I do without any scruple receive, approve, and confess all other matters, defined and declared in the sacred canons, and general councils, and chiefly in the holy council of Trent; and do in the same manner condemn, reject, and anathematize every thing that is contrary to the same; together with all heresies condemned, rejected and anathematized by the said Church; namely the diabolical and perverse heresy of Nestorius, and its false teachers Theodorus and Diodorus, and all that have and do follow it, who being persuaded and seduced by the devil, do impiously maintain, that our Lord and Saviour Christ consists of two persons, affirming the Divine Word not to have taken the flesh into a unity of person with itself, but only to have dwelt therein as in a temple; and so will not say, that God was incarnate, or that our Lady, the most Blessed Virgin, was the mother of God, but only the mother of Christ; all which I reject, condemn and anathematize as diabolical heresies; and do believe, and embrace, and approve of all that was determined about this matter, in the council of Ephesus, consisting of two hundred fathers, in which by order of Celestine first bishop of Rome, the blessed St. Cyril, patriarch of Alexandria was president, whom I acknowledge to be a saint now enjoying God, and that all that blaspheme him are in a state of damnation.

Moreover I do condemn all that say, that the passion of our Saviour ought not to be mentioned, and that it is an injury to him to do it; on the contrary, I do believe and confess, that the consideration and discourses thereof are holy, and of benefit to souls.

I do likewise confess and believe, that in pure christianity there is only one law of our Lord Jesus Christ, true God, and true Man; in like manner as there is no more than one only true God, one only faith, and one only baptism; which one only law was preached by all the holy Apostles, and their disciples and successors after the same manner. I do therefore condemn and reject all those who ignorantly teach, that there was one law of St. Thomas, and another law of St. Peter, and that they are so different as not to have any thing to do with one another; as also all other heresies and errors condemned by holy mother Church.

This true and catholic faith, out of which there is no salvation, and which at present I do of my own free will, profess and truly hold and believe, I shall with the help of God endeavour to keep

entire, and undefiled to my last breath; and constantly to hold and profess, and to procure its being held, professed, preached, and taught by all that are subject to me, or that shall be any ways under my care. I. N. do promise and vow to God, and swear to this holy Cross of our Lord Christ; so help me God, and the contents of this Gospel.

I do also promise, vow and swear to God, this Cross, and these Holy Gospels never to receive into this Church and Bishoprick of the Serra, any bishop, archbishop, prelate, pastor or governor whatsoever, but what shall be immediately appointed by the Holy Apostolical see, and the bishop of Rome, and that whomsoever he shall appoint, I will receive and obey as my true pastor, without expecting any message, or having any further dependance upon the patriarch of Babylon, whom I condemn, reject and anathematize, as being a Nestorian heretick and schismatic, and out of the obedience of the holy Roman Church, and for that reason out of a state of salvation; and I do swear and promise, never to obey him any more, nor to communicate with him in any matter. All this that I have professed and declared, I do promise, vow and swear to Almighty God, and the holy Cross of Christ so help me God, and the contents of these Gospels. Amen."

On the third day it was decreed that an exposition of faith in distinct chapters, should be published for the instruction of the people at large. It was ordered that those books or verses of the scripture which were wanting in the Syriac manuscripts, should be translated into Syriac by Francisco de Roz, and their copies thus completed. The deficiencies were the following; the beginning of the 8th chapter of St. John's Gospel; seventy disciples said to be sent by Christ instead of seventy two, in the 10th chapter of St. Luke; the Doxology in the Lords Prayer omitted Mat. 5; the second Epistles of St. Peter; the second and third Epistles of St. John; that of Jude; and the Revelation of St, John; in the 4 chapter of St. John's 1st Epistle the words, qui solvit Jesum, ex Deo non est; and in the 5th chapter the famous text of the three witnesses. In the Old Testament the book of Esther, and in the Apocrypha those of Wisdom and Tobit were wanting.

Corrections of certain other texts were also ordered, where the Syrian copies seemed to favour the doctrines of Nestorius. Three errors attributed to the christians of St. Thomas were condemned --the transmigration of souls after death into other bodies either

of men or beasts-the doctrine of Necessity, and that every one may be saved in the religion he professes. That the first of these errors was not the doctrine of their church is evident from many other passages in the acts of the Synod, from whence it appears that they believed the souls of the departed just were in a terrestrial paradise, where they were to remain till the day of judgment. The second charge is grounded on a confusion of necessity with predestination from which, the Archbishop at least o ght to have known, it is essentially distinct.

