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r
Xu3ac's Semitic ZTest ant) ^Translation Series*
VOL. I : The Laughable Stories collected by BAR-HsBRiEus.
Syriac Text and Translation, with Notes, Introduction, etc.
By E. A. Wallis Budge. 21s, net.
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i
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o
Semitic Zt%t ann Cran^lfltian ^erfe#,
r>oi. X.
I.
THE HISTORY
OF
RABBAN HORMIZD THE PERSIAN.
If.
THE HISTORY
OF
RABBAN BAR-'IDTA.
G
THE HISTORIES
OF
RABBAN HORMIZD THE PERSIAN
AND
RABBAN BAR-'IDTA.
THE SYRIAC TEXTS EDITED WITH ENGLISH
TRANSLATIONS
BY
E. A.WALLIS BUDGE, M. A., Litt. D., D. Lit.,
KEEPER OP THE EQITPTIAIT AND A88TEUN ANTIQUITIES IN THE BRITISH HUSEUK.
VOLUME II. PART I.
ENGLISH TRANSLATIONS.
IConbon :
LUZAC AND Co,
1902.
[Ml Rights Reserved.]
11AR 9 n%
iV
I DEDICATE
THIS WORK
TO
Major-General Sir F. R.WINGATE,
K.C.B., K. C.M.G., D.S.O., R.A., A.D.C.
SIRDAR OF THE EGYPTIAN ARMY AND GOVERNOR- GENERAL
OF THE SI^dAn PROVINCES,
IN GRATEFUL REMEMBRANCE
OF
MUCH FRIENDLY ENCOURAGEMENT AND
SYMPATHETIC HELP IN EGYPT.
jptefate*
In the first volume of ray edition of the '*Book of
Governors" by Thoraas of Marga I gave a brief ac-
count of Rabban Horraizd, the founder of the famous
monastery at Al-K6sh which bears his narae, and which
is situated about thirty railes to the North of the city
of M6sul, and a series of extracts, with translations,
from the life of the saint which was written in Syriac
by Simon, the disciple of Mar Yozadhak. Simon's life
of Rabban Hormizd was, at that time, unknown to
scholars, and during the years which have followed
the publication of the extracts from it many requests
have been made to me to publish it in full, with an
English translation. The manuscript from which I had
edited the extracts was copied for me by the Deacon
tsa bar-Isha'ya at Al-K6sh in 1892 from a comparat-
ively modern manuscript which was in the possession
of the monks of the Monastery of Rabban Hormizd,
and was greatly prized by them. When I was staying
at the Monastery in November and December 1 890 the
X PREFACE.
courteous and hospitable monks of that old-world
house shewed me their manuscript one night and
allowed me to read it through, and I came to the
conclusion that the text was unknown in Europe and
was worth publishing. I asked the Abbot for permis-
sion to have a copy of the manuscript made for me,
and it was granted, and the above mentioned deacon
undertook the task. Shortly afterwards one of the
monks in the Monastery produced another manuscript
containing a somewhat lengthy metrical Life of Rab-
ban H6rmizd by Mar Sergius of Adh&rbaijan, and this
also seemed to be unknown in Europe. The compo-
sition contains 8496 lines, and is divided into twenty-
two "gates" or sections, each of which is named after
a letter of the Syriac alphabet ; the longest **gate"
contains 1098 lines and the shortest 50 lines, and the
last letter of the last word of each line ends with the
letter after which the "gate" is named. When we con-
sider the length of the text, and the skill with which
the consistency of this arrangement has been main-
tained, no doubt can exist concerning the profound
knowledge of Syriac which the writer must have pos-
sessed. A great many verbal forms, adverbs etc., are,
as was to be expected, artificial, and are not to be
found in ancient Syriac texts, but the greater number
of them are of interest. An important feature of the
manuscript which I saw were the numerous glosses,
over five hundred in number, which were written in red
PREFACE. XI
ink on the margins of the pages, and the fact of their
existence* proved that the composition was some hun-
dreds of years old, and that the Nestorians considered
it to be of sufficient value to merit careful explana-
tion and annotation. Permission to have a copy of
the manuscript made was given to me by the owner,
and when the deacon 'fsa had finished his copy it
was sent to me, together with that of the prose Life
of Rabban Hormizd, and reached London in due
course.
The manuscript of the prose Life of Rabban Hor-
mizd from which my copy was taken had neither
colophon nor date, and it appeared to have been
written in the XIX th century ; enquiries made, how-
ever, elicited the information that the text was de-
rived from a manuscript of the XII th or XIII th cen-
tury which had been in the possession of a native
gentleman of great age, but which at his death
had disappeared and could not be traced. The
manuscript of the metrical Life of Rabban Hormizd
from which my copy was taken was declared to have
been written in the XVIIth century, and this manu-
script was, in turn, said to have been copied from
one belonging to an older period ; further information
on the subject I was unable to obtain. The prose
Life, it is easy to see, is a work which, in its original
form, might well date from a period before the Xllth
century, and the metrical Life, which is evidently
XII PREFACE.
based upon it, is clearly some two or three centuries
later. It is impossible to assign an exact date for
the composition of the later work, chiefly because so
little is known about the history of the Monastery
of Rabban Hormizd during the Middle Ages, but
when it was written that famous religious house
would appear to have been in a very flourishing
condition ; for the great length of the metrical Life
of the Saint, and the fact that it was sung through-
out on the days of the festivals of his commemora-
tion indicate that the brethren were numerous, and
that the following of Rabban Hormizd was a large
one. From the compositions published in the present
work the following facts of the Life of Rabban Hor-
mizd may be ascertained.
Hormizd was born at Beth LS,phat, that is to say
Shiraz, in the country of the HuziyS, either in the
latter half of the sixth or in the first half of the sev-
enth century of our era ; his father was called Joseph
and his mother Thecla, and both parents were wealthy
Christians and were famed for their almsgiving. At
the age of twelve he was sent to school, at eighteen
he could repeat by heart the Psalms and the New
Testament, and at twenty he set out on a journey
to the desert of Scete, where he wished to become
a monk. On the road he met three monks of the
Monastery of Bar-'Idta, who urged him to become
an inmate of their monastery, and he did so; a few
PREFACE. XIII
months after his entrance there he " received the ton-
sure and thus finally adopted the profession of monk.
He lived a hard, stern life, and his ascetic virtues were
so great that he is declared to have raised a dead
youth to life, and to have turned water into oil. When
he had served in the monastery for seven years Syl-
vanus. Bishop of Kardo, visited the Abbot on certain
business, and discovering by conversation with Hor-
mizd, who was now twenty-seven years of age, that
the young man was far advanced in the spiritual life,
persuaded him to forsake the monastery, and to make
a cell for himself wherein he could follow the life of
an anchorite. This he did, and his life became more
strict than ever ; he fasted for ten days at a time and
enjoyed no regular sleep at nights, and such short
intervals of oblivion as exhausted nature made him
fall into he obtained by leaning against the stone
walls of his cell ; he passed most of each day and of
each night in vigil, and in prayer, which was accom-
panied by tears. This manner of life is declared to
have conduced greatly to the refinement of his spirit-
ual nature, and to have enabled him to understand
'^things near and afar off", and to have enabled him
to drive away the Devil and his hosts who tormented
him frequently, and came to him in forms of various
kinds. When Hormizd had lived in and near the Mon-
astery of Bar-'Idta for thirty-nine years, he departed
and took up his abode in the monastery of Abba
XIV PREFACE.
Abraham of Risha ; he was now fifty -nine years of
age, and was able to perform miracles of all kinds.
Six or seven years later, L ^., at the age of sixty-
five or sixty-six, he left the second of the monasteries
which had been his homes, and passing out of the
country of Marga went and settled down in the moun-
tain of B6th 'Edhrai near Al-Kosh. When he had been
there some little time the people in the neighbourhood
offered to build him a monastery, and Khodhahwi,
the son of Shubhhi, having contributed seven talents
of silver, and 'Ukbe, the governor of Mosul, three
more, the work was taken in hand straightway, and
the building was finished in twenty months ; the con-
secration ceremony was performed by Jomarsa II, the
Catholicus, who signed a deed declaring that the mon-
astery was to be under the direct jurisdiction of the
Nestorian Patriarch, and that no Metropolitan or Bi-
shop should have any authority to interfere in any
way with Rabban Hormizd's administration of it.
'Ukbe, the governor of Mosul, was clearly a patron
of the Nestorians, for he expelled the Jacobites from
the district wherein Hormizd lived, and Nestorians
came and settled in their place. At no great distance
from Al-K6sh was the town of Arsham, where there
were many Jacobites, but under the favour of the
governor 'Abhd-lsho', Bishop of B6th Nuhdh^ran, and
Hormizd went and consecrated a Nestorian church
there. Close by, too, was the Jacobite monastery of
PREFACE. XV
Bezkin, where, according to the narrator of Hormizd's
life, the monks led a very immoral life, and bitter
enmity existed between its Abbot and his monks, and
Hormizd, and his followers. As a result of this ten
monks of Bezkin went to Hormizd's cell and tried to kill
him, and having failed to do so, they brought against
him serious charges of having committed fornication
and murder ; Hormizd, however, was protected by
Providence from the assault of those who intended
to murder him, and was able to prove before the
governor of Mosul his innocence of the foul charges
which had been brought against him. Soon after this
the son of the Arab governor of Mosul, who was sick
unto death, was healed by H6rmizd, whereupon the
monks of the Monastery of Bezkin joined with those
of the Monastery of Mar Mattai on Gebel MakKib in
making an attempt to drive him out of the district,
but they were unsuccessful ; Divine Providence see-
ing that the monks of the former house had filled up
the measure of their iniquity decreed their destruc-
tion, and sent an angel to carry it out forthwith. The
angel carried in his right hand a crowbar wherewith
he smote the walls of the Monastery of Bezkin and
overthrew them, and the governor 'Ukbe only suc-
ceeded in escaping with difficulty ; as soon as the Nes-
torians of Arsham, and Har^bha, and Kezyon heard
what had happened they swarmed over the mountains
and carried off everything which they could remove.
XVI PREFACE.
The destruction of the Monastery of Bezkin made
bold the Nestorians in the neighbourhood in general,
and Hormizd in particular, for he was moved to go
to the Monastery of Mattai and destroy an idol which
was said to be worshipped there. Unknown to his
monks H6rmizd set out at daybreak, and arrived
at the Jacobite monastery at sunset. The journey
must have been hard work for the old man, for
from Al-K6sh to Mar Mattai by any road cannot be
a distance of less than twenty miles ; the climb up
from the plain to the top of the mountain on which
the monastery is built was long and extremely tiring
for aged feet, but Hormizd, animated by his fanatical
courage and spirit, found it no obstacle to his pro-
gress. When he arrived at the door of the Monastery
he spoke to the porter civilly, and having been de-
ceived by a number of falsehoods which Hormizd
told him, he led him into the building, and having
brought him into the place of the shrine of the holy
man Mar Mattai, he left him for the night. As soon
as he was alone Hormizd prayed, and the angel of
the Lord having come to his assistance, he broke
open the shrine, and took out from beneath it "a
"miserable little idol of brass, the eyes of which were
**of gems made of striped beryls". According to the
historian of Hormizd's life it was **Marcion the sor-
cerer", who flourished in the second century, who led
astray and corrupted the Jacobites, and taught them
PREFACE. XVir
to hide "miserable little idols" in their shrines, and
his error was approved of and ratified by Cyril of
Alexandria, the great opponent of Nestorius from
A. D. 428 to 444. The angel who was with Hormizd
told him that these idols, or figures, were intended
to protect their worshippers from evil spirits and de-
vils of every kind, but the fact that they were placed
**in the lowermost parts" of the shrines, i. ^., beneath
them, indicates that they were believed to protect the
shrine itself and the building in which it was con-
tained. That Marcion or Cyril introduced the custom
of placing figures or idols under shrines may well
be 'doubted, for it is known that the Babylonians
and Assyrians hoped to protect their buildings by
means of figures of gods or devils which they buried
beneath the pavements of certain parts of them. A
similar custom existed, of course, in Egypt, but it is
far more likely that the Jacobites inherited their be-
lief in the efficacy of magical figures of gods from
the Pagan inhabitants of Mesopotamia than that they
adopted it from the Egyptians. Cyril of Alexandria,
who is, in our text, called the * 'priest of devils and
the minister of fiends", may have permitted the Me-
sopotamian Jacobites to retain the heathen custom be-
cause he was familiar with it in Egypt, but whether
he did so through the influence of the Egyptian sor-
ceress "Kaki", i. e. KdxT], cannot be said. H6rmizd
having stolen the brass figure from the shrine of Mar
XVIII PREFACE.
Mattai was taken by the angel of the Lord and carried
back by miraculous agency to his own monastery,
where he at once displayed his theft to the one hun-
dred and eleven monks who formed his household.
As a result of certain prayers made by Hormizd the
brass figure began to speak, and to bewail his evil
estate and to lament that he had become the laughing
stock of those who had once worshipped him ; to de-
grade him still more George a priest took the idol
and carried it about through the villages and told
all the people its history. The next exploit of Hor-
mizd was to go again to the Monastery of Mar Mattai,
and, having obtained access to the chamber where the
books were kept, to defile and destroy a number of
Jacobite works by means of a fountain of filthy water,
which welled up there in answer to his prayers ; as
soon as this act of destruction was committed the
water ceased to flow, and the * 'angel of the Lord*'
carried him bodily out of the monastery and depo-
sited him outside the gate, from which place he made
his way home.
Soon after these things Hormizd involved himself
in a dispute with Ignatius, who appears to have been
the archimandrite of Mar Mattai, and who was said
to offer up birds, kids, sheep, cats, apes, etc., in his
cell as offerings to the devil whom he worshipped,
and to burn magical drugs instead of incense. Igna-
tius bewitched the governor of Mosul by means of
PREFACE. XIX
certain magical cakes which were made in the form
of the devil whom he worshipped, and succeeded in
inducing him to summon Hormizd into his presence
that he might witness a contest between the magical
powers which both Ignatius and Hormizd claimed to
possess. This governor was not Ukb^, but his suc-
cessor who was called 'Ali, and he seems to have
been an intimate friend of Ignatius, who had worked
his sorceries upon his sick son, a boy of thirteen.
Hormizd came in answer to the urgent summons of
*Ali, and having walked over the waters of the Tigris
into Mosul by his miraculous power, he entered the
governor's house and stood before him. When all
was ready Ignatius invoked his devils, and they came
and carried him up into the air to make manifest their
great power, but Hormizd laid a ban upon them in
the name of Christ, and made them to stay in mid-
air, and to hold Ignatius fast there for a season.
When he was satisfied that he had displayed the
superiority of his power to the governor and his com-
pany, he removed the ban from the devils and ordered
them to drop Ignatius down upon the earth ; this they
did straightway and he fell to the ground, and his body
burst asunder, and he died, even as did Arius. Thus
Hormizd once again triumphed over the Jacobites, and
he convinced the governor of the greatness of his
power, by healing his son ; finally he died in his own
monastery, aged eighty-six or eighty-seven years.
b*
XX PREFACE.
A perusal of the Lives of Rabban Hormizd will
convince the reader that they are not of any great
historical value, but that they are, notwithstanding,
of considerable importance there can be no doubt.
They describe incidentally how the famous Monastery
near Al-^6sh came to be built, and they illustrate
very clearly the character of Nestorian Christianity in
the seventh and following centuries of our era. They
prove that the belief in magic was rife both among
the Nestorians and Jacobites, and that several cen-
turies of Christianity had not succeeded in eliminat-
ing it from their minds. They believed that men
who led ascetic lives obtained the power of working
miracles and of raising the dead, and of altering and
suspending the laws of nature whenever the interests
of themselves or of their followers demanded it. It is
also clear that the followers of each saint ascribed
to him in due order healing and life-giving attributes,
which, they asserted, were identical in power and
efficacy with those of Christ and His Apostles, The
character of Hormizd is well described, and may be
taken as a good type of that of all great Nestorian
ascetics from his own day to the present time ; we
see that he was curiously humble in some things,
and unnaturally vain in others, and that abject self-
abasement and intense conceit were mingled in equal
proportions in his disposition. He was, however, a
spiritual force in the country wherein he lived, and
PREFACE. XXI
the mediaeval Christianity of Mesopotamia and of the
mountainous districts to the north and north-east of
Mosul owes much to him and his fellows, whose holy
though unpractical lives moved the peoples about
them to godly works, and whose acts were devoted
to the attempt to stem the mighty tide of Muhamma-
danism which was flooding the land everywhere. Too
much attention must not, of course, be paid to the
statements made about the Jacobites by the Nestor-
ians in their works, for then, as now, these sects
were very jealous of each other, and the description
of the baptism of the son of the governor of Mosul,
as well as that of the trial of the magical powers of
Hormizd and Ignatius, must be received with great
caution. Before we pass to the consideration of the
Life of Bar-'Idta it may be well to describe briefly
the Monastery of Rabban Hormizd as it exists in our
days.
This building lies about twenty-eight or thirty miles
to the north of Mosul, and about a mile from the
little Chaldaean town of Al-K6sh, which is famous
among the Christian sects of Mesopotamia as the
birth-place of Nahum the Prophet. It is built half
about half way up the range of mountains which
encloses the plain of Mosul on the north, and stands
in a sort of amphitheatre, which is approached by a
rocky path that leads through a narrow defile ; this
path has been paved by generations of monks. The
XXII PREFACE.
church is of stone and is of a dusky red colour ; it
is built upon an enormous rock. In the hills round
about the church and buildings of the monastery are
rows of caves hewn out of the solid rock, in which
the stern ascetics of former generations lived and
died. They have neither doors nor any protection
from the inclemency of the weather, and the chill
which they strike into the visitor gives an idea of
what those who lived in them must have suffered
from the frosts of winter and the drifting rain. Some
of them have niches hewn in their sides or backs in
which the monks probably slept, but many lack even
these means of comfort. The cells are separate one
from the other, and are approached by narrow ter-
races, but some of them are perched in almost in-
accessible places, and, unless other means of entrance
existed in former days, could only have been ap-
proached by the monks crawling down from the crest
of the mountain and swinging themselves into them.
I saw no marks of fire in any of the cells. Some cells
have a second small cave hewn out behind the larger
one which is entered through an opening just large
enough for a man of average size to crawl through.
The monks belong to the order of Saint Anthony and
live stern lives. They eat meat on Easter Day and
Christmas Day only, and their usual food consists of
boiled wheat and lentils, and dark - coloured, heavy
bread cakes. They drink neither wine nor spirits, and
PREFACE. XXIII
they have neither light nor fire. They drink rain
water which they preserve in rock cisterns. They are
called to prayer by the ringing of a bell at sunset,
midnight, day-break, and at certain times of the day.
The number of the monks in 1820 was about fifty;
in 1843 it was thirty-nine ; in 1879 — 80 it was sixteen,
and in 1890 it was about ten. The library of the
monastery formerly contained a number of very valu-
able manuscripts, but about the year 1844 the Kurds
swooped down upon the monks, and pillaged and set
fire to the buildings and murdered all who opposed
them. The monks succeeded in removing about five
hundred MSS to a vault or house on the side of a hill
close by, but, unfortunately, a heavy flood of rain
from the mountains swept both them and their hiding
place away, and nothing more was seen of them. A
large number of manuscripts also were destroyed by
the Kurds, who cut and tore them up before the eyes
of the monks, and who, having defiled the various
portions of them, hurled them down into the stream
which flows down from the mountain on one side of
the monastery. There is, alas, but little worth steal-
ing there now, even by a Kurd, but the Nestorians
in the mountains are threatened with destruction by
the marauding hill - tribes which rob and plunder
unchecked by any. When I visited the monastery in
1890 I made enquiries with the view of ascertaining
if the monks ever made any attempt to sing or read
XXIV PREFACE.
the metrical Life of Rabban Hormizd of which I had
seen a copy, and I found they had not, and that they
had no knowledge of the past history of their house.
Subsequently I asked Mr. Nimrud Rassam, with whom
I visited the monastery, to make further enquiries on
the subject, and the result of his researches are ex-
pressed in a letter written in Syriac, of which I
append the text with an English translation. This
document is of considerable interest, for, leaving out
of consideration the information which it contains, it
illustrates the skill and facility with which educated
Nestorians write Syriac at the present day.
Letter from Mr. NimrtItd Rassam, H. B. M's Vice-
CoNsuL AT Mosul.
"Now therefore it hath appeared right and seemly
"unto us that with an exact and true examination we
"should make known and shew forth concerning the
"generation of the holy man Rabban Hormizd, and
"concerning his time, and concerning the customs
"which are observed in his Monastery at this present
"time, to all those who approach [the investigation
"of] history.
"Now after this [man] Rabban had been thoroughly
"trained in the Holy Scriptures [in] the house of his
"parents in Shiraz, and had arrived at the age of
"twenty years, he made up his mind to die unto the
PREFACE. XXV
"world in order that he might live unto Christ. And
"he was directed by the protecting care of Divine
"Providence, and arrived at and entered into the
"Monastery of Rabban Bar- Idta, and he became a
"monk therein for a space of nine and thirty years.
"At this time a war broke out between Phocas, the
"king of the Greeks, and Chosroes, the king of the
"Persians, in the year of the Greeks nine hundred
"and eighteen, which is the year six hundred and
"seven of our Redeemer, according to that which the
"History of Bar -'Idta sheweth us. Now Rabban Hor-
"mizd was as yet in the Monastery of Rabban Bar-
"'Idta. And after these things he departed [from that
'^Monastery] in the company of six brethren to the
''Monastery of Mar Abhraham, that is, the Monastery
"of Risha, wherein he remained seven years. And
"from here also, through a divine revelation, he de-
"parted to the mountain of B^th 'Edhrai, and he
"dwelt alone there in a cave on the eastern side of
"Al-K6sh, the village of Nahum the Prophet. And
"in Rabban H6rmizd was fulfilled the revelation which
"came to Mir Mikha, one of the two and seventy
"disciples of Mar Awgin who, before his death, when
"he was comforting and encouragitig the people of
"his village Al-Kosh, made a revelation unto them,
"saying, 'God is about to send unto you a great and
"'mighty eagle, and he shall make his nest in this
"'your Mountain, and he shall beget many young
XXVI PREFACE.
'*ones;' and this thing actually came to pass, and
*[the words were] fulfilled in Rabban Hormizd, the
*holy man. In his lifetime he built his monastery,
*and the brethren gathered together unto him, [and
'became] his young ones. And his monastery was
'consecrated by Mar Tiimarsa, the Catholicus and
'Patriarch. And he remained in this monastery two
'and twenty years, and Christ wrought by his hands
'mighty deeds and miracles ; and, after his death, in
'like manner also very many healings were performed
'for the sick folk who thronged to his monastery,
'and who took refuge in faith in the place w^here his
'bones were laid, and from that time onwards, year
'by year, the believing folk gathered together from
'out of all the hamlets, and villages, and cities, and
'kept a festival in his honour, with watching and
'prayer, and with great rejoicing, on the second day
'of the third week [after] the Festival of the Resur-
'rection ; and they kept another festival of comme-
'moration on the first day of Ilol, and they performed
'in full the service of prayer according to the special
'order of service which had been duly drawn up for
'his commemoration. And afterwards, little by little,
'certain other hymns {or, versicles) were added unto
'the order of service which had been set apart for
'him, by Mar 'Amanu'il (Emmanuel), the Metropolitan
'of Beth Garmai, and Mar Sargis (Sergius) of Adhor-
'baijan, and Mar Isho'-yahbh of Arbil, and George
PREFACE. XXVII
"Warda, and Rabban Adham of 'Akra. And the be-
* Sieving men prayed according to this order of service,
**and they kept the watch of his festival and also of
"his commemoration in his monastery, and in all the
"churches in the country round about, until the time
"of the Patriarch Mar Awdu, when the East began
"to perform service to the West. From this time for-
"ward the vigil of Rabban H6rmizd began to be dis-
"continued and to pass into oblivion, and his festival
"languished, and his possessions diminished. And as
"regards his children, they first of all changed garden
"grapes into wild grapes, and among them were those
"who clave to him with their lips, but who cursed him
"in their hearts, and there were some who esteemed
"the honour of their spiritual father as nakedness,
"and who treated him lightly ; and if a man were to
"liken them unto those of the sons of Ham [sic] [who
"mocked their father] they would not be in any way
"worthy of blame, and the understanding of every
"rational being must condemn these men who were
"afflicted with [such] lasting levity. And his sons did
"not keep in remembrance the words of the wise man
"who proclaimed, saying, *The honour of a man is
"the honour of his father', and they did not even
"dare to keep in remembrance the title of Rabban
"Hormizd, for instead of 'Rabban', they gave him
"the title of 'Sahda' (/. ^., Martyr), for which there are
"no grounds whatsoever in the world, inasmuch as
XXVIII PREFACE.
*no man hath either seen or heard that there was a
^martyr of this name ; and mixing words and stringing
'phrases together they changed the name *H6rmizd'
'into *Adhor Hormizd', and transformed 'Rabban' in-
*to 'SahdS,', and thus they taught [concerning him].
*And the dwellers in his monastery abandoned the
'order of his service of prayer and vigil, and the
'monks of his house pray the prayer of commemoration
'for Mar Pethion, and Adhor Hormizd, and Anahidh,
'and in this way, little by little, the monks and all
'the believing men of country districts and of cities
'have brought to an end his vigil and commemora-
*tion in our own time. These things are sufficient to
'make manifest the truth which hath been asked for,
'and the lengthy matters which would give labour
'[to me to write and thee to read] are [here] made
'very short. Since therefore we have made known
'that sufficient [hath been said] about these things,
'let us incline the ear and hearken unto the narrative
'of the History of Rabban Hormizd.
Your humble friend
Nemr6d Rassam,
Written at M3.wsel, on
the XXIInd of Khaztrin,
in the year MDCCCCI of our Lord.
PREFACE. XXIX
QoAf^C ftuttSlf^ 1&UB0:99 f^iftCKL39 C^isAsO f^lftlX. f<SaMll
c^cD ^ia coisoo^ja ^iT^nimmo:! r^^^ A^o coi3\ A^c
.liao .rcV»tTTn\ rc&jJ.l A\*n r<saLA ^osoil cnii^.ta >fiP
•.^jc^c ^^^ rtSlz^l f^j^oo ft;.iMjb* coa r^ococ .f^^.i^
^1 ca=>i:i f^ocD coiftia Aa^i.!^ iVasniocn ^i ocdo .f^i^.i^
f^ixz* rdijf^ iuoia coi >lx. ^i ^cd lixa .1^1^.1^ ia
coi >lx. f<*cn\f^ rr^li\\^ .na ao^ rc^iCD p9C .coa i&\^
•111 Kl&iBO »i90 rtlZft.Tn\ f^ocm rtlui^ >i9oi\z.r^ .iVasoiocD
XXX PREFACE.
rtSlAciui f^^isOO^ »T:99 p9 CoisnO^ JL.la^f^O .»CDa^^l&
.1^ *.^^1^0 ^iflO^ ft^ilT. ftllCD f^isnO^A li\&C .QCU^ift^S^
Af^ .sc^ ^CDO .(^(^o^f^o filial $cooSurCs r^k»xi:sn i^uio
*.rt&joi3 f^.irtl^ coi ^.*in^o rt^L'jQVcKLsa ^ULlA^oo f^iulj».T:no
rellL.i rtsxiSk^ rt\^^ r^^sssm^hx ^iii\^ .1^ .AoLr^.!
^cnl^ao iuA coiftia cnii^ccio oxirc^i r^ioaz.c r^&xzsaz.^
.SUtoCL^ »T.9Q (<:^iftl!^l coiavk r^99.i^ .oculOo.! f^^T^
PREFACE. XXXI
*.f<nn>*n.i (<aa&M> iObpoX »CDOia ^cii^ rcAc .Ai\ryii c^oco
cQs > .f^icofiD iuf^i .\ ■yiT.c f^u> 1*^ •xif^ c^o .f<an\\^
\CDT?yiciv.i »CDOi»i QnnT. ODlcnubO cd^oI ^i rdaa^^o .^i&i^a
caii^oia col cox* \ii\=> lixa ^coc .coiftii iti^Mjb* ^^sn
Qcuiooi f<i3aftCKL39 _ ocn iAc ft; VI _ coc a '.^laia a\\y->
iuf^l p9 Atvxi .^iifiQ& f^iui&a rcdso^ AuXxaen r^ix^lc^o
rd
1^ .IVasniOCD ^1
1
rtdft
U90 . aMna?yi
XXXII PREFACE.
Passing now to the Life of Bar-'Idta, of which the
Syriac text and an English translation thereof are
given in the present work, it may be noted that it
supplies a great deal of information which is new
about the ecclesiastical geography of the province of
Marga. The manuscript from which the Syriac text
was copied was in a good state of preservation, and
was written in the Xllth or Xlllth century ; its pos-
sessor valued it very highly, but at his death his
library was scattered and the whereabouts of many
manuscripts have not been traced. The Life was writ-
ten by Abraham, a priest, at the command of 'Abhd-
Isho^ Metropolitan of Adiabene, and is based upon
that which was written by Mar John, a disciple of
Bar-ldta, who flourished about A. D. 660. From it
we learn that Bar-'Idta was born at Raspa, or Ru-
sapa, a village on the Euphrates ; his parents were
Christians, but dying when their son was a child the
boy was brought up by his sister Hanah-lsho', who
was ten years older than he was, and who was a
very religious and charitable woman. She first went
to Nisibis, where she put her brother to school, and
then became a nun in one of the convents in the
neighbourhood. Bar-'Idta learned to read and write
easily, and a fine memory enabled him to learn the
Psalms and several other metrical compositions by
heart ; he became a monk at the age of twenty-
three and lived with the brethren under Mar Abra-
PREFACE. XXXIII
ham, who seems to have succeeded Narses as head
of the College of Nisibis about A. D. 508. Bar-ldta
possessed a fine voice, and was very popular among
his brethren, and when it was his turn to read the
service "his voice would drive away sleep from their
eyes'*. When he had remained for thirty years at
Nisibis, he was moved to go forth to the province
of Marga, where he founded his famous monastery,
A. Gr. 873 = A. D. 562. His monks were at first ten
in number, but subsequently they became very nu-
merous ; he worked many miracles and was greatly
beloved by all who came in contact with him. He
was born about A. D. 509, and died about A. D. 612,
aged one hundred and three years.
