrian merchant Thomas Cana arrives in Malabar叙利亚商人托马斯拿抵马拉巴尔
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.有一个事件，需要很长时间，孤立的圣托马斯基督徒从其余的基督教世界，他们是永远不会厌倦有关，而这是一个相当大的重要性，他们对公务员的地位，它赋予和担保，以他们在该国。 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.这是叙事的到来，一名叙利亚商人对自己的看法，某三月托马迦南-葡萄牙语推举他c ananeo，处处对他的亚美尼亚人，那是他没有。 He arrived by ship on the coast and entered the port of Cranganore.他抵达船舶集中在沿海一带，进入港口的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.国王马拉巴尔， cheruman perumal ，被在附近，和接收信息的，他的到来去叫他，并承认他自己的存在。 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.托马斯是一位十分富有的商人，他们有可能是来贸易;国王了喜欢这名男子，而当他表示，希望取得土地，并作出解决国王随时加入了他的请求，让他购买土地，然后无人居住，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.根据国王的命令，托马斯很快收集了一些基督徒，从周边国家，这使他开始对城，在地面标记出来，为他的职业。 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.据说，他曾收集了72基督徒家庭（这是由传统始终被提及） ，并已安装在许多单独的屋宇，为他们重视每一住家是一个足够的一块土地，为蔬菜种植提供的支持对家庭是习惯的国家。 He also erected a dwelling for himself and eventually a church.他还筑起了一道住家为自己，并最终一所教堂。 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.授权必须具备的土地和住房竖立被授予托马斯由契约具有至高无上的主，惹的马拉巴尔， cheruman perumal ，据说已被最近的路线，国家已经分裂，随后他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. （详情鉴于以上以及以下的铜板补助金是从"报告" ） ，同时协议还谈到几个特权和荣誉，由国王托马斯本人，其后裔，并能托马斯基督教徒，其中后者的社会地位得到了以上的低下阶层，并取得了他们平等的，以该nayars ，中产阶层在该国。
The deed read as follows:契约内容如下：
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 [个人名字的国王]繁荣，有着久远的生命和生活十万年，神的仆人神，强大，真实，公正，全面的事迹，合理，有力超过整个地球，快乐，征服了，光荣正确地繁荣，在服务的神灵，在马拉巴尔，在这个城市的mahadeva [大女优的庙宇附近cranganore ]执政，在今年的汞对第七天[葡文文本： elle没有tepo德Mercurio "德feu没有直径等]的口，三月前赏月，同时国王cocurangon在carnallur有降落托马斯拿，行政男子抵达船舶希望看到最远东部部分地区。 And some men seeing how he arrived informed the king.与一些男子看到他如何到达通知国王。 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.国王亲自前来，并看到了，并送交行政男子托马斯，而他下船，并来到前国王，以宽宏大量给他。 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，他给了他自己的名字，他的风格cocurangon拿，而他去休息，在他的位置，和国王给了他的城市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.并同时被国王在他的伟大的繁荣到一天追捕在森林里，和他匆匆送往托马斯前来，并经历了前国王在一个吉祥的时间，和国王征询算命。 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.后来国王说：托马斯说，他要建立一个城市在森林，而且他所作的崇敬，并回答了国王：我需要这个森林，为自己' ，和国王批准，他永远。 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.并随即又一天，他在清理森林中，他投了他的眼睛后，它在同一年，关于第十一届4月，而且在propetious时间了，它以托马斯为遗产的名义国王，奠定了第一石教会和众议院托马斯拿的，他建有一个镇，并进入教堂和祈祷，还有在同一天。 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.这事以后，托马斯亲自到脚的国王，并提出他的礼物，而这他要求国王给予土地，以他和他的子孙以及他测量出264大象肘，并给他们以托马斯和他的子孙永远存在，并联合62栋立即架设在那里，花园与外壳及路径和边界及内码。 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.他批出的七种乐器和所有荣誉和权利，随同一个轿，而他赋予他的尊严和特权的蔓延，地毯，对地面和使用凉鞋，并建一座凉亭，在他的门，并乘坐大象，并给予五税项，以托马斯和他的同伴们，不论男女，为他的所有关系，并曾经追随他法。 The said king gave his name and these princes witnessed it...该国王说了自己的名字和这些王子目睹它...
