The Book of Governors (chapters 35. Of the Murder of King Khusrau–31. Of Mâr Dîndowai Bishop of Mâ'Allthâ)

The Book of Governors

continued

Chapter 35. Of the Murder of King Khusrau

1 Now when Khusrau, the son of Hormizd, having exceeded all bounds in his mad greediness for acquiring money, had grown grey in all wickedness and became old, the blessed Mār Yazdīn, the head of the believers, died, who had crowned himself with earthly greatness and heavenly glory, and it was for him to inherit and enjoy the paradise of heavenly joy. And Khusrau forgot all the good deeds of Mār Yazdīn, and seized all his wealth and possessions, and he dismissed Shamṭā and Kūrṭā, his truly believing sons, worthy of blessing, and from being rich, they became poor, and from being men of rank, they became of no account. Now when the blessed Shamṭā saw that the wickedness of Khusrau the foolish king increased and was added unto as he became older, he rose up secretly, and went down to Māḥōzē, the royal cities, and he slew with the sword the twenty-four sons of Khusrau

2 there were already stored up 48,000,000 Mithqāl of money coined by Pērōz, son of Yazdegerd, and by Kawādh, son of Pērōz. "Dazu kam noch eine Menge von Juwelen, Kleidern, u.s.w., deren Betrag nur Gott zählen kann." Nöldeke, Geschichte der Perser, pp. 353ff. who were being educated there. And he took Shêrôê, that is Kêwâdh, Khusrau's son from among them, and he came to their palace, and opened the prison, and brought out all that were therein, and he mounted them upon horses, and he armed them with implements of war, and he made Shêrôê king without the wish and command of his father. Now because of his avarice and greediness, Khusrau had disbanded his troops and sent them away, and the blessed Shamṭâ went in to the palace of Khusrau with his servants, and slew him with the sword; and there was rest for the churches in all quarters, and by the command of Shamṭā the troops of Shêrôē proclaimed a good hope for men.

3 And Shêrôē commanded the Christians to appoint a Catholicus, and Mâr Îshô'-yahbh, Bishop of Bâlâdh, who was called the man of Gêdhâlâ, from Gêdhâlâ a village of Bêth 'Arbhâyê, was appointed. Now when a synod had been assembled, all the fathers entreated the holy Mār Bābhai to be Catholicus; but he would not accept the office at all, for he preferred to end his days in his cell in the monastery to becoming head of the monastery by strife. And the Catholicus and some of the Bishops accompanied him in honour to his monastery, and when they had parted in peace, and had gone away to a distance, suddenly the holy angel of God appeared to Mār Bābhai in the form of a horseman holding a fiery sword, mounted on a white horse. And he stood in the space before his cell and spake with him, and said, "Since now thou hast excused thyself from the office of Patriarch, and another standeth therein, grant me permission to follow him. Mār Bābhai said to him, "Who art thou, master? The angel said to him, "I am an angel commanded by God, the Lord of all, to minister unto the patriarchal throne of the East. As long as thou wast the vicar of the Catholicus, from the first day even until now, I never departed from thy side; but now it is necessary for me to cleave to him that hath received this office.

4 Rabban said to him, "If I had known that thou wast with me, I would, with all care, have accepted this great work; but now depart in peace, and pray for me; and the holy angel was hidden from Rabban's sight. May the prayers of Mār Bābhai, and of all his companions be a high wall to the holy Church, and to her children, Amen! And here I bring this book to a close in order that its end may be sanctified by the memory of the holy Mār Bābhai. 5 Here endeth the First Book.

Book II — Chapter 1. The Beginning of the Book]

1 Now as the beginning of everything which existeth is poor and weak in comparison with the end thereof, which is built up little by little,—even as a child is first of all trained in simple things, and little by little he acquireth growth and increase of power and stature, and as when the command was given to Adam, that he should not eat of the fruit, the world continued for a long time in a state of childhood without progress to manhood, for the gift of the Law by the hands of the blessed Moses was more excellent than that which was given to Adam, for the latter was written upon the tables of the heart with the knowledge of nature, but the former was added with ink, after the manner of books, and also the perfection which is according to the wisdom which is in Christ, the Lord of our life, and which surpasseth all ancient laws and commandments, was given in after times according to the measure of the perfect Man—so also was it in respect of the [ascetic life of the] divine man Mār Jacob; in the beginning it acquired through him beauty, through the perfect sons and glorious heirs of his manner of life, but at the end it was crowned with glorious increase and growth.

2 So also in the matter of the kingdom of the wise man Solomon, although it gained more might and glory than the kingdom of the blessed David, yet the kingdom of David received no disparagement, inasmuch as that of Solomon was established by the prayers of David, and by the promises made to him; so also although the congregation increased, and the Monastery of Rabban Jacob became more glorious under the dispensation of his children than it was during his own life time, this fact did not induce any diminution of his holiness which had existed before, but made it rather the more glorious, for the growth and prosperity of disciples give joy to diligent teachers. So also the double portion of the spirit which the blessed Elisha received more than his master, did not bring upon the marvellous Elijah any loss of greatness, but rather made manifest his glory, when he said, "Thou hast asked a great deal, nevertheless what thou hast asked shall be to thee. Thus the glory which came upon this holy monastery under the holy Mār Īshō-yahbh, and the blessed Rabban Kām-Īshō increased the glory of their spiritual father. Now in their days the number of the monks in this holy assembly amounted to three hundred men. When the blessed John the Elder—now Rabban Jacob had commanded that he should be the head of the monastery after him—went forth and fled, Abbâ Paul received the office of head; and after him Rabban Kâm-Îshô was the head for many years.

Chapter 2. Of Rabban Jacob of Bêth Nûhâdhrâ

1 Rabban Jacob who became head of the Monastery of Bêth Rabban Îshô'-yahbh, was a disciple of Rabban Kâm-Îshô', and he came from Rêshâ, a province in the country of Bêth Garmai. He laboured in the schools of Ḥarbath Gelâl, where he was thoroughly trained, and from his youth up he was a disciple in this Monastery [of Bêth 'Abhê], while Rabban Kâm-Îshô' was head. He was a spiritual man and a teacher, and he excelled in the ascetic life more than all his contemporaries. He was a seer of things which were remote, and of things which were about to happen, and he was called by his contemporaries, "Jacob the Seer." 2 Now when the blessed Mâr Îshô'-yahbh had built the temple in this Monastery of [Bêth Abhê], he gathered together Metropolitans and Bishops to the consecration thereof by the office of the Holy Mysteries, wishing with pride to show forth the greatness of his monastery in the sight of all those who were assembled. And it came to pass that at that moment the blessed Jacob was in the refectory, and [Mâr Îshô'-yahbh] sent and called him, and commanded him to go up to the pulpit and read the psalms. Now there was present with Mâr Catholicus a great doctor who had gone out to the porch of the temple to meditate upon the heads of the subject which he wished to treat in a learned manner in [his] exposition of the Gospel. And when the divine man Jacob had begun to sing the psalm, the sweetness of his voice so greatly attracted the attention and mind of every one, that the eyes of all were fixed upon him and were looking at him. And when he had finished his psalm and had come down [from the pulpit], the doctor cried out with a loud voice, saying, "Fie upon thee, young man, for the sweetness of thy voice and the beautiful manner of thy singing have driven out of my mind all the thoughts which I wished to gather together"; and as the time had come Rabban Jacob went out to his cell.

3 Now God, who foreseeth what is for the benefit of the community, in that the blessed Rabban Mâr Îshô'-yahbh, the monk, and head of the monastery was dead, and the brethren of his monastery being troubled by reason of the absence of a man at their head,—now Rabban Îshô'-yahbh at the hour of his death had himself said to them, "Be not afflicted, my sons and brethren, at my separation from you, for behold our Lord will move the blessed Jacob, a monk of Bēth 'Ābhē, and he will come to you, and will be a head to you"—stirred up against him foolish jealousy by the hand of certain men, such as was stirred up against the blessed Jacob his [spiritual] father in the Great Monastery [of Īzlā], and he went forth secretly and departed to that holy monastery. And the sons of this monastery were greatly vexed and afflicted on his account, and wished to make him come back here. And they went down to Mār Ḥenān-Īshō several times, and they brought against him letters [threatening] excommunication, but he would not at all be persuaded to return. Let every one who wishes to learn of his greatness and of the great freedom of speech which he possessed with God, take his history and read it; and from its perusal he will be moved to the praise of God, Who so greatly exalteth and magnifieth His saints, and to Whom be glory for ever and ever!

Chapter 3. Of Rabban Aphni-Māran

1 This Aphni-Māran was a disciple of Rabban Kām-Īshō, and also of Rabban Aphni-Māran of holy memory, and he came from Karkhâ dhê Bêth Sêlôkh which is in the country of Bêth Garmai. From his youth up he was a son and heir of the holy fathers in this monastery, serving perfectly the life of excellence, and being guided to the kingdom of heaven and its happiness by the hands and mediation of Rabban Kâm-Îshô, whose own peculiar disciple he was. And God gave him wisdom and understanding in the Scriptures, and like a spiritual philosopher, he composed many works and "Responses", and treatises on doctrine in a perfect manner, and rivers of living water flowed from his belly according to the word of our Lord. And against this man, because he was also like unto the pillar of light which led the Hebrews, and because God wished him to be the founder of a monastery with a large brotherhood, like his [spiritual] father, envious people were stirred up, and they placed him on a bier for the dead, and [ascribing to him] the name of Meşâllêyânâ, with psalms and prayers for the dead they brought him out to the place where they make asses run. Nevertheless by his hands also the Lord

2 of the monks mentioned by name in the letter which Îshô'-yahbh sent to Bêth 'Abhê concerning the election of a head. See p. 104, l. 11. built and finished the holy monastery which is to this day called by his name and memorial; may his prayers be with us for good, Amen!