The contrast between the lives of Hormizd and
Bar-*Idta is very striking, and the Syriac texts prove
that whilst the latter was well educated, from a Nes-
torian point of view, and tolerant and gracious in
his dealings with men, the latter was a man of strictly
limited intellectual attainments, but endowed to the
full with all the religious enthusiasm and mysticism
which are characteristic of a deeply spiritual nature
that has been developed by excessive fasting and
prayer, and by the abstinence, and self-denial, and
nakedness, and voluntary poverty which were inse-
parably connected with the stern rigour of a solitary
life in the mountains. The biographers of Hormizd
and Bar-'Idta have described the lives of their masters
XXXIV PREFACE.
with both affection and care, and, though they nar-
rate in connexion therewith a number of facts which
can only have existed in their imaginations, they have
left behind them valuable records of two of the most
remarkable Nestorians who ever lived.
E. A. WALLIS BUDGE.
London.
August 15 th, 1902.
Content^.
PAOB
I. The Life of Rabban H6RMizD.
Chapter I. The Author's Preface, a discourse on
THE VALUE AND IMPORTANCE OF PRESERVING THE ME-
MORIALS OF HOLY MEN, AND A COMPARISON OF RABBAN
h6rMIZD WITH THE SAINTS OF OLD I— 12
Chapter II. concerning the birthplace of rabban
H6RMtZD, HIS PARENTS AND EDUCATION, HIS DECISION TO
BECOME A MONK, THE VISION WHICH HE SAW IN WHICH
AN ANGEL GIVES HIM A CROWN OF FINE GOLD, AND HIS
DEPARTURE FOR JERUSALEM l3— 17
Chapter III. concerning his arrival m mAwsel (mAwsil,
THE MODERN m6§UL, OR NINEVEH), HIS MEETING WITH
THREE OF RABBAN BAR.*IDTA'S MONKS IN THE CHURCH OF
bAtH hAlA, and HIS DECISION TO BECOME A MONK IN THE
MONASTERY OF THIS HOLY MAN I?— IQ
Chapter IV, concerning his arrival at the monas-
tery OF RABBAN BAR-'IDTA IN MARGA, HIS RECEPTION OF
THE TONSURE, HIS STERN LIFE OF ABSTINENCE AND SELF-
DENIAL, HIS SPIRITUAL POWERS AND GREAT HUAHLITY, THE
VISIT OF THE DEVIL TO HIM, AND HIS TEMPTATIONS BY
DEVILS 19— 3l
Chapter V. on the restoration to life of the young
MAN WHO WAS VEXED BY A DEVIL 3l— 45
Chapter VI. concerning the cures wrought by RAB-
BAN H6RMfZD, THE RAISING TO LIFE OF THE YOUNG MAN,
c*
XXXVI CONTENTS.
PAGE
THE CONFESSION OF THE DEVIL, THE ANGER OF SATAN, THE
TEMPTATIONS BY FIENDS, ETC 45—64
Chapter VIL how rabban h6rm!zd turned water into
OLIVE OIL, AND RELEASED TWHINTY-SEVEN PRISONERS FROM
THE PRISON OF THE GOVERNOR, AND HOW mAr SYLVANUS.
BISHOP OF KARDO, VISITED THE MONASTERY OF RABBAN
BAR-'IDTA. how RABBAN h6rm1zD LEFT THAT MONASTERY
WITH RABBAN ABRAHAM 64— -77
Chapter VIII. how rabban H6RMizD went to the mon-
astery OF rIsHA, and CONCERNING THE CURES WHICH
HE WROUGHT ; THE STORY OF THE YOUNG MAN OF bXlADH
WHO WAS CURED OF BLINDNESS; AND OF THE YOUNG MAN
WHO HAD BEEN BITl'EN BY A MAD DOG ; AND OF THE LE-
PROUS WOMAN FROM mAw§EL; AND OF THE SHEPHERD WHO
ATE POISONED FOOD AND DIED, AND WAS RAISED TO LIFE
AGAIN; AND HOW RABBAN HORMIzD WENT TO B^TH 'EDHRAI 78—85
Chapter IX. rabban h6rm1zd and the people of al-
k6sH, the CONSECRATION OF THE CHURCH AT ARSHAM,
HOW RABBAN RAISED TO LIFE A YOUNG MAN W^HO HAD
DIED ON THE WAY FROM B^TH k6pA, AND HOW THE MONKS
OF THE JACOBITE MONASTERY OF BEZkIn HATED RABBAN.
HOW TEN MONKS FROM THE MONASTERY OF BEZkIn FELL
UPON RABBAN AND BEAT HIM NEARLY TO DEATH 85— 90
Chapter X. the story of the murder of the harlot of
BEZKIn, AND HOW RABBAN RAISED HER UP FROM THE DEAD
TO DECLARE HER MURDERERS, AND HOW HE MADE HER BABY
TO SPEAK AND SAY WHO HIS FATHER WAS IN THE PRESENCE
OF THE GOVERNOR OF mAwSEL QO— 97
Chapter XI. how snAintN the son of the governor of
mAwSEL was healed of HIS DISEASE, HOW THE JACOBITES
OF BEZ^cfN TRIED TO LEAD THE GOVERNOR ASTRAY, AND
HOW RABBAN DECLARED THE SUPERIOR POWER OF NKSTO-
RIAN BAPTISM g7_I03
Chapter XII. the story of the miracle AVHICH he
WROUGHT IN THE MATfEK OF THE BAPTISM OF THE GOV-
ernor and his son 104—106
Chapter XIII. how rabban shi:\vf<:d kindnf.ss to mkn
CONTENTS. XXXVII
A PAGE
WHO HAD COME TO MURDER HIM FROM BEZKIN, AND HOW
IT HAD NO EFFECT ON THEM I06— IO9
Chapter XIV. how the monks of bezk^n went to the
IDOL IN THE MONASTERY OF MATTAI, AND HOW, BY MAGICAL
MEANS, THEY STOLE AWAY THE GOVERNOR'S SENSES, AND
HOW HE WENT TO VISIT THE MONKS IN THE MONASTERY OF
BEZKIN 109— Il3
Chapter XV. the story of the destruction of the MON-
ASTER Y OF BEZ^tN AND HOW IT WAS PLUNDERED BY THE
MONKS OF mAr AIT-ALLAhA AND BY THE VILLAGERS ROUND
ABOUT, HOW 't^^BE THE GOVERNOR TOOK UP HIS ABODE AT
AL-K6sH, IN THE HOUSE OF THE DEACON GABRIEL, AND HOW
THE MONKS OF mAr AIT-ALLAha BEGAN TO BUILD A CHURCH
FOR RABBAN II4— 116
Chapter XVI. how the building of the monastery of
RABBAN H6RMfZD WAS BEGUN NEAR AL-k6sH, AND HOW
RABBAN H6RMfZD WENT TO THE MONASTERY OF mAr MAT-
TAI, AND STOLE THE IDOL FROM THE SHRINE THERE .... I17— 122
Chapter XVII. how the worship of idols grew and
SPREAD IN MESOPOTAMIA THROUGH THE TEACHING OF A CER-
TAIN SORCERESS IN EGYPT, HOW RABBAN SHEWED GABRIEL
THE IDOL WHICH HE HAD TAKEN FROM THE MONASTERY OF
mAr MATTAI, how the DEVIL CRIED OUT BEFORE RABBAN IN
THE PRESENCE OF HIS DISCIPLES, AND HOW GABRIEL SHEWED
THE IDOL TO THE VILLAGERS ROUND ABOUT 122—125
Chapter XVIII. how TtrMARsA ii. the patriarch and ca-
THOLICUS CAME AND CONSECRATED THE MONASTERY OF RAB-
BAN, AND HOW HE EXEMPTED IT FROM THE JURISDICTION OF
EVERY ECCLESIASTICAL DIGNITARY EXCEPT THE PATRIARCH 125— 1 32
Chapter XIX. how kh6dAhw! gave a gift of money
UNTO THE CATHOLICUS T()mArsA II l32 — 133
Chapter XX. how twenty JACOBITES were drowned IN
THE TIGRIS THROUGH THE CAPSIZING OF THE FERRY- BOAT
OF PlTHt6N 134— 138
Chapter XXI. how rabban w^ent to the monastery of
mAr MATTAI and destroyed the books OF JACOBITE DOC-
trine contained therein i38— 141
XXXVIII CONTENTS.
.^ ^— -.-p. -w- PAGE
Chapter XXII. how RABBAN triumphed over IGNATIUS
THE sorcerer, HOW IGNATIUS QUARRELLED WITH HIS DE-
VIL, AND HOW HE WORKED UPON THE MIND OF THE GO-
VERNOR OF mAwSEL through HIS SORCERIES I41— 145
Chapter XXIII. how ignatius came to the governor
AND MADE HIM HOSTILE TO ILABBAN, HOW IGNATIUS PRE-
TENDED TO BE ABLE TO HEAL THE SON OF *ALI THE GOVERN-
OR AND COULD NOT DO SO, HOW 'ALI SENT TO FETCH RABBAN
FROM AL-k6sH, how RABBAN CROSSED OVER THE TIGRIS BY
WALKING ON THE WATER, HOW HAVING SHEWN HIS POWER
OVER THE DEVILS OF IGNATIUS HE CAUSED HIM TO DIE A
TERRIBLE DEATH I46— 154
Chapter XXIV. the last avords of rabban hOrmIzd,
HIS DEATH AND BURIAL 154 — 160
11. The Life of Rabban Bar-Idta.
PAGB
1. THE AUTHOR'S DECLARATION OF HIS BELIEF AND THE DOC-
TRINE OF THE TRINITY l63
2. THE AUTHOR'S PREFACE, DESCRIBING HOW THE LIFE OF RAB-
BAN BAR-'IDTA CABIE TO BE WRITTEN 1 64
3. THE LIFE OF RABBAN BAR-'IDTA, HIS BIRTHPLACE AND THE
POSITION OF HIS PARENTS IN THE WORLD, HIS SISTER ^AnAh-
1sh6*, he GOES TO NISIBIS, HIS EDUCATION, HIS LIFE IN THE
GREAT MONASTERY, HIS LIFE IN A SEPARATE CELL, HIS
FRIENDSHIP WITH mAr ABRAHAM, HIS KNOWLEDGE OF THE
SCRIPTURES AND OF THE WORKS OF ABbA ISAIAH, ABbA
MARK, mAr EVAGRIUS, GREGORY OF NAZIENZENUS, PALLA-
DIUS, BASIL, NESTORIUS, AND OTHERS, HIS DEPARTURE FROM
THE GREAT MONASTERY AT NISIBIS 167
I. RABBAN BAR-'IDtA LEAVES NISIBIS FOR MARGA AFTER A
SPIRITED ADDRESS BY mAr ABRAHAM, HIS FAREWELL TO
HIS SISTER, HIS MEETING WITH mAr !sh6«-z6khA 182
n. BAR-TDtA arrives at BfeTH RASTAK, HE IS BLESSED BY
STEPHEN THE ABBOT OF THE MONASTERY OF R^SHA, WHO
FORETELLS WHERE RABBAN SHALL BUILD HIS MONASTERY,
zADHAN-PARRt^KH AND HIS SICK SON, THE ARRIVAL AT THE
SITE FOR THE MONASTERY, THE HELP RENDERED BY mAr
JOSEPH AND NINE MONKS FROM THE MONASTERY OF TABHyA,
THE MEASURING OF THE SITE FOR THE TEMPLE, AND THE
FOUNDING OF THE MONASTERY OF RABBAN BAR - ^DTA A.
GR. 873 191
XL CONTENTS.
PAGE
HI. THE STORY OF mSbhArAKH AND THE CAMEL, AND OF THE
MIRACLE WROUGHT BY RABBAN 200
IV. THE DEATH OF mAr JOSEPH, RABBAN'S SISTER, HAVING
FOUNDED A NUNNERY TO THE HONOUR OF PAMBROnIya,
DIES AGED 83 YEARS 202
V. THE STORY OF isH6*.SABHRAN FROM THE MONASTERY OF
mAr MATTAI 2o3
VI. RABBAN RESTORES THE SIGHT OF THE SON OF !sh6* APRf . 2o6
VII. RABBAN EXPELS A DEVIL FROM THE SON OF zAdhAN-PAR-
RUKH 208
VIII. RABBAN'S VIEWS ON ASCETICISM 209
IX. RABBAN AND mAr bAbHAI SET DOWN THE NESTORIAN
FAITH IN WRTTING FOR KHUSRAU, KING OF PERSIA .... 211
X. THE STORY OF BISHOP YAZDPANAh, WHO SINNED 212
XL THE STORY OF THE DRIVING OF THE DEVILS OUT FROM
MALB#.D*S HOUSE 214
XII. THE INCREASE IN THE NUMBER OF MONKS IN RABBAN'S
MONASTERY 2X6
XIII. THE DEATH OF BfiRIKH-fSHd' ^l^
XIV. THE STORY OF MATTHEW OF B^TH GARMAI AND THE EN-
CHANTED WELL 218
XV. THE STORY OF YAZdAdH AND THE BLIND WOMAN . 219
XVI. THE STORY OF T^RIS-fSHd* AND THE SOLDIER 219
XVII. THE STORY OF DADH-fSH6* WHO PLAYED WITH LIONS . . 220
XVIII. THE STORY OF ZAKHAI AND THE SICK WOMAN 222
XIX. THE STORY OF nIsanAyA AND THE LOCUSTS 223
XX. RABBAN BAR.'IDTA AND mAr ABhA, BISHOP OF NINEVEH . 224
XXL OF THE RETURN OF mAr ABHA FROM HIS JOURNEY WITH
KHUSRAU 225
XX n. THE STORY OF THE GREAT FAMINE WHICH TOOK PLACE IN
THE DAYS OF PATRIARCH 1sh6*-YAHBH I. A. D. 580-595 ... 227
XXIII. THE STORY OF THE DISPERSAL OF THE MONKS FROM B^TH
'ABHfe 232
XXIV. BAR.'IDtA ADMONISHES SAHDONA 235
XXV. BAR-«IDTA warns iSH6«-SABHRAN, THE ARCHIMANDRITE
OF mAr MATTAI, OF CO^HNG EVILS, AND CONCERNING
CONTENTS. XLI
PAOB
THE DESTRUCTION OF HIS MONASTERY, AND CONCERN-
ING THE ORTHODOXY OF MARgA 236
XXVI, ZAKhAi (NAnA) and HIS TWELVE DEVILS 24 1
XXVII. THE DISGRACE OF nAnA, AND THE EXPOSURE OF THE
VIEWS OF ZAKHAi, the FOLLOWER OF SEVERUS .... 242
xxvni. devils appear to rabban through the agency of
zakhAi 244
XXIX. THE STORY OF BARSAhDI^ AND HIS BOOKS, AND OF
THE VEIL FROM THE MONASTERY OF ADDdNA, AND OF
THE VISION WHICH mAr y6zaDhAk SAW 245
XXX. OF THE PROPHETIC VISIONS OF RABBAN BAR-*IDTA ... 25 1
XXXI. RABBAN H6RMfZD AND RABBAN MAr y6zADHAk . . . 256
XXXII. THE COMING OF SERGIUS INTO THE MONASTERY .... 256
XXXIII. THE STORY OF THE SNAKE AND THE WOODCUTTER . . 257
XXXIV. MALBAdS MOTHER IS CURED OF HER SICKNESS .... 259
xxxv. rabban heals a dropsical woman 260
xxxvi. the story of the jewish tailor who became con-
verted to nestorianism 261
xxxvii. rabban causes a woman to have three sons . . . 262
xxxviii. the story of job of the village of beth kar-
tEwAyA 263
xxxix. the story of emmanuel the deacon and the lust-
ful woman 265
xl. how the step -mother of gaws-lshd' tried to
poison him 267
xli. the story of the woman who was possessed of a
DEVIL 268
XLII. RABBAN STRAIGHTENS THE TWISTED FEET OF A YOUNG
MAN 270
xliii. rabban drives a devil out from a bride 27 1
xliv. rabban drives a devil out from a woman of bar-
shirA 273
• xlv. rabban stays a plague among the sheep 273
XLVI. RABBAN GIVES YAZdIn A SON AND HEIR 274
XL VII. THE STORY OF THE SINFUL VIRGIN 275
XLVIII. RABBAN HEALS ONE OF THE BRETHREN WHO WAS SICK 276
XLIX. THE STORY OF THE STOLEN BULL 277
XLII CONTENTS.
PAGE
L. HOW RABBAN CAST OUT A DEVIL, AND HOW THAT DEVIL
WENT INTO HIS CELL AND BROKE HIS STOOL AND SMASH-
ED HIS WATERPOT, AND POURED THE CONTENTS OF HIS
INK JAR UPON THE PAPER ON WHICH HE WAS WRITING - 279
LI. HOW A MAGIAN WHO PERSECUTED A NESTORIAN MAIDEN
FELL WITH HIS HORSE INTO THE RIVER zAbH AND WAS
DROWNED 280
LII. HOW RABBAN TURNED A SKIN OF WATER INTO WINE ... 28 1
LIII. HOW RABBAN PROPHESIED THAT HAIL, DROUGHT, AND
MILDEW SHOULD COME UPON THE CROPS OF THE VILLAGE
OF ^ARBATH NESPA BECAUSE ITS INHABITANTS HAD TURN-
ED ASIDE TO THE DOCTRINE OF ZAKHAi, AND HOW THESE
THINGS ACTUALLY CAME TO PASS 282
LIV. HOW RABBAN'S CROSS KEPT ERROR OUT OF A VILLAGE . . 284
LV. THE STORY OF THE MONK AND THE LION 285
LVI. THE STORY OF THE SICK MULE 286
LVII. HOW A MONK WAS CURED OF THE LUST OF THE FLESH . . 288
LVIII. THE STORY OF THE BROTHER WHO WAS CURED OF THE
GOUT 289
LIX. HOW THE WATER FROM RABBANS'S WELL KEPT AWAY
DEATH 291
LX. HOW RABBAN KEPT AWAY THE WOLVES IN MARGA .... 29I
LXI. THE STORY OF THE NEWLY-MARRIED COUPLE 292
LXn. THE PERIODS OF RABBAN BAR-*IDtA'S LIFE 294
LXIU. RABBAN BAR-'IDTA'S EXHORTATIONS TO HIS MONKS .... 295
LXIV. THE DEATH OF RABBAN BAR-'IDTA 297
COLOPHONS 1-4 304
I
I
r
»
\
THE HISTORY OF THE DIVINE LABOURS AND OF THE
MARVELLOUS ACTS OF RABBAN HORmIzD, WHICH WAS
COMPOSED BY THE PIOUS MAN OF GOD, RABBAN MAR SIMON,
THE DISCIPLE OF RABBA MAR YOZADHAK.
[Page 3] 25y Zijy power, <I> our ILor& 3^fu6 €l)vi% we write Foi. i a
ttK /)iflory of tl^e bivint labour^/ anb of tt^e mart)eUou6
acte^ of ^abban Wl3r /)drmt5&/ tt^e anchorite anb tlyc fol&ier
of rigt^teouonefe, wt^ic^ wae compofe& by t^e pioue man of
(Sob, Jlabban trrSr ©imon, tt^e Mectple of ^abba tTT^r
3?05aM7af. tTTay t^ie prayer t^elp ue! 2Jmen,
Chapter I.
Xt^e 2Jutt7or'6 Preface.
The gardener who hath many storehouses of plants
in the ground [setteth forth in his garden] the plants
which are beautiful to the sight and delightful to look
' A summary of the chief facts in the life of Rabban Hormizd will
be found in my £ook of Governors, vol. i, p. CLVII ff. (London 1893).
^ Besides the poetical life of Rabban Hormizd which is given in
English at the end of this volume, a poem was composed in his hon-
our by *Ammanuer, Bishop of Beth Garmai (who died A. D. 1080).
The text has been published by Gabriel Cardahi, Liher Thesauri de
arte poetica Syrorumy p. 142 (Rome 1875), and a German translation of
it by Prof. G. Hoffmann is in his Auszuge aus Syrtschen Akten Persischer
Mdrtyrer, p. 19. It is rightly described by this scholar as "eine ebenso
freche wie plumpe Falschung der Stiftungsgeschichte" (see p. 180).
Cardahi also published in his work, an encomium on Rabban Hormizd
by Adham of 'Aqra in Marga, see also Duval, La Littirature Syriaque
(being vol. 11 of Anciennes Literatures Chretiennes, Paris 1899), p. 217.
For the small hymn and encomium on Rabban Hormizd by Mar Abha
and Sabhr-tsho* see Assemani, B. O., III. i, p. 284, Nos. VI and IX.
3 Pers. >}^j^i Chaldee ranln.
I*
THE LIFE OF RABBAN HORMlZD.
Upon ; and it is meet that every man should look with
the eye of understanding upon the beautiful things
[written in this book] which appeal to the reason,
that is to say, the struggles of the contending[s] of
Foi. I b the perfect men and | of the divine athletes who have
for generation after generation triumphed gloriously,
and who have become a light in the earth, and a
mirror in the inhabited world. And from them he
should draw, as from a fountain from which divine
beauties flow in overwhelming abundance, the spiritual
excellences, even in the smallest measure, which will
nourish b6th the body and the soul. Then shall he
be "like unto the tree which is planted by the water-
brooks,' whereof the fruit is meet for food, and the
leaves for healing",' and in this wise shall the things
which are spoken of assume visible forms unto him,
and they shall be found to be possessions which can
indeed be acquired, and the soul shall long for them
with fervent love, and they shall incite those who be-
hold them to desire them with an exceedingly great
desire. For the keeping in remembrance of the histo-
ries of men who have led lives of ascetic excellence
is merchandize of no small [value], provided that they
have been handed down in tradition by those who are
well ac(iuainted with them, and who believe in them.-^
Now the keeping in remembrance of the histories which
carry edification* with them [Page 4] moves the soul to
' Ps. I. 3.
2 Rev. XXII. 2.
^ Literally, "when in faith they are handed on*'.
"* /. e., which edify tlieir readers from an ascetic point of view. In
this work r^0\O10U5fl usually means ascetic excellence.
THE IMPORTANXE OF LIVES OF HOLY MEN. 5
the memory of works of excellence, provided that his-
tories of the kind which I shall now narrate have
been set down in writing, for unless they be written
down it is impossible that [any] benefit shall flow from
them unto those who hearken unto them. Moreover,
the lapse of time,' and the forgetfulness | of the mat- Foi. 2d
ters ^ thereof, I mean to say old age, and death, which
itself doth make histories which give edification to pass
away, obscure and take away from the mind the power
to hold them in remembrance. Now it is a great gift
for a man to be strenuous in setting down in writing
the divine deeds and conversations^ of holy men, be-
cause then they can never be delivered over unto
error and oblivion,* and because the acts and deeds
which our holy fathers performed in the course of their
sojourning in this world were fair and beautiful, and
because it is for the benefit of the Church of Christ
that the victories of the mighty men who have fought
in wars of the spirit and understanding should be
written down. And moreover, we must not omit to
write down the accounts of the acts, and deeds, and
lives of those men who, whilst living in a mortal and
passible body, made manifest impassibility; and who,
though possessing a nature which was prone to error
and which had been formed by the waters of pas-
sions, strove to emulate the acts, and deeds, and lives
of divine beings. For if we were to hide the glorious
^ Literally, "in the length of time".
^ /. e,f the things which happen during the lapse of many years.
* f^iaCCI means everything which concerns the habits, dress, con-
versation, and rules of the monastic life.
^ L e,f the state of being forgotten.
THE LIFE OF RABBAN HORMlZD.
triumphs of this holy father, this blessed man Rabban
M^r H6rmizd, we should merit punishment from his
Lord, and he to whom the keeping in remembrance
of his marvellous contents, and the honouring of the
Foi 2 b divine labours of this | strenuous athlete of Christ,
by setting them down in writing, would be bound by
a curse. And the humility of the blessed man, and the
sureness of his faith, and the true light of his soul,
which illumineth the understanding and enableth it, by
means of the mystery of its hidden nature to gaze
upon the things which are hidden and cannot be
examined into, these things, I say, by reason of the
excellence' of his divine labours, yield in season and
out of season the sweet nourishment of the light
which is beyond compare. And the place of his en-
joyment is in that of the hosts of light, the children
of the Palace of the innermost Holy of Holies, wherein
[Page 5] we ascribe holiness to the Most High in the
form of the Trinity, Who is eternally hidden from the
generations and peoples of the children of men. Who
is Very Light of Very Light, and Who is beyond the
seasons of Time and the divisions thereof. But He
revealed Himself in the flesh in the last times, with
a body and with a soul, and He made both celestial
and terrestrial beings to marvel [thereat] and to be
stupefied with amazement ; and by His submissive
obedience and by His humility He exalted our con-
temptible dust to the mighty height of the honour of
His Majesty. He is the Self- existent and hidden Be-
ing, Who is eternally and everlastingly self-existent,
^ Literally, "prosperity".
CHRIST ARRAYED HIMSELF IN THE GARB OF HUMILITY. 7
and no limit can be ascribed' unto His self-existence
by living beings, that is to say, by those who belong
to the Nine Classes of Angels," | and by those who FoI. 3 a
belong to the race of terrestrial^ beings. Now, when
by reason of His love towards us [our] Physician
wished to give life unto our deadness,* and to direct
aright our course of error, and to lighten our dark-
ness. He arrayed Himself in the garb of humility,
and gave life unto the deadness of our race through
the Man Jesus Christ. And through His life-giving
commandments He guided us into the path of light
of His glorious mansions, saying, "Take My yoke
"upon you, and learn of Me, for I am lowly and
"humble in My heart, and ye shall find rest for your
"souls; for My yoke is pleasant, and My burden is
"light ;"^ and, "on whom shall I look, and in whom
"shall I dwell, except the lowly and humble man who
"trembleth at My word?"^ For humility and lowliness
are the armour against all evil spirits, and this our
^ The general meaning is that God is independent of all consi-
derations of time and that neither aeons nor moments can be em-
ployed in formulating the length or duration of His existence.
^ The Angels consist of Nine Classes and three orders, upper,
middle, and lower. The upper order is composed of Cherubim,
Seraphim, and Thrones; these are called ''priests'*, "chief priests",
and "bearers of God's throne". The middle order is composed of
Lords^ Powers, and Rulers, and the lower order consists of Princi-
palities, Archangels, and Angels. A description of the functions of
these nine classes is given by Solomon of al-Basra: see my Book
of the Bee, p. 9.
^ Literally, "inferior race".
* Or, to vivify our mortality.
' See St. Matthew XI. 29, 3o.
6 Isaiah LXVI. 2.
8 THE LIFE OF RABBAN HORMtZD.
Lord depicted in His own Person. He took a napkin,
He girded it about His loins, and He began to wash
the feet of His disciples, and to wipe [them] with
the napkin which was girded about His loins; thus
did that lofty and exalted Prince abase Himself, and
the Lord of the Rulers and Governors * who were in
the heavens bent and brought down to this state of
Foi. 3 b abasement His exalted head ; | by the stripping of the
body of His manhood He exposed Himself unto the
Rulers and Governors, and He put them to shame in
His own Person openly, [as if He would say] *'For
"I have given this example unto you, [Page 6] so that
"ye may do [unto others] even as I have done unto
"you, for there is no servant who is greater than his
"lord, and no apostle who is greater than he that
"sent him; and through this armour of humility ye
"shall subdue all rebellious strongholds," according to
the word of the Gospel of the divine Paul, who
saith, "The armour of our service^ is not of the flesh,
"but of the power of God, and therewith we shall
"subdue rebellious strongholds, and overthrow^ evil
"thoughts and every high thing which shall be raised
"up against the knowledge of God."* And the holy
Apostle saith, ^ "Who shall separate me from the love
"of God which is in our Lord Jesus Christ? [Shall]
"tribulation, or persecution, or imprisonment, or fa-
"mine, or nakedness, or danger, or the sword? As
' I, e.f two of the Nine Classes of the Angels,
2 Or, "fighting".
^ /. £,, throw down and cover over,
* 2 Corinthians X, 4, 5.
^ Romans VIII. 35 — 39.
THE VIRTUE OF HUMILIATION.
"it is written, For thy sake we die every day, and
"we are accounted as sheep for food;* but in all
"these things we gain the victory through Him that
"hath loved us. | For I am persuaded, that neither Foi. 4 ti
"death, nor life, nor Angels, nor Principalities, nor
"Powers,^ nor things which now exist or shall come
"into being, nor height, nor depth, nor any other crea-
"ture, shall be able to separate me from the love of
"God which is in our Lord Jesus Christ." This is the
glorious and excellent offspring of humiliation, and
ye must know that it is by this selfsame power of
humility that ye shall be able to gird up [your] loins
and your divine souls: and by it ye shall be able to
gird up your pure souls in such wise that they may
become fountains of the humility which breatheth forth
the odour of the glorious marriage of the Son of the
heavenly King, the Lord of the marriage feast. And
moreover, by the oil of loving-kindness the lamps of
your understandings shall burn brightly, and ye shall
become the sons of your Father which is in heaven,
and children of the inheritance of Jesus Christ. What
shall we say then? The Gentiles who never followed^
after the Law [Page 7] have attained * unto the law of
righteousness, but [the children of] Israel, who were
wont to follow after righteousness, never attained unto
the righteousness which cometh of faith,^ | for theyFoi.46
sought to establish the righteousness which cometh of
I Psalm XLIV. 22.
^ /. e,, three of the Nine Classes of the Angels.
^ Literally, *'ran after".
* Literally, "overtaken".
