at daybreak, and through the day; and at these services lessons from the Old and New Testaments were read, collects said, and hymns, anthems, and responses sung. This was the general custom in Nestorian monasteries, which followed in the main the usual monastic routine observed in other branches of the Eastern Church. There was no set and recognised scheme of music. Each monastery or church had its own tunes. The monastery was supported partly by endowments and partly by the labour of its monks. Soon after the time of Thomas it began to decline, owing to oppressive Mohammedan taxation and also through the violent aggression of the Arabs, who seized neighbouring land and villages. Thomas obtained his information through being secretary to Mar Abraham, the governor of the monastery in his day. Subsequently he became bishop of Marga—from which fact he comes to be known as "Thomas of Marga"; and later still he was honoured with the title of "Metropolitan of Bêth Garmai."
After his apology and introduction, Thomas begins his narrative with an account of the monastery of Mount Izla and the unfortunate happenings there which led to Jacob's removal to Bêth ʿAbhê. This story is important both on its own account and for the light it throws on the circumstances of the times. The monks were allowed to live in scattered cells and more or less widely separated villages, although under the common rule of the governor. Even then the lack of communication is remarkable. It was found that the monks in one of these outlying villages were married. According to one account, a visitor saw the children playing about in the street. The domestic life was carried on without fear or reproach, and this comfortable arrangement continued for a number of years without any attempt at stopping it. At length the scandal was discovered by a monk named Elijah, a fierce, uncompromising ascetic, who determined to have what he described as "the gangrene" cut away. So the story stands in Thomas's book. But it is scarcely possible to
