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carry out the accomplishment of their design. The scheme which they entertained included as its especial nucleus the establishment of a Syrian College, in which those who were intended for holy orders, and the young deacons of the Church, might receive a sound education, in the hope that the light of pure evangelical truth might thus be diffused throughout the diocese.

An appropriate site was obtained at Cottayam, a village some thirty miles south-east of Cochin, and the necessary buildings were erected; the Ranee nobly assisting the enterprise by a grant of twenty thousand rupees, a considerable amount of land, and a hundred slaves to till it. The instruction of the boys was provided for by a considerable staff, comprising two English missionaries, two malpans (Syrian doctors), a Professor of Hebrew, himself a Jew, and two native teachers of Sanscrit; while the Metropolitan resided at the College as its head. I have not been able to ascertain the exact date of the establishment of this College; but it is clear from the Madras Church Missionary Record, that the first missionary of that Society reached Travancore in 1816; and from the heading of the fourth and fifth chapters of Captain Swanston's Memoir it would appear that the arrangements had been completed the year before.

It will be remembered that Cyril, upon whom the title of Metropolitan had been conferred by Mar Gregorius in 1772, had retired to Agugnúr, after his escape from confinement; and that in or about the year 1805 he had consecrated another priest to succeed him, by the name

See the Madras Church Missionary Record, November, 1837.

of Philoxenus. He again, in 1812, consecrated his successor, who also bore the same name, and lived quietly in the retirement of Agugnúr, as his predecessors had done.

At the death of Mar Joseph, however, with whom it is admitted that the direct line of Metropolitans had become extinct,—and it is not clear how he himself had been consecrated,-Mar Philoxenus was called from his retreat to rule over the Church in fact as well as in name. He was a man of the most abstemious habits, and is described by Captain Swanston as "pre-eminent for a simple dependence upon God, for an unaffected simplicity of manners, and for a most intimate knowledge of the character of his countrymen."

The elevation of Philoxenus gave rise to a fresh disturbance. No sooner had he exchanged the privacy of Agugnúr for the residence of the Metropolitan than he found himself opposed by a strong faction, the leaders of which had originally endeavoured to prevent his consecration to the episcopate, and now strove to throw doubt upon its validity. In order, therefore, to settle this untoward controversy, it was thought good that a synod should be held, in which the question might be openly and fairly examined. The catanars were accordingly summoned to meet at Balghatty, near Cochin, and there the matter was tried in the presence of the British Resident, the Dewan of Travancore, and the whole of the clergy of the diocese. The validity of the consecration was supported by the Rambans Philippus and Joseph, and opposed by the Malpan Konatta; but it was shewn that, although, as in the case of his predecessors, there had been no Metrans (Prelates) to assist

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in the consecration, as the holy Canons require 1, Mar Philoxenus had been really and sufficiently consecrated in the presence of the catanars and congregation of the Church of Chatakulum and its appendant Churches of Paraqui and Konankalakare.

As these facts were incontestably proved, the Synod admitted the legality of his consecration; and order being thus restored, Philoxenus appointed one George to be his colleague, and having consecrated him (under the name of Mar Dionysius), committed the charge of the diocese into his hands, feeling himself too infirm to discharge efficiently the onerous duties of his office. Having thus provided for the government of the diocese, Philoxenus retired to Agugnúr, where he had been educated, ordained, and consecrated; and where he purposed to pass the remainder of his days in seclusion and prayer. But he was shortly afterwards summoned from his retreat to perform the last offices over the grave of his coadjutor, whom it pleased God to take to his rest not long after his consecration.

The selection of a successor to fill the place of the deceased coadjutor now occupied the attention of the Church, and it was determined that the decision should be made by lot, after the manner in which it is recorded that Matthias was chosen to the apostleship. An assembly was held of the presbyters and chief laity of the diocese, and three catanars were put in nomination— two of them, Philip of Chapaud and Abraham of Ma

"The Patriarch shall then consecrate him: there shall be two other Metrans with him, that the words of our Lord" may be fulfilled, which He spake to His disciples, 'When two of you shall agree,' &c.”— Canons, ch. vii. ii. § 1.

F

malacheri, being eminent malpans (doctors), and the third, Joseph of Kallupar, having been recommended by the deceased Metran. Two papers were then put in for each candidate, one of them bearing the words, "If it be the will of God that Malpan be raised to the office of Metropolitan let this paper come up ;" and the other, "If it be not the will of God that Malpan be raised to the office of Metropolitan, let this paper come up;" the name of each candidate being properly inserted in his respective papers. These papers were then folded up and placed upon the altar, and Mar Philoxenus having implored the Divine guidance and determination, a young deacon was sent to draw one of them. It was found to be that containing Malpan Abraham's name, but rejecting him. The other paper containing his name was then looked for, and removed; and further prayer having been made, another paper was withdrawn as before, which on examination turned out to be that in favour of Philippus. He was therefore consecrated under the same designation as his predecessor, and assumed the direction of the diocese, Mar Philoxenus retiring to Agugnúr as before.

The College at Cottayam was now in fair working order, and appears to have been regarded with general satisfaction, "the missionaries conducting themselves with great prudence, and being respected and beloved by the people." In 1817 the Society found itself able to extend the field of its operations, by establishing a branch mission at Allepy, a large and important town on the sea-coast, inhabited by a vast number of

* Capt. Swanston's Memoir. Date A.D. 1826.

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people of different races and religions, and so affording ample room for mission work among the heathen, as well as among the Syrians and Romanists of the place.

But the diocese was not long permitted to enjoy the blessing of peace and order; for the party which had opposed Philoxenus at first, though silenced in the country, yet appears to have made its influence felt abroad; and (grievous as it was) to have received the support of certain foreigners, whose strictures, originally published in Europe, seem to have found their way into Syria about the year 1825. These "publications," for so Bp. Heber termed them, observing, by way, that they were said to be marked with scandalous exaggerations 1,"—at length attracted the notice of the Patriarch of Antioch, who thereupon sent two Syrian monks, named Athanasius and Abraham, with the titles of "Metropolitan" and "Ramban" (or Archdeacon), to assume charge of the Church in Malayala.

the

These ecclesiastics reached Bombay on the way to their destination while Bishop Heber was there, and caused him some anxiety as to the effect which their arrival might produce upon the Church: but as they had "regular appointments from the Patriarch, 'sitting in the seat of Simon Cephas, which is at Antioch,' and as it had always been his endeavour to conciliate and befriend such Eastern Christians as found their way into India, he shewed them all the respect and kindness in his power, furnishing Athanasius with a small viaticum for the rest of his journey, and with letters of recommendation to the English missionaries

1 Heber's Journal, iii. 447.