* Or, belief.
lO THE LIFE OF RABBAN HORMtZD.
the Law ; and they did not desire to make themselves
righteous by the faith of Christ but by the works of
the Law which could be made manifest, and thereby
they stumbled grievously ' and fell with a fall which
knew no rising up. For who can stand against the
things which are wrought by God? Or peradventure,
shall the thing which hath been fashioned say unto
Him that fashioned it, "Thou hast not fashioned me
well?" Or [shall it say], "The potter hath no power
over his clay, wherefrom he may fashion some [ves-
sels] for honour, and others for dishonour?*'^
Now therefore it is the custom of the Divine Book
to make mention of the country, and race, and fa-
mily of the perfect and righteous children of men
who in all generations have fulfilled the righteous-
ness of God, even as in the case of Jeremiah the
prophet it saith, "When as yet I had not formed thee
"in the womb I knew thee, and before thou hadst
"gone forth from the belly I sanctified thee, and set
"thee [to be] a prophet to the nations."^ And thus
also was it in the case of the selection of the bless-
ed man Abraham, concerning which Moses the pro-
phet relateth, [saying], "And the Lord said unto
"Abram, Get thee out from the land in which thou
"wast born, and from thy father's house, into a coun-
"try which I will shew thee; and I will make thee
"a great nation, and I will bless and magnify thy
' Literally, "they were tripped up and fell with a fall which was
without rising".
^ Romans IX. 20, 21.
^ Jeremiah I. 5.
HORMlZD THE SPIRITUAL SOLDIER AND MERCHANT. I I
"name." ^ And our Lord, in His holy | Gospel saith Foi. 5 a
unto His blessed Apostles, ''Behold, have I not chosen
"you before the foundations of the world were laid?"^
And that the Lord knoweth those that are His the
Divine Book maketh us to know, and the Apostle Paul
saith, "Those whom He hath called He sanctifieth, and
"those whom He hath sanctified He praiseth, and those
"whom He hath praised He justifieth."^
Now, wonder hath laid hold upon me at this athlete
and glorious* soldier, this most prosperous merchant,^
[Page 8] concerning whose glorious attributes it is laid
upon [my] words to tell the story, and upon [my] writ-
ten letters the depicting of his life, and acts, and
deeds. And that ye may become heirs of his divine
labours ye have commanded me, O chosen brethren
of God and habitations of the Holy Ghost, to des-
cend into the depths of this intellectual sea and to
bring up to you therefrom the pearl which is adorned
with all manner of beauties, that is to say, the his-
tory of the athlete of our victorious King, the fame
of whose triumphs shall be proclaimed throughout cre-
ation among all the generations of the world, whom
God made to triumph, and whose memorial God hath
magnified in His Church for ever.
' Genesis XII. i, 2.
^ Ephesians I. 4.
^ Romans VIII. 3o.
* Literally, "without shame".
^ *<\ a\'^\JI^ = xpaYfi.aTSU'ni^;, and the idea which the writer
wishes to convey is that Rabban Hormizd was a very busy, and
strenuous, and prosperous merchant who trafficked in spiritual wares
of all kinds.
I 2 THE LIFE OF RABBAN HORMIZD.
Foi. 56 Now* Scripture mentioneth the place of his | habi-
tation, and saith, "There was a man in the land of
"Uz whose name was Job,- and he was an upright
"and a righteous man, and a fearer of God, and one
"who had turned aside from evil." And moreover,
concerning Samuel, [it is manifest] that he was a
righteous man, and one worthy of keeping in remem-
brance, and the Book saith, "There was a certain
"man of Rametha dhe-Dhawke,^ of the Mount of
"Ephraim, whose name was HalkS,na [Elkanah*]". We
therefore also desire to speak concerning the life, and
acts, and deeds, of a man who was renowned for his
divine triumphs, not merely as such, but because they
were wrought [as a result] of the gift of the grace
of our Lord. For who is able to tell concerning [all]
the triumphs of him that was arrayed in heavenly
victory? [What any man can tell is nothing more in
proportion] than is the bucketful of water [in com-
parison to] the sea. And moreover, we must declare
concerning his country, and his city, and his nurture
in the fear of God, and the beginning of his dis-
cipleship, and his life of sorrow, and his living in the
monastery,^ and his life and habitation in the moun-
tains, and rocks, and caves of the earth; and also
^ Some lines appear to be omitted from the text here, for the nar-
rative does not run consecutively ; we should expect Job and Samuel
to be mentioned above with Jeremiah and Abraham.
^ See Job I. i.
3 The LXX has I; 'Apixaeatpi lit^a, and the Hebrew D^BIX O^na-ri-lb.
* I Samuel I. i.
^ /. e., the hard life which he led as a coenobite, even before he
went out to live alone.
THE PERSIAN ORIGIN OF HORMtZD. 1 3
concerning his fasting, and his strict abstinence, and
his poverty in dress, and his abnegation, and his as-
ceticism, and his goodness to strangers; and concern-
ing the spiritual endowments [Page g] and gifts which
Christ bestowed upon him because of his divine la-
bours ; and concerning the | great and mighty signs Foi. 6 a
and deeds of wonder which Christ wrought by his
hands; and concerning the exalted gifts of prophecy
and of the knowledge of events before they happened
which were granted unto him by the mercy of God.
And when, by the help of God, and by the prayers
of the blessed man, we draw nigh unto the conclu-
sion of his strife and course, we will make an end
of [this] history which is full of victory and divine
triumphs.
Chapter II.
Concerning l)i6 family axi^ native country, w^ic^ wae ©l^trfis.
Now the family of the blessed man Rabban Hor-
mizd [came] from the country of the Huzaye,' and
belonged to the city of Beth Lafat,^ that is to say,
Shiraz;^ and the parents of the blessed man were
^ /. ^,, Khuzistan, a mountainous country which lies to the north
of the Persian Gulf.
^ Beth Lafat, the tDfcb ^3 of the Talmud (see Hoffmann, Auszuge^
p. 41), the -JTOAi; BTiXaTuaTwv of Procopius, and the LU^ (wrongly for
>li^^o) of Yakut (see Noeldeke, Geschichte der Perser, p. 41). It lay
between Susa Shushtar, and has been identified with the city of Sha-
habadh now in ruins : according to Noeldeke the name means "the
park of Bel" (Bel-abadh).
^ Shiraz lies in a high plain or valley about 20 miles long and
10 miles broad, and is, by road, about 165 miles from the modern
14 THE LIFE OF RABBAN HORMlZD.
Christians, and were firm in the faith. As concerning
the riches of [this] world, which passeth away and
shall be dissolved, they were exceedingly well pro-
vided, and men servants, and maid servants stood
before them and ministered unto them with reverence.
And his parents performed the service of angels with
fasting and with prayer, and they relieved the wants
of the poor and needy, and of those who were in
misery, and they visited those who were in tribula-
tion. Now the name of his father was Joseph, and
that of his mother was Thekla. And when the child
Foi. 6 b had arrived at the age of twelve years | they took
him to school that he might learn the Psalms and be
trained in spiritual doctrine, and when he had re-
mained there learning for six years he could repeat
by heart ' the Psalms and the New Testament, in
which books the young man laboured both by night
and by day. Now when he had completed the years
of his life in that place, and was about twenty years
old, there began to stir in him the natural motions
of the fear of God which were established in the na-
ture of our constitution by God, the Creator of our
nature [Page lo], and these warm desires rose up in
him so frequently- that he was always saying to his
parents, **I will become a monk, and I will prepare
**myself with gladness to serve the Lord according to
**His will." With this thought of the fear of God, and
city of Bushire near the head of the Persian Gulf. Descriptions of
the modern city will be found in the works of Pietro della Valle,
Herbert, Chardin, Ouseley, Ker Porter, Morier and others.
' Literally, **by the mouth".
2 The words |CDOci»f<\ f<!l&CD.
AN ANGEL APPEARS TO HORMtZD. I 5
with this righteous meditation his heart burned with
divine fire both by night and by day, and he was
anxiously desiring and awaiting the time when he
might receive the garb of a monk.* But our Lord
knew the mind of the young man, and what was be-
fitting the honour of His service, and the use and
wont of the household of His Lordship. And when
deep sleep had fallen upon men, and as the young
man | was lying upon his bed in the bed-chamber of Foi. 7 a
his parents' house, and was sunk deeply in sound
slumber, a vision appeared unto him from our Lord,
Who was sitting upon the throne of the glory of
His honour, and the heavenly hosts were standing
before Him, and were ascribing holiness to the ma-
jesty of His appearance. And as soon as the motions
of the soul of the young man had been united by the
sweetness of the vision which had [burst] upon him, and
by the unparalleled wonder of the sight of the spiritual
beings in their natural state, the King of praise gave
the command, and one of those spiritual beings who
were standing before the King Christ flew and stood
before him. And he answered and said unto the young
man, "Man, why standest thou in a country which is
'*not thine, and which belongeth to the country of the
"beings of the spirit?" Then the young man answered
and said unto the spiritual being, **Because a power
**over which I had no control took me from my own
"country, and set me down here; but do no harm
"unto me, I beseech thee." And the spiritual being
answered and said unto him, "Fear thou not, O son
I Literally, "this garb''.
1 6 THE LIFE OF R ABB AN HORMIzD.
"of man, for it was I who appeared unto thee to lead
**thee unto this country and not to do thee any harm;
"and as for what thou sayest [*Harm me not'], I have
"done thee no harm up to this present." Now whilst
the spiritual being and the young man were holding
Foi. 7 b converse together, suddenly | there appeared in the
right hand of the spiritual being a splendid and glor-
ious crown [Page ii] of fine * gold. And the spiritual
being answered and said unto the young man, "Be-
"hold, O young man, [how] beautiful in its appearance
"is this crown which I hold in my right hand ! If thou
"wishest it to be thine I will give it unto thee. If thou
"possessest spiritual wings like unto mine, take [it],
"and it shall be thine." And the young man answered
and said unto him, "Then give it unto me, master" ;
and straightway the angel placed the crown on the
head of the young man, whereupon the crown began
immediately to shine upon his head, and it gave forth
splendour, and the spiritual being flew away. And the
young man forthwith woke up from his sleep and
came to himself, and his thought remained with
him,- and he straightway understood^ within himself
in a hidden manner what the grace of our Lord had
wrought for him. And the fire of his love of Christ
burned within the motions of his soul in a hidden
manner, but he did not reveal unto flesh and blood
the heavenly vision which had been revealed unto
him by the mercy of Christ, and he bore [the know-
ledge] thereof in the secret chambers of his soul.
' Literally, **chosen".
* Literally, "his mind remained upon him".
^ Literally, "he learned*'.
HORMtZD ARRIVES IN NINEVEH. I 7
Then the young man determined* to go to Jerusa-
lem and to pray | in the holy places wherein Christ Foi. 8 a
had wrought His mighty works, and wherein He had
gone about in the dispensation of His adorable Man-
hood; and from there he wished to depart into the
Scete Desert* and to sojourn with the holy fathers
who served God therein. And on a day he lifted up
his feet from the house of his parents to depart unto
the places which I have mentioned above, and having
travelled on his journey for seven and thirty days^
he arrived at Mawsel,^ and came into the city thereof
which is in the country of Nineveh.
Chapter HI.
<l>n \)vd avxival in maweel.
And the young man came and took up his abode in
one of the churches which were there, and the name
thereof was Beth Hala,^ and by the Divine agency he
found in that church [Page 12] three monks [who] were
^ Literally, "laid [it] in his mind".
^ Hormizd wished to follow the example of many great ascetics
who began their careers by making pilgrimages to Jerusalem, the
Jordan, Sinai, Mount Horeb, and the Scete Desert.
^ The distance from Shiraz to Mawsel is about 900 miles, and
he therefore travelled nearly 25 miles a day.
* /. e,y Al-Mawsil, J^^\, the famous town on the left bank
of the Tigris opposite to the mound called Kuyunjik, which marks
part of the site of the ancient city of Nineveh. A list of works
wherein the city is described will be found in my Book of GovernorSy
vol. II. p. 259 (London 1893).
^ I,e.t Beth Hale, Arab. "^l^b. See Assemanf, B, O,, III. i. p. 155,
col. 2, 1. 9.
2
I 8 THE HISTORY OF RABBAN HORMtZD.
from the Monastery of Saint Rabban Bar-'Idta.' One
[was] Abba Ya'kob (Jacob) from Kafr Zamre,' [another
was] John Shamrahaya,^ and [the third was] Hanan Isho'
Hadhayabhaya,'* [and they were] holy men and mas-
ters of the life of contemplation of divine things ; and
when the young man had been blessed by them he sat
down before them. And suddenly divine fire shone upon
the young man, and he became wholly on fire with the
Foi. 8 b fire which nothing | resembleth. Now when those pious
men who were looking on at the wonderful [sight]
saw that the divine fire had enshrouded that young
man in a secret manner, they were astonished with
a great and mighty astonishment, and the three of
them understood concerning the mysteries of the new
world, and concerning his election for the service of
the hidden life and conversation, and concerning the
gifts [of healing] which should be wrought by his
hands, and the mighty deeds, and wonders, and acts
of might which should be performed through him.
Then they were moved by the Holy Spirit and began
to prophesy concerning him in a hidden manner, say-
ing, **My son, thou art about to become a chosen
"vessel unto Christ, and many shall become members
^ He was a contemporary of Mar Babhai of Mount Izla, of Jacob
of Beth *Abhe, and of Ish6*-Yahbh of Arzan, and flourished in the
last half of the VI th century.
^ Perhaps the same as jUj jJiS^ Kafr Zammar, a town on the
Tigris near Mawsel.
^ /. e., the man of Shamrah, a village at no great distance from
Mawsel.
* /. e., the man of Adiabene. This district included all the land
which lay between the Great and Little Zabh rivers, and even Kur-
distan, Hoffmann, Auszuge, p. 241, note 191 1.
THE MONKS OF BAR-lDXA CONVERSE WITH HIM. ig
*of the household of our Lord through thee, and at
*the uttering of thy name the devils shall flee, and
*evil serpents which eject the venom of death at the
'remembrance of a word of thin^e shall be at peace.
*But our love [for thee] doth counsel thee to relin-
*quish the journey upon which thou now art. Rise
*up, now, that we may depart to our monastery, be-
*cause our Lord hath revealed unto us the whole
'matter of thy election by Him, and that thou art
*meet for the honour of the membership of the house-
'hold of His Lordship, and for the safe -keeping of
'the treasures which, by His mercy, | shall be bestow- Foi. 9 a
'ed upon thee in their season, and which, by His
'grace and mercy, shall be in very deed perfected
'with thee during thy temporary life and after thy
'departure from this world. And the spiritual children
'[Page 13] which shall be begotten by thee shall enjoy
'happiness through thy gracious and pleasant gifts
'in a spiritual manner, for thy spiritual house is about
'to become in the earth the similitude of the celestial
'Jerusalem which is the mother of the saints."
Chapter IV.
<l>n l)i0 avvvoal at tt)e tTTonaflevy of Habban 23av'*3&t3
in tTTargd.
Now therefore the righteous young man, like unto
good ground which receiveth the seed, and yieldeth
fruit thirtyfold, and sixtyfold, and an hundredfold, re-
ceived with divine gladness the counsel of these holy
old men, and straightway he set out with them from
2*
20 THE HISTORY OF RABBAN HORMIzD.
the city of Mawsel, and the four of them, together
with their coenobite,^ who is worthy of remembrance
for good, journeyed along the way together. And
when they had arrived at the monastery and entered
therein, that divine congregation received him with
the gladness which was befitting the mark of his call-
ing, as did also Rabban Mar Sabhr-tsh&', the head
and ruler of that divine congregation. Now these
men were in number two hundred and sixty-four souls,
Foi. 9 b I and they were pious men, and vessels of grace, and
men who were perfect in the practice of the glorious
conversation of the monastic life,^ and they were de-
picting in their persons the type of the denizens of
heaven and of the mysteries of the new world; and
these brethren received the young man with simple
joy, and with lowly and unfeigned humility. And when
the young man Hormizd had entered into the monas-
tery^ he began to lead a new life and to perform the
deeds which belonged unto the angels and to the
service of heaven, after the manner of the just and
righteous men who had made themselves strangers
entirely to the world and unto all that is therein; for
the blessed man desired by means of this merchan-
dize of the spirit to please God with his good works,
and he was fighting and contending that he might
fashion in His image the inheritance of the kingdom
^ /. e., a monk who lived with many monks in the common house
of the society.
2 Literally, the practice of the solidary life.
^ I. £.f the general buildings of the monastery where the novices
lived and monks who could not endure the hardships of life in soli-
tary cells.
HE ENTERS THE MONASTERY OF BAR-*IDTA. 21
of heaven. For he burned through and through [Page 14]
with the affection of the love of Christ Who had chosen
from the womb this lover of the works which were
fair, even as [had chosen] the disciples who had pros-
pered in their calling; and the purity, and integrity,
and simplicity of the young man were greatly belov-
ed by our Lord, and He answered him speedily and
granted unto him his petitions. |
Now, when he had laboured but a very few months FoI. 10 a
in the community, the brethren brought him on a cer-
tain First Day of the week before the place where the
altar stood, after they had received the Holy Myste-
ries, and Rabban Mar Sabhr-lsho' and his holy con-
gregation laid [their] hand[s] upon him, and with
prayers and psalms of the Holy Spirit shaved him,'
even according to the word of our Lord, Who said
in His Holy Gospel, ** Where two or three are gather-
**ed together in My Name, there am I in their midst." ^
Now henceforth since he had newly received the garb
of Christ, and had been changed from that state which
belonged to the body into the state of joy of the
mind, he became wholly another being,^ because the
^ According to one office in use among the Nestorians the candi-
date is brought to the "place of prayer" after fifty days' probation,
and he is set upon a woollen tunic on the ground with his face to the
East. Rabban says, "this tunic is the type of the grave and the
world is already dead to thee", and then cuts off the hair from the
top of his head, leaving a space like a "wheel and a crown", which
he sprinkles with water, saying, "Christ will wash away the impurity
of thy sins". See Assemani, B. O.y III. 2. p. 905.
2 St. Matthew XVIII. 20.
^ Literally, "he became one instead of another", t\ e., the writer
means to say, that he became a man whose sole aim and object were
22 THE HISTORY OF RABBAN HORMtZD.
fire of the love of our Lord, which our Lord cast
into the world, was rising up in his mind, now it was
that same love which had kindled and was burning
up brightly in his heart. He laboured in the daytime
with the community of the brethren, keeping a calm,
and well-ordered, and prudent, and understanding
mind, whereby he made his soul a house of the liv-
ing God; but at eventide,* at sunset, when the monk
Foi. 10 b struck the board ^ | [to summon] the brethren to after-
supper prayers, he used to take a portion of the Obla-
tion from the sacristan^ and pass his evenings fasting,
with the exception of a handful of water wherein he
placed the portion of the Oblation. In this manner he
would endure fasting for the whole week until he re-
ceived the Holy Mysteries on the First Day of the
week, after which at a time that was late in the night*
he would take food which consisted of nothing but
bread, and water, and salt. Now, he possessed in his
soul by nature a firm, simple, and unfeigned humility
[Page 15] in a peculiar degree, and this humility was
bestowed upon him by the Father of lights. And his
to live the life of the spirit, and that his whole moral nature was
entirely changed shortly after he had received the tonsure.
' Literally, "at the season of evening, at the westernings of the
sun",
2 The monks having no bells were assembled, when required by
the Archimandrite for any reason whatsoever, by the beating of a
thick plank of wood, or board, which was either suspended on a
frame, or held up by various means above the shoulders of the man
appointed to beat it.
^ rC&Aln is the man who belonged to the rtl^ln, /. e,, y^o^r^,
or apse of the church.
* Literally, **deep evening".
HIS STERN ASCETIC LIFE. 23
abstinence surpassed the measure and capacity of
mortal man, and he wished not to bring nigh unto
his lips anything whatsoever which the earth brought
forth, or even the fruits of trees. Now he continued
to lead this stern life of labour for seven years in the
silence of understanding, and the whole congregation
of the monks of that holy monastery, together with
all those who were acquainted with him, ascribed
unto him blessing upon blessing; and they meditated
within themselves, saying, *'What will become of this
young man?" And he made his soul to be the habi-
tation I of every ascetic excellence, for he was chaste, Foi. n a
and long-suffering, and wise, and a Gihon in intelli-
gence,* and prudent, and of great discernment, and
he possessed in his soul in a remarkable degree the
power to understand the things of wisdom, and in
his pure soul was an exceedingly great abundance
of knowledge. Now these qualities of spiritual excel-
lence are usually only found in very aged men, or
in those who have lived a considerable time, for they
are only acquired slowly and by degrees.^
And in the night, when his companions who lived
within the monastery [with him] had given themselves
up to a little rest in sleep, the blessed man used to
rise up from among the brethren, and gird up his
loins with a piece of twisted rope, and then go down
to the furnace {or oven) of the community, and he
would clean out the ashes therefrom with his own
^ The Gihon river is usually identified with the Nile, and the
writer wishes to indicate that the intelligence of Hdrmizd was as
deep, and as full, and as abundant as the waters of that river.
2 The word r^ must have dropped out of the text here.
24 THE HISTORY OF RABBAN HORMIzD.
hands. Moreover, he devoted himself to the purifica-
tion of the monastery, for with divine humility and
with the lowly humbleness of understanding he used
to clean out the latrines with his own hands for our
Lord's sake; and he was most strenuous in caring
for everything of which the mortal body had need,
and in relieving the wants of his brethren.' Now whilst
Foi. ii6 he was thus doing and ministering with the eye | of
discernment of the fear of God, he devoted himself
to service and ministrations of prayer before God, and
he was always singing the sections of the Psalms, and
hymns of praise, and ascribing glory unto God be-
cause of all His gifts of grace [Page i6] to him. And
our Lord saw his labour, and his love, and his af-
fection for Him, and his watchfulness and strenuous-
ness in the keeping of His life-giving commandments,
and that he had adorned himself with all qualities of
ascetic excellence, and especially with the whole adorn-
ment of humility, which is the garb of Christ, Who giveth
grace unto the humble, and, as it is said, "now unto
the humble mysteries are revealed". Now the grace
of our Lord began to shine in the intelligence of the
righteous man gloriously and brilliantly, and He im-
mediately opened before him His hidden treasures in
his holy mind in a hidden manner, even as with the
chosen young man Samuel, who was asked from God,
and upon whom, by reason of his purity and simpli-
city, was poured out the spirit of Christ.
Now the young man was exposing the wiles and
' /. e,, he performed the most menial services for the monks
in the monastery.
THE DEVIL REBUKES HORMIZD. 25
crafts of the rebellious devils, and he did not permit
them to lay out their snares with secret guile before
his simple companions | and fellow monks, but he ad- foI. 12 a
monished them and made clear unto them the various
devices of the cunning of the devils: And when his
companions the coenobites saw the great gift which
had been given unto him by the mercy of Christ they
called him the "Physician of the coenobites". But
when the old Enemy, the hater of the truth, saw the
laudable deeds and life of perfection he was filled with
envy of the holy man Abba Hormizd, and raged with
furious wrath against him. And on a certain night,
when he was continuing in vigil atid was alone in his
prayer before our Lord, the devils rose up before
him, and answered and said unto him, "O thou good
*young man, Hormizd, wherefore dost thou drive us
*away? In what thing have we offended against thee?
*Shew us why thou dost persecute both us and thy-
*self, and why war is directed by thee against us.
*Unto me hath been delivered this world and all that
'therein is. Thou art a young man [Page 17] and a
'wise, but thou dost not comprehend' my sovereignty,
'for thou art a young man who dost only discern the
'things which ought to be.' If thou desirest I will
'make thee to triumph over all the monks who live
'in this region of the east, and thou shalt be more
'glorious than all those who have triumphed | therein, foI. 12 h
'and thy glory shall be greater than that of all the
'men of old who have lived before thy time. And I
' Literally, **thou art not sensible of".
2 Or, "things which are seemly".
26
THE HISTORY OF RABBAN HORMtZD.
*will shew thee my glory, even as I have shewn [it]
'unto thy triumphant fathers, and I will fill thee with
'*my spirit, and will reveal unto thee all my hidden
'*things, and will teach thee all my secret things to
*the uttermost of my will,* and thy glory shall have
'overwhelming power before kings and governors. I
*have many things which I can teach thee, the which
*I desire now to hide from thee. Now if thou wilt
'hearken unto me thou shalt live before me a life of
'rest, and peace, and happiness ; but if thou dost re-
'sist me, and dost set thyself in opposition to my
'words, thy days shall be [passed] in tribulations with
'me, and I will afflict thee greatly, and thou shalt
'live in cruel sufferings with me. But be persuaded
'[to obey] my words, and to receive the fair counsel
'which I have spoken unto thee, O young man.''
Now up to this point the holy man had listened
unto the Devil. Then the holy man repulsed the Devil,
and said unto him, "Close thy mouth, O thou insolent
"one, from [uttering] these words, O thou lying one
"and father of falsehood, for Christ, my King, and
"my God, and the Teacher of the truth, is sufficient
Foi. i3^ "for me. By the venom of thy crafty doctrine | thou
"slayest man; of what use to me is thy counsel, O
"thou who wouldst destroy my life? I shall never be-
"conie a participator in the impurity of thy wicked-
"ness because Christ hath made me full of the love
"of the holy love of Him that hath vanquished thee,
"and hath made bare the wiles and crafts of thy
"wickedness. And He hath given unto us feeble folk
^ Literally, **in all the fulfilment of my will".
HE VANQUISHES THE DEVIL. 27
**the power to tread under foot by His humility thy
"head, provided that we keep His commandments with
"strenuousness, and by His strong power He hath
"made thee to be an object of disgrace and a thing
"to be trodden upon by His friends. In the Name of
"Jesus the Nazarene, cease from thy blasphemy, O
"thou insolent one." Then Satan took to flight before
the holy man at the utterance of the Name of Jesus
the Nazarene, and as he was flying away through the
air, being vanquished, [Page i8] he cried out, saying,
"Can this follower of Nimrod' think in very truth that
"he hath vanquished me? For little by little I will trip
"him up in his exalted estate until I have brought him
"down to the depth wherein there is no place to stand
"upon,^ even as I have done unto many others who
"were proud of and were perfect in the aff*ection of
"thQ love of the Nazarene." And these words the
Devil, being exceedingly angry,^ made the holy man
to hear.
And when the holy man saw the defeat of the
Devil he was not lifted up | in his mind, but he gave Foi. i3 b
thanks before our Lord with a humble heart, saying,
"O our Lord Jesus, Thou Conquering King, Who by
"Thy divine humility hast crushed the heads of this
"evil Leviathan which can [only] be perceived by the
"mind, Thou, O our Lord, didst bow for us Thy head
^ The lexicons explain the name by f^:fOTSn "rebel", connecting
it with the root rivsn ; it is possible that rtl.loiaoi may here mean
**rebellious one".
^ Literally, **I will bring him down by a fall from which there is
no rising up'*.
3 Literally, "bitter".
28 THE HISTORY OF RABBAN HORMtZD.
*'upon the Cross, and thereby didst make to be bowed
"low the head of Satan, our Enemy, and didst pluck
"the victory which can never be taken away [from
"Thee], and Thou didst say, *Fear ye not, but be of
"good courage, for I have overcome the world',' Thou
"in Thy grace hast given unto us Thy divine gift
"whereby we may tread under foot serpents and scor-
"pions, and the whole power of the Evil One." And
moreover, our Lord promised His servants, and said
unto them, "Go forth and teach and baptize all na-
"tions in the Name of the Father, and of the Son,
"and of the Holy Ghost.* Heal the sick, cleanse the
"lepers, open the eyes of the blind, cast out devils,
"and raise the dead to life. Ye shall speak with new
"tongues, and ye shall lay your hands upon the sick
"and they shall be healed, and even if ye drink poi-
"son it shall not harm you."^ And in very truth the
promises of our Lord unto His disciples have been
fulfilled throughout all the generations of the world,
Foi. 14 a and He hath raised up unto Himself | spiritual phy-
sicians in His Church that they might be the salt
which should salt the palates of those who had lost
their taste, and the light which should illumine the
hearts which had become darkened, and should direct
and lead the children of men into the great and beauti-
ful habitation of the spiritual beings. And after this
manner even in that period [Page 19] of dryness and
feebleness did He raise up this young man Hormizd,
1 St. John XVI. 33.
2 St. Matthew XXVIII. 19.
3 St. Mark XVI. 17, 18.
THE PERSISTENCE OF SATAN. 29
who renewed his strength by the Holy Spirit, and
was distinguished ' and pre - eminent among the ste-
wards of spiritual treasures, that he might give and
distribute, without accepting the person of any man,
the money of his Master unto his companions.
Now, although Satan had been vanquished in this
first contest, he neither remained quiet nor desisted
from his tyrannical persecution [of the young man],
but on another night, a second time, [all] the devils
of all creation gathered themselves together with their
princes and governors; and they were holding horns
and trumpets which [produced] all kinds of sweet mu-
sic; and they were arrayed in white garments which
shone like lightning shooting forth splendour and glory;
and they surrounded the young man on every side in a
bold and insolent manner so that they might make him
to desist from his prayer and conversation with God.
But the mind of the young man, who was mighty in
God, united the gaze of his understanding unto Him,
and by the divine union of the two spiritual powers'
, he breathed upon that polluted horde of devils the FoI. 14 b
fiery blaze of fierce lightning, and suddenly, even like
a light summer cloud, the company of devils disappear-
ed from the air. For the holy light which was united with
his luminous soul covered as with a cloud the young
man who was strong in his God, and thereby his soul
and the members thereof enjoyed the gladness of divine
things, the extent and greatness of which the tongue
of the flesh hath power neither to utter nor to declare.
' Literally, "written down and set apart".
2 Or, the two powers of the mind.
So THE HISTORY OF RABBAN HORMlZD.
And for all these things the holy man gave thanks
unto the grace of our Lord with a humble heart, and
with tears of anguish, saying, **0 our Lord Jesus
"Christ, Thou beloved Son, for the sake of Whose
"sweet and holy love Thy servants go down daily into
"the strife for Thy kingdom — now from out of the strife
"crowns appear — and they gain through mighty labours
"and anxious care the glory and the exalted happi-
"ness of the kingdom of heaven, [Page 20] according
"to the word of the blessed man Paul, who said, Who-
"soever laboureth in contending keepeth his mind
"[free] from every other thing, for without the shedding
"of blood there is no remission [of sins," help me.] '
Foi. 15^ This holy man then stripped himself | of every mate-
rial thing which belongeth unto this corruptible world,
and with all the members of his soul he laid hold upon
our Lord only, the rich Man Who had taken up His
abode in the house of the poor man, and He enriched
him with His gifts and with the things which He be-
stowed upon him, and the poor man became rich like
unto his Master, not according to what was natural,
but by grace. [For He saith], "Whosoever loveth Me,
"and keepeth My word, I will love him and will shew
"him Myself, and I and My Father will come to him,
"and will make [Our] habitations with him."^ There-
fore the young man made his shining soul a dwelling-
place for the Holy Spirit, and by his glorious acts
and life he became a mirror unto all the holy fathers
and brethren who laboured in the ascetic life. For the
^ Compare 2 Timothy II. 3, 4; Hebrews IX. 22.