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.然后，按姓名的八个证人，并说明是补充，由葡萄牙语翻译表示，这是该文件，其中皇帝的所有马拉巴尔了土地的cranganore向托马斯拿，也以基督教徒的圣托马斯。 This document, transcribed from the manuscript "Report", has been carefully translated into English, as it forms the "Great Charter" of the St. Thomas Christians.这个文件，从誊写手稿， "报告" ，已被精心翻译成英语，因为它形式的"大宪章"的圣托马斯基督徒。 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." "报告"中说： "因为在那个时候，他们忽视了时代的周期十二年按课程，因此，他们说，在olla [马拉雅拉姆语，任期为一份文件，写在手掌叶]表示说，解决创建于今年的汞… …所以模式推算，是完全忘记了，过去七七九年这一切马拉巴尔时间一直忽视的，由quilon时代，但由于说perumal ，正如我们先前所说以上，死亡超过千人，并二百年，它如下：同样数量的年过去了，因为教会和基督徒已确定为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".笔者的"报告"中曾指出， "这是一个thousand and 250 8年以来perumal ，正如我们已经说过上述情况，对死亡的第一次进行曲" 。 Deducing the date of the "Report" this would give AD 346 for his death.据此推论，该日期的"报告" ，这将给予专案346个，为他的死因。 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） ，引用上述补助金全额说，叙利亚基督徒修复专案811作为对应之日起承担对补助金;第一是，目前只是初期，第二次是一个大约长的大概日期。 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. "报告"告诉我们，铜板本契约或补助金是刻都被拿走了，以葡萄牙，由方济各的父亲，他留下了一个翻译一样的。 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.据了解，叙利亚主教马拉巴尔，三月雅各，曾存放在因素的科钦所有叙利亚铜赠款妥为保管;提供，但在必要时获得可以了，以相同的。 Gouvea at p. gouvea页 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 "的文章说，之后，在那里停留了一些长期存在的时候，他们无法找到遗失经过一些粗心大意;德Couto ）断言，同时在通过上述及其他地方。 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年在建议的修订版克劳德布坎南，上校macauly ，英国居民，下令仔细搜索，为他们及他们拒绝在记录室的科钦镇。 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，然后载（ 1 ）的补助金，以irani cortton的cranganore ，以及（ 2 ）一套名牌的赠款，以maruvan sopi国际标准化组织的quilon ，但这些补助，以托马斯拿不属于他们，如果他们没有被拆除，他们将被发现，与其他名牌;这正好印证了声明，对这位作家的"报告"中说，他们已经采取了葡萄牙。 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.什么是在皇家契约，以托马斯拿，它可以采取理所当然地认为后者带来了与他的小殖民地的叙利亚人从美索不达米亚平原，为特权让步，包括他的同伴们，不论男性或女性，和他的所有关系。
VII.七。 The arrival also of two pious brothers, church-builders到来，也虔诚的两个兄弟，教会建设者
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.此外到来托马斯拿和他的殖民地，其中早期基督徒受益， "报告"还记录的到来对这个沿海的这两个人命名soper ISO和prodho ;据说，他们是被兄弟都是有被叙利亚人。 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. "报告"中给出了以下细节，他们来到拥有promonotory对面paliport对北方，即所谓maliankara的，他们进入港口与大负荷的木材，以建立一所教堂，并且在加尔丁书籍本塞拉但没有提到他们，除非他们是兄弟，来到quilon ，建起了教会的存在，并致力于一些奇迹。 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.死亡后，他们被埋葬在教会他们竖立，它是说，他们已经建立了其他较小的教会在该国的，他们被看作是虔诚的男子和后来被称为圣人，他们自己的教会最终被专门向他们以及其他人在该国。 Archbishop Alexis Menezes afterwards changed the dedication of these churches to other saints in the Roman calender.大主教亚历克梅尼士后，改变了奉献教会其他圣人在罗马日历。 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."有一个重要的项目， "报告"中保留了： "说，兄弟建的教堂quilon在100年后，基金会的quilon " 。 (This era commences from 25 August, AD 825, and the date will thus be AD 925). （这个时代开始，从8月25日，公元825 ，和日期将被专案925 ） 。 The second of the aforesaid copper-plates mention Meruvan Sober Iso, one of the above brothers.第二次，上述铜板提meruvan清醒的国际标准化组织，上述其中一个兄弟。 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. "报告"还提到pilgims来自美索不达米亚平原，以参拜靖国神社的使徒在mylapur ;上述某些时候会解决有和其他人在马拉巴尔。 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.它可能在这里说，叙方的马拉巴尔是作为一个机构，印第安人的土地是由血统，和叙利亚文特质，在他们的是他们的礼拜仪式，这是在叙利亚的语言。 They call themselves Syrians by way of distinction from other body of Christians on the coast, who belong to the Latin Rite.他们自称是叙利亚人的方式，有别于其他团体的基督信徒集中在沿海一带，属于拉丁区成年礼。 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.该荣誉的称谓赋予他们的统治者的国家，是强调mapla ，这标志着伟大的儿子还是孩子，他们普遍所谓由人民;这个称谓，也得到了向子孙的阿拉伯人在该国;圣托马斯基督徒现在宁愿被称为nasrani （ nazarenes ） ，指定由伊斯兰教向所有基督徒。