Chapter 4. Of the departure of mâr îshô'-yahbh, [the catholicus] and of the bishops who were with him to bêth rhômâyê (asia minor)

1 Now when Îshô'-yahbh of Gêdhâlâ had become Catholicus, after the death of their Bishop, the believing men who were in Nineveh chose as governor and head of the pasture of their city and of all their country, the blessed Mâr Îshô'-yahbh, the disciple of Rabban, and the son of the good and honourable man of worthy memory, Bastôhmagh, the nobleman from Kûphlânâ, a city of Adiabene. And the people of Mâhôzê dhê Arîwân (or Ariavân), a city of Bêth Garmai, chose Sâhdônâ, the disciple of Rabban [Jacob], concerning whom we have written a short time ago. And when Shêrôê rose in the kingdom, he desired and wished to live in his kingdom in peace, and to be remote from the disturbances, and strifes, and raids, and evil things which Khusrau his father had committed; and by the command and permission of his pacific majesty there was rest to all the churches that were under the dominion of the Persians. And [when] Mâr Îshô'-yahbh from Bêth 'Arbhâyê was appointed Patriarch, King Shêrôê persuaded the Catholicus to select from

2 principal writings of Îshô'-yahbh were a commentary on the Psalms, and sundry epistles, histories, and homilies. According to Guidi, (Nuovo testo, p. 24) he was a married man. the dominion of the East certain Metropolitans and Bishops, that they might go up to the territory of the Byzantine Greeks, at the cost and expense of the [Persian] king, bearing his letters and greetings, saying, "Let them make to pass away and to be blotted out all the discord and enmity which have existed between the Persians and the Greeks, and by their wisdom let them sow peace in the two countries." Then Mâr Îshô'-yahbh being obedient to the command of the good King Shêrôë, gathered together Mâr Cyriacus, the Metropolitan Bishop of Nisibis, and Mâr Paul, Metropolitan of Adiabene, and Mâr Gabriel of Karkhâ dhê Bêth Sêlokh (Kerkûk) and certain other Bishops, who were wise, instructed and understanding 3 chap. xlvi), for that had been restored by Ardashîr III in 628—629, and the festival to celebrate its restoration took place at Jerusalem in 629. (One writer says that the general of Ardashîr, sent the Cross back to Heraclius; see Guidi, Nuovo testo, p. 25.) See the discussion on this point in Nôldeke, op. cit., p. 392, note 1. In the account of this mission given by Bar-Hebræus (Chron. Eccles., ii. 113) Îshô'-yahbh is said to have given the Greeks to understand that his religion was the same as theirs. Îshô'-yahbh was far-sighted enough to make an alliance with Muḥammad the Prophet (or, as Wright thought, with Abû Bakr) through the intervention of a Christian governor at Najrân called Sayyed, and Îshô', the Bishop of the believers at that place. Certain of the conditions of the agreement, which was ratified by 'Omar ibn al-Khaṭṭâb, are given by Bar-Hebræus Chron. Eccles., ii, col. 117; see also B. O., ii, p. 418; iii. 1, p. 108, col. 1. Îshô'-yahbh stipulated that the Christians should be protected from the attacks of their foes; that the Arabs should not compel them to go out to war with them; that they should not compel them to change their manners and laws; that they should help them to repair their old churches; that the tax on the poor should not exceed four zûzê, and that the tax on merchants and the wealthy should be ten zûzê per man; that a Christian woman in Arab service should neither be compelled to give up her faith, nor to neglect fasting and prayer; etc.

4 men, and with them were also our holy Ishō-yahbh of Nineveh, and Sāhdōnā. And thus through Christ our Lord, the Lord of the worlds and the Governor and Guardian of the two countries and of the whole world gave these shepherds mercy in the sight of the Greeks, and they received their assembly and their petition as if they had been the angels of God. Thus those holy men were rewarded for all the care and heavy toil of that long journey, and they returned in peace to this country, each man to his episcopal throne.

Chapter 5. Of the casket of the bones of the apostles which mār ishō-yahbh brought with him [from antioch], and placed in this monastery

Now while these holy men who have been mentioned above were passing through the city of Antioch, and while they were resting in one of the churches of this city in which they tarried many days, Mār Ishō-yahbh of Bēth 'Ābhē saw a white marble casket upon which was the sign of the adorable Cross, and to this, united to the chariot of its honour, were two figures of cherubs. And he saw the mighty deeds which were wrought there by means of it, and he learned that there were inside it some of the bones and portions of the bodies of the blessed Apostles, and being hot with all the desire of his love for that casket in which these were laid, he offered up prayers to God, the Lord of all, and frequent entreaties, that by means of himself it might be brought to this country. And having vexed and tortured himself [by scheming] all manner of devices, and not knowing what to do, he gave this matter to God, [asking] that while he, that is Mâr Îshô'-yahbh, used all human efforts, Christ would protect and defend him in a Divine manner. And this actually happened, for he stole it and brought it with him here with all the honour due to the holy pearls which were therein. And we are certain in our opinion and judgment that this matter was wrought thus, for it is spoken of to this day in the city of Antioch, even as also it came down by tradition, and was handed on to us by those men who were before us in this monastery.

Chapter 6. Of How Sâhdônâ [Foolishly] Turned Aside from the True and Orthodox Belief

1 Now when those holy men who went to the territory of the Greeks (Asia Minor) were in the land of Apamea, they tarried there a few days to rest themselves; and there was there a certain monastery of heretics who had made themselves strangers to the religion of truth. And the holy and blessed Mār John, Bishop of the Scattered of the country of Damascus, a great and godlike man who worked signs and wonders like the Apostles in those countries, and whose acts of abstinence and ascetic manner of life and exalted holiness are reported unto this day, and Mār Īshō-yahbh of our convent, and Sāhdōnā with him, wished to go to these men to hold a discussion with them. And when the sons of that monastery went forth to them, they marvelled and were astonished at the arguments which these three brilliant stars brought against them, and they perceived that the stubble of their doctrine was not able [to resist] in the very smallest degree, the fire of the true wisdom and the powerful demonstrations of the men from the East. Now the men of that monastery had a head, a grey-headed old man, and his disciples went into his presence and said to him, "Three Eastern Bishops from among the ambassadors of the King of the Persians, who have come to us, have destroyed and made of none effect all the labour and care [which we have spent] in weaving compositions of words on the dogma which we hold.

2 Now that wicked old man who, according to what I have learned from others by the tradition which hath come down, was a sorcerer, commanded his disciples to entreat them to come in to see him, for [he wished] more particularly to hear from them concerning the petition which they had moved. And when the blessed men Mār Īshō'-yahbh and Mār John excused themselves, for they accounted the sight of that wicked old man as the sight of the Devil himself, Sāhdōnā, as it were relying upon his own enlightened understanding was so bold as to go in; and when his companions entreated him not to cross [the threshold] he would not be persuaded by them. And they say that when he had gone in to the monastery to the old man, and had seen his grey hairs and age, he bowed his head under his right hand; and thus, they say, the understanding of Sāhdōnā became corrupted from the true faith which he held. And little by little, with the progress of time and changes, Sāhdōnā wrote books for those who denied the correctness of the opinion that there are two natures and two persons in one created form. And when the holy Mār Īshō'-yahbh of Adiabene arose as Catholicus, he expelled Sāhdōnā from the Church, according to the prophecy which had been [made] concerning him by the holy Rabban Bar-Idtā the ascetic in very truth.

Chapter 7. Of mâr îshô'-yahbh [iii], the catholicus, and of how he wished to establish a school in this monastery

1 Now as soon as Mâr Îshô'-yahbh had become Catholicus and Patriarch, and had received all the fulness of the holy things, and the sacerdotal garments which are given for the glory and advancement and perfection of the holy Church, by the election of the Holy Spirit, the cause, and giver, and perfector of all her sublimity, he showed forth diligent zeal and care with all the solicitude which it is right should be manifested by sons for the paternal inheritance of the house in which they were reared. And he built in this monastery a splendid temple, at great expense, and with the participation of the holy and blessed in all things, the blessed Mâr Sabhr-Îshô', Metropolitan Bishop of Bêth Garmai, and of Mâr George, his disciple, the Metropolitan of Adiabene, concerning whom we will afterwards speak, and of all the Bishops of this diocese of Âthôr and Adiabene, the temple was consecrated and beautified with all holy things.