2 St. John XIV. 23.
THE MAN WHO WAS VEXED BY A DEVIL. 3 I
remembrance of his name among them was more be-
loved than their Hving breath, and the triumphs of
his humility and lowliness, and the purity and simpli-
city of his soul and of his ready obedience, which
surpassed the power of the meek {or humble), were
renowned among them. And the young man of Christ
made himself to be a winnowing fan ' and a means
of propitiation for the whole brotherhood.
Chapter V.
<Df tl)e rejloration to life of tl^e young man wl>o xo<kd
t)e)re& by a t>et)il.
And it came to pass one day that certain folk
brought to that Monastery a youth who was | twelve Foi. i
years old, and who was vexed by an evil devil, and
he remained there for nine and twenty days. And he
was most grievously worked upon by that devil, for
he was tortured by him in such wise that he broke
[his] fetters {pr^ chains) and tore his garments in rags
off his body, and bit off the flesh of his arms with
his teeth and gnawed [it], and those w^ho were with
him were in such sore tribulation that they were un-
able [Page 2iJ to leave him at any time, either by day
or by night, lest quickly and speedily his life should
be destroyed by the devil who was contending against
the young man. Now the holy congregation were suf-
fering much on his behalf, and with one accord they
made prayer for him that, if it were possible the youth
^ The text has r^^vzj^sn, but we must read f^
32 THE HISTORY OF R ABB AN HORMtZD.
might be released from his tribulation by any means
which should be in conformity with the Divine Will.
And our Lord hearkened unto the petition of His ser-
vants after the manner of Divine Providence, and He
released the youth from this temporary life, and his
soul departed from his vexed body unto divine life
and rest. Now his parents, and his brethren, and the
members of his household were weeping for the de-
parture of the young man in bitter suffering and with
sorrowful tears, and by reason of the pain of their
Foi. i6 a sore sorrow, | whereby the soul was led captive by
their tearful grief, the sound of their voice[s] resound-
ed throughout the whole Monastery; and every one
who heard the sound of their crying was drawn to
weep tears of sympathy and [to feel] anguish of soul.
Now inasmuch as Rabban Hormizd was serving in
that part of the Monastery where the monks lived to-
gether, he was moved the more by the bitter lamen-
tations [of the friends and relatives of the young man],
but he did not permit himself to go* and look upon
their sorrowful company. But the lovingkindness which
filled his soul drew him to go to the place where the
company of strangers was weeping, and the humility
of the mind of him that was penitent in spirit stirred
within him.
And when he had drawn nigh unto them, and had
seen the company in bitter and tearful mourning, the
young man of Christ sat down opposite [to them],
and wept with them tears of sorrow mingled with
^ The text seems to be corrupt here, and for Ji\f<i ru.i we
should probably read, Jl\f<i.l.
HE IS MOVED TO RAISE THE DEAD. 33
lamentations. Now when our Lord saw that His
athlete was so greatly wrought upon by sorrow on
their behalf, by His lovingkindness and grace He
wished to comfort them ; and the young man per-
ceived in his holy mind in a hidden manner that the
mercy of Christ was to be manifested upon them.
And by reason of the freedom of speech which Christ
had bestowed upon His servant, Rabban H6rmizd,
the servant began | to make entreaty to His Master foI. i6 6
[Page 22] through the great affection and lovingkind-
ness which had stirred up His petitioner. Then the
blessed man prayed with tears and sighs on their
behalf, and the tribulation of those who were in
affliction pressed heavily upon his mind, and the
athlete of Christ cast [himself] into the strife on their
behalf, and our Lord was not unmindful of him that
made entreaty into Him, because he was making sup-
plication unto Him for what He had fashioned. He
stirred up His servant according to His will to beseech
in love for mercy for those who were in affliction,
and the Creator moved in love the soul of the young
man within him. And the flesh of the young man
[who was dead] began to tremble, and the movements
thereof to be endued with life, and it was necessary
that the glory of His Name should receive fulfilment
through the deed [which was to be wrought]. And
although it was deep night,* and he was held fast
by forms of the imagination, and the air was cold,
' /. ^., late in the night.
34 THE HISTORY OF R ABB AN HORMtZD.
and the rain was abundant, and he was exceedingly
troubled at that time, yet, besides the mournful outcries
of those who were in bitter grief of soul — which
were exceedingly abundant — with the secret eye of
his mind, and the observant brilliance of his under-
standing, he looked in a hidden manner with the
contemplative vision of his soul, and saw that the
guardian angel who clave to the youth was holding
Foi. 17 a fast to the members | of his soul, and that he would
not permit the fulfilment of his restoration to life to
become effected wholly until it should be brought
about in very deed by the agency of the blessed
man. And this actually took place according to the
eternal fore-knowledge [of our Lord] which regardeth
the welfare of the children of men. Now between
these and these things the blessed man was in great
doubt [how to act], for he was afraid to draw nigh
openly to the dead body of the youth, and also he was
afraid to delay his signs until the break of day when
the company of mourners would recognize him; but
quickly and speedily his way out of the difficulty
became apparent, and it arose from his great poverty
and stem self-abnegation.* Now Hormizd did not
possess any bodily raiment or • apparel whatsoever,
because he walked nakedly with all his heart in the
way of the adorable Gospel, [Page 23] and he turned
' I.e.^ be had stripped himself of his clothes as well as of his other
earthly possessions, and went naked; as he was, probably, the only
monk who wore no clothes at all in the Monastery, he knew that if
he appeared everyone would at once recognize him.
HE SETS OUT TO RAISE THE DEAD. 35
aside from the path of his fathers neither to the right
hand nor to the left ; and he was exceedingly careful
in leading a life of crucifixion to the world lest he
should put on himself outwardly the apparel of vain-
glory, that is to say, an old and ragged garment which
would become a snare of the Crafty One, whilst he
himself would remain | naked and without the glorious Foi. 17 b
covering of the apparel of Christ. But he contrived
a means of avoiding the net of the Enemy that he
might be neither caught within it nor entangled in the
meshes thereof — for the Devil is a cunning hawk —
and so be drawn quickly and speedily into his den.
Then straightway the blessed man ran into the Mon-
astery while it was yet night, and having come to the
place where was the apparel of the steward of the
Monastery, he took from himself (literally^ his neck)
his own outer garment, and put on the tunic of the
steward of the Monastery ; and instead of his own
wretched cloak he arrayed himself in the glorious
garment of the steward, and thus apparelled he went
forth from the Monastery.
And it came to pass that whilst the company of
mourners was weeping and making lamentation for
their dead, the vision of the blessed man burst upon
them, and they knew not who he was or whose
son he might be ; and he asked them questions
like one who was unacquainted with [the reason of]
their sorrows. Now they thought that he was either
a bishop or one of the chief men of the Mon-
astery, and in their pain and sorrow they answered
and said unto him, "What then? Thou must be a
3»
36 THE HISTORY OF R ABB AN HORMlZD.
Foi. i8a "stranger,* and the only one of | this Monastery, who
''doth not know and is not acquainted with the bitter
"affliction which our son hath endured from the wide-
ned devil that hath contended with him by night and
"by day. Behold, it is now thirty days since we
"brought him [hither] in the hope of his being cured
"of the wicked devil which was living in him, but
"he choked and died this evening at sunset ;'* and they
were all weeping in bitter pain. Then [the blessed
man] made them to be quiet, and said, "O ye stran-
"gers, I entreat you not to weep, for the youth is
"not dead but living; depart ye from [Page 24] my
"presence for a little, for his soul is still in him, and
"it hath not left him." And by reason of this joyful
news they hearkened unto him, and they ceased from
their weeping and separated themselves from him for.
a little. Then the blessed man with tears in his eyes,
and with intense pain on their behalf in his heart,
made with his hand three times in the air the sign
of the Cross, and said, "O our Lord Jesus Christ,
"the Hope of Thy Church, during Thy human dis-
"pensation, which was on our behalf: Thou didst re-
"store to life the daughter of Jairus, the Chief of the
Foi. 18 b "synagogue ; and didst give life | also to the son of
"the widow; and didst raise up from the grave La-
"zarus, who had been dead four days ; Thou art at
"this present the Living One, and the Son of the
"Living One, and for Thy Godhead nothing is too
' The meanings of the text is, Is it possible that thou coming from
this Monastery art ignorant of the bitter affliction which, etc. If thou
art, thou must be a stranger, for thou art the only man that doth not
know of it.
HE RAISES THE YOUNG MAN TO LIFE. 3 7
"difficult, and Thy Will subsisteth with the Will of
"Thy Father in Thy creative power. O our Lord,
"Thou didst say unto Thy disciples in Thy Holy
"Gospel, Ask, and it shall be given unto you, and
"whatsoever ye shall ask My Father in My Name on
"earth shall be given unto you from My Father Who
"is in heaven;* open Thou the door unto the voice
"of the lamentation of these strangers, and accept
"the feebleness of me Thy servant, and lift Thou up
"the gates of Thy Holy Church, and exalt Thou on
"high the boasting of Her that hath been brought
"low, by causing the soul of this youth to return
"unto life ; and also let Thy Holy Name be glorified
"in the sight of those who have hatred to Thy Holy
"Church." And when he had finished his prayer, and
had said *Amen', he cried unto the youth with his
voice three times, and said, "John, John, in the Name
"of Jesus Christ, rise up from the sleep of death*';
and at these words, which [were said] unto | him, the Foi. 19 a
youth straightway opened his eyes and began to speak
confusedly, and he asked for water and drank. And
he ascribed glory unto Christ twice, saying, "Glory
"[be] unto Thee Who hast given unto me life anew,
"and Who hast also by Thy grace set me free from
"the baleful might of that wicked devil".
Now when the Satan, who had formerly dwelt in
the youth and had made his habitation therein, saw
[Page 25] that he had returned to life, and that he
had been raised up from the dead and was alive,
he cried out and spake in the Persian tongue, say-
» St. John XV. 7, 16.
38 THE HISTORY OF R ABB AN HORMtZD.
ing, "Glory be unto that splendour of Christ which
"hath built for me a house anew, and hath not left
"me [to become] a wanderer and a stranger like my
"companions ; yea, the good Providence of the Most
"High, which is in all things, hath wrought according
"to Its desire." And when the [kins] folk of the youth
heard the voice of the Subtle One again they were
perturbed at the sound of the speech of the Crafty
One, and also the blessed man himself was greatly in
fear of [that] devil lest he should expose him in the sight
of those people and should know who he was, and
lest he should become unto him a goad in this matter,
and destroy his labours, and make him to become
Foi. 196 superfluous to his spiritual courses;' | and the blessed
man prayed with holy anxiety that [Christ] would
make the Crafty One to have no effect upon either
the youth or himself. And when the holy man had
received upon himself power from on high, he turned
to that crafty devil, and spake with him in the Per-
sian tongue, and said unto him, "O evil and wicked
"devil, who from the most remote period of thine
"existence hast never felt shame and who to the end
"of time and to all eternity wilt never feel shame, by
"Jesus Christ the Nazarene, Who drove out thy le-
"gion from him that used to dwell among the tombs,
"be thou silent, and hold thy peace, and utter no
"words, and expose me not, for I am a sinful man
"and have need of mercy." Then the devil, who
hearkened unto the humble words of the glorious
' /. ^., if he should be discovered people would praise him, and
all bis labours in the spiritual life would not avail in saving him from
what he was most anxious to avoid.
HIS FAME IN THE MONASTERY IS INCREASED. 39
man, was constrained by the command to him of the
holy man, and by the might of the angel who had
been sent to his help, and through the holy splendour
of Jesus Christ, he answered with murmurs, and said,
"Hearken, O thou man, who art cunning in the bu-
"siness of thy Lord, although thou hast contrived a
**scheme craftily against the prince [of devils], and
**against death, who is my yoke-fellow, by means of
"the mighty Sign' of thy humility of the pure things
"which appertain thereunto, thou hast not overcome
"the two mighty ones"; | and after these words thatFoi.20rt
devil spake no more. Then the blessed man made a
washing of the cross which was on him, and gave
[Page 26] thereof unto the young man to drink, and
when the youth who had been raised from the dead
had drunk it, the holy man signed him with the sign
of the Cross three times in the Name of Jesus Christ;
and the holy man departed from the youth who had
not recognized who he was. And the blessed man
returned to his fellow monks and sent back the ap-
parel of the steward which he had taken, and con-
cealed his glory, and then he went and lay down to
sleep again with his fellow monks.
And as soon as it was light and when the day had
come, the [rumour of the] splendid deed of the rais-
ing of the youth from the dead spread abroad in that
holy Monastery. Now in the heart of each of the
monks sorrow had tarried the whole night through
for the death of the youth, and every member of that
holy congregation was prepared to go to his funeral
' /. e,, the Cross.
40 THE HISTORY OF RABBAN HORMtZD.
as soon as the morning should come ; yet behold,
they received the person of the young man who had
been dead with joy, and instead of being dead he
was alive. But mingled with the gladness there was
much asking of questions by them, and the congre-
Foi. 20 b gation enquired | of its fathers and spake to them
concerning the matter of the man whom they knew
not, yet about whom each one of them was saying
the same thing. But who could bring into his mind
that this thing had been performed by Divine agency?
Glory be unto Thee, O our Lord, for this wonder-
ful thing was not done contrary to Thy Will. And
they said, "The angel of the Lord hath again come
"down'' [upon earth].
Now Satan was exceedingly wroth and was filled
with hot anger at all this perfection which had been
made perfect in the holy man, and he was very wish-
ful and desirous to fulfil his will in him, but when-
ever the rebel drew nigh to wage war against him
he only sustained defeat in his own person, because
the holy man was girded about with the fair gar-
ment of the invincible armour of upright and simple
humility, which is the apparel which overcometh the
devils, and causeth those who possess it [Page 27] to
gain a crown. And whither can the humble man fall
since he hath set himself below every man? In this
garb our Lord arrayed Himself when He went down
FoU2ia into the strife and contest against | Satan, and Satan
found himself to be vanquished in the combat with
Him, and he and [all] his host received misery and
woe, and [our Lord] removed from him three crowns
of victory. Therefore, [O Satan,] henceforth and for
HE SUFFERS MANY AND GREAT TEMPTATIONS. 4 1
ever thou shall never have dominion over the host
of the children of righteous men!
And three nights after these things had been ac-
complished in the holy man by Divine agency, while
the blessed man was in prayer and holding converse
with God, at midnight there burst upon him suddenly
a horde of devils, and they used menaces and threats
against the holy man, and they fell upon him without
mercy and beat him with exceedingly severe blows:
and they left him lying in a miserable plight with only
a small breath of life remaining in him, and then they
departed from him. Now he was lying in a small cell
in the buildings of the Monastery, and not one of his
fellow coenobites knew of the things which had been
done to him by the devils. But our Lord, Who was
a spectator of the strife of the athlete, was not un-
mindful of His servant, and He sent to his help one
of His spiritual | ambassadors, who took him by his Foi. 2i£>
right hand, and set him upon his feet, and said unto
him, **[I have come] because thy Lord was a specta-
"tor of thy strife, and [because] thou hast still to con-
"tend for a little against wicked spirits ; but later thou
"shalt have happiness after the manner of the spirit
*'with great glory'*; and having said these words the
being of the spirit departed from his side, and im-
mediately he felt relief from the pain of the blows.
Now the devils used to inflict tortures upon him the
whole night long secretly in his cell, and in the day-
time he used to work openly in the Monastery with
his fellow monks ; yet even in the daytime Satan
used to be in wait for him, [Page 28] that, perad-
venture, he might be able to trip him up and to
42 THE HISTORY OF RABBAN HORMtZD.
make him to entangle his feet in one of the many-
snares of his nets. For this is the custom of the
Crafty One : whensoever he hath knowledge of a
man who hath received a gift from God, his anger
becometh unbearable [to him], and he burneth with
envy against him, and stirreth up war against him,
so that he may be able to put away from him that
gift and to plunder him of it. [And our Lord saith,]
"Behold, Satan seeketh to sift you like wheat, but
"I have entreated My Father that your faith may
Foi. 22^ "not be diminished".' | And again, Peter the Apostle
said, "Keep yourselves awake, and pray, for your
"Enemy, Satan, roareth like a lion and goeth about,
"and seeketh whom he may devour."^ Nevertheless,
even after Satan had been vanquished many times
by the Divine power which dwelt in the blessed man,
he was neither wearied nor ashamed of the fight which
he waged against him ; but he was continually devis-
ing new plans and weaving crafty plots according
to his wont, and he was summoning his hosts to
do battle with him, and he made ready his faithful
ones to contend against the righteous man, saying,
"O ye hosts, ye children of my right hand, help me
"[against] this man who is the opponent of our host
"in every thing. And ye know, O my warriors, that
"he despiseth our ranks and maketh a mock at our
"hosts; and he waggeth his head in derision at us,
"and shooteth out his lips in contempt at our assem-
"blies, and what is far worse for us than all these
^ St. Luke XXII. 3 1, 32.
2 I St. Peter V. 8.
HE SUFFERS MANY AND GREAT TEMPTATIONS. 43
"things, he doth not consider us of any moment what-
"soever in this world. Now, we have been beings of
"might from the beginning of the world unto this
"present, and we have brought the world into a state
"of subjection so that we might live therein, and in
"all the generations of the world we have slain and
"cast down upon the earth thousands, and tens of
"thousands | of just and righteous men by means ofpoi. 22^
"the crafty schemes of our weapons ; and yet this man
"laugheth at us and maketh us to be afraid, and he
"hath stiffened his neck against us that he may be
"able to vanquish us. Therefore we must act cun-
"ningly with this man that, peradventure, we may be
"able to cast him down in shame, lest his fighting
"against us wax strong, [Page 29] and he rebel against
"us and make us to be a laughingstock, and treat
"our host with contempt/'
Then the devils began to wage war of a different
kind against him, for they used to come against him
by night in the loathsome and hideous forms of all
manner of destructive wild beasts, and of reptiles,
and dragons, and huge serpents which shot forth the
venom of death, that they might frighten him with
trembling and terror, so that he might become dis-
tracted and horror-stricken, and might look at them,
and thus they might be able to lead captive his mind.
But even with this new and cunning trick which they
had schemed against the wonderful man the evil ones
went forth from the array of their contest defeated,
for the blessed man had, according to his mighty
wont, cut asunder the nets of their snares, and laughed
at their hosts, and made his voice to be heard in their
44 THE HISTORY OF RABBAN HORMlZD.
assemblies, and defeated them like a mighty man of
war, and brought them low by means of his mild and
Foi. 23 a peaceful humility. | Now although the devils were
again vanquished by the help of the grace of ouf Lord,
at night time they again brought back upon the blessed
man the bow of war, and they began to cast arrows
in secret at him that was perfect in his goings, that,
peradventure, his mind might be too much distracted
and disturbed by fear to arm himself to fight against
them with the shield of the faith of Christ. And the
combat which the devils made against him was so
exceedingly strong, that by reason of the sight of
these fearful phantoms his life was destroyed in his
body, and his heart also fell down upon him,* and
he became like a dead man ; and had it not been
for the mercy of Christ, Who is never unmindful of
His athletes who lift up their gaze to His help dur-
ing every breath of their lives, his soul would have
departed from his body through terror. O how mighty
and fierce is the fight which the devils make against
holy men, for they wage war mercilessly against the
saints and athletes of our Lord by means of violent
attacks which can hardly be borne!
[Page 30] Then the devils began a new kind of war
[against the blessed man], for they sowed within him
Foi. 23 b thoughts of I pride and of boastfulness that, perad-
venture, by this cunning plan they might be able to
ensnare him, and he might fall under their condem-
nation, ^ and they might make him a [scene] for
' I, e.f his courage collapsed.
^ /. e., the same condemnation as themselves.
HE SUFFERS MANY AND GREAT TEMPTATIONS. 45
visions and an abode for their songs, and then they
would easily be able to steal from him the gift which
had been given unto him by God, that is to say,
the humility which overcometh devils, and then the
downfall of the valiant man would be an easy matter
for them [to effect]. Such were the crafty schemes
which the devils were devising against the wonderful
man, and the Crafty One wished that he might be
caught in this snare, so that peradventure they might
be able to make feeble his strenuousness and vi-
gorous strength in such wise that he might not wax
strong and rebel against them, and that, the blessed
man having been caught in [their] snares, they might
be able to lift up the heel against him, and might
laugh at him and make a mock at him, saying, "Ihi,
i'lhi, our eye hath seen him".* But the prey never
cometh in the way of the crafty man, for the snare
which they dug they shall fill with their persons {pr^
statures), and the pit which they hid shall become
[their own] portion of destruction.
Chapter VI.
<Df t^e won&erful twinge w^ic^ l?e wrougl^t, <kvX> l^ow ^e
turned water into oXvot oil.
Now a few days after [these things] Rabban, the
head of the Monastery, called the blessed man, and
said I unto him, "Take this money, and get thee unto Foi. 24 a
'*one of the cities in our neighbourhood, and buy
"us a little oil for use in the sacristy and for the
^ Psalm XXXV. 21.
46 THE HISTORY OF R ABB AN HORMtZD.
**need[s] of the brethren." And inasmuch as the
obedience and lowHness of the blessed man surpass-
ed the measure of [all] the meek {or^ humble), who
were in his time, he offered ready submission unto
Rabban, and hearkened unto the command of the
master; and he took two of his fellow monks with
him, and goods, and money, and they departed on
their journey towards the city of the Ma^allethaye,'
whereunto they were going. And they were obliged
to pass the night all together in a church, and they
found [Page 31] therein an assembly of seven and
twenty poor folk who had been shut up in the church
as prisoners by the Governor because [they had not
paid] the poll tax, and they were very evilly en-
treated at the hands of the Governor of the country.
And when our Rabban saw that those poor folk were
in great tribulation, and that they were persecuted
by the Governor on account of the true faith,^ he
decided in his faithful mind, which was full of mercy
and was overflowing with divine compassion, saying,
Foi. 24^ '*It is better to rescue [these] | poor folk who have
"been made prisoners for the true faith [than to buy
"oil]", and he said within his holy self, "For the sake
"of Christ I will redeem the people of Christ, and I
"will put my hope in Him, for He knoweth what is
^ The city of Ma*alletha, /. e,, bUJLjc« was situated about one
hour's distance from Dehok, a place about thirty-five or forty miles
north of Mdwsel. It was one of the twelve dioceses under the Ma-
phrian of Tekrit, and is often mentioned together with Henaitha. See
Hoffmann, Auszuge, p. 238: and my Book of Governors, vol. II. pp.
238, 239.
^ /. e,f the governor of the city was either a Muhammadan or a
Jacobite, and the seven and twenty men were Nestorians.
HE SETS FREE THE NESTORIAN DEBTORS. 47
"required by me and by the holy fathers who have
"sent me on this journey before we can ask Him."
Now he acted with exceedingly great wisdom in re-
spect of the divine merchandize {pr^ business), for he
was afraid of the devil of boasting and of [spiritual]
exaltation, lest he should fall under the condemna-
tion of Satan and [so] destroy his own divine la-
bours; for however much treasure there is hidden in
the earth, it is under guard. And moreover, this bless-
ed man was anxious not to work quickly and speed-
ily a deed of excellence before the eyes of fleshly
sight, but [only] before the Father of lights, even as
it is written in the Book of Life, the adorable Gospel,
"When thou prayest, go into thy closet, and shut the
"door on thyself, and pray to thy Father in secret,
"and thy Father Who seeth in secret shall reward
"thee openly/'* And he was greatly, and in no small
degree, | afraid of falling into the hands of the devil Foi. 25 a
of vain-glory^ [whereby he would lose the opportun-
ity of] bringing forth spiritual fruit in abundance:
for all the labours of the life of ascetic excellence
are placed under the fear of this devil, [Page 32J and
for this reason all the works of excellence of the
blessed man were wrought with wisdom. So thus
wishing to redeem those prisoners he took the money
which was with him, and he gave it unto those who
were imprisoned for the true faith, and said unto
them, "O my beloved, take ye this money, and re-
*'deem yourselves from the hands of the wicked Go-
^ St. Matthew VI. 6.
* A gap occurs in the text here.
48 THE HISTORY OF RABBAN HORMtZD.
'*vernor, and ye shall not destroy' your true faith
''which is in Christ and which He acquired by His
"precious blood which [was shed] on Golgotha. Take
"this money, and pray for me, for I am in need of
"your prayers/' Then those men received the money
from the hands of the holy man, that is to say,
three hundred and fifty pieces of silver,* and thus
seven and twenty souls were redeemed by him.
And the blessed man removed himself from their
midst, and drew nigh unto his companions, and said
Foi. 25tunto them, "Forgive ye me, | O my fathers, in a
"matter which concerneth the mission of the journey
"upon which we have been sent by Rabban. I have
"heard from men who repeat and say such things
"that there is fine oil [to be obtained] either in the
"city of MawseP or in the city of Baladh,* I forget
"[which]. But I counsel you, my beloved, that ye
"each^ go and bring unto us news concerning the
"oil which can be obtained in these cities, and unto
"the city, the measure of [the] excellence [of the oil
"of] which shall exceed that of its fellow, we will
"direct our course, for the sake of the advantage of
^ Or, lose.
^ The coin was probably the z^zd, and in value about sixpence.
^ It seems to follow from the narrative that the nearest town to
the Monastery of Rabban Bar-'Idta was Ma'alletha, and it is pretty
clear that the Monastery lay at no great distance from it. From Ma-
'alletha to Mawsel was a journey of thirty-five to forty miles, and
from Ma'all^thi to Baladh it was little more than twenty miles, but
the road was a very bad one, and lay across rough mountains until
the flat plain on the east bank of the river was reached.
* Baladh or Eski- Mawsel lies on the east bank of the Tigris
about forty miles above Mawsel.
' /. e,, one of you go to Mawsel, and the other to Biladh.
HIS PRAYER BEFORE THE MIRACLE. 49
— — ■- ■ — — — ■ — — ^ — ■ ■ — — — - -11 » ■ - — ■ ■■ »--■■■■ ■■^— —
"the whole community of the brethren." And when his
companions the coenobites heard these things from
him, without delay and without hesitation they made
their way according to the command which they had
received from Rabban, for his command was as
weighty in their sight as the command of an Angel.
Now when the monks had departed a little way
from the blessed man he turned his face towards the
animals* which were with him, and he took them and
led them outside the city of Ma'allSthayS in the early
dawn, when it was still dark. And he found on the
bank, of the river a part of the city which was hid-
den, and secret, and concealed from the place where
the people | walked, [Page 33] and there he tied up FoI. 26 a
the animals* wTiich he had with him. Then he turned
his face to the East, and prayed, saying, "O our
"Lord Jesus Christ, the mighty Hope of Thy Church,
"and the Boast of Christian peoples. Thou mighty
"Refuge of him that calleth upon Thy Name, Thou
"rest-giving Haven of all strangers and humble folk;
"Thou, O Lord, in Thy Divine dispensation didst at
"the marriage feast at Cana of Galilee change water
"into wine, and, besides. Thou didst satisfy innumer-
"able thousands of people with bread which Thy Will
"made to be abundant. Thou, O Lord, didst make
"the promise in Thy Life-giving Gospel unto Thy
"blessed disciples, and didst say unto them, *If two
"of you shall be of one mind^ on earth concerning
"every thing for which they shall ask, it shall be given
^ rdlAla means literally ''possession", but it is quite clear that
means flocks and herds as well as household g;oods.
2 Literally, "shall be equal".
4
50
THE HISTORY OF RABBAN h6rm!zD.
Fol. 26 b
*unto them from My Father Who is in heaven. And
*your Father Who is in heaven knoweth of what ye
'are in need before ye ask Him'.' By these words
*[also] in Thy Holy Gospel Thou hast stirred us up
'to make petitions unto Thee, according to Thy holy
'commandment unto Thy disciples, 'Seek and ye shall
'find. Knock and it shall be opened unto you/*
'Thou Thyself knowest what is in the hearts of all
'men, and that although I have committed my soul
'unto Thee with all my heart, I have not performed
'[any] service | before Thee, not even for a single
'moment^ according to Thy Will, but [I have hope]
'that Thou wilt receive favourably my sinful acts.
'And Thou hast put them away, and hast most merci-
'fuUy cast them behind Thy back, and by Thy grace
'Thou hast made them to possess boldness of speech
'to such a degree that they may seek from Thee the
'things which, though too mighty for our nature, be-
'long unto Thee naturally, and have been throughout
'all the generations of the world under Thy direct-
'ing care and providential guidance eternally. Give
'me, O Lord, water in secret, but let it appear to
'be oil outwardly, for the sake of Thy sweet love,
'that Thy Holy Name may be glorified in Thy Holy
'Church, now, and always, and for ever and ever.
'Amen."
And when the prayer of the holy man had come
to an end, he took the skin bottles from the pack-
saddles and began to fill them with water in the
' St. Matthew XVIII. 19; VI. 8.
2 St. Matthew VII. 7.
* Or, hour.