VIII.八。 Ancient stone crosses and their inscriptions古老的石十字架和题字
There are certain stone crosses of ancient date in southern India, bearing inscriptions in Pahlavi letters.有一些石头十字架的古代迄今在印度南部，同时题字在巴列维字母。 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.不平凡的传奇已经传开，他们在一些欧洲部分;本作者是表现出一种雕刻本意是复制，其中一人，是一个传说的使徒和殉教的圣托马斯，还有复制的题词对他的十字架。 This was attached to the calender of one of the dioceses of France, and this writer was asked if it were authentic.这是附着在日历的一个教区的法国，这是笔者问及如果是正宗的。
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.为防止蔓延，这些报告的，它可能是有用的在此声明，这些十字架，一个是在教会里，圣托马斯， mylapur ，在发现第1547到任后，葡萄牙人在印度;另一种是在教会的戈德亚姆，马拉巴尔。 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.无论是景教出身，刻有作为BAS的救灾该单位石材与装饰装潢左右交叉，并承担题词。 The inscription has been variously read.碑文已被各种看的。 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说，这两个十字架承担相同的题词，并提供以下内容如下： "在处罚的，由十字架的苦难，这其中，谁是真正的基督，上帝以上和引导以往单纯" 。 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.这些十字架承担一些相似的syro -中国景教碑发现， 1625在singan福，那是一个古老中国的首都，但竖立在781和纪念的到来，在中国的加尔丁景教传教士在636 。
IX.九。 Their early prelates他们早日主教
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.该主教的人的管治教会在印度之后，使徒保罗的死因非常少，是众所周知的，这一点是收集和转载。 John the Persian, who was present at the Council of Nice (325), is the first known to history claiming the title.约翰是波斯语，他们是目前在安理会尼斯（ 325 ） ，是已知的首个以历史夺走冠军。 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.在他的签名向程度的理事会，他自称;约翰波斯语[主持]超过教会所有波斯和伟大的印度。 The designation implies that he was the [primate] Metropolitan of Persia and also the Bishop of Great India.指定暗示他是[灵长类]大都市的波斯，也主教的伟大印度。 As metropolitan and the chief bishop of the East he may have represented at the council the catholics of Seleucia.作为大都市和首席主教东他可能有派代表出席了会议天主教徒的塞琉西亚。 His control of the Church in India could only have been exercised by his sending priests under his juridiction to minister to those Christians.由他控制的教会，在印度只可有未行使其派遣神父在他的管辖部长向那些基督徒。 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.我们不知道在什么日期印度展开首次向驻有主教，但与几年530-35科斯马斯indicopleustes在他的" topographia "告诉我们，对出席会议的一位主教居住在caliana ，现代kalyan在很短的距离，从孟买。 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.这官邸，在所有的概率，选择，因为当时行政港口的商业对印度西岸，并很容易地获取和沟通波斯。 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.我们知道，后来一个争论发生jesuab之间的阿迪亚波纳了景教主教和西蒙的ravardshir ，大都会的波斯，但已离开印度未与主教，在相当长的时期。 The Patriarch reproached him severely for this gross neglect.牧漫骂他的严厉，这严重忽视。 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.我们可以采取它认为最多时期650-60主教送往印度，作为科斯马斯说，被consecrated在波斯，但是经过这次严重疏忽照顾老人家留给自己的选择和consecration的主教，他发送给印度，这种做法一直持续到抵达葡萄牙集中在沿海一带，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.乐quien地方两兄弟soper ISO和prodho在名单内的主教们的印度，但印度的传统，赋予它不支持，并在此大英博物馆的手稿报告，并gouvea （ jornada ，第5页）赞同。 The brothers were known as church-builders, and were reputed to be holy men.两兄弟被称为教会建设者，并被誉为予以圣地男人。 