2 of Margâ, it has been thought proper to give the full texts of these at the end of this chapter. They are edited from two copies which I caused to be made from an old MS. at Môsul while on a mission to Mesopotamia for the Trustees of the British Museum. They afford an interesting insight into the history of Sâhdônâ, and into the character of Îshô'-yahbh, and give an idea of the internal troubles which beset the Nestorian Church at that period. And a short time after these things Mâr Îshô'-yahbh wished to build a school near his cell, and to provide it with all that was necessary, and to bring to it teachers and masters and expositors, and to gather together many scholars and to provide for them in all things. And he had made ready in his mind, and had resolved and decided to carry out this work in such a way that for every child who was trained and instructed therein the monastery might be near at hand for the purpose of [his] becoming a disciple, so that the school and the monastery might become one; the school to give birth to and rear scholars, and the monastery to teach and sanctify them for the labours of the ascetic life. And he brought workmen and builders to build what he wished.

5 of his own opinion and manner of life saw what the Catholicus was doing, that he was preparing to bring uproar and noise upon them, and that henceforth they must abandon the happiness and enjoyment of retirement, and all the course of the ascetic life, the glory and beauty of which seclusion, whether it be on the tongue, or sight, or hearing, bringeth to a man, they were all gathered together in the presence of Mâr Catholicus, and with gentle entreaties, and humble supplication, they begged Mâr Catholicus exceedingly to desist from this work which would injure them in several particulars, saying, "It is not good for [us] monks, while dwelling in our cells, to be disturbed by the sound of the chanting of the psalms and the singing of the hymns and the offices, and by the noise of the voices of the school boys and of those who keep watch [by night]. We have neither found it in writing, nor have we received it by report that such a thing as this ever took place in any of the monasteries of the fathers. We are destined for weeping and mourning while we dwell in our cells, according to the doctrine which we have learned from [our] books, and we have also received [this] from our father Mâr Jacob, for during his lifetime and on his departure from us he did not command us that one should teach the other to sing, and to read the offices from books.

6 Cease then from the effort of making us to become school boys again, and instead let each man dwell in his cell, and let each man read by himself. If, however, thou wishest to build a school, behold all the towns, and villages and the lands round about them; the whole land of Persia is thy dominion, build then wheresoever thou wishest; but in this monastery a school shall not be built, for if thou dost build a school here, we shall all depart. And Mâr Catholicus said to them, "It is not necessary for you to be angry at a matter which would bring you honour, and which would expand and increase the glory of this monastery. For since two excellent things, as it were two effectual powers, viz., the one being practice, which is the learning of the Divine Scriptures, and the other being spiritual contemplation, which is established by the working of the mind and understanding, would be perfected in this place, this monastery, the house of our fathers, would become a mirror of deeds to be emulated by the wise and diligent, and the congregation of monks would increase by reason of those who would be instructed in doctrine in the school. And, moreover, I have the power [to build] for two reasons which must overcome all obstacles; first, because I have adorned and endowed this monastery with property and earthly possessions, and secondly, because, spiritually, I am master of all monasteries and convents;

7 and it is meet for me to honour and adorn my own monastery especially rather than to glorify the monasteries [of others]. Therefore, by the word of our Lord, cease ye to be obstacles to the work, for the good pleasure of God, the Lord of all, is therein."

Chapter 9. Of the departure of rabban kâm-îshô and the brethren [who were with him] from [this] monastery to herpâ, a village of saphsâphâ

Now when Rabban Kâm-Îshô, and Bērâz Sûrîn the head of the congregation, who after Rabban KâmÎshô' obtained the headship of the monastery, saw that they were irresistibly compelled to depart from the monastery, because they were not able to withstand Mâr Îshô'-yahbh, they together with seventy solitaries belonging to this congregation, made ready with one accord and at night, unperceived by Mâr Catholicus, they went into the martyrium, and took away the coffin of the holy Mâr Jacob their spiritual father. And thus weeping, and crying, and murmuring, that they should never again see this monastery, and that their departure was for ever, they all went forth up above Herpâ, a village of Saphsâphâ, prepared to build a monastery in which they might lay Rabban Jacob, and where they might continue the course of their ascetic life and end their days. And they had made ready to bring stones and had prepared materials for the construction of a temple and cells, and those blessed men did not perceive that God would shortly bring them back to the inheritance of their father Jacob.

Chapter 10. Of the Vision which Mâr Îshô'-Yahbh Saw on the Night in which the Brethren Took Rabban Jacob and Departed

1 Now although the over-zealousness of the will of Mâr Îshô'-yahbh was not praiseworthy in the sight of these holy men, and appeared to them to be a hindrance,—as indeed it was,—to their ascetic manner of life, nevertheless it appeared that the zealousness of will of the holy man might at the end result in a beautiful ending, and he, therefore, determined to make it a good thing, however much it might be displeasing to the monks. And the Lord Christ Himself, who saw the thoughts of both parties, on the one side Mâr Îshô'-yahbh wishing to build a school for the increase of divine doctrine and spiritual growth, and on the other, the monks fleeing away from this for the sake of love for Him, that in quietness, and without any disturbance, they might take pains to please His Lordship, even as the Ashimonian desert in which they lived taught them to do, showed Mâr Catholicus on the night in which the holy men went forth, when he was lying on the bed of his holiness, half asleep and half awake, a vision in which a large eagle, strong of body and long of pinions, and having many eaglets upon his back, went forth from the martyrium where Rabban Jacob was buried, and flew away from the monastery towards the north; and he heard the noise of the twittering and the chattering of the eaglets which were upon his back as if their food had been taken away from them.

2 And he woke up with a start and the dream and the vision which he had seen made him marvel and wonder. And he called for the sacristan by the hand of his disciple, and he came to him, and before he could question him the sacristan said to him, A short time ago the head of the monastery and Bērāz Sūrên came with seventy men, and they took the body of Rabban Jacob and departed; and behold the whole congregation is making ready to depart from this monastery after them. And when the blessed Mâr Îshô'-yahbh heard these things, he knew that what he wished to do was not the Will of God, and he rose up on that day and wrote to the holy men to come back to their monastery. And he departed to Kuphlânâ his village, and he built there the school which he had prepared to build in this monastery; and those blessed men turned and came back to their cells.

Chapter 11. Of Rabban 'Ānān-Īshō' the Doctor, and Monk, and Compiler of the "Book of Paradise."

1 It is not right that the glorious memory of the holy Abbâ 'Ānân-Īshô' should drop out from our mind, or that we should suppress the mention of his indefatigable zeal, on the contrary, let us place his noble acts among [those of] his companions, for happiness at the right hand of our Lord Christ is [also] laid up for him with them. Now this blessed man 'Ānân-Īshô' and Īshô'-yahbh his brother came from the country of Adiabene; they were both trained in doctrine in the city of Nisibis, being children of the school and love and household of the blessed Mâr Īshô'-yahbh [of Adiabene]. They became disciples in the Great Monastery [of Īzlâ], as the books which belong to them in the library of this monastery testify, for they shew that they were written by their hands there. Now Abbā Ānān-Īshō having lived the life of an ascetic with all excellence, and having his mind constantly fixed upon the works of the ascetic fathers, determined to go and worship in Jerusalem. And from there he went to the desert of Scete, where he learned concerning all the manner of the lives of the ascetic fathers, whose histories and questions are written in books, and concerning their dwellings, and the places in which they lived.

2 And when he turned to come back he made his journey by way of the [monastery of the] holy Mār John, Bishop of the Scattered, of whom I have made mention a little way back, that he might be blessed by his holiness, and enjoy his conversation. And after he had come to his own monastery, he took his brother, and they came to this monastery [of Bēth 'Ābhē] by reason of the annoyance and contention which had taken place there, for certain men who were slanderers, and who set themselves against holy men, had risen up there, and they drove out the holy Rabban Narsai, the disciple of Mār Bābhai, who finally became head of the monastery and was renowned for a life of excellence. And concerning Mār Narsai the holy Mār Īshō-yahbh, when he was Bishop of Nineveh, wrote a letter to the Great Monastery, blaming them, and saying, "Ye have not acted rightly towards that [holy] man in making him a stranger to your congregation. Now when they came to this monastery, and dwelt in silence according to the rule of ascetics, Rabban 'Ānān-Īshō' the wise of understanding laboured so hard in the study of books, that he surpassed all who were before and after him in his knowledge.

3 And when Mār Īshō'-yahbh was Metropolitan of Arbēl (Arbela), and wished to draw up in order a book of the Canons that he might send copies of it to all the countries of his patriarchate, he made the wise Abbâ 'Ānān-Īshō', the love of whom is very dear and sweet to me, to sit with him during the drawing up of the canons, because of the institutes and rules which he had composed, and because he found that he alone possessed in a sufficient measure a clear mind, and a natural talent for the art of music, and a knowledge how to arrange words. 4 Now the excellent man, and elect of God, Īshō-yahbh, the brother of 'Ānān-Īshō', was appointed Bishop of Kārdālīābhādh, that is Shennā a city of Bēth Rāmmān. And the noble 'Ānān-Īshō' composed definitions and divisions of various things, which were written upon the walls of his cell. And when his brother Mâr Îshô'-yahbh came to pray in this monastery, and saw the divisions of the science of philosophy of his brother 'Ânân-Îshô', he begged him to write a commentary on them for him, and to send it to him, which 'Ânân-Îshô' actually did. And he wrote to him a clear exposition in many lines, from which will be apparent to every one who readeth therein the greatness of his wisdom; now the title of this work is, "A letter which a brother wrote to his brother; to the excellent and holy Mâr Îshô'-yahbh the Bishop, 'Ânân-Îshô' in the Lord, greeting." He also wrote a work on the correct pronunciation of the words and of the difficult words which are used with different significations in the writings of the Fathers, which exists among the books in the library of this convent, and which surpasses all other collations in its accuracy; and according to what I have learned concerning these his [books] from the aged Elders, they were completed and given to us by him. Now when the blessed Mâr Îshô'-yahbh the Catholicus departed this temporary life, the holy Mâr George became Patriarch after him.