SATAN HELPS TO PERFORM THE MIRACLE. 5 I
Name of our Lord Jesus Christ, [Page 34] and in hope
in His words which give confidence and in His pro-
mises which have never proved to be untrue. And
Satan prevented him from pouring water into the
bottles, saying, "I will not let thee pour water into
"the bottles of the monks, for I would shew compas-
**sion on the bottles that they may not be rent in
"pieces and destroyed; but depart thou from their
"habitation so that they may be prosperous in their
"labours, and may increase sevenfold/ | And I willFoi. 27^
"not allow thee to perform thy will and that which
"is in thy heart." Now when the holy man saw that
Satan would not allow him to pour the water into
the bottles, he besought the Lord to make of no
effect his crafty plans by means of his own upright
actions, and behold, there suddenly appeared to help
him a holy angel, and by means of the compulsion
of the angel who had come to the assistance of the
holy man, Satan himself filled the bottles with water
from the river. And when Satan had filled all the
bottles with water, the Lord made a desire for his
fellow coenobites to be perceptible in the mind of
the holy man, and he prayed to his Lord for [the
presence of] his companions on the journey who lived
with him in the monastery. Then according to the
Divine agency which cleaveth unto those who love
it, and which ministereth unto them, when as yet his
companions had not departed from him a distance
of two or three stages, suddenly the holy angel
appeared before them in the form of the holy man
' Literally, "and they shall come before them one in seven
4*
If
52 THE HISTORY OF RABBAN HORMlZD.
Rabban Hormizd, and said unto them, **Come ye, O
"my beloved, with me, for I have bought oil, and
"have filled the skins therewith according to your de-
"sire." And the angel walked in front of them and
they followed swiftly after him, and by the Divine
Foi. 276 I agency they arrived at the place where the holy
man was standing with his loads [of oil], and the
shadow of him that called them was united unto the
stature of the holy man, and the monks thought that
it was he who had called them, and had walked be-
fore them, but by reason of their joy which clung
unto the love of their companion, it never entered
into their [Page 35] minds [to think] how, and in what
manner the skins had been suddenly filled with oil.
Now the blessed man had drawn seven loads of oil
from the waters of the river. And singing psalms and
praying the holy man journeyed on his way, saying,
"O God, Thou alone art He Who doeth wonderful
"things: O Lord, shew us Thy way, and I will walk
'•[therein] in the truth."
And it came to pass after one day more they ar-
rived at the Monastery, and they set down their
burdens from the animals, and the brethren perceiv-
ed that the oil was good, and of the finest quality,
and they ascribed praise unto him that had brought
it. Now this was another great [and] wonderful thing
which Christ wrought by the agency of the holy
man, for this saint was wise and understanding in
this spiritual business,' "If ye have faith in you, and
"have not doubt, ye shall say unto this mountain,
^ /. e», trafficking in spiritual things.
THE GIFTS OF GRACE. 53
'''Depart hence', and it shall depart, | and nothing foI. 28 j
"shall be too difficult for you,'" For every man who
is by Grace esteemed worthy of the gift of the Holy
Spirit sheweth forth the operations thereof in many
ways. Some work mighty deeds and signs and won-
ders ; and others again extinguish the powers of fire ;
and unto some the Holy Spirit giveth the [power] to
walk swiftly upon the fluid nature of water; and unto
others the gifts [of knowing] even the mysteries of
the things which are about to take place in the new
world. On some He maketh [the gift of] prophecy
to descend, and on others the understanding' of the
Spirit; unto some [He giveth the power] to raise the
dead, and unto others the dominion over evil spirits.
And again, by their prayers, some have given chil-
dren unto barren women. "Whosoever believeth on
Me", according to what the Scriptures say, "rivers
of living water shall flow forth from his belly." ^ And,
inasmuch as He speaketh of "living water", He maketh
us to know clearly concerning the gift of the Holy
Spirit which shall be given unto him that is worthy
to receive it. Now the Spirit of Holiness which worketh
is one, yet it is given unto each one in the Spirit;
and although multitudes of different ways are adopt-
ed by Grace [in its bestowal], yet [Page 36] all those
who are esteemed worthy | of this gracious gift from foI. 28 b
the Father of lights drink from one and the same
fountain. For to him unto whom this gift of the Holy
Spirit hath been given from heaven [shall it be] ac-
I St. Matthew XVII. 20.
* /. ^., power of discernment.
* St. John VII. 38.
54 THE HISTORY OF RABBAN HORMlZD.
cording to the word of the divine Paul [which saith],
"We are all one body in Christ."* Now our Lord
Christ is the Head^ of the whole Church, and we
all are members, each in his proper place, and our
Lord is King over the whole body ; and as the
understanding is the king of the soul, even so the
power of life is carried unto each one of the mem-
bers for use [in time of] its need. And the Divine
help hath flowed into all the inmost parts of the
Church from the Head of our life, Jesus Christ, Who
maketh His athletes to triumph.
Now when the blessed man had gone into the
common building of the Monastery unto his compa-
nions, [he found that] they were making jests with
Rabban, and saying unto him, "Peradventure Rab-
"ban H6rmizd hath bought this oil in the Paradise
**of the Eden of Delight, for it possesseth marvellous
"taste, and colour, and smell." But the blessed man
himself, in the simple humility which was filling his
soul, made answer unto them with words which [arose
from] the lowliness of his mind, saying, *'0 my fathers,
Foi. 29 a **I am skilled neither | in buying nor selling, but in
"the innocence of my heart I drew nigh unto the
"seller of the oil, and the money which ye did send
"with me I gave unto him, and he measured the oil
"and gave [it] unto me; and as for the praises which
"ye are giving to this oil it is right that [your] praise
"and approval should be [bestowed upon] it, for it
"hath been made perfect by your prayers. I, like a
' Romans XII. 5.
* Literally, "in the form of the Head of the whole of His Church".
THE ARRIVAL OF mAr SYLVANUS. 55
"useless servant, [only] rendered obedience unto you,
"and we owe, therefore, praises unto your prayers,
"and it was through the help which arose from them
"that the Lord made my way to prosper." Now, not-
withstanding all these divine triumphs which were
wrought by his means, the blessed man became more
and more humble, and nearer and still nearer did he
draw nigh unto divine things.
[Page 37] And moreover, during the time when Rab-
ban Hormizd was still serving in the Monastery in the
subjection which cometh from [service] therein, there
came unto that holy Monastery MSr Sylvanus, Bishop
of Mount Kard6,' on one business or another which
had called him there. Now because this man Sylva-
nus was a famous man, and merited remembrance
for good, — moreover, by reason of the purity and
simplicity of his mind the history of his triumphs is
written in the letters of life — he was esteemed by his
Lord to be worthy of divine revelations | at all sea- Foi. 29 b
sons, and by the agency of Divine Providence was
he guided in his daily life. And when the holy man
Mar Sylvanus had remained there three days, he
took up his abode in a cell which was nigh unto
the common building of the Monastery. And it came to
pass [one night], after he had ended the first section^
' I. e., Jabal al-Judi of the Arabs, on the left bank of the Tigris,
over against Jazirat ibn-*Omar.
^ r€:^h\CiS9it literally "session". The Psalms appointed to be read
in the Nestorian ritual are divided into twenty r€S^C09f which are
called ruAoCD. Mr. Badger gives a full account of the^ sessions or
kaihismaia in his Nestorians and their Rituals, vol. II. 21, 282, etc.
56, THE HISTORY OF R ABB AN HURMlZD.
of the Psalms which are sung after supper,' and the
reader had sat down to read the commentary on the
book of Genesis to the brethren, that the mind of
the holy man Mar Sylvanus was seized and carried
away by the contemplation of divine things, during
which there were revealed unto him the mysteries
and the things which were about to take place in
the new world. And he also learned with his under-
standing divine and hidden mysteries, and he also
saw with the eye which was illumined [by the Spirit]
the beings of the house of Enoch and Elijah,* and
all the righteous men who have lived beneath the
heavens ; and the deeds and life also of our Rabban
were not hidden from him, nor the various qualifica-
tions of his capacity, nor the boldness of speech
which he possessed with Christ. And when his mind
had tarried for a time in those regions of spiritual
beings, and he had enjoyed the happiness thereof
with heavenly contemplations, it returned to him, and
his understanding abode with him again, and he ob-
tained knowledge of all the mysteries and hidden
Foi. 3o a things which he had learned from the | friends of
Christ through the Spirit, Who made him wise.
Then the blessed Sylvanus desired to seek out our
Rabban, and to be blessed by him, and to learn his
ways face to face, but the divine mercy prevented him
from doing this; and when it had become [Page 38]
day, he again wished to go into the common build-
ing of the Monastery, to see Rabban, and to be
= compleiorium,
^ /. ^., the company or companions of Enoch and Elijah.
HE MEETS WITH BISHOP SYLVANUS. 5 7
blessed by him, but the Spirit of Jesus persuaded him
[not to do this]. And when the time had come to be-
gin [the service of] the Holy Mysteries, he com-
manded the sacristan of the Monastery to take [the
hammer] and to beat the board to [announce this] to
the brethren ; and when he had beaten the board
for the second marmtthd^^ and had begun to finish
that which referreth to the Trinity, the board which
was beaten fell from his shoulders, and his soul be-
came silent within him, and his thoughts and mind
were seized and carried away by the vision of the
Holy Trinity.* And upon the holy man Mar Sylvanus
himself alighted this gift, and in one moment they
were enjoying themselves together in the constitution
of that new world, and of the good things thereof
which never come to an end; and they remained in
this state of stupefaction, which was beyond com-
pare, for about three hours, and then they came to
themselves. And each of them learned what | had FoI. 3o h
been revealed unto him by the mercy of Jesus, and
the two men became companions, each of the other,
in that perfect and divine love wherein they were
about to live in the new world of the Son of God.
Now, our holy men were, henceforward, from time
to time, that is to say, at all hours, sojourning each
in his happiness as long as they were living their
^ The Psalter is divided into fifteen r^ff*^ ^ **T1 **T , and each
f^dUCnTSA into four rcV»,nftr., and each ctV»nftr. into three or
four Psalms.
^ It would seem from the text as if Rabban Hormizd was hold-
ing the board.
58 THE HISTORY OF R ABB AN HORMIZD.
mortal lives/ even as [this] thing was done at that
time for these two men, who had been consecrated
with our oil.
And when the holy man Mar Sylvanus had learn-
m
ed of our Rabban by the Holy Spirit, he went up
to the common building of the Monastery where he
was ; and as soon as Rabban had learned of his
coming up thither to him, by means of the Holy
Spirit Who made him wise, he withdrew himself be-
fore he came there, and hid himself for a little in the
portion of the Monastery where the monks his com-
panions lived together, lest quickly and speedily he
should be wounded by the poisoned arrow of vain-
glory, and should be impeded in the course of his
journey which was perfect in God. Now, he hated
greatly this devil, and the war [with him], and his
temptation[s], for he well knew concerning him from
the doctrine of the holy fathers, and that in this war
Foi. 3iaof vainglory [Page 39] | many of the great fathers
had been entangled and that they had stumbled and
fallen, and had become superfluities unto their mon-
asteries.' Therefore Rabban also was greatly afraid
of this temptation, for none of the ascetics who had
been taken in this snare ever escaped very quickly
from the diverse crooked snares of this crafty hawk,
and from the thorny plant with two and twenty heads.
O thou merchant who art filled with the things of
spiritual wisdom, who hast crushed the head of the
dragon of the mind, that is to say, vainglory, thou
' /. e., as long as each lived his mind was carried away in this
manner at intervals.
^ /. e,, they had abandoned their monasteries.
•"I
HE CONVERSES WITH BISHOP SYLVANUS. 59
hast built up between him and thee the fence of thy
humility, and the son of the wall * of thy lowliness.
And when Mar Sylvanus the Bishop perceived that
Rabban had withdrawn himself from the common
building on account of him, — now he had observed
the plan which he had learned from the blessed man
— he sought him out, following in his footsteps, and
overtook him on the eastern side of that holy Mon-
astery, where they embraced each other with holy
kisses, and they prayed and sat down to hold con-
verse together with edifying and spiritual words. And
after an hour [spent in] converse [concerning] the
world of judgment, they also began to speak with
new tongues concerning the new and glorious world. Foi. 3i b
And in accordance with the Divine Providence which
regardeth all things, suddenly the two of them be-
came involved in the contemplation of things which
are, and of corporeal and of incorporeal [beings],
and they were examining into the refined and spiri-
tualized intelligences, and into the secret things and
hidden mysteries which were revealed unto them there
by the mercy of Jesus ; and then their thoughts took
up their abode in them again, and their understand-
ing returned to its wonted condition. And there they
made new their faithful {or, believing) minds, which
were remote from the doubt which setteth itself in
opposition [to faith], and the cunning thoughts of
the children of men; then the holy man Mar Sylva-
nus set out and departed unto his own country, car-
^ /. e., the low bank which is built up in front of the main walls
of a building to form a kind of defensive outwork; in the case of
Rabban his humility was the main wall, and his lowliness the glads.
6o THE HISTORY OF R ABB AN HORMlZD.
rying with him in his holy soul [Page 40] the thought
of the holy love of Rabban Hormizd, [and the won-
der] how it was that such a glorious light as this
was to be found among created beings.
Now therefore, by the Divine agency, and by the
help of the Grace of our Lord Jesus Christ, Rabban,
the head of the Monastery, called him (z. e., Hor-
niizd), and said unto him, "Is not the service which
"thou hast served with the other monks in the Mon-
"astery sufficient for thee? For behold, thou hast al-
"ready served for seven years in the common build-
"ing." And Rabban received the counsel of that holy
Foi. 32 a head, and armed himself | with prayers secretly, and
went forth from the common building, and from the
service thereof, and took up his abode in a cell by
himself; and he began to exchange the ascetic la-
bours of the body for the cultivation of the mind, be-
cause he had found the carefully guarded seclusion and
peace, which from the beginning of his discipleship
and from his youth up he had earnestly desired.
And he began forthwith to gird up his loins with
the word of truth, and to put on his holy mind the
breastplate of righteousness, and he shod his feet
with the preparation of the adorable Gospel, and he
armed himself with the buckler of Apostolic faith,
and he set the sword of the Holy Spirit at his side
like a mighty man of war; and he began to extin-
guish the burning darts of the Evil One, and he be-
gan to bear upon his shoulder his cross, even as he
had been commanded, that is to say, the patient en-
durance of tribulations. He went forth from the Mon-
astery, and from among the coenobites his compa-
HIS STERN ASCETICISM. 6 1
nions, and took up his abode in a cell by himself;
he fasted strenuously, ten days at a time, and [he
never enjoyed] the rest of sleep by night. He would
never allow himself to sleep upon the ground, neither
by day nor by night, and [he passed his nights] in
chaste and wakeful vigil, and [in praying] sincere
prayers, | and [in shedding] sorrowful tears. When- FoI. 32 b
ever he was in dire need and was compelled to
snatch a little sleep, he used [to do so] resting his
side [or, back] against one of the walls of his cell,
and thus supporting himself he would take only such
a portion of his sleep [Page 41] as was necessary for
his body, and then turn again to his spiritual bu-
siness, that is to say, to the continual converse
which he held with God, with fasting and frequent
prayers by night and by day. And at length, by
reason of [his] severe daily labours, his body be-
came poor and emaciated, and his strong body was
reduced and became like unto the shadow which
passeth away. And by reason of the well-guarded
seclusion and tranquillity in which he passed his days
and his hours the sight of his eye[s] which belonged
unto the senses declined, and the pupils of his eyes
became dark, although his soul became young again
and again and was renewed in excellence and purity.
And it ascended unto such an exalted stage of spi-
rituality and impassible simplicity that he was always
exercising his mind and understanding on spiritual
things, and at length the whole of him became fired*
with the Divine fire, and he could see the things
^ Literally, "the whole of him became fire in fire".
62 THE HISTORY OF RABBAN HORMlZD.
which were afar off as if they had been near, and
the wiles and crafts of evil spirits were being always
laid bare before the sight of his eye of the under-
standing, and by means of the illumined eye of his
holy mind he was driving them from the uttermost
Foi. 33 a bounds I of creation.
And Rabban Hormizd remained in that holy Mon-
astery of Rabban Bar-*Idta for a period of nine and
thirty years [and was performing] glorious works, and
leading a life of ascetic excellence, which was be-
yond [ordinary] human nature, and by means of him
Christ wrought there many mighty deeds, which are
described above. And by the mercy of Christ he was
esteemed worthy of those mighty gifts, wherewith the
children and the firstborn sons of the Spirit, who have
been begotten after the manner of the Spirit, are en-
dowed; for in the mind of Rabban Hormizd there
was conceived the spiritual progeny of glorious re-
velations which [springeth] from that Self-existent One
Who is the sovereign of the worlds. And it came to
pass one night, whilst this firstborn son was watching
with the angels, that his mind was suddenly carried
away in contemplation of God, and divine light,
which in its [Page 42] brilliant radiance was seven
times brighter than the light of the sun which is per-
ceived by the senses, burst forth in his cell, and there
was wafted into it a sweet odour, the smell whereof for
sweetness surpassed that of all the most choice scents.
Now there lived by the side of Rabban's cell a cer-
tain man whose rule of life and habit was excellent
and glorious, and who is worthy of being remem-
bered for good; and his name was Abraham, and
Fol. 33 b
HIS ASCETIC LIFE OF CONTEMPLATION. 63
he was an ascetic who lived wholly alone, for he
loved a life of ascetic contemplation and rest. And
this holy man also saw this wonderful thing which
perfection was proclaiming concerning the triumphant
deeds of Rabban Hormizd, and he also was parti-
cipating in the joy of that glorious thing with Rab-
ban; and although he was not doing so in the same
degree as Rabban, yet he did so according to the
faculty possessed by his mind and by the strength
of his rational intelligence. Even thus was Abraham
occupying himself in the glory of Rabban and lead-
ing a life of ascetic contemplation, and Rabban, with
his strenuous mind, was [associated] with him. But,
inasmuch as the vision of the mind of Rabban Abra-
ham did [not] burn as brightly, and was not as
healthy as that of Rabban Hormizd, he was depriv-
ed of [full] spiritual enjoyment and conversation with
the blessed man.
And it came to pass that when Rabban Hormizd
had remained in this spiritual enjoyment for a space
of three hours of the night which I have mentioned,
by the grace of our Lord his mind returned | to its Foi. 34 a
wakefulness, and his understanding took up its abode
with him, and his thoughts and senses returned to
consciousness. Then, suddenly, Abba Abraham, of
whom I have made mention above, knocked at the
door of Rabban's cell, and Rabban rose up and
opened the door to him ; and when Abba Abraham
had gone in, they sat down [together] for a season,
and they discoursed with each other on the matters
of ascetic excellence which are useful in the service
of and for the edifice of the life of. the solitary monk.
64 THE HISTORY OF RABBAN HORMtZD.
And Rabban Hormizd answered and said unto Abra-
ham, *'My brother, according to my opinion, we must
"depart together from this Monastery" ; and the bless-
ed Abraham answered and said unto him, "I have
''already lived for a period of thirteen years in the
''Monastery of Beth* 'Abhe, and I now wish to de-
"part from this holy Monastery. And now, [Page 43]
"what thou hast said is the will of our Lord, and
"[it springeth] from the operation of Divine Grace.
"It is not for me to answer thee a word or to trans-
"gress what thou hast said; the will is thine, Abba,
"and [to do] the service of thee is mine".
Chapter VII.
<Pf tl^e cleaving of t^e I?oly man mar Tlbvaljam of 25etl7
't&bl^e to tl)e l^oly man [Jlabban /^dvtniib].
Now from this time Abba Abraham and Rabban
Hormizd clave each to the other, and thereupon Abba
' The Monastery of B^th *Abhe seems to have been situated about
twenty miles to the south-east of Al-K6sh, and to have stood at no
great distance from the Upper or Great Zabh, on its right bank.
This important house was built on a mountain peak between two val>
leys, through one of which flowed the Zabh, and through the other one
of its tributaries ; the peak was well wooded, hence the name of the
monastery "the house of the.forest". Beth 'Abhe was founded by Rab-
ban Jacob, who was born at Lashom, and who was originally a monk in
the Monastery of Mount Izla, about A. D. 595. At first the monks num-
bered eighty, but about fifty years after they had increased to about
three hundred ; among them were many famous men, and the mon-
astery enjoyed a great reputation for learning and piety. About the
middle of the IX th century evil times came upon the society, and the
monastery was broken up, partly by the Kurds who plundered it, and
HIS FRIENDSHIP WITH mAr ABRAHAM. 65
Abraham made it to be a condition with Rabban
Hormizd that he should become Rabban's disciple
and servant | all the days of his life. And the bless- FoI. 34 b
ed men remained in that Monastery three months
after these words, and, one night, whilst they were
still living there in this wise, the conclusion of the
revelation which had been made unto Rabban Hor-
mizd formerly was made known unto him by our
Lord. Then being certain of the import of the vi-
sion, he rose up with earnest purpose and went to
Rabban M^r Y6zadhak, that pillar of light and fel-
low-monk' of the blessed man, in order that he
might reveal unto him what the Spirit had set in his
mouth. And while he was knocking at the door, and
was about to go into his presence, Rabban Mdr Y6-
zadhak answered and said unto those who were sit-
ting there with him, that is to say, John the Persian,
and Ish6'-Sabhran, and Abba Adhona, and Rabban
Shem*6n, the servant of the blessed man, "My be-
"loved, I believe that Rabban Hormizd is to be a
"member' of our following, and that he will have a
"portion with us in our departure from this place/'
Now whilst the[se] word[s] were in his mouth — for
so it is related concerning the blessed man, behold,
Rabban Hormizd knocked at the door of the cell.
And Rabban Yozadhak commanded Rabban Shem^on
his servant to open the door to him, and when he
partly by the Government which laid heavy fiscal burdens upon it.
The history of the monastery and of its Abbots and others will be
found in my Book of GavemorSy London, iSgS.
* Literally, "son of the sack".
^ Literally, "son of our following".
5
66 THE HISTORY OF RABBAN HORMtZD.
Foi. 35 a had entered in, | and they had been blessed by each
other and had seated themselves, Rabban Yozadhak
began to say unto Rabban Hormizd with a smile,
*'Dost thou desire to live in the desert, O son of
^'Persians? The Holy Spirit hath already long ago'
* 'spoken in this wise unto thee, [Page 44] and this
"night hath He completed the matter; rise up then,
"O ye my beloved ones, that we may depart unto
"the place whereunto His will hath summoned and
"called us." And when the night had come, they all
rose up together with one purpose and with com-
mon agreement, and with one Apostolic love, that
they might depart and dwell in the Monastery of
Abba Abraham of Risha,' because it was exceed-
ingly suitable for the cultivation of the life of ascetic
contemplation for which they had been earnestly long-
ing a great length of time.
Let the mouths of the reader and of those who
hearken [unto him] be sanctified by [the mention of]
these beloved names: — The holy man Rabban Mar Y6-
zidhak, John the Persian, Rabban Mar Isho'-Sabhran,
Rabban Mar Hormizd, AbbH Adhoni, Abba Shem'on,
and Abba Abraham, the disciple of the holy man.
This holy and divine band, this company of fiery
men who were filled with the grace which is in
Foi. 35 h Christ, with one soul and with one | spirit armed
themselves and went forth from among those angelic
ranks, and came in a body with the holy angels who
were their guides unto this Monastery [of Abba Abra-
' Literally, "from the height of days".
2 The Monastery of Risha is often mentioned in Nestorian lite-
rature, but its exact position is unknown.
HIS LIFE AT DAIRA DHE RISHA. 67
ham of Risha]; and they found it to be suitable for
the cultivation of the ascetic life, and there each of
them prepared for himself a small place which was
only large enough to hold his body, and alone with
God they cultivated the service of the holy angels.
Now they lived there in the neighbourhood of that
Monastery for a period of seven years in one unity
of divine purpose, for the believing folk who dwelt
in the country of Marga were taking care of them,
and from time to time that which was necessary for
the support of their lives was collected by their
steward, Rabban lsh6'- Sabhran, a man of labours'
and a shrine of divine humility, who with meek low-
liness yoked himself beneath the chariot of the ser-
vice of these holy fathers. And they toiled the whole
week sitting apart each by himself in a place which
was secluded, and they neither spoke to nor [Page 45]
saw each other until sunset on the Eve of the Sabbath
Day, when they gathered themselves together and
kept vigil the whole night, and performed a divine |
and glorious service, and then they partook with re- foI- 36 a
joicing of the Divine Mysteries of the Body and
Blood of Christ, after which each of them returned
to his place, and their soul[s] were filled with the
grace of the Holy Spirit. And the steward Isho-
Sabhran used to give unto each one of them that
which was sufficient for his need for the [whole]
week, and he used to bake bread and set it upon
the common table, and each of them would then
^ L e., the man of business who looked after the temporal wel-
fare of the monks.
5*
68 THE HISTORY OF RABBAN HORMlZD.
take thereof whatsoever he wished and which was ne-
cessary for his use and need. Now their drink came
from the great spring (^r, fountain) which they had
there, and Rabban Ish6*-Sabhran used to take an
earthenware pitcher, and fill it with water, and carry
it and set it before the cells of the blessed men day
by day. Whensoever there came unto them a man
who was sick, or one who was vexed by Satan, or
one suffering from any kind of sickness whatsoever,
Rabban Ish6*-Sabhran the steward would bring him
unto the holy man Rabban Hormizd, when Rabban
would lay his right hand upon him, and our Lord
Foi. 36 b would heal him of whatsoever disease | he had. Now
Rabban possessed this gift in a more abundant mea-
sure than all the [other] fathers who were there, and
in a smaller or greater degree his fame went forth
into every part of that country.
And a certain man from the city of Baladh' came
there, whose eyes had been made blind by the vex-
ing of the Evil One, and he could not see ; this man
did Isho'-Sabhran receive into the community, and he
gave him relief And after he had been living with
him for a day tsho'-Sabhran took the blind man and
carried him and set him, being blind and sightless,
before the cell of Rabban Hormizd, whilst he him-
self stood opposite ; now [Page 46] the coming of the
blind man unto him was not hidden from the holy
man. First of all he prayed over him, and then he
prepared a washing of his cross,^ and when the blind
' I. e., Eski Mawsel.
^ /. e., he prepared a lotion of the water in which he had washed
his cross.
HE RESTORES A MAK*S SIGHT. 69
man drew nigh unto the door of his cell, with a
simple eye which was guileless of fraud and lying
hypocrisy he brought forth the water in which he
had washed the cross and went out to receive and
to meet the blind man. Then he laid his right hand
upon his eyes, and said, "O our Lord Jesus Christ,
*'Who didst open the eyes of Timai, the son of Ti-
"mai,* and didst light the lamp of our manhood by
*'the brilliant rays of light of Thy Godhead ; O Lord,
"Thou didst call Thyself | the 'Light of the world', and foI. 37^
"Thou art [the Light], and through Thy light, O
"Christ, the righteous men who have lived from ge-
"neration to generation have received light, I have
"become Thy servant, and I forget that I am a
"sinner. Thy love hath stirred me up to ask Thee for
"that which is greater than what I and the fathers
"of olden time have [asked before]. O my Lord, Thou
"w^ast with the [fathers] of olden time, and Thou didst
"cleave unto those who came after them,^ and Thou
"didst not cease from or have disregard unto the
"company [of the fathers] of the last times, be not
"Thou then unmindful of me, a sinner, but for the
"sake of this man who is blind and who standeth in Thy
"presence, have regard unto me, a sinner, who taketh
"refuge in Thy Name, that Thy Holy Name may
"through me and through him be glorified, now, and
"always, and for ever and ever. Amen."
And when he had finished his prayer and had said
'Amen', he laid his fingers upon the eyes of the blind
' /. e,f Bartimaeus.
2 Literally, "the middle ones".
70 THE HISTORY OF RABBAN HORMlZD.
man in the Name of Jesus the Nazarene, and sud-
denly his eyes were opened and he saw; and Rab-
ban fastened the windows* and door of his cell, and
he sat down in the restfulness of his soul. Now the
[man who had been] blind stood at his door being
doubtful in mind as to whether in very truth the light
of the world had been seen by him or not, and he
was rubbing his eyes thinking that peradventure it
was a deceitful vision. Then Rabban Ish6*-Sabhran
Foi. 37 b who had been | standing opposite to him saw that
the eyes of the blind man were opened, and he
drew nigh unto him with rejoicing and with grateful
thanks unto our Lord, saying, "Glory be unto Thee,
"O our Lord Jesus [Page 47] Christ, Thou beloved
"Son, Who hast not crushed out from Thy Church
"the salt of excellence, but in all generations hast
"established for Thyself pledges of the redemption
"of the children of men, for in this age, which is
"wanting in grace. Thou hast placed for us as a
"light of brilliant splendour, Rabban Hormizd, through
"whom Thou hast in Thy grace this day given light
"unto the eyes of this blind man." And the man who
had been blind and Isho'- Sabhran departed together
glorifying God, and they were marvelling at this
wonderful thing.
And again on another occasion they brought unto
him a certain man from the village of Marga who
had been bitten by a mad dog; now he was in a
most grievous state through the pain, and, behold,
by reason of the anguish thereof he was gnawing
' Literally, "eyes".
HE WORKS ANOTHER CURE. 7 1
his own flesh with his mouth. He was, moreover,
dripping with blood, and he stank horribly by rea-
son of the foul and filthy matter which was running
over his body, and he was well nigh out of | his foI. 38 ^i
mind; he was unable to eat bread or to drink water,
and no man dared to draw nigh unto him lest the
poison of the disease should straightway fly into
another body. Now when the steward Rabban Isho-
Sabhran saw the man's pain {pry sickness), he had
pity and compassion upon him, and he took him and
brought him to the cell of Rabban, and said unto
him, "Sit thou here until the holy man cometh forth
"to heal thee''; and he removed himself from the
place where the man was and took up his stand
opposite. Now unto the wonderful old man Rab-
ban Hormizd Christ had revealed concerning that
afflicted one, and the blessed man made ready a
washing of his cross, and was waiting until perad-
venture the sick man should fall asleep, when he
would then be able to go forth and lay his right
hand upon him without his seeing him, and he might
be made whole. And having thus waited for a space
of three hours, and the pain not permitting the man
to fall [Page 48] asleep, the blessed man prayed over
him from his cell, and the Lord cast a slumber upon
him and he slept. Then the old man went forth from
his cell and drew nigh unto him that was smitten {pry
afflicted), | and he sprinkled over him the water of foI. 38 b
the washing, and said, "O our Lord Jesus Christ,
"Thou living Medicine of our miserable race. Thou
"Good and Merciful Physician, heal Thou by Thy
"grace the sickness of this man, that Thy Holy Name
J 2 THE HISTORY OF R ABB AN HORMlZD.