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，以包括托马斯拿在名单上的主教是荒谬就面对证据的铜板金。 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. "报告"中提到了长时间的时候，有没有主教，神父，也尚存在土地，他们全都死了;唯一文书生存是一个执事远远先进于时代。 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.无知基督教徒，发现自己没有主教，使他说，群众甚至阿拉维别人，但一主教来自巴比伦他们把制止这种骚乱。 The next authentic information we have on this head comes from the Vatican Library and has been published by Assemani (Bibli. Or., III, 589).未来真实情况，我们已就这头来自梵蒂冈图书馆，并已出版由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.它的一份声明中关于两个景教主教和他们的同伴和信前写的叙利亚文，以牧annoncing他们的到来，日期为1504年有一个翻译在拉丁美洲增加了有关文件。 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，马拉巴尔派出3送信要求景教主教送出去主教;死亡一人上的征程中，其他两个陈述自己的前元老，并发表他们的讯息;两名僧人被选定和patriach consecrated他们的主教，指派一个名字的托马斯和其他有关说，约翰。 The two bishops started on their journey to India accompanied by the two messengers.两位主教开始他们的旅程，以印度的陪同下，由两个使者。 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".对他们的到来，他们共收到怀着极大的喜悦，是由人民，以及主教们展开consecrating神坛ordaining大批神职人员" ，因为它们已在相当长的时间被剥夺了主教" 。 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，约翰，仍留在印度，而其它托马斯，伴随着约瑟夫，其中的信差，回到了美索不达米亚平原，同时考虑与它们的产品被收集牧。 Joseph returned to India in 1493, but Thomas remained in Mesopotamia.约瑟夫回到印度，在1493年，但托马斯仍然在美索不达米亚平原。
After about ten years, when the next patriarch ordained three other bishops for India, Thomas went back with them.经过10年左右的时候，明年牧受戒另外三名主教为印度，托马斯回到他们的。 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.这些新的主教，也选择了由僧人，一人被命名为jaballa （他是大都市） ，第二个被命名denha ，第三个雅各布。 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.这四个主教了船舶从奥尔穆斯并降落在kananur ，他们发现有一些第二十二葡萄牙语最近已抵达并介绍了自己向他们表示，他们都是基督徒，解释他们的情况和职级，并给予善意的对待。 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.这一大批主教中，只有一个保持工作，而这是三月雅各布;其余三个，包括都会，经过短暂的时间返回自己的国家。 Gouvea adds that they were either dissatisfied with their charge or did not like the country. gouvea补充说，他们要么不满意，他们的收费还是不喜欢的国家。 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，我只提了两位主教，作为居民，约翰已经来之前，他们的到来，在印度和三月雅各布。 Nothing further is known of John but Jacob lived in the country till his death.没有更多的是知名的约翰，但雅各布居住在该国直到他去世。 St. Francis Xavier makes a very pretty elogium of him in a letter written to King John III of Portugal on 26 January, 1549.圣芳济作出了很漂亮elogium他在一封信中写信给国王约翰第三葡萄牙对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 ，正如圣弗朗西斯作风，他] 45年曾任职上帝与殿下在这些部分，这是一个很岁，是一个善良的，一个神圣的男子，并在同一时间内不会察觉，你的殿下和几乎所有在印度，上帝奖励他… … 。他注意到，只有父亲的圣方济各的，他们要花那么好好照顾他，无非是想… … 。他辛劳当中很多基督徒圣托马斯岛，现在在自己的晚年生活，他很听话的，以海关的圣母教堂的罗马" 。 This elogium of St. Francis sums up his career for the forty-five years he worked in Malabar (1504-49).这elogium圣弗朗西斯总结了他的职业生涯，为45年，他在马拉巴尔（ 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.我出来后，作为景教，仍然是这种在他的最初几年，但逐渐他来到接触天主教传教士，他让他们鼓吹在他的教会，并责成其人，在自己的晚年生活，他离开cranganore并到现场在方济各修道院，在科钦，并在那里，他死于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.还存在着另两人-最后的美索不达米亚主教主持了这些基督徒-三月约瑟夫和三月亚伯拉罕;自己的职业生涯中会详细说明，进一步对。