Chapter 12. Of the Blessed Mâr George, the Catholicus

1 This holy man Mâr George came from Kaphrâ in the province of Bêth Gâwâyâ, which is in the country of Bêth Garmai; he was the son of rich and noble parents, and his father possessed in this country [of Margâ] two estates, Tellâ dhê Zâllê, that is Tell-zallah, and Bêth Ḥabbâ, and he was sent by his parents to watch and govern the affairs and business of these estates. And when he went into the monastery to pray and to be blessed by the ascetics and those who dwelt therein, their manner of life was pleasing in the sight of the blessed man, and he also wished to inscribe himself with the seal of their divine service. Now according to what I have learned from his kinsfolk, who possess written records of him, he became a disciple after the death of Rabban [Jacob], and the time itself shews us that it must have been subsequent to this event, for at that period he had not yet arrived at the age for being a disciple. It is probable that he received the tonsure before Rabban Kâm-Îshôʿ received the office of head of the convent. And when his father departed from this world, George entreated his brethren that the village of Bêth Ḥabbâ might be given to him as his share in the division of the inheritance, and he gave it to this monastery [of Bêth ʿAbhê].

2 Now when the blessed Mâr Îshôʿ-yahbh was Bishop of Nineveh he saw the intelligence and good disposition and humility of the young man George, and was drawn to love him as the blessed Nectarius loved Evagrius, and brought him to be his disciple. And when Mār Īshō'-yahbh became Metropolitan of Adiabene he took the excellent and humble George with him; and when Mār Īshō'-yahbh became Catholicus he made him Metropolitan of this country (Margā) in his place. So also when he became Patriarch this same Mār Īshō'-yahbh was appointed general governor of the dominion of the countries which were far away. And he had many disciple and intimate friends, and one of them, George, he made Metropolitan of Pērāth dhē Maishān, and another George, to be distinguished from our George, he made Metropolitan of Nisibis, by whom was composed the hymn of praise for the consecration of a church which begins: —

3 "Glory to Thy mercy, Christ, our King, Son of God, adored by all." and Sozomen relates (Hist. Eccles., vi. 30) that when Gregory occupied the see of Constantinople, he made Evagrius his archdeacon. See also B. O., iii. 1, pp. 45, 151. Now both [these] Georges were Persians by birth. Now when our Lord wished to gather [to Himself] the holy Mâr Îshô'-yahbh, the fathers who were [standing] near him entreated him, saying, "Whom dost thou appoint, O Mâr Catholicus, to become governor of the Church after thee?" And he answered humbly, and said, "The choice doth not rest with me, but with the fathers [who are] Bishops; but it appeareth to me that of all our contemporaries it is most fitting that George should be Catholicus;" and it came to pass that George was appointed Catholicus. And when he was appointed, according to the command of his holy master, George of Nisibis, the Persian, was absent on a mission to the land of Persia, on which he had been sent by Mâr Îshô'-yahbh while he was alive. And when he came back and heard that the Catholicus had commanded, "George shall succeed me," and that he had not distinctly stated which George, certain fair-speaking, and malignant men disquieted him saying, It is meet that thou shouldst have the Patriarchate, and there is no doubt that the Patriarch thy predecessor made his testamentary deposition with reference to thee." And having returned from Persia and having arrived at Mědhínáthá dhē Bēth Aramāyē, he did not go in [to visit] George the Catholicus, but he despised him and held him in contempt, and in his pride he left him and went to Nisibis.

Chapter 13. Of the Humility and Gentleness of the Holy George, the Catholicus, [and of George the Metropolitan of Nisibis]

1 Now since this holy man had, from his youth up, placed himself under the yoke of the humility of Christ, and had held himself to be of no account in comparison with what was excellent, and in his own opinion had set himself below every [other] man, he did not meditate within himself and consider, saying, "I am a [distinguished man], the Catholicus, and I myself have power to despise him that despised me, and I can make a mock of him that held me in contempt," even although he had the power to prevent and put an end to his ministration, until he should come and apologize, and manifest penitence for his haughtiness. 2 And moreover, that humble head [of the Church] was not moved to wrath by any of these things, neither did his exalted position overcome him, who while standing as the head of the Church, and as a mighty fountain from which holiness flowed down to all ranks, nevertheless made use of that justice which alone is fitting [before] God: on the contrary he meditated wisely and he judged mercifully, in that he listened to our Lord, Who said, "Whosoever among you wisheth to be great, let him be last of all men, and a servant of all men. And he rose up lovingly and he went to the city of Nisibis to reconcile to him George the Metropolitan, who was angry and wrathful with him. Now the entry of Mâr Catholicus into the church of Nisibis was arranged to take place when George and all the city were gathered together in the temple at the time of the Mysteries on the first day of the week. And when the Metropolitan who was in the pulpit, saw the Catholicus coming in at the door, he came down from the pulpit, and went out of the temple, and departed to his cell. Now when he had done this thing, the people of Nisibis were ashamed, and they were exceedingly grieved and angry with their Metropolitan, and they went up to him forthwith, and said to him, "How is it that thou art not ashamed to do this thing?

3 How can we esteem thee a shepherd and a head whilst thou despisest all the toil, and trouble, and humility which Mâr Catholicus hath shewn thee? Thou must know, however, that unless thou yieldest thyself to be reconciled to him and art penitent for thy two acts of folly, namely in treating him lightly in Māḥōzē, and also at this present in our city, we will neither be thy people, nor shalt thou stand at our head; and being compelled he came down, and they each expressed their contrition by bowing to each other to the ground. And Mār Catholicus said, "Why hast thou raged and cut asunder the bonds of fatherly subjugation? and why hast thou turned aside the shoulder of humility from the yoke, and hast disturbed the order which is incumbent upon the paternal throne? The Metropolitan said to him, "Our Master, Mār Īshō-yahbh, of holy memory made a testamentary deposition that I should be Patriarch after him, for I was a very servant working before him, and I have trodden all Persia on his missions. The Catholicus saith to him, "It is true that thou hast travelled in obedience to him, but I was reared upon his holy knees. He it was who made me wise in holy doctrine, and he it was also who made me Metropolitan of the country of his fathers, and I have laid my hands upon his eyes, as Joseph laid his hands upon those of his father Jacob.

4 If thou hast worked before him he hath rewarded thee by making thee Metropolitan of the high place of the world, Ṣōbhā; this should be sufficient for thee and it is twice as much as thou hast deserved. For what merits which thou possessest could he have given thee the patriarchate? Or was it, peradventure that when thou didst find that we were humble, even as we are commanded to be, thou didst wish to magnify thyself against us, like the company of Ḳūrāḥ (Korah) and Dâthan against Moses? Know, however, that whilst we have acted according to the command of our Lord and of the fathers, thou by this pride which thy piety has shown, hast proved thyself to be in opposition to it. May God the Lord forgive us all, Amen. Thus by his humility Mâr George reconciled George the Metropolitan, and he bound on the crown of victory, and the happiness which is reserved for the humble is reserved for him in heaven. All these things, O beloved Mâr 'Abhd-Îshô, I have learned from the ecclesiastical histories of the saintly Mâr Athken, who was called "Plucker out of his beard," of the Great Monastery [of Mount Îzlâ].

Chapter 14. Of another george [metropolitan] of perâth dhê maishân, who was also angry and wished to lift up the heel against mâr catholicus

1 That holy men should live in afflictions, and that Satan would never let them have peace, but would, at every moment, be working all manner of grievous troubles for them, and disquieting the meek, and stirring up temptations for them, the adorable mouth of our Vivifier foretold, saying, "In the world ye shall have tribulation," and again, "If they have persecuted me, you also will they persecute." What then? As soon as George of Nisibis had been reconciled, and Satan saw the profound humility which the Catholicus had manifested in respect of him, and the long road of trouble and afflictions which he had borne, he could not endure to leave that blessed man without other pain and anxiety even for a short time. Now when the Catholicus went down to Mědhináthá dhé Běth Armáyě, he heard and learned also concerning George of Pěráth dhé Maishán, how he was bringing accusations against him before the heathen, and also that he was making ready to offer resistance to him. And although this also made trouble for him, he went down to make peace, and to make of none effect the crafts of the Calumniator. Now when he arrived at [Pěráth dhé Maishán], George left that place and departed to 'Ákólé. And since that holy man [George] was armed with humility against all Satanic assaults, he went to take refuge with the spiritual man, Rabban Khodhâhwai, the head of the Monastery of Bêth Ḥâlê, a man who strove to live the life of Antony [the Great] and of Macarius, a holy man in truth, and a praiseworthy. And that holy man served the will of Mâr Catholicus with ready mind and with all the obedience with which it was seemly to act before the head of the Church; and thus through the instrumentality of Rabban Khodhâhwai, and through the humility of Mâr Catholicus, that George also was reconciled.