"may be glorified in Thy Holy Church, Amen/' And
Rabban H6rmizd left him and went to his cell. Then
Rabban Isho'- Sabhran drew nigh unto the smitten
man and called unto him to rise up out of the sick-
ness in which he was lying, whereupon the body of
the smitten man was relieved, and he obtained ease
and rest from that cruel sickness through the prayers
of Rabban Hormizd. And Rabban Isho'-Sabhran car-
ried him into his own habitation and took care of
him for two days, and he was healed wholly.
And again on another occasion they brought there
a certain woman from the city of Mawsel who was
wholly covered with leprosy; and when they had
brought her up to the cell of the holy man, he was
filled with wrath at her kinsfolk, and said unto them,
"Why have ye brought a woman unto monks in the
"desert? For woman is a snare of Satan unto ascetics,
"and [the occasion of] a fall, from which there is no
"rising up, unto those who run in this racecourse |
Foi. 39^ "after the manner of the Spirit; ye should not have
"dared to bring a woman unto the congregation of
"ascetics, for a woman hath no power to enter into
"the habitation thereof." Then the people who brought
that woman held their peace and dared not to say
a word before the blessed man, but they entreated
him to have mercy upon them, and to visit them in
his prayers, saying, "We have borne and suffered
"the toil of all this journey from the city of Mawsel
"unto thee, and now we are dismissed [Page 49] by
"thee without any benefit; accept now our persons,
"and forgive thou the folly of thy servants for Thy
"Lord's sake." Now when the holy man saw the
HIS ASCETIC LIFE OF CONTEMPLATION. 73
penitence of their minds, and the humility of their
souls he had mercy upon them, and he made a wash-
ing of the kendnd of' his cross, and gave [it] unto
them that they might anoint the woman and all her
body therewith. And as soon as they had done ac-
cording to what the blessed man had commanded
them, and had anointed her body, suddenly she be-
came healed completely of the leprosy which had
filled all her body, and all the places which had cast
their leprosy became covered with hair. Then her
kinsfolk glorified God, and departed to their houses
in peace and in | great joy. foI. 39^
And the blessed man Rabban Hormizd continued
to occupy himself with the matters of his life of con-
templation and asceticism, and he served his Lord,
and there came upon him a revelation from our Lord
concerning a certain shepherd who was pasturing his
flock in the mountain. Now, it fell out a certain time
on a certain day that this shepherd poured some
milk into a basin in which there were sops of bread,
that he might eat of the meal which he had made
ready, but for one reason or another he was pre-
vented [from eating], and he left the repast which
was in the basin uncovered, and rising up from it
he departed to carry out the business which called
him. And by one of the chances which happen in the
world an evil and deadly poisonous snake accident-
ally fell into the basin, and having shot forth his
poison [into it] departed. Now when the shepherd
' The r^lli> was either dust from the body of a saint or martyr,
or from some holy place; Rabban mixed a little of it in water where-
in he had washed his cross, and gave it to the sick and afflicted.
74 THE HISTORY OF RABBAN HORMlZD.
came to his meal, having stretched forth his right
hand, and put [food] into his mouth once or twice,
suddenly the poison flew through his body, and he
was violently convulsed by the severe pain in his
person, and he died straightway. And because that
shepherd was a good and merciful man, and was
one who led a pure life and was a virgin, our Lord
sent a revelation unto Rabban concerning him; and
as soon as he had learned about him surely through
the divine revelation, Rabban rose up straightway,
Foi.40tj I and took his staff in his right hand, and left his
cell, and [Page 50] departed. And he was meditating
within his holy person, and saying, *Teradventure
"I shall not be able to bear the toil of this long
**journey", for the place where the shepherd lay was
at a distance of sixty parasangs from the cell of the
holy man. And as he was meditating in this wise
within himself, behold, an angel came and stood be-
fore him, and by means of the spiritual breath of
his lightness he bore Rabban along and set him
down by the side of the shepherd, for whose sake
he had endured this labour ; and he saw that the
shepherd was dead, and that there was not a breath
of life in him, and that his sheep were scattered
abroad on the mountain concerning which a revela-
tion had been made unto him. And the Lord hear-
kened unto the voice of the prayer of His servant,
and the soul of the shepherd came back within him.
Then Rabban made a washing of the heudnd^ of his
cross, and gave thereof to the shepherd to drink.
' See above, p. 73.
HE MEETS MAr YOZADHAK. 75
and he anointed his body therewith, and the poison
was driven out therefrom by means of the prayers
of the holy man. Then the shepherd straightened
himself and sat down , being .in his right mind , and
he was giving thanks and praising the grace of our
Lord ; and he related unto Rabban what had befallen
him through the poison which he had received from
the food, and how his soul | had departed from his Foi.40^
body in a swift and violent manner. [And he said
unto Rabban,] "I make known that I had become
**remote from this fleeting life, and I know and am
"certain that if the Lord had not sent thee I should
"never have come back from the captivity of death,
"for I was lying in the depths of the devouring
"Sheol. But with what recompense can I reward the
"Lord in return for all His acts of grace to me, ex-
"cept that I offer my soul as an offering on my be-
"half unto Him that hath restored me anew unto
"life?" Then he lifted up his eyes and saw his sheep
which were separated and scattered upon the tops
of those hills, and Rabban made a sign unto him
that he should gather together his sheep, so he took
his staff in his hand, and went down after his sheep
to gather them together. And the angel of the Lord
lifted up Rabban, and in one brief moment he bore
him back and set him down in his cell.
Now this wonderful thing was not hidden from
[Page 51] the eyes of the seraphic watchman Rabban
Mar Yozadhak, for in that same night in which Rab-
ban came from the shepherd the holy man Mar Y6-
zddh^k met him in his spiritual cell, and said unto
him, "Blessed art thou, O Rabban Hormizd, for by
76 THE HISTORY OF RABBAN HORMtZD.
"means of thee the shepherd who was poisoned hath
"returned to life. It shall happen unto thee that by
Foi.4ia"the mere utterance | of thy name poison shall be
"driven forth from its sovereignty, and no mad dog
"shall gird at thee in the dominion of the mention
"of thy name." And when that pillar of light Rab-
ban Mar Yoztdhak had said these [words] concern-
ing him prophetically, he left him straightway, and
departed.
Now the beck of the Lord by His will travelleth
and journeyeth with His servants, and His everlasting
will drew nigh and came, [and ordained] that His
athletes should depart from that place of Rabban
Abraham of Risha unto another which His will had
foreseen. And it came to pass that when the day of
the congregation of the First Day of the week had
drawn nigh, and these fathers had gathered together
thereunto, according to what I have said above, and
they had received the Holy Mysteries, and had sat
down together in a body to participate with glad-
ness in the breaking of the sacramental bread, the
steward Rabban Isho'-Sabhran spake before them,
saying, "Ye know, O fathers, that the spring which
"we used to have here, the waters whereof used to
"flow in great abundance — now water is the [chief]
"need of our life in the body — hath through Divine
"agency dried up entirely, [and that the place there-
"of] hath become even like parched ground through
"which water hath never flowed since the days when
Foi.4it**it was created." | Then Rabban Hormizd answered
and spake before the fathers, saying, "O my holy
"fathers, hearken ye unto what I shall say before
HIS INTERCOURSE WITH mAR YOZADHAk. 77
"you. As long as the will of the Lord had pleasure
"in our congregation which was in this place , this
"spring which hath dried up flowed for us all alike;
"but now that the Lord hath willed that some of us
"should depart from this place, the flow of this
"spring is not [sufficient] for us all, but only [Page 52]
"for those who shall live and remain here." And
that seraph of flesh and cherub of earth, Rabban
Mir Yozadhak, answered and spake before them,
saying, "Even thus saith the Holy Spirit, I Yoza-
"dhak, and Abba Adhona, and Abba Shem'on, will
"go unto Mount Kardo ; and Rabban Hormizd and
"Abba Abraham shall go up unto the Mount of BSth
"'Edhrai;* and Rabban Isho'-Sabhran and John the
"Persian shall bring their days to an end here merit-
"oriously, and the spring shall return to its natural
"manner. But rise up now, O my beloved, and let
"each one of us direct his steps unto the place where
"it is pleasing unto the grace of our Lord [for him
"to be]." And according to what they had proclaim-
ed beforehand , even so did they ; and Rabban
Yozadhak first of all gave the salutation of peace
unto his companions , | and took away with him foI. 42 a
Abba Adh6na, and Abba Shem'on ; and Rabban
Hormizd himself also took with him Abba Abraham,
and they gave the salutation of peace unto the
others.
A
' /. e,y Ba Idri, \Sy^ ^i a district in the neighbourhood of
Ma*althaya ; see Hoffmann, Ausziigty p. 197 ff.
78 THE HISTORY OF RABBAN HORMtZD.
Chapter VEQ.
<Df tl?e reparation of tl:^e fatlycvo from eac^ otl^er, anb of
tl)t coming of Habban [4)^t*mi5&] unto t^io place.
Now when Rabban Isho'- Sabhran and John the
Persian saw their companions separating from them
the parting from their fellows was very grievous unto
them ; and they all went forth in a body , and ac-
companied them on their way for a distance of one
stage, and they gave each other the salutation of
peace a second time amid holy kisses and sorrowful
tears, and then they parted from each other, and
[went] unto the places which the will of the Lord
had ordained for them. Then Rabban Isho'-Sabhran
and John the Persian returned unto their places, ac-
cording to the prophetical words which the holy man
had uttered concerning them, and they turned aside
to the spring that they might see what had happened
unto it, and as soon as they arrived there they found
that [the pool] was full of water to the brim accord-
ing to its former state. And they rejoiced with an
exceedingly great joy, and there, in the Monastery
[Page 53] of Risha, they brought to an end the course
of their labours in a prosperous manner.
Now Rabban Yozadhak took his companions and
went to the mountains of Kardo, and our Rabban
F0I.426 Mar I Hormizd took Abba Abraham, and they went
together to the Mountain of the village of B^th
*Edhrai ; and they found in that mountain a small
cave with a rill of water in front of it, and there
they took up their abode. Now Abba Abraham had
HIS ARRIVAL AT AL-KOSH. 79
remained only three days there when there came
upon them a revelation from our Lord that he should
depart from Rabban Hormizd, and should also go to
the work which had been set apart for him [to do]
by Divine Grace ; so Rabban Abraham went forth
from that place, and came and founded a monastery
for himself in the country of Nineveh, and the ru-
mour of his arrival went forth into all that country.
And the village of believers , Al-K6sh , ' was the
one which was nigh unto that mountain wherein the
holy man Rabban Hdrmizd had taken up his abode,
and the people thereof were the first to go up unto
this holy man and to be blessed by him. And by
his prayers he delivered them^ from their diseases
and sicknesses, and they rejoiced in him with an ex-
ceedingly great joy because God had held their vil-
lage worthy for Rabban Hormizd to be its neighbour,
and a sojourner therein. Then they answered all to-
gether and said unto him, **Take up thine abode in
**our neighbourhood, O Rabban, | for we love thee, i'oi.43^
**and thine arrival in our district is acceptable unto
"us even as that of an angel of God. And if thou
*'wishest to build a Monastery for thyself the carry-
"ing out of the plan and the cost thereof shall be
*'ours. Behold, we are all thy sons, and men who
"are ready to be obedient unto thy will and unto
"thy holy fatherhood, and whatsoever thy greatness
"commandeth thy servants we [will do],, according
' A village which lies about thirty miles to the north of Mawsel.
* Literally, "and he visited them in his prayers from their
diseases and sicknesses."
8o THE HISTORY OF RABBAN HORMtZD.
"to thy will and for the fulfilment of thy desire which
"is one with that of our Lord ; and we will neither
"cease nor be restrained from [the performance of]
"anything which shall be for thy gratification." Now
when Rabban had hearkened unto them up to this
point, he gave them grateful thanks, [Page 54] and
blessed them ; and he provided them with his bless-
ings for their journey, and gave unto them a hendnd'-
and dismissed them, and they went to their village
rejoicing, and giving thanks unto and glorifying God,
Who had made their village to be in the neighbour-
hood of this holy man. Now Rabban Hormizd was a
kinsman of that stone which was laid in Jerusalem
upon which whosoever fell was broken in pieces ; and
Uke that stone did Rabban Hormizd become in the
mountains of B^th 'Edhrai. He was life, and joy, and
gladness unto the people of Al-K6sh, but a stumbling-
block, and a source of grief which leaped upon the
accursed Monastery of Bezkin ; he was anguish and
Foi. 43^ a terror unto the heretic village of Arsham, | and a
tribulation and an affliction unto the wasted tavern*
of Bezkin of the teachers of heresy. Now at that
time the village of Arsham was full of heretics,^ but
after a certain time the governor of the city of
' See above, p. 73.
^ Our author applies this insulting name to the Monastery of
Bezkin meaning to indicate that the monks there had turned their
house into a public guest-house where any wayfarer could obtain
meat and drink on payment, and that they were careless as to
the spiritual life which monks ought to lead. The site of the
Monastery of Bezkin is unknown.
* Literally, "the village of Arsham was all heretics (i*. tf., Jaco-
bites)." Arsham was situated near Al-Kosh,
HE CONSECRATES A CHURCH AT ARSHAM. 8 1
Mawsel drove out the inhabitants that were therein
from the neighbourhood of the holy man, and believing
Christians from the country of Hazar ^ came, and they
live there at this time. And Mar 'Abhd-Isho*, Bishop
of Beth Nuhderan,^ came unto our Monastery, and our
monks went down with him to the village of Arsham,
and they consecrated a church [there] with vigil, and
with Psalms, and with hymns of praise, and behold, the
village is a habitation of orthodox Christians unto this
day. And the believers of Al-Kosh and the people who
were of the same faith were glad, and they rejoiced
in the coming of the holy old man, Rabban Hormizd.
Now there was in that country a certain village
which was situated [at a distance of] about two or
three parasangs from the Monastery, and its name
was Beth Kopa,^ and, as soon as the people thereof
heard of the coming of the holy old man Rabban
Hormizd to that mountain of Beth 'Edhraye, they
took their sick folk and went up to the blessed man |
that they might see him, and might also be blessed Foi.44a
by him, and also that he might lay his hand upon
them and they might be healed. And it came to
pass that one of the sick folk who were with them,
whilst he was yet at a distance [Page 55] of a journey
of one stage from where the blessed man was, was
overcome by the severity of his sickness and died on
the road, and the company of the believing folk were
' A district near Mawsel.
* A Nestorian Church province which extended from Eski-
Mawsel to Jabal al-Judi ; see Hoflfmann, Auszuge^ 208 — 216.
* A village which lay between Batnaye and Tell Uskuf on the
road between Mawsel and Al-K6sh.
6
82 THE HISTORY OF R ABB AN HORMtZD.
deeply pained on his account. Now they wished to
bury him by the roadside, before they went up to
the holy man, but his parents began to curse and to
swear at them, saying, "They shall not bury him
"until Rabban shall see him and then they may bury
"him". And when they had arrived at the cave of
the holy man they all went in, and were blessed by
him, and, before they could tell him the cause of the
death of the sick man who had died with them on
the road, the blessed man himself said unto them,
"Come ye in peace, O my children, for ye decided
"rightly within yourselves not to bury the dead man
"who died with you on the road until Rabban should
"see him. And now, my brethren, that ye have seen
"me, bring unto me the dead man who died with
"you on the road." And as soon as they had brought
the dead man and set him before him, Rabban
Foi. 44 b Hormizd stood up straightway before | our Lord in
prayer, and made supplication with sad and bitter
tears that, peradventure, the soul of that dead man
might come to life again. Now after his prayer,
which [continued] for one hour, during which time
he was making entreaty and supplication, God hear-
kened unto the petition of the holy old man forth-
with, and he made the soul of the young man to
go back into him speedily ; and that young man
who had just been raised from the dead rubbed his
eyes like one who had just risen from sleep, and he
asked for water to drink. Then Rabban made a
washing of water [from his cross] mixed with some
holy dust,' and gave it unto him to drink, saying
' See above, page 73.
HE RAISES A MAN FROM THE DEAD. 83
unto him, "Fear thou not, O my son, for thou shalt
"not die now, but thou shalt live for a season, and
"then thou shalt die." Now when the company of
believing men saw the wonderful thing which Rabban
had wrought, they glorified God and gave thanks
unto Him because, in His mercy. He had made them
worthy to see Rabban and the miracles which were
wrought by him, and also to be blessed by him.
And those multitudes fell upon the holy [Page 56] old
man and kissed his hands and his feet, and they
rubbed the dust which was under his feet upon their
faces, and they also carried it away as a hendnd^ and
as a heavenly | gift. Then Rabban rebuked them FoI. 45 a
[and drove them] from him, saying, "If ye shew your-
"selves unto me in this wise I will depart from you,
"and ye shall never again see me here." Now when
they had heard these [words] from him, they ceased
from thrusting themselves upon him, and then he
prayed over them, and gave them a hendndy and dis-
missed them that they might go unto their village
in peace. So they departed and spread abroad
the report of him in all the country round about
them.
And when these people heard [thereof], every man
carried his sick folk [unto him], those who were
possessed of devils, and the lame, and the blind,
and those who were vexed with the long-continued
sickness of fever, and those who were smitten with
diseases of every kind. [Then were seen*] women
' See above, p. 73.
* Some words seem to have dropped out of the text here.
6*
84 THE HISTORY OF RABBAN HORMtZD.
who had been barren suckling children, and dead
men rising from the dead, and those who had been
grievously vexed relieved, and the poor having the
Gospel preached unto them, and devils going forth
[from men and women] and proclaiming the greatness
of Jesus the Nazarene, and lepers being cleansed,
and prophecies receiving fulfilment by His grace.
For the whole of the people of the country which
was round about him poured forth like a flood, and
hastened and went up to this advocate of the truth,
and by means of him they received perfect healing
from God. Now he merely laid his right hand upon
Foi. 45 b them, I and pronounced over them [the name] "Jesus
"Christ", and his holy odour used to heal every
[kind of] sickness and disease of any man what-
soever who was brought before him. He opened the
spiritual storehouse of heavenly treasures which had
been given unto him by his Lord, and he began to
distribute the spiritual money of his Lord among his
companions, and he who was in very truth a good
and wise treasurer divided it equally [among all]
without accepting the person of any man ; [Page 57]
and his Lord established him over the members of
His house that he might give unto them sustenance
in its proper season. Blessed indeed art thou, O old
man, yea, blessed with all heavenly blessings, for
thou didst break the whole loaf of the perfection of
thy soul without sparing, and didst set it upon the
table of the spiritual church, and those who were
an hungered and were poor ate their fill therefrom.
Now when the Satanic tavern of Bezkin, that mon-
astery of wickedness, saw this merchant of the house
THE JACOBITES HARDEN THEIR HEARTS. 85
of God, this rich man who enriched his poor com-
panions, and who held the sword of the Spirit in his
right hand and destroyed the ranks and legions of
heresy, they were jealous and became filled with a
mighty envy of the righteous man, even as Cyril' of
the just man Nestorius.^ In this manner | their hearts Foi.46^
became hardened in tumultuous rebellion, and they
began to burrow in the ground of the hearts of
kings and governors after the manner of Cyril in
the matter of the righteous man Nestorius ; but the
vexations which our Nestorius bore were more in •
number than the evils which the Greek Nestorius I
endured at the hands of Cyril.
Chapter IX.
<Df t^e (liripee xoljid^ TXabban ^bvmlib receit^eb willingly
from ttje t^ereticd.
And it came to pass on a certain night that there
gathered together and went forth from among the
"shaved"^ monks of Bezkin ten men who were mighty
in body, and they came to the holy man Rabban
Hormizd, and they entered into his cave, where they
^ /. e,f Cyril, Archbishop of Alexandria, who was enthroned A. D.
412 ; he died A. D. 444. His great dispute with Nestorius began in 428,
and he maintained with great fervour and zeal that the Son of Mary
was the Son of God, t\ e., the Divine Co-essential Son.
^ He was Patriarch of Constantinople from A. D. 428 to A. D. 431.
He proclaimed, "Let no man call Mary the Mother of God, for Mary
was but a woman, and it is impossible that God should be born of a
woman." After a life of persecution and misery he died about A. D. 454.
^ The Jacobite tonsure is in the form of a cross, some hair being
shaved from the back, front, and each side of the head.
86 THE HISTORY OF RABBAN HORMtZD.
found the holy man occupied in prayer unto his
Lord. And those workers of iniquity, who were like
Satan their father, fell upon him, and they beat him
unmercifully with dreadful blows of terrible cruelty
until the skin of his whole body hung down from
him in strips ; and the evil men left him lying [there]
in torments of pain, and departed unto their mon-
astery, thinking that he was actually dead ; but the
[Page 58] Divine Grace of our Lord had protected
him in a providential manner, and had not allowed
them to kill the holy man outright.
[O Rabban Hormizd,] through the fights with devils
and the blows which they inflicted upon thee in thy
early manhood , and through the tribulations and
stripes which came upon thee in thine old age, thou
didst crown thyself with the qualities of perfection !
Foi. 46^ And the blessed man was lying in his cave like a
murdered man who remained unburied, but his holy
soul was rejoicing within [him], for both in his early
manhood and in his old age he had suffered death
for his Lord's sake day by day, and each day alike
ceaselessly. Now this evil thing which the monks of
Bezkin had done unto Rabban was not hidden from
the ears of the believing villagers of Al-K6sh. And
there was in the village of Al-K6sh a certain man
[who was a friend] of Rabban, and his name was
Gabriel, and he was descended from the old inhabi-
tants' of Persia; he was exceedingly rich, and he
possessed multitudes of slaves and innumerable pos-
' /. ^., his family was one which had held landed property near
Al-Kosh for a very considerable time.
GABRIEL OF AL-KOSH. 87
sessions, and very many flocks and herds. And this
believing old man Gabriel had taken upon himself
to minister unto the needs of the blessed man at the
whole and sole cost of himself all the days of his
life which he would live upon the earth. And the
Lord had blessed him greatly, and had enriched him
exceedingly through the prayers of Rabban, even as
He blessed Abraham, and he waxed exceedingly
great. Now this man Gabriel used to ride upon his
mule daily, and go up to Rabban, and minister unto |
all his wants, and such things as he lacked he sup- Foi^ya
plied unto him. And when Gabriel had gone unto
him according to his wont, and had enquired con-
cerning his well-being, and had also been blessed by
him, he perceived that the condition' of the holy
man was different that day from what it had been
the day before, and he also saw [the marks of] stripes
upon the holy old man ; and he had never on any
day seen him as he then saw him. Then the believ-
ing Gabriel answered and said unto him, "Father,
"what are these marks which I see upon thee? This
"day thou art different from what I have ever [Page 59]
"seen thee before." And Rabban said unto him with
a smile, "O Gabriel, knowest thou not that those
"who enter into a war give blows and receive them?"
Now Gabriel thought that it was the devils who had
been beating him, for that believing man was well
aware of the strife and battle which Rabban was
always waging with Satan and the evil spirits, and
therefore he desisted from making any further en-
^ Literally, "affairs".
88 THE HISTORY OF R ABB AN HORMIZD.
quiries into those matters ; and when he had made
an end of and finished his ministration unto him, he
devoted himself to attending unto his worldly affairs.
And as he was walking in that mountain and making
Foi. 47 6 enquiries concerning his flocks, and directing | the
pasturing of his sheep, the shepherd saw that Gabriel,
the owner of the flocks, was sad, and he said unto
him, **Doth my lord permit me to speak unto him ?
**What is the cause of thy sadness ? I know not, but
"perad venture thieves have fallen upon thee and
''plundered thy possessions, or perhaps a highway
"robber hath come upon thee ; tell me [what aileth
"thee]." Then the believing Gabriel answered and
said unto his shepherd, "No [thieves] have plundered
"my goods, and no man hath fallen upon me. There
"is only one thing which giveth me pain ; I have
"seen that my Rabban hath many stripes [upon him,
"and that they have been inflicted] by strangers, but
"I know not who hath smitten him." The shepherd
answered and said unto Gabriel, "If I tell thee what
"hath happened unto Rabban what wilt thou do for
"me ?" And the shepherd said unto him, "Ten monks
"from the monastery of Bezkin beat the old man
"Rabban the whole night long and inflicted tortures
"upon him." Now when Gabriel heard these things
from his shepherd he blazed up with wrath and anger,
and forthwith he mounted his mule, and in his wrath
directed his way straight to Rabban that he might
learn the truth from him. And as soon as he had
gone into the presence of Rabban, who blessed him,
before he could speak a word with Rabban, Rabban
answered and said unto Gabriel, "Peace, Gabriel,
HE IS SORELY BEATEN BY TEN MONKS. 89
*thou art laden with the zeal and spirit of Elijah, Foi.48^
*and thou dost meditate spoiling me of my divine
Equalities." Then Gabriel said unto him, "I have
learned concerning thee from my shepherd, and from
'him have I heard an evil matter which hath made
*me exceedingly wroth, for he told me [Page 59] that
*the monks of Bezkin have been evilly entreating and
*beating thee, and on this account I am wroth. But
*this very day I will smite the monastery with fire,
*and I will make it a desert mound unto the dwellers
'therein." And the blessed man answered and said
unto him, *'0 Gabriel, cease from these things, and
'leave the avenging of me unto our Lord ; for the
'time of their destruction is nigh, and that which is
'about to come upon them hasteneth ; let it not hap-
'pen through thy pure hands, but by the hands of
'God, Who is my Helper, and Who knoweth my
'paths. If thou wouldst seek to avenge me, and if
'thou art jealous on my behalf, avenge me first of
'all upon the company of devils, and the prince of
'devils, and the evil spirits who have dominion over
'the air. Now in this thing I have reason to boast,
'that is to say, in the vexings which spring from
'devils, and fiends, and evil spirits, for the vexings
'caused by devils, and the patient endurance of the
'heathen constitute the riches of holy men. And if
'thou wouldst strip me of these things, O Gabriel, I
'should not be able to dwell in thy neighbourhood.
'But now, I abide patiently for a little, and thou shalt foI. 48 b
'see what thou wouldst desire for my sake, for the
'Lord shall fight for you if ye will only hold your
'peace." And the blessed man , by means of his
go THE HISTORY OF RABBAN HORMlZD.
gentle and gracious words, quenched the embers of
the fire of the zeal of the believing man, and Gabriel
returned to his village with his soul filled with tran-
quillity, and peace, and with love towards [his] neigh-
bour, through the prayers of Rabban ; but he laughed
over the end and the destruction of the monks of
Bezkin, who ceased not from nor repented of their
attack upon Rabban. But their father Satan gave
them knowledge by means of the following act of
cunning.
Chapter X.
<l>f tl)t ^avlot of 25e5Pin, anb of f)tv btitiQ vaiftb to life
aftei: btatf) by TXabban.
There was a certain woman who was a harlot, and
she belonged unto one of the sons of the polluted
tavern [Page 6i] of Bezkin, which hath had the name
"Monastery of Bezkin'' given unto it ; the monks there-
of were "shorn" outwardly, but in secret they were
workers of wickedness, and they wished to make our
Rabban an associate with them in the business of their
unclean harlotry. Now from among those "shorn"'
men there were banded together unclean men who,
either more or less, formed a company of about five
monks who performed the works of whoredom in a
shameful way and after the manner of dogs, and
Foi. 49 a moreover, without modesty, and improperly, ] and con-
trary to nature, they behaved with lasciviousness in
^ The writer of this life, a Nestorian, uses this word in an oppro-
brious manner.
THE HARLOT AND THE MONKS. 9 1
the manner of the men of Sodom like unto mad dogs,
and they worked their deeds of wantonness and lust
upon that woman, and upon others who were like
unto her. Now therefore when the woman had tarried
with them for a season, she conceived, and she gave
birth unto a man child in that monastery, and those
unto whom the woman belonged doubled their [evil]
business in a manner which was more wicked than
that which they had done at the first. For the five
men, who had made the woman to conceive and had
begotten the child by her, being afraid lest the gov-
ernor of the country should get knowledge of them,
and lest a decree of judgment which was commen-
surate with their crime should go forth against them,
acted cunningly with the harlot, and said unto her,
"Rise thou up, and we will carry thee to the village
**of Arsham, for thou canst not remain here with us
"in the monastery on account of the child's cries,
"and if by chance the governor get knowledge con-
"cerning us he will destroy both thee and us in an
"exceedingly cruel manner." Now when the harlot
heard these [words] from those "shorn" men, she was
exceedingly afraid, and said unto them, "Whatsoever
"ye wish, that do." Then the five men rose up in
that night, and they took the woman and her son,
and went forth together, and they arrived at the
lower part' of the cave of Rabban Hormizd ; and
they lifted up | the harlot, and dashed her mercilessly Foi. 49 b
upon the ground, and they took a knife and ripped
her up, and they threw her against the opening of
' I. e,f some place near the entnince to the cave.
92 THE HISTORY OF RABBAN HORMlZD.
the cave of the holy man with her son, and departed.
And straightway those abominable men ran and went
into the city, and informed the governor, [Page 62]
saying, "Behold, a certain woman from the village of
"Arsham came unto Hormizd, who hath been thought
"by you to be the righteous man of the Nestorians,
"that that deceiver might pray for her, and because
"there was no one with the woman he hath taken
"her in fornication (God forbid ! '), and hath ravished
"her, after which he slew both herself and her little
"son/'
And when the governor had heard these [words],
he was greatly moved, and he went forth [to the
mountain], together with crowds from the city, and
when the governor and the multitude which was with
him drew nigh unto the opening of Rabban's cave,
they saw the woman who had been murdered, and
her child lying upon her alive. Now the people of
the village of Al-K6sh had also heard this rumour,
and they were much distressed for Rabban's sake ;
but they did not believe this report of him, for they
were well acquainted with the perfection of that spi-
ritual man. And they all armed themselves, and in a
Foi. 50 a body they took their way | to go up unto the blessed
man, and they and the soldiers of the governor ar-
rived at the cave of the blessed man together ; and
' they saw the governor who had been roused against
Rabban heaping blasphemies and blows upon him.
Then Gabriel of Al-K6sh, the servant of Rabban,
' An exclamation which is due, probably, to a pious scribe ; the
copyist to emphasize it has written QOjj in red.
