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26 not of Antioch, but of Edessa, and was never included in the Patriarchate of the former city.

While, however, the Edessene origin of the Church of the East is admitted (and indeed the laws of geography postulate it, for it is hard to get from Antioch to Mesopotamia without passing through Edessa), the date is a matter more open to dispute. Syriac tradition is clear enough on the point, of course. According to this, Mar Adai (who is variously described as either the Apostle Thaddeus, or as one of "the seventy") came during the first century to Edessa and planted Christianity there. His disciple, Mari, starting from thence, became the true evangelist of Persia; descending even into Fars, until he "smelt the smell of the Apostle Thomas," the traditional evangelist of India. Modern writers, and particularly Westphal and M. Labourt (to whom all students of Persian Church history owe much for his painstaking work), treat these traditions very cavalierly. While admitting the possibility of the real existence of Adai and Mari, as evangelists of wholly uncertain date, they refuse to admit the presence of any organized Christianity in Persia before Sassanid days. They sweep out of existence the older Catholici (whose names and biographies occur in the Chronicles of Bar-Hebræus and Mari Ibn Sulieman, of the thirteenth and twelfth centuries respectively), and date the origin of the Church in the latter half of the third century; making Papa, Bishop of Seleucia about the year 300, its first figure of any reality and weight.

With much of this criticism the writer fully agrees; the episcopate of Papa is a definite and important turning-point in the history of the Church, though not the starting-point which they incline to make it. The portentous length of