this feeling from any branch of Eastern Christianity. The fact that their rulers have never been Christian has saved them, at a terrible cost to themselves, from becoming a mere State Church of Byzantine pattern; but the fact remains that every variety of Christian Church in the Ottoman Empire (which is in this, as in much else, the heir of the Sassanid) is State established and State controlled, and that its officers, up to the date of writing, are partially State paid. It was, of course, out of policy (and admirable policy too, from their point of view) that Mahommedan rulers allowed this to continue; but the proceeding absolutely coincided with popular feeling, and it will be long before the theory that connection between Church and State is necessarily iniquitous finds acceptance in the East.
Note on the Catholici, Tamuza and Qaiuma.
If however there was no holder of the office after the death of Bar b'ash-min till Yezdegerd gave leave for an election, the vacancy was not for twenty-two but for fortyseven years at least; and this does not agree with other information. Hence the explanation that gives least difficulty is, that Tamuza and Qaiuma were real characters, and Bishops of Seleucia during the period 380–408. It is quite probable, as Labourt suggests, that the authority of neither