THE MURDERED WOMAN IS MADE TO SPEAK. 93
restrained the governor and said unto him, "It be-
"fitteth not the governor to be thus hasty in such
"difficult matters as these, for he should first of all
"examine and enquire into both sides, and then let
"the guilty one receive punishment ; and if one be in-
"nocent he meriteth commendation/' And the gover-
nor said unto Gabriel, "What testimony greater than
"that which we have before us do we need ? For
"the murdered woman lieth at the door of him that
"slew her." Then Gabriel said unto him, "There is
"a testimony greater than this which we may have,
"that is to say, the murdered woman may bear
"testimony against him that slew her, and accuse
"him/' And the governor said, "If what thou hast
"said can take place, there can be no greater testi-
"mony/' Then Gabriel, who had confidence in the
boldness of speech which Rabban possessed with his
Lord, turned to Rabban, and said unto him, "Rise
"up, now, [Page 63] and make entreaty unto thy Lord
"that thy truth may be made manifest, and that the
"falsehood of the liars may be made evident ;" and
Rabban being full of grace and | humility, prayed foI. 50 6
concerning this matter. And when he had ended his
prayer, and had said "Amen'', he turned towards the
dead body, and said unto it with his voice, "O dead
"body, in the Name of Jesus the Nazarene, rise thou
"up from thy murdered state, and accuse him that
"slew thee ;" and at the word which Rabban spake
to the murdered woman the spirit entered into her
members, and she began to speak in a miraculous
manner. Then Rabban drew nigh unto her, and said
unto her, "Tell me truly, who was it that committed
94 THE HISTORY OF R ABB AN HORMIzD.
"sin with thee, and slew thee?" And the woman
made answer unto Rabban, and said unto him in the
presence of the governor and the crowd of people,
that five of the monks of the Monastery of Bezkin
had committed fornication with her in that monastery
for a very long time, and finally, she declared for
how long a period they had done so, "and then",
said she, "they brought me unto this place by night,
"and slew me. And I know nothing else except that
"is thou who hast called me and hast roused me up
"from the abysses of Sheol." Then she became silent,
and she spake no more.
And again Rabban answered and said unto the
governor, "Take this child of the murdered woman
"and set him upon thy knees"; and the governor
Foi. 51 a did so. Then Rabban adjured | the child, and said
unto him, "Unto thee I speak, O thou child who
"hast no speech, and by the command of God I tell
"thee to declare in the presence of all who thy father
"is, for thy mother hath not declared it." And the
Lord opened the mouth of the child, and he began
to say thus: — "Of the seed of two of them have I
"been fashioned in the womb of my mother" — now
the child said that his mother had had five husbands
in Bezkin, but that three of them were impotent, and
he said that he came into the world through two of
them — then the child became silent, and he spake no
more. And when the crowd of people saw this won-
derful thing, they all fell down before the feet of the
blessed man, and they kissed them, [Page 64] saying,
"Forgive us, O our father, for we have sinned, and
"we have acted foolishly in condemning thee ; let the
HE REARS THE HARLOT'S SON. 95
"string of thine anger return upon the bow, and let
"it shoot the arrow through the heart of those who
"have committed folly"; and they took away the
dust of the cave of the blessed man as if it had
been a heavenly gift. Then the people of Al-Kosh
departed to their village, and brought a bier, and
lifted up the dead body of the woman, and they
carried it down from the mountain of Rabban, even
as the holy man had commanded them, and they
buried it at the foot of the mountain. | And Gabriel, FoL 51 6
the true friend of Rabban, took the son of the woman,
who was nine months old, and placed him where he
would be suckled and reared, and when he had
grown up, and had arrived at the age of twenty
years, he became a monk in the monastery of Rab-
ban ; and he excelled greatly in the glorious deeds
of asceticism, and went out of this world with merit
unspeakable.
And the governor, and all the people who were
with him and had seen the wonderful thing which
Christ had wrought by the means of Rabban H6r-
mizd, were filled with divine zeal, and they beat the
"shorn" [monks of Bezkin] with hard blows, and they
attacked the monastery and plundered everything
which was therein. And the governor bound those
who dwelt in the tavern of Satan tightly with bonds,
and carried them away with him, and shut them up
in the prison-house of the city of Baladh, and he wrote
to the great governor of Mawsel [an account of]
their crimes; but the great governor of Mawsel took
a large bribe from the heretics who were in Baladh
and in Mawsel, and commanded them to go back to
96 THE HISTORY OF RABBAN HORMtZD.
their monastery, and to restore it to its former con-
dition, according to their desire, without any human
Foi. 52 a opposition. I Then these *'shorn" men returned to
their monastery with rejoicing and gladness, for they
had received much money from their fellow heretics
in the city of Mawsel, and in Baladh, and they be-
gan to build and to restore their wasted habitations,
and they also set up pillar saints and made them
to dwell therein; but behold, although the building
was [re-]founded it prospered not.
[Page 65] And Rabban Hormizd continued in his
conversation with God, and he was always enjoying
divine revelations, and he possessed no other thoughts
except those of the admiration of divine things and
of the gladness of the new world. On one occasion
the mind of the holy old man carried him to the con-
sideration of the heretics who were his neighbours,
and of their error, when suddenly he saw standing
by his side the angel of the Lord ; and as soon as
the angel came unto him his soul was illumined with
the knowledge of the most profound and sublime
things, the condition and qualities of which the hu-
man intelligence that can comprehend them with the
understanding of its mind hath not been fashioned.
Then that angel began to sing with the blessed man
from the beginning of [the Psalms of] David even
unto the end thereof, and the angel also raised the
glorious canticle [which beginneth], "The living are
"not able to hearken unto the words of his sweet-
"ness ;" now in that hour the mercy of heaven aided
Foi. 52 h Rabban, | or perhaps his soul would then have de-
parted from his body. And when the angel had
THE STORY OF SHAIBIN. 97
made an end of his canticle, he began to sing the
following versicle : —
"The mighty King of the celestial beings
Built for Himself a palace {or, fortress) in the heights
of heaven,
And He gave unto it the name ^'Jerusalem
Of the firstborn, [whose names] are written in the
heavens".
He fixed a ladder of life in His Church,
And He drew up and made to ascend it His house-
hold
Unto the beautiful abode of spiritual beings,
That they might become heirs of His kingdom."
And when the versicle of the angel had come to an
end, he smote one wing upon the other and ascended
into heaven from the place where he had alighted ;
and Rabban was filled with gladness, which was the
similitude of the joy of the new world, through the
divine operation which regardeth the happiness of the
children of men.
Chapter XI.
^ow ©^aibtn, t^e fon of 'UPbe/ xom vaife& firom t^e &ea&.
A
Now Shaibin the Arab, the son of 'Ukb6, the great
governor of Mawsel, fell sick of a disease, and his
sickness waxed exceedingly sore and grievous, and
although the physicians of the city laboured with him,
' He has been identified with *Okba bin Muhammad al Khuza'i,
who was Wah* of Mawsel A. D. 886, by Noeldeke ; see Z D, M, G.,
1895, p. 532.
7
g8 THE HISTORY OF RABBAN HORMlZD.
in no wise [Page 66] did they benefit him, on the con-
Foi. 53 a trary, his sickness gained more and more hold | upon
him. And his father was distressed greatly because
of him, for the physicians had cut off his hope, saying,
"Our knowledge faileth [to help us] in the sickness
*'of this young man, but we counsel thee, O our Amir
"'Ukb6, to carry thy son gently in a litter and to take
"him to the holy man Rabban Hormizd, and when he
"hath laid his right hand upon him he will be healed
"completely of whatever sickness he hath upon him."
Now when the Amir 'Ukb6 had heard these [words],
he commanded and they made ready a chariot {or,
carriage) for his son, and they placed him in it, and
taking his soldiers with him he set out to go unto
the holy man Rabban H6rmizd at Mount 'Edhrai.
And when he had drawn nigh unto the village of Al-
Kosh, according to the dispensation of Divine Pro-
vidence, which doeth all things well for the creatures
of His creation, the young man's pain overpowered
him, and he was convulsed with his sickness, and he
died ; and his father 'Ukbe was distressed greatly be-
cause of him, and he was uttering cries of grief, and
because he had no other son except that young man
he was weeping bitterly for his son's death. Then
Pol. 53 b the villagers of Al-K6sh and Gabriel, | the servant of
Rabban, gathered themselves together, and they drew
nigh unto 'Ukbe, and said unto him, "O our lord,
"live for ever ! Thou didst, in thy faith, come unto
"Rabban Hormizd that he might heal him (/. e., 'Ukbe's
"son) of his sickness, but behold, by Divine Pro-
"vidence^ death hath overtaken him here, and he hath
"died. Now, O our good Amir, be not cast down
THE STORY OF SHAIBIN. gg
"with grief, for we all counsel thee to go to Rabban,
''having thy son who hath died with thee, and we
"believe by the God Whom the righteous man serveth,
"that he will make thy son who is dead to live [again],
"even as he hath done for many who are like unto
"thee now." And inasmuch as the Amir 'Ukb6 was
a good man, and a believer also, he hearkened unto
those believing men graciously, and he gave the com-
mand straightway, and they laid the dead man upon
an animal, and together with ten of his companions
they took him up to [Page 67] the blessed man ; and
his servant Gabriel, and a crowd of the believing
men of Al-K6sh accompanied with honour the Amir
unto the place where the holy man was. And when
they had come to the holy man, the governor saluted
him, and sat down with him. Then the governor an-
swered and said unto the holy man, | "My lord, I have FoI. 54 a
"faith in thy prayers, and because of them I came
"unto thee from the city of Mawsel in faith, with the
"hope that my son would be healed ; but when I ar-
"rived at the village of Al-K6sh, according to the
"will of God and that which was to take place con-
"cerning him, the young man died in my hands. And
"I fell into despair concerning him, and I sought to
"return unto the city of Mawsel, but the lords of the
"village of Al-K6sh counselled me not to go back
"until I had come to thee ; and now receive thou me,
"and visit thou me with thy prayers which are hear-
"kened to before thy Lord, and send me not back
"empty to the city of Mawsel, lest the heathen and
"the heretics their enemies say, *Eh§, Eh6, our eye
"hath seen him'." Now to these words the holy man
7*
ICXD THE HISTORY OF RABBAN HORMlZD.
returned no answer whatsoever, but he fixed his gaze
upon the ground and his mind upon God, and he
became conscious secretly in his spirit that He was
about to send the young man back to life again.
And the holy man answered and commanded his ser-
vant Gabriel to bring the young man and to set him
Foi. 54 b before him, and Gabriel did so. | Then Rabban H6r-
mizd turned his face to the East, and prayed before
our Lord, saying, "O our Lord Jesus Christ, Thou
"beloved Son, Who art from the Holy Father ; Thou,
"O our Lord, the Son of Mary, the Son of God,
"during Thy human dispensation didst raise from the
"dead three dead men. The children of Thy nation,
"the Jews, crucified Thee upon the wood, and Thou
"wast buried in the heart of the earth three days and
"three nights, and, having risen from the grave in
"the glory of Thy Father, Thou didst* take Thy seat
"in the heavens at the right hand of Thy Father.
"And Thou didst command us to ask of Him petitions
"in the Name of Jesus [Page 68], and to live and to
"believe in Him, and that every thing should be
"[given] unto us. In the Name of Jesus the Nazarene,
"rise up, O Shaibin, from thy state of death." And
at this word life entered into the young man, and his
flesh began to quiver, and as soon as the holy old
man saw that his life had entered into him he drew
nigh to the body, and moved his right hand three
times over him that was dead, and said, "Shaibin,
' Here the text changes into the third person : — "And He took
**His seat in the heavens at the right hand of His Father, and He com-
"manded us to ask [things] of Him in prayer, in the Name of Jesus",
etc.
THE RESURRECTION OF SHAIBIN. lOI
"Shaibin, in the Name of Jesus the Nazarene rise
**thou up from the dead, for by His Resurrection our
"Lord Jesus hath abrogated the sentence of death
"which was passed on thee ;" and immediately he
opened his eyes, and they straightened him, | and he Foi. 55 a
sat up. Then the holy man drew nigh unto him and
gave him a washing [from his cross] to drink, and
he drank, and he broke a cake of sacramental bread
and gave him to eat. And when he had eaten and
drunk, all those who were standing there were seized
with wonderment and joy, and they cried out, saying,
"In very truth the Christians stand in the truth, and
"they worship their Lord Christ blamelessly, for by
"the Name of Jesus the Nazarene this man hath been
"raised from the dead."
Now as the Arabs and the people of Al-Kosh were
thus rejoicing, suddenly there burst upon them' the
"shorn", accursed sons of Bezkin, who had come to
salute the Amir, and to condole with him on the death
of his son, but behold, they saw that the son of the
governor had been raised from the dead. Evil [be]
upon you, O ye heretics, who put to death the God-
head ! Behold now, by the Name of Jesus, the Man
Who was God, the dead live through the man Rabban
H&rmizd ! [And the monks of Bezkin] saluted the gov-
ernor, and blessed him also, and instead of comfort-
ing and consoling him,^ for which purpose they had
come, they began to ascribe glory unto God, and to
say, "Thanks be unto God | Who hath given joy unto Foi. 55 b
^ Literally, "there burst upon them the coming of the shorn*', etc.
2 Literally, **to fill bis heart."
I02 THE HISTORY OF RABBAN HORMlZD.
"us and thee through the restoration to life of thy
*'son Shaibin by the hands of the servant of the liv-
*'ing God, the glorious Rabban Hdrmizd." But the
governor answered them never a word, for he despised
and rejected their words because [Page 69] they were
remote from the truthfulness of Rabban Hormizd, and
he turned his face away from them, and directed the
gaze of both his eyes and his heart towards Rabban.
Then the governor answered and said unto Rabban,
''Master, I know not with what similitudes I can liken
"and compare thee this day. [Shall I say thou art]
"like the angel of God ? But why should I say [thou
"art like] the angels ? Nay, thou resemblest the Lord
"of the angels through thy divine and triumphant
"works. For by the Name of Jesus the Nazarene thou
"hast made to live my son who was dead, and thou
"hast made him to come back from the devouring
"Sheol, and he hath [again] seen the light of life.
"And with what can I recompense thee for the great
"goodness which thou hast wrought for me, and for
"my son [who was] dead whom thou didst bring back
"to life by thy prayers ? Even if I were to give thee
"all my kingdom and my possessions, what, I say,
"would the doing of this be for thee in return for
"that which thou hast done for me ? There is nothing
Foi. 56 a "which I can do here that will compare, | even in the
"smallest degree, with what thou hast done for me.
"Nevertheless let me be baptized in the Name of
"Him in Whose Name my son was restored to life
"from the state of death ; yet am I not worthy to
"make perfect the true faith in my soul, but only let
"His Name be proclaimed over us, and we shall live
THE GOVERNOR WISHES TO BE BAPTIZED. Io3
"thereby. Only, O my lord, give thou unto me the
* 'baptism of repentance and let us be pardoned there-
'*by, even as John gave the baptism of repentance
**unto the people of the Jews."'
And the holy man said unto the governor, "Thou
"knowest that I have not with me here the holy ves-
"sels and the things necessary for the performance
"of the holy service of baptism, for I have not even
"a little clay vessel in which to fetch a little water
"to drink, how then canst thou demand at my hands
"the vessels which are meet for baptism ?" Then did
John, the "shorn", accursed, and abominable head of
the Monastery of Bezkin, make answer on behalf of
the Amir, saying, "O my lord the Amir, behold our
"monastery is provided with every thing which is
"necessary for baptism, and thou canst be baptized
"by us just as well as by the hands of Rabban, be-
"cause baptism by him or by us is the same thing."
Now when Rabban and the crowds that were gathered
together there [Page 70] heard these [words] from John
they marvelled exceedingly at his audacity, and Rab-
ban answered | and said unto John the wretched one, Foi. 56 b
"O sinful man, the matter is not thus, for our baptism
"and your baptism no more resemble each other than
"do God and Satan, or light and darkness, and if
"thou wishest it, O thou audacious one, I will make
"this manifest unto thee by the following act."
^ This allusion to the preaching of repentance by John seems to
shew that 'Ukbe was acquainted with the New Testament.
I04 THE HISTORY OF RABBAN HORMtZD.
Chapter Xn.
<Df t^e ti^on&eifuI t^ing wljid^ TXabban wi*ougl)t in tl)e
matter of tl^e &iffei*ence betn^een our baptiem anb tljat of
t^e 3acobite0.
And John said unto Rabban, **If thou canst in very
"deed shew us this thing according as thou hast said,
**then thou wilt be a speaker of the truth and I shall
"be a liar." Then Rabban, having made the governor
and all those who were gathered together there to be
his witnesses, cried unto Gabriel his servant, and said
unto him, "Bring hither unto me quickly a large brass
"vessel, and two young children who have been bap-
"tized, the one a son of Nestorians, and the other a
"son of Jacobites ;" and Gabriel did this in haste.
And Rabban poured (literally, cast) water into the
vessel,' and consecrated it in the [Name of] the Holy
Spirit, and he took the son of the Nestorians, who
had been baptized, and dipped him in the vessel of
water, whereupon the fluid nature of the water stood
up as it were in skin bottles, on the sides of the ves-
sel, in a most wonderful and marvellous manner; and
when [the people] saw [this] they glorified God. Then,
whilst the water was still standing up against the sides
Foi. 57 a of the vessel, Rabban took the | son of the Jacobites,
and cast him into the Jordan,* whereupon the water
1 rCinl is glossed by i^zj^, the Arabic ijuJ^Xy or cuAk. I have
heard this word applied, in Mesopotamia and the Sudan, to the large
brass, or copper, vessel, about two and a half feet in diameter, and
eight inches deep, in which the dough is mixed for a large number of
bread cakes, or the family clothes are washed.
2 The name ''Jordan" is often given to the baptismal tank.
THE JACOBITES ARE PUT TO SHAME. IO5
immediately embraced him, and he was baptized there-
in. And the crowds who were there marvelled and
said unto Rabban, "What is this marvellous difference
"in [the behaviour] of this water which we have seen?
"Explain it unto us now." Then Rabban said unto
them, "The young child who went down to the water
"first [Page 71] of all is the son of Nestorians, and be-
"cause he had been once already baptized, when he
"went down [the second time] to the water of baptisq;i,
"the holy water fled from him, even as ye have seen,
"and it would not baptize him. But the second young
"child who went down to baptism was the son of
"Jacobites, and was in need of baptism, and when he
"went down to the water of baptism it embraced him,
"and he was baptized thereby ; for [the Jacobites] do
"not possess holy baptism, but only an inferior and
"lying baptism.'" Now when the crowds saw this great
and glorious miracle they all glorified God, saying,
"There is no true faith except that which Rabban
"Hdrmizd, the servant of the living God, preacheth."
Then, first of all Shaibin, the man who was dead
and had been raised to life again, | went down to Foi. 57 h
the vessel and was baptized, and after him [went]
his father, 'Ukbe the Amir, and then one by one the
ten Arabs, the companions of the governor, who also
had believed in Rabban. And the heretics who had
come at first to offer consolation unto the governor
returned in great shame unto their filthy, and accursed,
and barren monastery, but the Amir, and the people
of Al-K6sh returned unto their village in unspeakable
' A characteristic remark of the Nestorians at the present day.
I06 THE HISTORY OF RABBAN HORMtZD.
joy; and there were great gladness and triumph, which
can never be taken away, unto all the countries round
about in the hearing of the report of the triumphs of
the blessed man.
Chapter XIII.
<Df tl^e coming of tl)e lytvttic^ to fl^y tl^e bleffeb man, anb
conceiving I)i6 compaffton ton)ar^e tl^em.
But the sore of the wickednesses of the sons of the
tavern of Bezkin was eating its way into their pol-
luted souls, and whenever the triumphs of Rabban
were noised abroad, their envy against the just man
was becoming stronger day by day ; and because
their envy had waxed strong against him [Page 72] it
conceived and gave birth to the [idea of] the murder
of the righteous man in their crafty thoughts, and by
day and by night they were scheming how they might
kill him, saying, "Either he or we must be [master]
"in this mountain." And from that time forward an-
xiety for the murder of the righteous man became
Foi. 58 a clear in their thoughts absolutely, | and the wicked
men were meditating in their minds by what means
they might remove his life out of the world. Then
at length they would go round about the neighbour-
hood of his cave night after night that, peradventure,
they might find him by permission from above, when
it would be easy for them to destroy him. And one
night ten of them came to his cave in this wise, and
when they had drawn nigh unto the entrance thereof
that they might go into it, Divine Grace watchfully
THE JACOBITES WISH TO SLAY HIM. 107
held them fast at the door of his cave ; and because
the mind of Rabban was at that time occupied with
God, he did not know at what season [those] wicked
men made their attack upon him. And when the day
had dawned and the morning was come, and the mind
and understanding of Rabban had returned unto him
from the region of spiritual beings, he went forth in
the morning from his cave to walk about, and he
found those murderers lying down there ready to slay
him, and they were remaining [there] without any
feeling whatsoever. Then Rabban understood that
they were lying in ambush, and that they had come
to slay him, and he had great compassion upon them,
and he wept because they had given themselves up foI. 58 b
to such a murderous thought and intent, and because
they had of their own free will devoted themselves
to agreement with the Slayer of mankind, their father
and teacher. Now therefore what [shall we say] of
the Christlike old man ? In this matter he made him-
self like unto his Lord Who prayed unto His Father
for those who crucified Him, saying, * 'Father, forgive
them, for they know not what they do ;'* but they
(/'. e,, the monks of Bezkin) did know what they were
doing, although they were not crucifying the Lord of
glory. Nevertheless, like his Master, Rabban prayed
for those uncircumcised ones, those [Page 73] "shorn"
ones who were blind of heart, unto that Lord Who
granteth the petitions of those who love Him. And
his Lord hearkened unto him, and granted unto him
the release of the murderers, and as soon as they
had been set free from the bonds wherewith Divine
Grace had bound them in its fetters, he brought them
I08 THE HISTORY OF RABBAN HORMIzD.
into his cell in a compassionate manner and, with a
smile on his face, he answered and said unto those
cruel men, "Like murderers and robbers ye have
"gone forth from the shrines* of Bezkin and come
"against me ; but put down your staves and knives
"from your hands, and take a little water and wash
Foi. 59a "your hands and your feet that, peradventure, | ye
"may be pardoned." Then the holy old man in his
humility washed their feet with his own hands, even
as our Lord [washed the feet] of Judas, the betrayer.
And Rabban also brought unto them bread, and what-
soever was found with him, and in his gracious kind-
ness, and in the humility which filled his holy soul
he gave them rest ; and when they had eaten, and
were filled, Rabban blessed them, and dismissed them
that they might depart by the way by which they
had come. But those man were not diverted from their
murderous intent, for whensoever Rabban was doing
for them acts of kindness like unto these, or when-
soever he was praying for them that they might be
turned unto the knowledge of the truth, they the more
whetted their swords for slaughter and their teeth for
the crushing [of bones], even though they saw that
they were not benefited by such things, and that they
were gaining an advantage over the holy man in no
way whatsoever, and that they were only adding the
more unto their own wickedness. Thereupon they took
the path of their father Cyril, and those wicked men
' By the use of the word f<l^i& the writer indicates that the
shrines of Bezkin are the abodes of mere idols ; the word itself is
derived from the old Babylonian word parakku.
THE MONKS OF BEZKIN. 109
ran to the polluted shrine of Mattai,* where they
were offering up sacrifices unto their unclean devils.
[Page 74] Chapter XIV.
<Df tl^eii* bcpavtuve to maweel by forcery, anb of t^e blon)0
wf)id) tl^ey vtctivtb from ^abban.
And the miserable "little" brethren- received some foi. 59^
advantage in this matter, for they [said they] were
"virgins and pure", and their prayers were speedily
accepted before Mattai, the chief of their shrine, when
the "shorn" monks of Bezkin were stripped and naked
before Mattai ; now the miserable "little" brethren of
Mattai were old men of shame, and "little" brethren
who were of bold and impudent faces, and of corrupt
desire, and they loved these devilish prayers and
prostrations. And Mattai made answer unto them,
saying, "Depart ye, and bring ye unto me at this
"present a cake of bread, and make ye a hole in it,
"and place it on the neck^ of the head of the Mon-
"astery of Bezkin " ; and the children of their father
did thus, even according to the answer which the
' Presumably the famous Monastery of Mar Mattai, which was
founded by Matthew, a disciple of Mar Awgin, early in the IVth cen-
tury ; it stands in the Jabal Maklub and is about four hours' ride from
Mawsel. The Monastery is described by Badger {Nestortans^ I. p. 97)
and by Rich {Residence, II. p. 98).
^ The diminutive form r€SDOMr^ is, of course, here used con-
temptuously.
^ By means of this cake some of the power of the *'idol" of the
Jacobites was transferred to the Archimandrite of Bezkin, who was a
Jacobite ; the cake was probably sacramental.
I lO THE HISTORY OF RABBAN HORMtZD.
devil who was in the idol of Mattai had made unto
them. Then they returned and besought him a second
time that their petitions might be made mighty with
men w^ho were not of their faith* [and were in places
of] honour, so that they might bring about the dis-
grace and the despising of Rabban Hormizd the Nes-
torian. And the devil of Mattai made answer and said
unto them, *'Let the cake of bread be taken from the
"head of the company of the old men of shame, and
"let it be placed with reverence on the neck of them
"all, one after the other, that they all may be made
"perfect by the laying on (/. e., the imposition) of
"hands of this iniquity."^
Foi. 60 a Now when the time for the customary festival | be-
gan to come round they took these old men, together
with their head, from the "shrine" of Mattai to the
tavern of Bezkin, and without delay in the morning
they took in their hands no small [amount] of money,
together with offerings and gifts of great value, to
'Ukbe the Amir and Shaibin his son. Now therefore
when [Page 75] the old men, together with their head,
drew nigh unto the gate of the city of Mawsel, they
took the bread cake of their devil, and having broken
off a few fragments from it they dipped them in the
wine which they had brought with them to offer as
a precious gift unto the great governor, that there-
upon the devils might fly into the mind of the gover-
nor. Then, before they had arrived at the gate of
^ Literally, "those who were outside".
* By this act the magical influence of the cake was to be trans-
ferred to each of the monks.
THE GOVERNOR AND HIS SON ARE LED ASTRAY. I I I
the governor, the governor sent forth his ambassadors
to meet them that they might receive them into his
house with the Joy and rejoicings of devils ; and as
soon as the governor had met them he made them
to sit down with honour upon his own throne. Now
the unclean cake of bread of their sorcery was hang-
ing at the neck of their master, and the sorcerers
acted cunningly and made the governor taste | some FoI. 6o b
of that wine in which the fragments of the cake of
bread of Mattai had been crumbled, and as soon as
he [and his son] had tasted it the operative power
of the devils flew into the motions of the souls of the
A
simple ones, and the governor Ukbe and his son
Shaibin were consumed with the love of them, and
they were inflamed with the fire of their devils. And
the [monks of Mattai] began to ask [them] to go up
with them to their monastery, so that the fetters by
which they were bound might be strengthened by
their devils. Thus the governor took upon himself
the load of his sins, and he went up to the shrine of
idolatry with them, and he forgot the deed of grace
which Rabban had wrought for him in the matter of
raising his son Shaibin from the dead, and the divine
miracles which God had wrought towards him by
means of Rabban, and he went with his enemies like
an ox to his slaughter. And he perceived (^r, under-
stood) not the good deeds of Rabban, but cast them
behind his back,* and the venomous serpents began
to burrow in the heart of the captive, and to counsel
him with evil counsels concerning Rabban, and they
I Literally, "his body."
112 THE HISTORY OF RABBAN HORMlZD.
said, "He is a sorcerer and a deceiver ;" and the
wretched governor believed firmly all these things
which were said by them, because his mind had been
led captive by the idol of Mattai |.
Foi. 6 1 a [Page 76] Now Rabban had knowledge concerning the
destruction of the Monastery of Bezkin — for its over-
throw had drawn nigh— by means of the gift of know-
ing what was going to happen beforehand which had
been given unto him by the Holy Spirit. And when
Gabriel of Al-K6sh and his companions learned that
the Amir Ukbe had gone up with joy to the Monastery
of Bezkin, they went up to Rabban, and they were
mourning because of what had taken place. But before
they could arrive at the cave of the holy man, he went
forth from the cave and met them with rejoicing, and
said, "Fear ye not, O my children, because the laying
"waste of the crucifying congregation * hath drawn
"nigh ;" now they wondered at Rabban doing thus,
for it was not customary with him. And when they
had been blessed by him and had sat down, before
they could say anything whatsoever before him —
now he already knew of their sorrow — he said unto
them, "Wherefore are ye sad and in tribulation be-
"cause the heretics have uttered blasphemous words,
"9,nd said, 'Either he or we must be [master] in this
"mountain ?' This very night have they offered on my
' f^&xacA^ which must == r<&\aa\^ r^i&\x.AlA, ''the crucify-
ing congregation". r^!aCQ^ means "crucifier", and as Payne Smith
shews (col. 3404) the city of Jerusalem was called the **city of the
crucifiers". As the monks of Bezkin were not Jews we can only
regard the words used by Rabban as mere abuse.
THE DESTRUCTION OF BEZKIN DECREED. I I 3
"account a bribe of two talents of silver to the gov-
pernor of the country that he may blot me out of
"this place, and on their behalf I have prayed unto
"Christ I that they may be pardoned, but our Lord Foi. 6i6
"would not [hearken], and He would not be persuaded
"[to accept] my prayer on their behalf, and He hath
"sent forth the decree of terrible doom and hath
"passed the sentence of their rooting up from this
"country on our border. As Christ liveth, and as the
"Holy Ghost liveth, Who hath taught me to declare
"the truth unto you, by the time that to-morrow morn-
"ing dawneth there shall not remain of that shrine of
"devils one stone upon another which shall not be over-
"turned." And that blessed company of people an-
swered and said, "Amen" ; and when they had been
■
blessed by Rabban they went down from him, and
the holy man remained in his place performing his
divine service. Now when the evening had come he
set * his feet in prayer before his Lord, and he prayed
for that which would benefit the Monastery of Bezkin,
and the inhabitants thereof, and of and by himself
he prayed for the peace and for the stablishing of
the [Page 77] Catholic Church, and for the pastors
thereof, that they might be ambassadors of rest and
peace for the children thereof; and he prayed, with
his holy tears on behalf of young folk, that they might
be pardoned their transgressions, and that they might
enjoy the good things of heaven by the grace of
Christ I and by His mercies for ever. Fo\.62a
' Literally, **planted/'
8
114 THE HISTORY OF RABBAN H6RMtZD.
Chapter XV.