By another decree of that day's session they are accused of accounting it a grievous sin so much as to think or speak of our Saviour's passion-a charge utterly irreconciliable with the fact of their having crosses in all churches and in many houses, of their constant administration of the Lord's Supper, and of their preaching that it was Christ and not the Son of God that suffered on the cross. Frequent meditation was enjoined on this great and fundamental doctrine, and to that end the devotion of the rosary of the Blessed Virgin was especially recommended! The belief of the immaculate conception and sinless purity of the Virgin is specially enjoined, and the unity of the Church under the bishop of Rome as its supreme head on earth, fully declared. The title of universal Bishop, which was heretofore given in their liturgy to the patriarch of Babylon, was ordered to be transferred to the Pope whose name was inserted in their public prayers. The commemoration of Nestorius and his followers on particular days was strictly prohibited and their place supplied with other names from the Roman Calendar. The attendance of christian children on heathen schoolmasters who obliged them to pay reverence to the idols in their house, is strictly forbidden, and the practice of certain christian schoolmasters setting up idols in their schools in order to induce the heathen to send their children, condemned under pain of excommunication. The 14th decree prohibits the reading or possession of certain books, condemned as heretical and mischievous; and under this pretence a grievous and irreparable injury was done not only to their church, but to theological learning generally, by the subsequent destruction of many curious and valuable remains of antiquity. Their Liturgy also and offices were purged from every trace of Nestorian heresy, and at the same time polluted with the doctrine of transubstantiation, which till then was unknown to them. The destruction of the prohibited books and the correction of the others was entrusted to Fran

cisco Roz, who executed the barbarous sentence with unsparing fidelity. Preachers were required to be licensed by the bishop of the diocese, or in the vacancy of the see, by the rector of the Jesuit's College at Vaipicotta and a portion of a catechism in the language of the country, to be prepared by the archbishop, was ordered to be read to the people every Lord's day. The general councils, and especially the council of Ephesus in which Nestorius was condemned, were solemnly recognized by the Synod, and the council of Trent received as the rule of their discipline and doctrine; and the last decrees of the session expressed the submission of the Synod to the Inquisition established at Goa, as supreme in all points of doctrine or manners, requesting the Inquisitors to delegate their powers to some learned men in the diocese or to the Fathers in the College of Vaipicotta-thus rivetting the chains imposed on them, by the iron rule of that fearful and monstrous tribunal.

The four next sessions of the Synod were occupied in defining the doctrine of the seven sacraments according to the Church of Rome, and in giving special directions for their due administraon. To detail the several decrees on these points would be at once tedious and useless to the general reader. They are chiefly valuable as they prove how little of the corrupt additions of later times was found in the primitive and secluded communion of the christians of St. Thomas.

The eighth session relates entirely to the regulation of Church affairs, in which are many useful and excellent directions mixed with much more of a corrupt and evil tendency; and the last is occupied in the reformation of manners, especially forbidding the adoption of superstitious observances from the heathen around them; and many immoralities which had sprung up as the natural fruit of poverty and ignorance.

The Decrees having been publicly read, the diocese was divided into seventy five parishes, of convenient size according to the circumstances of the case, and a vicar nominated to each. The archbishop, before whom they knelt one by one to kiss his hand, conferred Institution upon the incumbents, and gave them a solemn charge, explanatoryof the nature and importance of the duties entrusted to them. The decrees were then signed by the archbishop and by all the clergy and the deputies of the laity who were present. There were one hundred and thirty three priests, besides other clergy, and six hundred and sixty representatives of the people.

A solemn Te Deum begun by the archbishop kneeling before the High Altar, and chaunted by the whole choir, going in procession round the Church, closed the ceremonial; and the metropolitan, after returning thanks to God for his mercy in bringing the Synod to a happy termination, and to the for their attendance, dismissed them with his blessing.

clergy and people

V. On the state of Education of the Natives in Southern India by A. D. Campbell, Esq. M. C. S.

(Extracted from Appendix to report from Select Committee on the affairs of the East India Company.)

The population of this district is specified in the enclosed statement at 927,857, or little less than a million of souls. The number of schools is only 533, containing no more than 6,641 scholars, or about 12 to each school, and not seven individuals in a thousand of the entire population.

The Hindoo scholars are in number 6,398, the Mussulman scholars only 243, and the whole of these are males, with the exception of only 60 girls who are all Hindoos exclusively.

The English language is taught in one school only; the Tamul in four; the Persian in 21; the Mahratta in 23; the Teloogoo in 226, and the Carnataca in 235. Besides these there are 23 places of instruction attended by Brahmins exclusively, in which some of the Hindoo sciences, such as theology, astronomy, logic and law, are still imperfectly taught in the Sanscrit language.

In these places of Sanscrit instruction in the Hindoo sciences, attended by youths, and often by persons far advanced in life, education is conducted on a plan entirely different from that pursued in the schools, in which children are taught reading, writing and arithmetic only, in the several vernacular dialects of the country. I shall endeavour to give a brief outline of the latter, as to them the general population of the country is confined; and as that population consists chiefly of Hindoos, I shall not dwell upon the few Mussulman schools in which Persian is taught.

The education of the Hindoo youth generally commences when they are five years old; on reaching this age, the master and scholars of the school to which the boy is to be sent, are invited to the house of his parents; the whole are seated in a circle round an

* Bellary.