2 And after these things Mâr Catholicus went down to Bêth Ḳeṭrâyê that he might reconcile the inhabitants thereof, for they had cut themselves off from obedience to the episcopal throne of Rêw-Ardashîr, which is Persia; and he went to the island of Dîrên, and the people thereof were also reconciled. And he went up from there, and came to this holy monastery, and he brought with him cloths for the altar which had been woven for him in the island of Dîrên, of Bêth Ḳeṭrâyê. And he entreated the wise and holy father 'Ānān-Īshō' that he would collect the chapters and questions which were scattered about in a confused manner and were sown mixedly through the various sections of the [Book] of the histories, and narratives, and triumphs, and the questions and answers of the ascetic fathers,—now this book was called the "Conversations of the Elders"—and that he would make each question follow that to which it belonged in consecutive order.

Chapter 15. Of the Compilation of the Book which was Called "Paradise."

1 Now this Abbā 'Ānān-Īshō', (may his memory be for all blessings), who was mentioned a little way back, was a contemporary of both these Patriarchs who were anointed with oil, and to both he showed his obedience; to Mār Īshō'-yahbh in arranging the Canons of the Ḥūdhrā, and to Mār George in arranging the Book of the Fathers, which work he undertook to do. And having asked for the prayers of Mār Catholicus, and of the holy old men of his congregation, he began and finished this command [with] which he had been commanded. And with an enlightened mind, and a wise understanding—especially as the Spirit had manifested in him the efficacy of His gift,—he arranged and fitted together in smooth order, six hundred chapters, [divided] into fifteen Canons, each containing forty sections. Each chapter was [followed by a] question having direct reference to the contents of the chapter which it followed, (so that if a brother was labouring in any spiritual warfare whatsoever, and wished to pluck consolation or to take counsel on the matter which vexed him, he might find it ready close at hand; and the counsels were placed in consecutive order so that he might be very quickly consoled in his affliction and relieved, and also that he might lay soothing plaster on his suffering wound), and four hundred and thirty other chapters, which treat generally of all kinds of excellence, and many others to which he did not affix numbers nor did he arrange them in order.

2 And he took from the Commentary on the blessed Matthew the Evangelist, the Discourse which was composed by Mâr John Chrysostom on the praises of the Egyptian ascetics, and the Questions of the blessed Mār Abraham of Nephthar, and other examples and narratives which he himself had collected from the writings of the Fathers. And he arranged the whole work in two volumes; in the first part were the histories of the holy Fathers composed by Palladius and Jerome, and in the second part were the questions and the narratives of the fathers which he himself had brought together. And he called this book "Paradise", and thus it is handed down and received in all the monasteries of the East, and the fathers everywhere praise his ability and applaud his work. And being inflamed by love for him I have written down his honourable memorial among the histories of the holy men who were his fellow workers and associates.

The Syriac Version of the Paradise of Palladius.

3 During the winter of 1888 the Vicar of the Chaldean Patriarch was so kind as to show me some of the Syriac Manuscripts in his possession, and among them was a thick 'Abhd-Îshô' (B. O., iii. 1, p. 49) Palladius and Jerome. See B. O., 1, pp. 568,608. Lôṣâ (Lausus) the chamberlain [of the Emperor Theodosius]; to God be glory and honour and praise and worship and exaltation, for ever and ever; Yea and Amen." The book was finished on the sixth day of the latter Teshrîn, in the year of the birth of our Lord Jesus Christ 1890, in the blessed village of Alḳôsh, the village of Nahum the Prophet which is laid and built by the side of the Monastery of Rabban Hôrmizd the Persian, in the days of the Catholicus and Patriarch of Babylon of the East, Mâr Elîyâ XIII, and was written by 'Îsâ bar-Esha'yâ, the son of the deacon Cyriacus from the village of Eḳrôr.

4 11 Of the blessed Ammonius, the disciple of Pambo See fol. 56b 12 Of Benjamin of Mount Nēṭirā (Nitria) See fol. 57b 13 Of Apollonius the Merchant. See fol. 58b 14 Of the brethren Paesius and Isaiah. See fol. 58b 15 Of Macarius the child of the Cross. See fol. 59b… 16 The triumphs of Isaiah, and Paul, and Noph the confessors with Abbâ Ôr. See fol. 191 a 17 The triumphs of Evagrius. See fol. 191 b 18 The triumphs of Abbâ. See fol. 192 a 19 The triumphs of the blessed fathers who worked miracles. See fol. 192 b 20 The general triumph of the brethren in the Nitrian desert. See fol. 193 b 21 The triumphs of Ammon of Nitria. See fol. 194 a 22 The triumphs of another Ammon. 5 See fol. 194 b 23 The triumphs of Didymus, of and of three brethren. See fol. 195 a 24 The triumphs of Philemon, of John, and of Serapion. See fol. 195 b 25 The triumphs of Apollo the Martyr. See fol. 196 a IV. Foll. 197 b—350 b. The Counsels of the holy old men, and the questions and answers of the brethren. 1 Questions 1—62. On fleeing from men, on the solitary life, and on dwelling in the cell continually, compiled by Palladius. See foll. 197 b—205 a. This section contains questions, etc., by Arsenius, Ammon, Sisoes Sarmâta Antony, Theodore, Bēṭîmîôn Joseph, Nestor, Poemen, Bishop of Oxyrhynchus, Macarius, Alonius, Pambo, Abbâ John, Abbâ Agathon, Abbâ Moses, and many others whose names are not mentioned. 2 Questions 63—103. On fasting and abstinence. See foll. 205 a—209 b. Sayings, etc., of Paphnutius, Macarius, Isaac, John, Sisoes, Abraham, Agathon, Theodotus, Paphnutius, Serenus, Poemen, Sylvanus, Daniel, Benjamin, and others whose names are not mentioned.

6 3 Questions 104—134. On reading the Scriptures, night vigils, the singing of the Psalms and continual prayer. Sayings, etc., chiefly by the above mentioned writers. 11 Questions 548—586. On fornication. See foll. 269a—275a. Sayings, etc., by Isidore, Daniel, Isaac, Poemen, John, Zeno, Theodore, and other writers. 12 Questions 587—722 (fol. 295a); 101—400. See foll. 275a—333b. Of the acceptance of repentance. Sayings, etc., chiefly by the above mentioned writers. Some leaves appear to have been wanting at fol. 295a in the manuscript from which this copy was made. 13 Homilies against the idle and sluggish. See fol. 333b. 14 Homilies against those who love vain-glory. See fol. 333b. 15 Questions and answers of the holy fathers for teacher and pupil. See fol. 334b. 16 Admonition concerning the questions and answers, etc. See fol. 339a. 17 Sayings of the fathers which I have found in other books. See fol. 341b. (Numbered from 1—1).

7 18 Questions and answers of the fathers. See fol. 345b. 19 Of humility and how a man should hold himself to be of none account before all men. See fol. 346b. 20 Admonition of the holy fathers. See fol. 348b. 21 A second admonition. See fol. 349b. 22 Admonition of Abbâ Mâr John Chrysostom. See fol. 350b.

Chapter 16. Of the Death of the Holy Mâr George the Catholicus

1 According to what I have learned from the histories of the Church, all of which I have written down in this book,—now some are taken from written documents, and some from oral tradition,—and according to what I have also found written in the Ecclesiastical History of the excellent Mâr Athkên concerning Mâr George the Catholicus, the king who reigned in his time was named Ḥasan bar-ʿAli and that writer saith, "Ḥasan began to reign in the same year in which George was appointed [Catholicus]; and when George had ministered in the patriarchate and Hasan had reigned twenty-two years, both died in the same year, that is to say when each had ruled twenty-two years. Now Mâr George died in Hêrthâ, the city of the Arabs, and was buried with Mâr Abhâ, the Catholicus and Martyr, with all the honour which befitteth the labours and afflictions with which he wearied himself by sea and land for the sake of the holy Church and the flocks which had been entrusted to his hands by our Lord. And we may learn concerning the depth of his doctrine and the height of his wisdom, from the address of prayer which he composed, and which begins:—

2 "O God, the Eternal, Who art from everlasting, Thou Who art everlastingly the Good Being, Whose goodness never changeth...." And he composed for it mournful tunes which were to be accompanied by beautifully arranged instrumental music.