X. Were these Christians infected with Nestorianism before 1599?十，分别为这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."当科斯马斯给我们的资料，存在着一个基督教社区的"男性（马拉巴尔）凡辣椒种植"他还向我们提供更多的细节：他们有一个主教居住在kalyan即在taprobano [锡兰] "岛上的内部印度那里印度洋位于"有一个"基督教教会与神职人员和信徒;同样，在本岛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.然后他列举了教会在阿拉伯的菲利克斯，巴克特里亚，其中匈奴;所有这些教会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.现在，在那个时候，持有人的尊严，这是刘秀成，导师，因为assemani指定他的托马斯edessa ，一个突出景教哪节科斯马斯也属，因此他的兴趣，在提供所有这些细节问题。 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.主教和神职人员的人，大都会，刘秀成，将发送到以上提到的所有地方和教会会，而且必须有被感染的，无疑与同一个异端。 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，这是相当安全作出结论，认为在时间的访问科斯马斯印度（公元530-35 ） ，所有这些教会，同时也作为教会在印度，分别持有景教教义，他们的主教和神父。 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.也不应这一历史事实的事业感到惊讶，当我们考虑到的机会，大胆的态度和暴力所采取的措施推动者这个邪驱逐后，从罗马帝国。 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.当皇帝芝诺居鲁士下令主教edessa ，以整肃他的教区说，异端（公元489 ） ， nestorians被迫寻求庇护，横跨罗马边界进入波斯。 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.其中被放逐教授和学生的波斯语学校的edessa ，该中心的景教错误的，他们找到了他们的避难所和保护与barsumas ，大都市的nisibis ，自己是一个狂热的坚持者nestorius 。 Barsumas at this time also held from the Persian king the office of governor of the frontier. barsumas在这个时候还举行了由波斯国王总督办公室的前沿。
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.随着影响力barsumas拥有在法庭上，它是一件容易的事情，为他作出了国王，已经这么14.8亿美元，相信实际的主教们举行看到，在他的领土上的友好，以他的敌人，罗马人，并表示会更好，以取代他们由男人，他知道谁欠效忠，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).这个计策迅速成功地捕捉，大多数人认为，和运动已成为如此强大，虽然barsumas predeceased acka （ acacius ） ，乘员的行政见的塞琉西亚，是一名天主教徒，但景教被选为接替后者（专案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，在短短的七年里，被流放异端坐在情妇对王位的塞琉西亚，在一个位置，迫使每一个现有的见东移的罗马帝国，去拥抱异端，以保证其耐久性。 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，印度教堂遭受同样的命运，其中遭此教会的波斯，并530-35我们发现她有一个景教主教consecrated在波斯和主持kalyan她未来的命运。 If further proof is wanted to uphold the above finding, we offer the following historical facts of the control exercised by the Nestorian Patriarch.如果进一步证明，是要坚持上述调查结果，我们提出以下历史事实的控制权由景教主教。 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的阿迪亚波纳声称管理局超过印度和漫骂西麦的revardshir ，大都会的波斯，没有派遣主教印度等，剥夺了该教堂的继承她的部。 In 714-28 Saliba Zacha, another Nestorian Patriarch, raised the see of India to metropolitan rank.在714-28萨利巴zacha ，另一景教主教，提高见的印度，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，包括看到的印度之间的豁免，其中，由于距离宗法见，应会在今后的信访共融的，但一旦在六年。 This ruling was subsequently incorporated in a synodal canon.而这一判决后来被收录在世界主教佳能。
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.如果我们看一看，以一般传统的圣托马斯基督徒会发现，其所有主教来自巴比伦，古官邸，因为他们说，老人家或catholicos的东部地区。 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.这是进一步了解和认同，他们说，每当他们仍然是被剥夺了主教，在相当长的时间，他们用派信差去说，牧，要求主教发送给他们。 Sufficient proof of this practice has been given above when discussing the arrival of four bishops in 1504.足以证明这种做法已被赋予上述谈到的到来，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.教廷充分意识到马拉巴尔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."当戏剧三sulaka了他的公牛被提名为天主教加尔丁礼宗主教，他鲜明地放下同样程度的司法管辖区已被认领，并控制其已故景教前身，因此，在去年第它具有鲜明的规定： "在单massin等calicuth等tota印度" 。 It becomes necessary to fix this historical truth clearly, because some in Malabar deny this historical fact.有必要修正这一历史真相清楚，因为有些在马拉巴尔否认这个历史事实。 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.他们希望人们相信所有葡萄牙传教士，主教，神父，和作家是完全错误的时候，他们如何施展他们nestorians在信仰，因为这个错误的报告，其后所有的作家继续呼吁他们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.