Chapter 17. Of Rabban Sabhr-Îshô who was Surnamed Rôstâm

1 This Rabban Sabhr-Îshô who was called Rôstâm, the beloved friend of the holy fathers who lived in this holy monastery, and the composer of histories of them, came from Hêrem, a village of Adiabene. He was a venerable and holy man, and from his youth up had been a disciple in the Great Monastery of the holy Rabban Mâr Narsai, the head of the monastery. And when he had been there a short time, the fathers who were there asked him, and he wrote [a tract] on the occasion of the celebration of the Golden Sabbath Eve; he also wrote a lengthy work, in elegant language and with a clear mind, which consisted partly of disputations against heretics, and partly of arguments against obscure opinions of various kinds. And he departed from thence and came to our monastery, and when he had tarried here also a short time, the monks from the holy Monastery of Bêth Kôkâ came after him, and

2 Assemânî, considering to be no part of the metrical composition, translates, "Quot in ea suavium Cantuum mutationes cernere est, et quot pulcherrimo ordine succedentes sibi strophas et modos!" through their entreaties, and the counsel of the Elders of this congregation [who gave it] for the benefit of that holy monastery, he sorrowfully departed from here. He wrote also another book in eight discourses on the dispensation of our Lord, on the conversion of the various countries by the hands of the blessed Apostles, and on chastity and ascetic life. He also composed at the request of the holy Elders who were here, but especially of Abbâ Kardâgh, who occupied the same cell as Mâr Îshô'-yahbh [of Adiabene], the history of Rabban Mâr Îshô'-zêkhâ, of the Monastery of Gaṣṣâ; the history of Mâr Îshô'-yahbh; the history of Rabban Mâr Abraham, the head of this monastery, who came here from the monastery of Rabban Zêkhâ-Îshô'; and of Rabban Kâm-Îshô'. He also composed the history of Mâr Abraham of Nephthar, of Rabban Mâr Job the Persian, and the history of Rabban Sabhr-Îshô' [the founder of the Monastery] of Bêth Kôḳâ. Thus with the sweat of his toil in the vineyard of Christ dropping from his brow, he departed from this world, and his soul had rest. And to me when I saw in his writings the love with which he burned for this holy house, it seemed good to make pleasant this history with the venerable memorial of his uprightness.

Chapter 18. Of Rabban Gabriel, [the Head of the Monastery], who was Surnamed the "Cow"

1 Among the chapters of this our history, O our friend and master, Mār Abhd-Īshō, we will also recount the history of the venerable Gabriel, who was rapid in thought and zealous for glorious deeds. This man sprang up, according to the body, in the country of Siārzōr, but it did not please him to remain in that place like a savage deprived of the instruction of doctrine, and he set out from thence and came to the city of Nisibis, where he laboured and acquired the knowledge of the Holy Scriptures. Now this man also was a disciple in the Great Monastery of Mār Abraham [on Mount Īzlā], and he toiled in the learning of many books, and his mind was diligently trained in controversy and in disputation against heresies. Especially, however, did he take up arms against the "shorn" followers of Severus of Antioch who lived in the Monastery of Karṭēmin, and he had much controversy with them, and [he composed] answers to them which burned up the evil stubble of their hateful doctrine.

2 And when Sâhdônâ was driven out of the Church, he went after him to Edessa,—as he himself testifies, saying, "At that time, when the wretched Sâhdônâ was expelled from the Church, I, Gabriel, blazed with the burning zeal of my soul, and I went to Edessa to him,"—and there he held a controversy with him, and defeated him. And when the holy Mâr Narsai, the head of that holy monastery, departed from this temporary life to the life which endureth for everlasting, this Gabriel composed the history of his noble deeds, at the end of which he wrote, "It is sufficient for me to say in praise of Rabban Mâr Abraham and his congregation, that the holy Rabban Jacob, the founder of the monastery of Bêth 'Abhê, went forth from it, for the Lord hath built by his hands the king of monasteries;" and from then until now this passage hath been handed down in all places, and Bêth 'Abhê is called the "king of monasteries." Now he was head of the monastery there for a short time, but he departed from thence and came to this monastery. And when Rabban Kâm-Îshô departed to his dwelling place, the blessed Bêrâz Sûrîn rose in his place; and when he also departed, the blessed Mâr Bar-Sâumâ—to whom Mâr Hênân-Îshô wrote a letter at the beginning of his holding the office of Patriarch—rose in his place; and when he also had completed his days, Rabban Gabriel became the head of this holy monastery. And he

3 Socin, Zur Geographie des Tûr 'Abhdîn, in Z.D.M.G. Band xxxv, p. 259. For the word i. e., kourdoum see Löw, Aram. Pflanzennamen, p. 218, no. 162. composed a discourse on washing the feet, which was read on the day of the Passover of our Lord, and he wrote a history of the noble acts of the holy martyrs of Tûr Bērâin, and narratives of various kinds. Now that discourse which was referred to in the commemoration of Rabban Jacob does not, strictly speaking, belong to this Gabriel, but it was composed by Mâr Gabriel, Metropolitan of Karkhâ dhê Bêth Sêlôkh, who was called "Gabriel the Dancer," and concerning whom we shall write when we come to his place.

Chapter 19. Of Rabban Mâr Abraham the Head of the Monastery of Rabban Zêkhâ-Îshô

1 Now although [the order of] the narratives of our work is destroyed and they do not possess the chronological sequence which it was expected they should possess, nevertheless according to my own opinion and according to the historical tradition which I have received from my fathers, I have preserved the order of the times, and of those [who lived] in them. And even if one person should be placed a little too late, and another a little too early, this is not a matter for blame and reproach, inasmuch as thy wisdom, O 'Abhd-Îshô', man of enlightened mind, lover of holy histories, did entreat me to go round the whole circle of the ascetics who have lived in this monastery and through all the mass of their histories, and to bring them to light before thee. Now it appears that the following account of Rabban Mâr Abraham of Bêth Rabban Zekhâ-Îshô, which we have omitted, belongs to the period of those histories which have been related by us, although we place it a little too late. And when Rabban Abraham was an old man he came to this holy monastery on account of the cold of the country of Dâsen, and on his entrance here, by reason of his fame and the exalted rigour of his ascetic life, this brotherhood entrusted to him the headship of the monastery.

2 And he led those diligent sons in all the ways of a holy life, and they made their perfection reach to heaven, and he wrought here mighty and exalted miracles, which are made known by his history composed by the excellent man [Sabhr-Îshô] Rôstâm. And it came to pass that when he was here, he was the head of this congregation and also of the congregation of [the Monastery of] Rabban Zêkhâ-Îshô from which he went forth. And one steward and governor and guardian ordered the affairs of both monasteries, and the monks of that monastery did not act in any way without the command of the steward who was elected from this congregation, nor did the monks here oppose in any way the commands of the steward elected from that congregation, for it was a matter which excited the praise of God with all men. And this thing was rumoured among all the monasteries of this country. And although both Rabban Jacob and Rabban Zêkhâ-Îshô came forth from that holy monastery in Mount Îzlâ there was neither division nor severance of love on account of this. So also when the blessed Mâr Abraham had been borne to the rest of the grave, like a shock of corn in its season, and the standing corn at its time [of harvest], this arrangement, that one steward and governor should minister unto both these holy monasteries, continued for a long time after him.

Chapter 20. Of the Other Heads who Lived in This Monastery

Now, to the lives of these [men] which have already been written, our discourse should add also some account of the noble deeds and pious lives of the holy fathers who lived in this holy monastery after them, I mean of Rabban George of Adiabene, who was called 'Bar-Şayyâdhê,' of Sâmâ his brother, of Abbâ Nathaniel, of Abbâ Şelîbhâ, and of Rabban Gabriel, who was called 'Şephrônâ', whose holy bodies were laid in the place in the chapel where the monks say the third service of the day; but inasmuch as Mâr David the Bishop, of [this] monastery, hath before our time written upon them, as well as upon others, at the request of Khûzn[a]hîr, the believing man from the village of Bâshôsh, I pass on to recount the history of those, the narratives of whom are not written down.

Chapter 21. Of Abbâ Simon [who was Surnamed] the "Beardless."

I entreat the wisdom of wise and understanding readers, that as they advance in the study of this book, they may hold me entirely free from blame should it appear [to them] that one narrative is in advance of its correct position, and another is after. For not all narratives will admit of being written down in chronological order, lest peradventure the root of history being severed, the narrative should lean to one side, and become like an animal which tries to walk upon two of its four legs, a thing which it is not in any way possible to do. What then? Now in the time of Mâr George, the Catholicus and Patriarch, of holy memory, there lived in this our monastery an old holy man who was called Simon, on whose face, according to what is written by his fellow monks, by reason of the austerity of his ascetic life, and the severity of his abstinence, no hair remained in his beard, and for this reason he was surnamed the "Beardless." He was a great and glorious man in his days, for by the word of his mouth every affair of the monastery was governed by the ordering of his wisdom. And his old age shone like a broad and splendid beam of light through his lofty understanding, and his exalted philosophy. And like a wise merchant he gathered together and filled his soul with all manner of riches of the treasures of the Spirit, so that the word which our Lord spake, "Every scribe that becometh a disciple of the kingdom of heaven, is like unto a wise man, who bringeth forth from his treasures things new and old," was fulfilled in him; but all the glorious things of this man are drowned in the sea of oblivion because of the length of the time in which they happened before us.