读者曾经历的事实陈述上述有关必须意识到这种企图歪曲或大胆否定公共事实，是毫无希望的。 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.他们坚称，以支持他们的错误观点，他们有一直被一个小团体之间的迦勒底，在美索不达米亚人仍然重视真信仰，并从他们时，他们收到了他们的主教。 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.这个呼吁是在历史错误的，主教们，他们受到了所有前来，对他们从nestorians ，并以假设的存在，在所有这些回数百年的天主教政党之间景教迦勒底，它是太荒谬加以讨论。 It was only after the conversion of Sulaka in 1552 that the Chaldeans in part returned to the unity of faith.它只是变换后的sulaka在第1552表示，迦勒底部分退还给团结的信念。 The truth is that the Malabar Church remained from AD 496 up till then in heresy.事实的真相是，马拉巴尔教会仍然由专案496直至然后邪说。
XI.十一。 Medieval travellers on the Thomas Christians中世纪旅客对托马斯基督徒
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.在本世纪，这些基督徒被孤立于其他基督教的，他们唯一的交往仅限于美索不达米亚平原，何时景教主教会不时供应，他们与主教。 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，从关闭的13世纪的西方旅客，主要是传教士派出由教皇，送往西偶尔新闻他们的存在。 Some of these it will be useful to reproduce here.部分这些将是有益的复制在这里。 The first who informed the world of the existence of these St. Thomas Christians was Friar John of Monte Corvino.首先，他们告诉世界上所存在的这些圣托马斯基督徒被弗莱尔约翰的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.之后，他曾花了数年时间作为一个传教士在波斯和毗邻的国家，他接着对中国，途经印度港口之间的第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.他告诉我们，在一封信中写cambales （北平） ，在1305年，他曾保持13个月在这方面印度的一部分，那里的教堂圣托马斯使徒站在（ mylapore ） ;他还洗礼，在不同的地方约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，他说有，在马拉巴尔少数犹太教徒和基督教徒，但他们没有多大的价值，他也说， "居民的迫害许多基督徒" 。 (Yule, "Cathay and the Way Thither," I) （圣诞， "国泰与出路上去， "我）
The next visitor is Marco Polo, who on his return from China (c. 1293) touched the India of St. Thomas.未来旅客是马可孛罗，他们对他的回报，由中国（丙1293 ） ，感动了印度的圣托马斯。 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，他告诉我们： "尸体的梅塞尔圣托马斯使徒，关键在省马拉巴尔，在某一个小城镇没有很大的人口; '指令地方少数贸易商去… … 。基督徒与拜仁，但大大频繁的，它在如火如荼之际，为这部电影也持圣在怀着崇敬....基督徒去朝圣采取的一些对地球的地方圣被打死，并给予部分给任何人生病了，由上帝的力量和圣托马斯病夫，是incontinently治好… … 。基督教徒， "他恢复后， "曾经负责该教会有大量的印度螺母树木[椰子] ，并以此获得他们的生活" （马可孛罗，圣诞的，第2次编辑。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".弗莱尔约旦，多米尼加，来到印度作为一个传教士在1321年，他当时作为同伴四个济方济各会士，但在接近印度他已parted由他们作出导流;在此期间该船运送他人所强调的天气强迫进入塔娜，码头，西海岸，那里卡西文的地方，把他们死刑，因为他们不会拥抱伊斯兰教的节日祝福托马斯的托伦和他的同伴们，这是一个固定于4月6日在" martyrologium romanum " 。 Later Jordanus, hearing what had happened, rescued their bodies and gave them burial.后来jordanus ，听觉发生了什么事，救出他们的尸体，并给他们安葬。 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.他必须然后又回到欧洲，因为他听说明年在法国，在1330 ，当教皇约翰二十二consecrated他在阿维尼翁主教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.他左为东同年同两封信由教宗，其中以行政的基督徒quilon和其他以基督徒在molephatam ，镇海湾的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 "告停止和云彩的误差不染色的亮度信仰的一切所产生的水域内的洗礼… … 。以及魅影裂及蓄意的盲目性unsullied信仰变暗，不者的理想相信在基督里与崇拜他的名字" 。
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，同时在其他的话是重复在第二封信，他们呼吁团结与圣座天主教罗马教会。 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.教宗建议主教向善良的人，并感谢他们为这显示了方济各会士，他们正在努力当中。 All we know is that Bishop Jordanus was sent out with these letters, but nothing further is heard of him.我们所知道的是，主教jordanus被送往出这些信件，但没有更多的是听说过他。 He wrote a small book named "Mirabilia", edited by Col. A. Yule for the Hakluyt Society, published in 1863 (see also "Cathay", I, 184).