Chapter 22. Of the going down of rabban simon to george the catholicus, [and of the barrenness which he made to flower in the city of ḥadhattā]

Now when the blessed Mār George the Patriarch went up from the countries of Persia and Bēth Ḳaṭrāyē, because he had been absent there a long time, and because everything concerning him was a joy or a sorrow to this holy congregation, when all the holy Elders heard of his coming to the paternal throne of Bēth Aramāyē, they decided to send suitable men to meet him and to salute the father of fathers. And they all entreated this honourable head of the monastery, Abbā Simon, to be the agent by whose means the homage due to his holy fatherhood might be conveyed to him; and this holy old man undertook to do so gladly, and he and others went down to the gate of the Patriarch. And when they had gone in to the city of Hadhattā, a certain God-fearing man received them into his house, and he and his wife were childless, like the God-fearing Shunammite woman and her husband, to whom, from the time that the prophet Elisha entered into their house, God gave a son through the prayers of the prophet. And when Abbā Simon asked those aged people how they did, they revealed to him that they had no child at all to be the heir of their old age; and the holy man gave them some water in which he had washed the cross which was upon him, and said to them, "Behold, God will give you a male child, and his name shall be called John;" and he went down to the door of the father of fathers.

Chapter 23. Of Mâr John of Dêlûm

1 And it came to pass that that Divine power which cleaveth to those who fear it, and which has worked, and [still] worketh in a marvellous manner in all generations through them, even as it worked with Sarâ (Sarah) and Rephkâ (Rebekah) and Hannah and the Shunammite woman, worked also with those believing people, and made perfect; and according to the prayer and prophecy of the holy old man, when the season of the year came round, a child of their old age was born unto them, and according to the command of Rabban Simon they called him John. And as God hath sanctified to His household the fruit which hath been born from barrenness, and by His care for them hath made them exalted and glorious in their generations, (as for example, Isaac and Jacob and Samuel and others), that same Power which governeth all things, and which manifesteth extraordinary things through His saints, and which makes them, from being fruits of the body, fruits of the Spirit, also established as a witness of His effectual might, which is above all things, that man of whom we now write. And the Holy One set him apart, like Samuel, from his childhood, and accounted him to be His own, and made him a member of His household.

2 And when this child had been born to his truly believing parents, whose lives rejoiced in him as in the air which they breathed, (for he was the light of their consolation), with great watchfulness and care for him they placed him in a school; and because the Lord knoweth His own, and worketh effectually that He may be known of them, he learned in a short time the Psalms and the other subjects which it is the duty of boys to learn. And when he was some few years old, when as yet he had experienced neither the motions of the body nor the importunities of the passions, he forsook those old people, worthy of blessed memory, and everything, and came to this holy monastery. Now although many have written histories about this blessed man, especially Abhú Nôh, who resteth among the righteous, I will relate briefly a few matters concerning him. It would seem that his coming [to this monastery] took place in the days of the holy Mâr Abraham, him of Bêth Rabban Zêkhâ-Îshô, as I will shew at the end. Now that same Divine grace which brought the child into existence through the prayers of the holy Abbâ Simon, placed him at the door of his cell, so that just as he had been the cause of his birth, so he should also be the guide and leader of his early manhood in each sublime step of the ascetic life.

3 And when Abbâ Simon knew who he was, and whence he came, and the cause of his coming to the monastery, for the young man informed him concerning these things little by little, his affection went forth to him, and he loved him much, even as Jacob loved his beloved Joseph when he saw him. And when the [other] holy Elders had learned how he had been born, because of the majesty of that holy old man and the honour in which he was held in this congregation, they offered no opposition on account of his youth to his receiving the tonsure. Now when he had become a disciple he was set to do the work of the monastery, and to be the keeper of the vineyard of the monastery which was situated in Dûrê, a village of Naḥlâ dhê Malkâ; and he continued in this service a long time living nobly a life of excellence, after the manner of the Elders who had led a monastic life from their youth up. And he made for himself of the vine branches in the vineyard a little hut, in which he tended the vines and watched and laboured the whole time that he was there, and in which, to this day, mighty deeds and healings of sicknesses are wrought by the prayers of that holy man.

4 And the believing and God-loving people of that village testify that they had recourse to him in every affliction, and having asked for the prayers of that holy man, rest and deliverance were afforded unto them. And the venerable old man Elisha relates:—"When I was sent there by the monastery to be the keeper of the vineyard, the marks of the fingers of the blessed man still remained in the plaster of mud with which he had plastered that cave. And when I was in the vineyard by myself, and there was no man with me, the Kartêwâyê came against me to carry away the iron tools and the provisions which were with me; and when I perceived that they were breaking down the hedge and coming through into the garden, I cried out to Mâr John [to come] and help me. And I saw an old man of lofty stature who appeared to me standing at the door of the cave, clothed in glorious and shining apparel, and when I saw him gladness came over me. And he deceived those thieves with apparitions and he hid the cave from them, and having sought much for it, and finding it not, they departed and went away. Thus the Lord protected me and all that was with me by the prayers of that holy man.

5 Now that blessed man planted a nut tree there, and nuts like unto those which it produced were not seen upon any other tree there, and although they took many [cuttings] from it, and planted them, they never produced any tree. And, as it is written concerning the prophet Samuel, "It was heard from Dan even to Beer-sheba that Samuel was to be a prophet of God," so also was this word spoken concerning this man by reason of the miracles which he wrought from his youth up.

Chapter 24. Of The Famine WHICH TOOK PLACE IN THEIR DAYS IN THIS COUNTRY, [AND OF THE DEPARTURE OF JOHN AND HIS MASTER TO NĚRĚBHÁ OF BĚTH-GAZZÁ

1 In the book which was composed by David, the pious Bishop of the Kartěwáyě, which is called the "Little Paradise," which begins with the history of Rabban George bar-Ṣayyádhé, the head of the monastery, in the history of Abbá Ṣělibhá the Aramean it is made known that a great famine took place in this country. Now from this passage it would seem that the blessed Mâr John [did not] receive the tonsure at the hands of Mâr Abraham, because at the time of this famine the blessed Abraham was dead. And when the famine had become very severe, and there was no help to alleviate it from anywhere, Abbá Simon, who had three disciples, one of whom was our blessed John, gathered them together, and said to them, "Come, my children, let us depart from this place and go to the country of the mountains, and let us eat the leaves of the trees and not die;" and he took them and they departed to Něřebhá dhě Běth Gazzá, but some say that they went to the country of Salakh.

2 "the word concerning Samuel of old was fulfilled also in this man by the signs which he was accustomed to work from his youth up." And while they were thus living upon the berries of the trees, and were being directed by the blessed old man to the saving of their lives, the time of the departure of Rabban Simon drew near and arrived. And as Jacob called his sons, so he called his disciples, and said to them, "Come, my children, my doctrine is to me, and I will tell you what things will happen unto you after my departure from this world." And when the first had drawn near him, he answered and said, "Thou shalt take to thyself a wolf;" and to the second he said, "No man shall follow thee, my son, or know the way in which thou shalt depart from the world;" [and to the third he said], "As for thee, my son John, behold, our Lord will magnify thee with miracles and signs, and He will make thee a head and a chief in the congregation of the brotherhood of ascetics, and thou shalt teach the heathen barbarians;" and these prophecies of the holy man came to pass to the three of them, according to what is written in his history.

Chapter 25. Of How Rabban John was Taken Captive by the Barbarians

Now when that holy old man had departed this life, and his three disciples remained behind in his cave, one of them took the books which their blessed master in the present territory of the Bàlik-Kurds near Rawandiz. See Hoffmann, Auszüge, p. 245. had written and went down to the villages to sell [them], and to bring back food for them [all]. And when he had seen the world and the fairness thereof he took unto himself a wife; this is the man who took unto himself a wolf. Now when the two other disciples who remained behind had waited for some days, and their companion did not return, the second one went down to see what had become of him that had gone first, and he likewise did not come back, and it is not known what became of him; it is said of him, however, that he became an anchorite in the inner mountains. And when the excellent John saw that he was forsaken by his two companions, and that they were not, he also went down to see what had become of his two brethren. And according as the event happened and [by the working of] the Divine Providence that brought the holy man in the way to be the means of fulfilling the prophecy concerning himself, the men of Délûm went forth to spoil and to make a raid upon the country where the blessed man was, and thus they also carried him off into captivity, and brought him to their country. Concerning this holy man these [facts] must suffice, for very many and great things are written concerning him.

Chapter 26. Of Rabban Joseph the Head of the Monastery

Now according to what we have learned from the history of this holy Rabban Joseph, he came from the country of Shâhrâzûr, and was a kinsman of the blessed Rabban Gabriel, who was called the "Dancer", and during the lifetime of that blessed old man he came here, and became his disciple. He was a humble, happy, painstaking and abstinent man, who, according to what is said, accounted all earthly things as ashes and dung compared with the ascetic life. And having excelled in the glorious works of asceticism, the mother of life, after the heads of the monastery who followed one after the other, the choice of the whole congregation fell upon this holy man, and he was ordained chief and governor over them; and when he had ministered in the office four years, he left it in the manner in which we are about to bring to light.

Chapter 27. Of Şeli̇bhâ-Zekhâ the Catholicus, [and of his Coming to This Monastery]

1 After the death of Mâr Hênân-Îshô, the Catholicus and Patriarch of holy memory, the prince of fathers, the storehouse of grace, the mighty and spiritual man, Şelîbhâ-Zêkhâ became the head of the Church. Now this man, according to what ecclesiastical histories write concerning him, was an avaricious and a haughty man. 2 And when he heard of the golden Book of the Gospels which our Mār Īshō'-yahbh, the blessed in everything, had bequeathed to this our monastery, he came with all his insolent pride to take it and to carry it away with him to Mědhínáthá dhě Běth Armáye. And when he had come unto the monastery and this assembly had received him joyfully, even as they were wont to receive the other Patriarchs who had come for the worship and honour of the place, he demanded of Rabban Joseph, the head of the monastery, that he should bring him that Book that he might rejoice in the sight of it. Now when he had done so, for he had no power to withhold it, and moreover, he did not comprehend what was in the heart of the Catholicus, he brought the Book from the Library and gave it into his hands. And when the Catholicus saw the splendour and beauty of the Book, which was ornamented with pure gold, and precious stones, he was devoured by desire for it, and he took it and laid it in his wallet. Then the head of the monastery answered and said to him, "Thou art not acting rightly in taking our Book in this iniquitous manner. And the Catholicus said, "Ye solitaries have no need of this Book, therefore let the believers enjoy it; and straightway he commanded those that were with him to set out on their way quickly.

3 Now when this had taken place, the board for summoning the congregation was struck, and those among the ascetics who were young and strong ran after the Catholicus and stopped him, even as David did Gûlyâdh (Goliath), and they prevailed against him with stones and sticks. And when they had come up with him they threw him off his mule, and they buffeted him with outspread hands and closed fists in an unseemly manner although they had it in their power to take the Book [from him] without striking a blow. Now the abandonment [to this treatment] was wrought upon him by God because he coveted that which was not his own. And when the aged Elders heard what had been done to him by the novices, they gathered themselves together and went forth to appease the Catholicus, and they began to apologize for what had taken place without their knowledge and consent; and in this manner they pacified Şêlibhâ-Zêkhâ, and he departed from them.

Chapter 28. Of the Departure of Rabban Joseph to the Monastery of Rabban Bar-'Idtâ

Now when the blessed Joseph, the head of the monastery, saw what had been done to Şêlibhâ-Zêkhâ the Catholicus by the brethren, he abandoned the headship of the monastery, and dwelt quietly in his cell. And when the brethren of the Monastery of Rabban bar-'Idtā heard [of this], inasmuch as they had neither head nor guardian, they came after the blessed man, and thus at their entreaty, and by the advice of the Elders of this monastery, he went and became the head and governor of the monastery, and ministered in that office with all the ability which the headship required.

Chapter 29. Of Ayās Shaibnāyā who Wished to Slay Rabban Joseph, and of the Flight of Rabban from Before Him

1 Now there lived in the neighbourhood of that monastery a man whose name was Ayās, and he was a man of the tribe of Dhūhl, and belonged to the family surnamed Shaibānāyē, and he was the store-keeper of the grain of that monastery, and of all its property. The day of his commemoration was the same as that of Jacob of Bēth 'Ābhē. See Hoffmann, Auszüge, p. 181. Cf. also Tabarī ii, p. 707. And he craftily asked the brethren of that monastery to give him a place in which he might build a house to shelter his cattle, and they in their simplicity commanded him to build a house wherever he chose. He therefore built a khân by the side of the King's highway, in the fields belonging to the monastery, and by those who passed along the road, as well as by the inhabitants the building was called the "Khân of Ayâs;" and little by little as he obtained power, he seized upon all the fields round about it. And he slew the steward who lived in the monastery, and thinking to act like [Herod] Agrippa, who having slain the blessed James, the brother of John, laid hands on Simon Peter also, this daring man, having slain that blessed man and cast his venerable body into a well of water in one of the cultivated fields of the monastery—which is to-day called Muḥarraḳiyyā—sent watchmen by night to the blessed Joseph to spy out the place where he was and to slay him. Now the blessed man learned this from the believing neighbours of the monastery, [who said], "Behold, this evil man has threatened to destroy thee also." And he left [the monastery] and went to the neighbourhood of the city of Bālādh, to the region of Āwānā,

2 stalls or chambers, usually open in the front, where the beasts are fed and sheltered. In the centre of the courtyard the camels are unloaded and their burdens piled up for the night. Such khāns usually have a supply of water either in a well in the courtyard, or close at hand outside. They are more expensive to stay at than the large public khāns, many of which have been built for the poor by rich men, and endowed with funds to pay for keeping them clean. a village of Bêth Nûhdêrân, and there by his hands the Lord laid the foundations of and established that holy monastery, which has been called after his name in memory of him, and has obtained renown. Now I have learned all these things from the history of this holy man which was composed by the venerable Mâr Athken, the monk, of the holy monastery of Rabban Aphni-Mâran.

Chapter 30. Of Rabban Mâr John, Metropolitan Bishop of Adiabene

1 I should be an enemy of the truth and of the living Word of Christ, if in these writings I attempted to manifest flattery of [any] man, or if for the sake of polluted gain I dared to approach matters which are beyond my strength. Moreover, I should appear silly biete des Euphrat und Tigris, (in Ergänzungsheft No. 45 zu Petermann's "Geographischen Mittheilungen", Gotha, 1876); and Hoffmann, Auszüge, p. 212. and ignorant if while writing and completing and showing forth [these histories], through my love of God, and at the entreaty of His holy men, I should add any matters of my own to that order which has come down to me by the tradition of those who recount histories, or should introduce any thing of my own into the accounts of the holy men, even though their beauty would not be tarnished by the defect of my speech, nor [their sweetness] polluted by the evil smell of my manner of treatment. Now we gather the rose from among thorns, and when we inhale its beautiful smell with our breath, the memory of the thorns is not present in our mind. And those who understand the culture of flowers and plants say that they sow garlic and onions and other vegetables which have an unpleasantly strong smell round about the rose, in order that through their nearness it may [appear to] acquire a more beautiful smell, and to have a more splendid colour. Let then this history which we are writing [take the place of] the rose, and let our own evil odour take the place of the leeks and onions and garlic, so that these holy men may, [appear to] be the more glorious, and so that their glory may increase!

2 Now Abbâ 'Anân-Îshô', of whom I have written above, had a nephew whose name was John, and he was a disciple in this monastery during the lifetime of his uncle. And after the death of Abbâ 'Anân-Îshô', together with the inheritance of his manner of life and his doctrine, he inherited his cell and every thing that he had. Now all the books which 'Anân-Îshô' and Îshô'-yahbh his brother wrote and left behind them, this John made to pass into the library [of this monastery]. And having formed within himself all those glorious qualities by which a man is sanctified for living the divine monastic life, for he had been born of parents who sprang from a blessed stock, in body and in spirit, he at length became the head and governor of this holy monastery. And the fame of his piety was carried into all places, and he was ordained Bishop of the country of Bêth Bêghôsh. And when the blessed Mâr Simon the Metropolitan departed this temporary life, the choice of the Bishops and of the government, and of the believing men of Adiabene fell upon him, and he was ordained Metropolitan by Mâr Şelîbhâ-Zêkhâ, the Catholicus, concerning whom we have written a little way back. And while he adorned the office of head with all steadfastness, he made his body to abstain from everything which was pleasant, and he neither consented to drink wine, nor submitted to eat unclean things.

3 And all transient glory was a polluted thing in his sight, because he had been nourished in a life above all reproach by the overflowing abundance of the doctrine of the holy and pious 'Ânân-Îshô', and he nobly preserved to the end the teaching of his uncle and master. And because of his love for this holy house, every day, so it is said, he used to sit in his cell and quietly meditate. And in the days of this holy man the inhabitants of Bêth Bôrê, a village in [the district of] Nineveh, built a fine and beautiful temple at great expense; now they had [over them] a pious Bishop [called] Ephraim who came from this holy monastery. And when they wished to consecrate that temple, Ephraim came to this monastery to Mâr John the Metropolitan, and at the request of the Bishop and of the believing people of Bêth Bôrê who were with him, he (Mâr John) went and consecrated that holy temple. And so after he had continued to be the head of the monastery for a long time he died in this holy monastery, where he had been born of the Spirit and instructed in everything, and where he had been

4 schichte des Mâr 'Abhd-Îshô', Kiel, 1890, p. 10, no. 10, (text p. 26, l. 14, translation p. 25, at the foot). Cf. Yakût, vol. 1, p. 446. honoured by being elected the head of the Monastery. May he rise from the grave with the holy fathers who begat him, and with them may he receive from his Lord the reward of his actions! And behold, according to what I have learned from the old men, his grave is by the door of the screen of the martyrium. Now although the martyrium in which he was buried with the fathers, was demolished for the sake of this new temple which was built, nevertheless he and the other holy Metropolitans and Bishops were left in their places undisturbed. And if it be true, as I have heard from the Elders that it is, five Metropolitans and eighteen Bishops are buried in that holy chapel.

Chapter 31. Of Mâr Dîndowai Bishop of Mâ'Allthâ

Now Mâr John had a companion in his cell whose name was Dindowai, and he appointed him Bishop of Maʿallthā and Ḥēnāithā; he was a venerable and holy man, and was also a disciple in this monastery. And there are in the library of this monastery many books belonging to him which bear witness to the love and affection which he bore to this holy house. He also was buried in this monastery with Mār Sergius, the bishop who came after him, of whom we shall give some account.