他写了一小书取名为" mirabilia " ，编者上校甲圣诞节为hakluyt社会，发表在1863年（也见"国泰" ，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.今后游客有福oderic的pordenone ，约1324至1325年降落在塔娜，回收机构的四个方济各会士，托马斯和他的同伴们曾因此蒙受殉道，并转达了他们移交给中国。 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 ，他称palumbum ;进而，他通过对中国人的垃圾，为某市所谓zayton在中国。 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 ，并在mylapore有14名两院nestorians （下称"国泰" ，我想， 57岁） 。 A few years later Giovanni de Marignolli, the papal delegate to China, arrived at Quilon.数年后，乔万尼德marignolli ，教皇代表中国，来到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.他下榻在那里一所教堂致力于圣乔治，属于拉丁区成年礼，他贴着它与精细的画，教有神圣法。 After dwelling there for upwards of a year he sailed to visit the shrine of the Apostle; he calls the town Mirapolis.住家后，有向上的一年，他仍能在参拜靖国神社的传道者，他呼吁城市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].之后，描述文化的辣椒集中在沿海一带，他补充说： "辣椒不成长，在森林中，但在花园准备为目的，也不是这部电影的主，但基督徒的圣托马斯岛，而这是国家的主人的公共过磅处" [海关总署] 。 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.临走quilon他竖立一个纪念碑，以纪念他的访问，这是一个大理石柱一石十字架，打算上，因为他说，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" ，他说， "和我自己刻，与题词无论是在印度和拉丁美洲字，我consecrated和祝福，它在存在的无限众多的人" 。 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.纪念碑站在那里直至深夜在十九世纪时，由渐进式的侵蚀海岸，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.他的结论是他的叙述，他说后，留了一年四个月，他离开的弟兄们，即传教士，因为他们的工作在这一领域的工作。
XII.十二。 Their two last Syrian bishops他们的最后两项叙利亚主教
The two last Syrian bishops were Mar Joseph Sulaka and Mar Abraham; both arrived in Malabar after the arrival of the Portuguese.最后两个叙利亚主教分别为三月约瑟夫sulaka和三月亚伯拉罕;都到达马拉巴尔后抵达葡萄牙。 Their case presents two questions for discussion; were they canonically appointed, and had they completely rejected Nestorianism?他们的情况提出了两个问题供讨论;他们canonically任命，并已完全拒绝了景教？ 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.至于第一，这是毫无疑问，他的任命是典型，因为他，弟弟的第一加尔丁礼宗主教被任命他的继任岁的Abed jesu和发送到马拉巴尔，双方在上述patriarchs已在其管辖范围内有超过教会马拉巴尔证实，由罗马教廷。 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.三月约瑟夫被送往印度特书的导言部分，教宗向葡萄牙当局，他是除了陪同主教，刘汉铨，多米尼加和教皇小卖部给第一元老，由他socius父亲安东尼，以及三月埃利亚斯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.他们到达果阿约1563年，已被扣留在果阿为18个月，然后才允许进入的教区。 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.进而科钦他们失去主教刘汉铨;其他乘客通过马拉巴尔为两年半的时间，徒步，来访的每一个教会和超脱解决。 By the time they arrived at Angamale war broke out.经过一段时期以后，他们来到angamale战争爆发。 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.然后三月埃利亚斯，安东尼socius的死者主教，其中两名叙利亚僧侣曾陪伴他们，离开印度回国;另一个和尚仍与大主教约瑟夫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.一段时间以来，新枢机跨上以及与葡萄牙和耶稣会传教士，事实上，他们称赞他介绍秩序，礼仪，并恰当，在教会服务，并都到相处了一段时间。 Later, friction arose because of his hindering the locally-ordained Syrians from saying mass and preaching and instructing his flock.后来，摩擦产生的，因为他阻碍了当地受戒叙利亚人说，从地下及传教，并指示他的羊群。 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.最后一个事件已经显示，三月约瑟夫并没有下降，他景教错误，因为这是报给主教的交趾陶，他曾试图篡改为信念，一些年轻的男孩在他的服务属于教区的交趾陶。 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.这一来知识的主教，通过他向大城市的果阿，然后到总督，它决定撤销，并送他到葡萄牙，所要处理的罗马教廷。
The following is the nature of the incident.以下是事件的性质。 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).考虑到这些青年外，他指示他们，他们应该尊崇圣方作为庇护所的罪人，但不叫她妈妈的上帝，因为这是不正确的，但她要如何施展母亲的基督（ nestorius ，拒绝在安理会的以弗所任期theotokos建议由理事会取代，即christokos ，父亲拒绝接受，因为根据这个称号他可以打着他的错误的两个人，在基督里） 。 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.三月约瑟夫被送往葡萄牙;抵达那里，他成功地争取良好的意志女王，然后摄政王为她年幼的儿子，他abjured他的错误之前，红衣主教亨利，悔罪表现，并以命令的女王被遣送回他在教区。 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告诉我们，作为他继续宣扬他的错误，对他的回报，他再次被驱逐和枢机主教亨利报道，他的案件，以圣比约五，教宗发出了一个简短豪尔赫大主教的果阿，日期为1567年1月15日，订购他作出enqueries到的行为和教义的主教;后果，这首省议会举行;指控三月约瑟夫发现真实，他随即被送往葡萄牙在1568年，从那里去罗马，在那里他去世不久后他的到来。
While the former was leaving India there arrived from Mesopotemia an imposter named Abraham, sent by Simeon the Nestorian Patriarch.而前者则是在离开印度，有来自mesopotemia一个imposter名叫亚伯拉罕，派出由西麦了景教主教。 he succeeded in entering Malabar undetected.他成功地进入马拉巴尔未被发现。 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.在外观的另一加尔丁人自封主教的人非常的高兴，并收到他的掌声，他着手在一次担任主教，主教控股职能，并赋予了神圣的命令，并悄悄地确立了自己在该教区。 (Gouva, p. col. 2). （ gouva页中校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.后来葡萄牙语抓了他，并送他到portugual ，但在途中，他逃出，在莫桑比克，发现他的方式回到美索不达米亚平原，直奔三月岁的Abed jesu了加尔丁礼宗主教，实现了从印度的经验，除非他有一个从提名他将难以确立自己在马拉巴尔。 He succeeded admirably in his devices, obtained nomination, consecration, and a letter to the pope from the patriarch.他的成功令人钦佩，在他的装置，获得提名， consecration ，并写信给教宗，从牧。 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).与此他进而罗马，虽然在觐见教宗，他透露他的真实立场（杜jarric ， "人民币汇率。工业thesaur " ，汤姆。三，锂离子电池，第二，第69页） 。 He avowed to pope with his own lips that he had received holy orders invalidly.他声言向教宗与他自己的嘴唇说，他收到了神圣的命令无效。 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.教宗下令主教圣塞韦里诺给他的订单从剃度，以神职人员，并简要地被送到老人家的威尼斯consecrate亚伯拉罕主教。 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.事实证明，无论以较轻的命令和主教consecration ，由原本的信件被发现，在档案的教堂angamale那里居住，在那里他已经死亡。
Pope Pius IV used great tact in handling this case.教宗比约四，用伟大的机智，在处理这起案件。 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.岁的Abed jesu必须采取亚伯拉罕是一个牧师，他是有abjured景教，并自称天主教信仰，并赋予他的推崇者;教宗不得不考虑的位置在哪牧被放在由consecration和提名的该名男子;弊端供应，和亚伯拉罕成功，也获得他的提名和创造作为大主教angamale由教宗，与信件交给大主教的果阿，与主教的科钦日期为1565年2月27日。 Such was the success of this daring man.这是做好这项大胆的人。 On arrival at Goa he was detained in a convent, but escaped and entered Malabar.在抵达果阿，他被关押在一个修道院，但逃脱，并且进入马拉巴尔。 His arrival was a surprise and a joy to the people.他的到来是一个惊喜和喜悦，向人民负责。 He kept out of the reach of the Portuguese, living among the churches in the hilly parts of the country.他拒之门外的地步，葡萄牙人，生活教会在丘陵该国部分地区。 As time passed on he was left in peaceful occupation.随着时间的推移，对他被留在和平占领。 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.因为通常在这种情况下，旧的倾向，假设一旦他们更ascendency ，他回到他的景教教学和做法，投诉了;罗马发出了警告，石礼谦，让天主教教义，以不可遽下判断，并教导他的人民。 At one time he took the warning seriously to his heart.在同一时间，他警告，认真听取了他的心。 In 1583 Father Valignano, then Superior of the Jesuit Missions, devised a means of forcing a reform. 1583父亲valignano ，那么优越的耶稣任务，设计了一种手段，迫使改革。 He persuaded Mar Abraham to assemble a synod, and to convene the clergy and the chiefs of the laity.他说服三月亚伯拉罕装配了主教会议，并召开神职人员和酋长的俗人。 He also prepared a profession of faith which was to be made publicly by the bishop and all present.他还编写了一门专业的信念，这是应予公开的，由主教和所有在场。 Moreover, urgent reforms were sanctioned and agreed to.此外，紧迫的改革受到制裁，并获通过。 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 syno