<Df tl>e uprooting of tl^e polluted tTTonaflery of SesFin.
And when Rabban had made an end of his prayer,
and had said, **Amen", behold, the angel of the Lord
stood by his side, and there appeared in his right
hand a crowbar* which was [made] wholly of iron.
And he answered and said unto the holy man, "Why
"art thou praying, O good and faithful servant ? Take
"this crowbar in thy right hand." And when the holy
man had laid hold upon the crowbar the angel said
unto him, "With this crowbar I am commanded to
"uproot the idolatrous shrine of the Monastery of Bez-
"kin, and to lay it waste, and to scatter abroad the
"inhabitants thereof, and to make it a desert heap
"for ever ; and moreover, no inhabitant shall either
"dwell or be therein again." Then the spiritual being
rose up and went out, having in his hand the crowbar
[which he had taken] from the holy man, and he di-
rected his course towards that monastery ; and he smote
it with his mighty voice, and scattered the inhabitants
thereof from it. And again he smote it and made its
foundations to quake, and he threw down [the build-
ing thereof] from [upon] its foundations ; those who
fled and went forth therefrom at the first quaking
escaped, but those who were so bold as not to flee.
^ Syr. f^XSpj Arab Jli, a chisel, chopper, hatchet, stone drill, mat-
tock, a name given to any kind of tool used by a stone mason. Man-
na's Vocabulaire^ Mossoul, 1900, p. co^hx explains the word hy JlL aJ\
dLoU* f^yUU but the meaning **crowbar" suits the text best.
THE DESTRUCTION OF BEZKIN.
115
but dared to resist the word of the voice of the spi-
ritual being, died a terrible, cruel, horrible, and awful |
death beneath the stones. And the spiritual being FoI. 62 1
made his voice to be heard in the ears* of all flesh
that was therein ; and the first who heard it was the
A
Amir 'UkbS, who had taken up his abode that night
in the monastery, and he was the first to make his
escape and to go forth from the terror and horror
which had fallen upon him there, [Page 78] Now the
first to hear of the punishment which had befallen
that monastery were the brethren [and] disciples who
dwelt in the school of Mar Ith-AUaha,* and they armed
themselves, and came, and began to plunder it, and
they loaded themselves heavily with the abundant
possessions which they took therefrom. And the next
to hear thereof were the villagers of Arsham, and
Harebha, and Kezyon,^ and they also armed them-
selves, and climbed over* the mountains and entered
therein, and took away everything which they found.
Now when 'Ukbe the governor had fled from there
he was greatly ashamed to come and see Rabban,
because that monastery had received the doom which
had been decreed by God, and it had been laid waste,
and the inhabitants thereof had been scattered, and
also because the war of the devils which had in-
flamed him had risen up against him. Then were the
eyes of his heart opened, and he knew that he had
sinned greatly, and that he had not rewarded with
^ Literally, "in the sight of all the flesh."
^ More correctly Ait-AIlaha.
^ The exact site of this village is unknown.
♦ Literally, "they rode."
8*
I 1 6 THE HISTORY OF RABBAN HORMlZD.
good those who had dealt graciously with him ; so he
Foi. 63 a turned away and departed to | the village of Al-K6sh,
and he took up his abode in the house of Gabriel,
the servant of Rabban, and confessed his sin before
him, saying, **I have been ungrateful to the good-
**ness of Rabban, for instead of rewarding him with
"good I have, in my boastfulness, Hfted up the heel
"against him. Let not his Master requite me for that
"which I have done unto him, but, according to the
"overflowing abundance of the goodness of his Master
"in the matter of the raising up of my son from the
"dead [which took place] through him, let Him for-
"give me the sin which I have sinned against Rabban."
Now inasmuch as the disciples of Mar Ith-Allaha'
were jealous for righteousness, when they saw what
the Lord had done in the matter of the Monastery
of Bezkin which had been overthrown, fifty men of
their number put on zeal for the house of God in
such wise that they went and joined themselves unto
Rabban ; and in the place which had been planted
by the Lord, and which He had chosen for a dwell-
ing-place for Himself, those men, who were wise in
spiritual things, first of all began to build a church.
Now when the believing men of the country heard
thereof, they rejoiced with an exceedingly great joy,
[Page 79] and each one of them | brought out what-
Foi. 63 b soever goods he had in his possession, and gave them
unto Rabban as things appertaining unto blessing for
the building of that holy monastery, with a joyful
heart and faithful intent for Christ's sake.
' More correctly Ait-Allaha,
THE BUILDING OF HIS MONASTERY. I I 7
Chapter XVI.
<Df tl^e beginning of tlyc buifting of tl)e monaflery, ant> of
tl)e gift of Bl)^^al)wt ' of »hl) Kopa.
And Khodahwi, the son of Shubhhi, who was a
believing man, and one who feared God exceedingly,
[who came] from the village of Beth Kopa^ in the
country of Nineveh, and was a lover of the worship
of God, took from his riches seven talents of silver,
and went up to Rabban and offered them unto him,
saying, **Take these, master, from the hands of thy
''servant, and let them be expended in the building
"of the monastery, and pray for me, O Rabban ; and
"when these have been expended on this monastery,
"1 will give unto thee others, O master." Then Rab-
ban called unto George [his] disciple, the archdeacon
whom he had appointed steward of the moneys which
were to be expended, and he delivered the seven
talents into his hands, and said, "Take these, O my
"beloved, from the hands of Khodihwi, the son of
"Shubhhi, of Kopa, and let them help towards the ex-
"penses;" and George the archdeacon took them, and
he began to build anew and to stablish the building
of the temple and the house for the community,-* and
the cells for the habitation of the brethren and for
^ A name of Persian origin.
^ A village on the road between Mawsel and Al-Kosh ; see above,
p. 81.
^ /. e.t the buildings for the use of the coenobites. The use of the
word A\:u) seems to indicate that a church or building of some kind
was already in existence.
I l8 THE HISTORY OF RABBAN HORMtZD.
Foi.64tf the service | of God. Then the people of the country
who possessed goods of various kinds [suitable] for
offerings and oblations began to bring them up to
that holy monastery and to give them as gifts to-
wards the expenses, and those who possessed neither
[Page 80] gold, nor silver, nor furniture, nor brass,
would work like workmen with the members of their
body. And the Lord accepteth the good will which
is devoted to the service of righteousness more read-
ily than gold and silver. Now therefore 'Ukbe, the
governor of the country, being desirous of making
himself pleasing unto Rabban because of the act of
folly which had been committed by him in going unto
the "shorn" monks of the Monastery of Bezkin, also
came forward, and took three talents of silver, and
sent them unto Rabban by the hands of Shaibin his
son ; and Rabban received them from his hands, and
he called George the archdeacon and Gabriel of Al-
Kosh his servant, and delivered the money into their
hands that it might be [employed] in the completion
of the building of the monastery.
And it came to pass in those days that it was
revealed unto Rabban by the Holy Spirit that he
Pol 64 b should go unto the Monastery of Mattai, | and should
uproot therefrom the miserable little idol * of the devil
which led [men] into error ; and he went forth on the
morning of the following day without any of the sons
of his monastery knowing whither he was going. And
when he had arrived at the tavern of Mattai — now
' rdl01^i\Sk. The diminutive is again used here as a mark of
contempt.
HE GOES TO THE MONASTERY OF MAR MATTAI. I IQ
it was the time of sunset' — before he went into that
monastery, he prayed to our Lord to hide him from
the eyes of those heretics, so that they might not
have knowledge of his coming thither whereby he
might be cut off from [the performance of] the matter
on account of which, by the Divine beck, he had
been sent thither. Then when the blessed man had
finished his prayer, he rose up and went into the
monastery whilst it was not yet dark, and our Lord
gave him mercy in the eyes of the doorkeeper of the
Monastery of Mattai, and he received him ; and he
wished to refresh him with meat and drink, but Rab-
ban refused it, saying unto the doorkeeper, **My lord,
**I am a stranger and I am a slave of a Persian who
**is of a cruel disposition ; and because I have no
"strength in me to work for him and to minister unto
"him, for I am a [Page 8i] feeble old man, even as
"thou seest, I have fled from him whither I could.
"And now, my lord, I beseech thee to permit me to
"hide myself with thee this night, and in the morn-
"ing I before daybreak, I will take my flight from be- FoI. 65J
"fore my lord's eyes ; and the Lord shall reward thee
"for this good deed, and for the act of grace which
"thou hast shewn unto me." Now when the door-
keeper saw his humility and his wretched condition,^
Rabban was regarded with mercy by him, and he
took him and carried him to the place of the shrine
' The distance from the Monastery of Rabban Hormizd to the
Monastery of Mattai is about twenty-five miles, and the climb from
the plain up the rugged road to the building occupies about three or
four hours.
^ /. e.f his want of clothes.
I 20 THE HISTORY OF RABBAN HORMlZD.
of the holy man Mar Mattai, and he left him and
departed. Then Rabban stood up, and performed his
service of prayer before God in a holy manner,* and
the Lord received the prayer of His servant, and sud-
denly the angel of the Lord came down to his as-
sistance, and he opened the shrine of the holy man
I Mar Mattai, and stretching out his hand into the lower-
I most parts of it he brought out therefrom a miserable,
I little idol of brass, the eyes of which were of gems
i made of striped beryls. And he gave the idol unto
' the holy man, and said unto him, **Seest thou this
"miserable, and contemptible, and despicable, little
**idol? In this thing dwelleth the error of the sons of
"this monastery. When the holy man Mar Mattai, the
"disciple of the holy man Mar Awgin,* came by the
"dispensation of Divine Providence unto this place,
Foi. 656 "by the anxious care for him, as well as for | the
"disciples his companions, which [was manifested] by
"the Holy Spirit, and through Mattai, the inhabitants
"of this country were turned unto the true faith in
"the Father, and the Son, and the Holy Spirit, a
"Divine Nature, Which never died and never shall
"die, and in the Man, Who was of our [race], Jesus
"Christ, Who was, by Divine Grace, God ; but when
"their belief had been corrupted by the impurity of
"CyriP the Egyptian, all their multitudes were forsaken
' Literally, "purely."
^ He died, being a very old man, A. D. 362, and it is certain that
he preached Christianity in Mesopotamia early in the IVth century.
The Syriac text of his life and acts is given in Acta Martyrum, ed.
Bedjan, Paris, 1892, pp. 376 — 480, and a summary of it will be found
in my Book of Govemorsy vol. i, p. CXXV flF.
^ /. ^., Cyril, Archbishop of Alexandria ; see above, p. 85.
THE ANGEL'S SPEECH TO HIM. j 2 I
"by the Divine Care, from one end of heaven even
"unto the other. Then, moreover, Marcion' the sor-
"cerer corrupted their minds and polluted their temples
"in every place and city wherein his doctrine was ac-
"cepted, and he taught them to place in the altars
"[Page 82] of their iniquitous sacrifices, and in their
"houses of assembly for worship, miserable little idols
"like this one, that, forsooth, they might be [their]
"saviours and deliverers from those who are worked
"upon by devils,^ and also from those devils of the
"night ^ who are in the forms of dogs, so that they
"might not have dominion over them in the month
"of Shebat"/ and would ward off from their riches
' /. e.f Marcion, the famous heretic who flourished in the second
century of our era ; his views are summarized from a Jacobite point
of view by Bar Hebraeus, Chron. Eccles,, ed. Abbeloos and Lamy, I.
col. 43.
^ rtlSkOiJLln. Native authorities are not agreed as to the exact
shape and form of the kaniropos, though most of them admit that the
creature, which appears to have taken the form of an animal, went
about by night. The lexicons describe it as a "night devil" (Payne
Smith, col/3665), or a **night Satan'*, and identify it with the Kutrub
and the *U1, whose attributes are well known from Arabic writers.
One native authority quoted by Payne Smith says that the kanirdpe
go forth by night and that they take the form of dogs until the day
Cometh. The word rtlSkOlJLln == xuvavOpwTUc^ or XuxavOpio'jro;, and
must be the name of a devil who goes about by night in the form of
a wolf or dog, though Brun explains it by "laborans cynanthropia vel
lycanthropia, morbo sctl, quo putat aeger se mutatum in canem vel
lupum" {DicHonarium Syr, LaL^ p. 602).
^ I believe the text to be corrupt here and that we should read
•a1CU:i&09 u e., "men possessed of devils".
"* The Syrian month which corresponds roughly with our February.
I cannot explain why Shebat should be a particularly dangerous
month.
122 THE HISTORY OF RABBAN HORMtZD.
"the vexatious and erring wandering of rebellious
"devils."^
Chapter XVII.
(Df tl)e bringing out of tl^e mifeiable little i^ol wl)id> tt?e
accul*fe^ oneo f)ab place^ in tl^e fl^rine of tl^e l^oly man
mdv mattai.
"Now therefore these people possess no altar what-
"soever, and no place which hath been set apart by
"them [for worship] in the churches, and monasteries,
"and [other] habitations of monks, in which a wretched
Foi. 66 a "little idol, similar to that which thou now | seest, hath
"not been placed and hidden ; and this they worship,
"and unto it are performed their hateful, filthy, and
"polluted works, and the grace of thy Lord hath
"removed itself far away from them. Now it was Cyril,
"the priest of devils and the minister of fiends, who
"brought in [this] injurious thing upon them, and it
"was he who first of all adopted this sacrifice of rebel-
"lious devils, through a certain woman who was a
"sorceress, and who lived in Egypt and was called
"*Kaki',^ [which is interpreted] *Evil sorceress'. And
"he delivered this pagan religion unto his sons, and
\ "unto the sons of the sons of his accursed and ab-
"ominable dogma and teaching, and behold, it took
"root and flourished in every country and province
"by means of these wretched little idols in which
"destructive, and accursed, and senseless, and vile
"devils dwell. But take this idol and get thee unto
' This seems to be the meaning of this involved passage.
^ Clearly the Greek word xocxy;.
HE ROBS THE SHRINE OF MAR MATTAI. 123
"thy monastery in peace, and now I and thou will
"pray here that there may be no rest unto the sons
"of its habitation from this time forward, * for there
"hath been taken away from here the wretched little
"idol [Page 83] which is to them in the place of God,
"the Governor of the universe."
And it came to pass that when they had prayed
concerning | this matter and they had been accepted, Foi.OGb
the angel took Rabban in the strength of the Holy
Spirit, and set him in his cave without toil [on his
part]. And when the day had come his servant Gabriel
came and was blessed by him, and he answered and
said unto Rabban, "Where wast thou the whole day
"yesterday? For I sought much after thee, and I
"found thee not." Then the holy man related unto
him the history of the whole matter, even as it had
happened, and he brought out also the wretched little
idol which the angel had given unto him there ; and
he and all the brethren who were disciples and who
had received from him his ascetic garb, and had also
been numbered among the number of the brethren —
now they were in number one hundred and eleven,
and they were of one spirit and of one soul — rejoiced
and marvelled. And Rabban told before them how
the angel had helped him, and how he had given
unto him this wretched little idol, to which the devil
who leadeth into error had given a name, and which
was the [object of] error of the sons of that region
of the East. Now the devil which dwelt in that
wretched little idol was unable to bear with Rabban
^ Literally, "from this place."
124 THE HISTORY OF RABBAN HORMlZD.
any longer, for he was constrained by the might of
Foi. 67 a the prayer of Rabban, | and he began to utter com-
plaints, saying, **Woe [is me] through thee, O son
*'of Nazarenes ! Woe [is me] through Thee, O Jesus,
'*the Son of Mary ! Woe [is me] through thee, O Hor-
"mizd, the son of Persians ! For thou hast driven me
"out of all the earth. I fled unto the abysses of Sheol
"from thee, and thou hast brought me up from thence
"in shame even this day, and even this hath not
"been sufficient for thee in the matter of me, for thou
"now wishest to make me a spectacle and a laughing-
"stock unto my lovers and friends in the villages
"wherein they hold me in honour, and in the cities
"wherein I was once held in esteem ; and behold,
"this day instead of honour I have disgrace, and in-
"stead of glory contempt."
Now the crowds of Rabban's disciples were stand-
ing [there] in wonder and were listening to the devil
which was talking [Page 84] in this wise from inside
the wretched little idol. And George, the priest of
that monastery, took the wretched little idol from be-
fore Rabban, saying, "This day, O father, I will go
"down into the villages and cities which are round
"about us, and I will shew unto our people the god
"of the heretics, who are the children of the religion
"of Cyril, and of this deceiver of Mattai, and also
Foi. 676 *<of the night devils' | of Egypt;" and the counsel of
George his steward was good in the sight of Rabban,
and he permitted him to do thus. Now Gabriel of
Al-K6sh was occupied with the service of the work-
' See above, p. 121.
THE BUILDING OF HIS MONASTERY. I 25
men and labourers, who were building those parts
of the monastery which were to be used by those
who dwelt together, and the cells. And after a period
of ten months the monastery was built, and it was
furnished with all the appurtenances which were be-
fitting the service of the ascetic life, and the habita-
tion of monks.
Chapter XVIII.
(Df tl)e coming of tl?e Catt^oltcue to t^e confecvation of tt?e
tnonaflety.
And Mar Catholicus, the Patriarch of the East, Tu-
marsa ' the Second, heard that the Monastery of Rab-
ban Hormizd in the mountain of 'Edhrai was com-
pleted, and he rejoiced with an exceedingly great joy
in Rabban, for he had been a fellow monk^ of Rab-
ban's, and a most familiar friend, and he had been
in the same monastery with him, and moreover, he
had been thoroughly well acquainted with his divine
life and deeds from the time when they lived in close
intercourse together in the holy Monastery of Rabban
Bar 'Idta.^ And by reason of the divine love which
[existed] between each of them Tumarsa was con-
strained by divine love, and also because the matter
necessarily called to him to come to Rabban, the
^ Tumarsa I flourished in the latter half of the IVth century ; of
Tumarsa II, if such a Patriarch ever existed, nothing is known. There
seems to be no room for 'him in the List of Patriarchs ; see Assemani,
B, 0,f III. I. p. 611.
2 Literally, "a son of the wallet."
^ For his history see the translation given below.
126 THE HISTORY OF RABBAN HORMtZD.
great glory of his bishops went up from his throne,
Foi.68a and came to Rabban in that mountain | of Beth 'Edhrai,
And it came to pass that when Rabban heard and
he had learned by the spirit of divine revelation that
the coming of Mar Catholicus unto him had drawn
nigh, he called unto his servant Gabriel, and unto
George [Page 85] his steward, and said unto them,
**0 my brethren and children, inasmuch as the grace
**of Christ hath invited our Father, the pious Mar Tu-
**marsa the Second, the Patriarch of the East, and
'*hath, moreover, made straight his journey unto us
**for sundry and divers causes which [lie] between
"him and me, it is seemly for us to go down to meet
'*our Father, and for us to receive him with that
"honour which befitteth his greatness. Now let the
"brethren go down, one hundred in number, together
"with the Book of the Gospels, and with censers, and
"with lights, and with branches of trees* which will
"give shade ; and behold, my beloved, ye must re-
"ceive the pious person of our Father in Beth Kopa,
"a village of believing men." Then without any hesi-
tation [or, delay) whatsoever, Gabriel and George did
what Rabban had commanded them, and, according
to what he had said unto them, that they should
meet him in Beth Kopa, a village of believing men,
they went forth to meet him and they overtook him
[there] as they were chanting holy Psalms. But in-
asmuch as Mar Tiimarsa was a man who was full of
Foi. 68 b grace, and a fearer of God, it seemed not | good in
his sight to make known concerning himself in the
' We should probably read r^ouzA
THE VISIT OF MAR TUMARSA. I 2 7
village of Beth Kopa that he was Mar Catholicus,
and it was only after the brethren, the children of
Rabban Hormizd, had come to meet him with such
pomp and ceremony, that the believing men of the
village learned from the brethren that he was Mar
Catholicus [for they said], "Rabban hath commanded
"us to go down to meet him." Then did the minds
of the believing men of the village of Beth Kopa fall
between the mountains of doubt, for on the one hand
Mar Tumarsa was the Catholicus, and yet he had not
revealed concerning himself that he was the Catholi-
cus, and on the other he had proclaimed that he him-
self was the Patriarch ; as the former he was a son
of praise,' and as the latter a son of the kingdom.
Then they went together to Rabban, and both com-
panies* of men were singing [as they went] before
the pious Patriarch, and chanting holy hymns and
canticles.
And Rabban met Mar Catholicus before the temple,
for he was not able to walk any further by reason
of his old age, and the frailty of his body which had
become old and greatly wasted through the labours
[Page 86] and exceedingly great toil of the ascetic
life [which he had led]. Now when the two personages
had received each other no tongue of flesh can des-
cribe how great was the divine joy which took up
its abode in the holy soul of Mar Tumarsa the Second
' /. ^., as Catholicus Tumarsa was a high ecclesiastical dignitary
of whom they approved, both from a personal and a religious point
of view ; as Patriarch, however, it might be necessary to regard him
as a mere high Government official.
^ /. ^., tlie one hundred monks, and the men of Beth Kopa.
128 THE HISTORY OF R ABB AN HORMtZD.
Foi. 69 a by reason of his meeting | with Rabban, and having
met Rabban, the soul of Mar Catholicus rejoiced by
• reason of the Divine grace wherewith he was clothed.
And when they had held divine converse with each
other for a brief space the holy man Rabban H6r-
mizd said unto him, "If our Father wish [it] let him
"command his servants, and they shall make ready
"for us a place of habitation so that thou mayest
"enjoy rest, my lord, before thou shalt consecrate
"this temple which hath been dedicated to the honour
"of thy Lord." Then the Patriarch answered and said
unto Rabban, "Yea or nay. I say unto thee that I
"will not drink water this day until I have consecrat-
"ed thine altar, my lord, this day." And straightway
he commanded, and the beater smote the board'
which called the monks together, and as soon as the
whole company of the brethren was assembled in
the temple Tumarsa the Patriarch began the service
of consecration, and he was administering the Holy
Mysteries to everyone from noon of the day on which
he had entered into the monastery until far into the
night.* And at the completion of the consecration of
that holy altar the souls of Rabban and of his spir-
itual sons were gratified, and henceforward the whole
of that country was girt about with great gladness
because our Lord had held that country and the in-
Foi. 69 b habitants thereof to be worthy | to see therein the
Monastery of Rabban Hormizd, the glorious man.
^ A picture of the board which is beaten to call the monks to-
gether in Greek monasteries is given in the frontispiece to Curzon's
Visi/s to Monasteries in the Levant,
^ Literally, "deep evening."
\
KHODAHWt'S MUNIFICENT GIFTS. I 29
But we must not dismiss into oblivion the excellence
and goodness of the upright and believing man Kho-
dahwi, the son of Shubhhi, and his anxious care and
love for Rabban and his sons, for he desired to help
with all his heart, and he exerted himself strenuously
that the furniture * of that holy and godly house should
be provided^ from his own possessions and from the
abundant riches of his fathers. And he added greatly
to the large amount of money which he had already
given unto Rabban, and when this [Page 87] righteous
man saw Mar Tumarsa, the Patriarch, passing through
the village of B6th Kopa to go to Rabban to con-
secrate that holy temple which he had founded to
the glory of Christ with his name, straightway and
quickly he sent his servants, together with goods and
much money, to the city of Maws el, [saying, "See
"that] there is there this day everything which is
"necessary for the well-being of the Patriarch and
"of the brethren." And he himself took seven mules,
and loaded them with corn, and with wine, and with
good things of every kind for the consecration of
that holy temple, and he also took in his hand a
talent of silver. And when the Patriarch had finished
[administering] the Holy Mysteries, even as | I have FoI. 70 a
said above, Khodahwi, and Gabriel, and George
gathered together all the priests, and 'deacons, and
believing men who were gathered together there to
celebrate the holy festival, and he made the com-
munity of the brethren to be gratified with bread,
and wine, and oil ; and whatsoever remained [from
* Literally, "things."
2 Literally, ''filled/'
I 30 THE HISTORY OF RABBAN HORMlZD.
the meal] of the company of believing men and priests
the brethren divided among themselves. In this way
did that multitude (pr^ assembly) of believers rejoice in
the confession of the faith in God, and they were all
bound together in one true bond of the Holy Spirit ;
and each of them was talking of the confession of
faith and thanks which they were offering unto God
in the Holy Spirit through the supplication and prayer
which the holy man Rabban [was making] on their
behalf.
And our Father, the pious Mar Tiimarsa the Pa-
triarch, was occupied with Rabban in the secret mat-
ters on account of which he had come unto him, and
by Rabban's prayers he obtained a complete and
satisfactory issue' out of them all, and he had rest
from strifes by the prayers of Rabban, and by Divine
Grace he obtained freedom therefrom. Then the Pa-
triarch gave the command and wrote a decree with
his own hand, in which [it] was set forth thus : — "I
**Tumarsa the Catholicus, a stranger,' who by the
"grace of God hold [the office] of Patriarch of the
Foi. 706 "Eastern Country, | whom the mercy [Page 88] of heaven
"hath invited to the opening of this holy church, which
"is a type and image^ of the heavenly Jerusalem, I
"hereby command by the heavenly nod, and I curse
"by the speech of angels, and I deny by the divine
"command that any Bishop or Metropolitan^ in all
^ Literally, '^solution." 2 r<klfiaj^f<
^ Literally, ''shadow."
^ On the exemption of the monastery from the jurisdiction of the
bishop see Hoffmann, Auszuge, p. 179.
TUMARSA'S DEED OF EXEMPTION. l3l
"the country hath any power to take in his hand the
"priestly staff, or to put on the apostolic apparel in
"this holy monastery which Rabban Hormizd hath
"founded ; and no one shall bind in or loose from the
"headship of the brethren who are in this monastery
"except only the Patriarch of the East, whosoever he
"may be, and it is only just and seemly thus to pro-
"claim (for this altar hath been consecrated by my
"hands) through the blessed and pious brethren ; and
"the Bishops and Metropolitans who are with me to
"this have set [their hands]." Thus did they decree
in the handwriting of the pious Mar Tiim&rsa, the
Catholicus and Patriarch, and [to this decree] did all
the brethren, and the Bishops, and the Metropolitans
set their hands, hand after hand, one after | his fellow, Fohyia
and the Patriarch sealed this [writing] and placed it
in the hand of Rabban Hormizd, and the holy man
gave it unto George his steward.
And it came to pass after all these things had taken
place in this wise, on that same evening, when it was
late, they set a feast on the board, and one broke
bread and blessed, and they [all] began to partake
of the feast with joy and gladness, together with Rab-
ban and the Patriarch ; and when they had finished
[eating at] the table, and had risen up therefrom,
Khodahwi, the son of Shubhhi, of Kopa brought unto
them [wine to] drink, and they drank together with
joy therefrom, each man three cups,' according to the
command of Abba Isaiah the monk. And moreover,
he set a talent of silver before the Patriarch, saying.
' Literally, "in three cups."
\
I 32 THE HISTORY OF R ABB AN HORMIzD.
"Take these moneys from the hands of thy disciple
"Khodahwi, the son of Shubhhi, of Kopa, that they
**may serve for thy use and for the expenses of thy
"journey, O master." Then [Page 89] Mar Patriarch
looked upon the believing man Khodahwi and blessed
him, and he said unto him, "The burden which we
"have laid upon thee yesterday, this day, and now,
"is sufficient for thee, according to what we have
"heard, and the true believers have related unto us
"concerning thee, and concerning thy watchful care
Foi. 71 b "and the strenuousness | of thy mind towards Rabban
"and his holy house. Now, as far as it concerneth
"us, such large moneys as these are of no use unto
"us, and if thou art willing take back thy money, O
"our brother, to thyself; that which I possess is suf-
"ficient for me." Then this believing man constrained
him, saying, "What I have vowed unto thee [I have
"vowed]. I must pay unto the Lord my vows, and
"this money belongeth unto thee and unto the Lord,
"and it cannot return unto my habitation. Master,
"thy servant hath possessions in abundance, and they
"are sufficient for me ; only accept thou a talent [of
"silver] from what I have." And having been con-
strained to do so by this believing man the Patriarch
accepted the money at his hand, and laid [it] before
himself.
Chapter XIX.
<I>f tljt gift to tf}c Cat()oHcu0 from Kl76^d^wi after tlye
manner of a blefjlng.
[Thus Khodahwi gave] of his own possessions an-
other talent. And the Patriarch called Gabriel and
KHODAHWt'S FURTHER GIFTS. I 33
George, the guardians of the monastery of Rabban,
and said unto them, "Take this money, and let it
"[serve] for the expenses of the monastery, and for
"such things as are lacking therein ;" and these ste-
wards accepted the money at the hands of the pious
Patriarch, and they did therewith according as they
had been commanded. And on the morning of the
next day Tiimarsa the Patriarch set out early on his
journey, and Rabban accompanied him as far as our
Lord gave him strength, and he [only] ceased from
walking when he | was unable to go down with him ¥01.72 a
another step ; and there they were blessed by each
other, and they gave each other the salutation of
peace with a holy kiss and separated. Then Rabban
returned to his cave, his soul being filled with the
grace of the Holy Spirit. Now when that Satan which
belonged to the idol [of Mattai] and which led [men]
into error, had been driven forth from his place,
[Page 90] and had been put to open shame, he breathed
forth loud threats of vengeance, and stirred up against
Rabban all the heretics who lived round about him,
and the heretics, and their chief men who were mar-
6dsSy^ and also the "shorn" monks who were in all
their monasteries.
». The exact meaning of this word is doubtful ; it
occurs again on p. 135. The Marhdse were probably Jacobite landed
proprietors.
1 34 THE HISTORY OF RABBAN HORMlZD.
Chapter XX.
d>f tl^e t)roD^ning of twenty l^eretico, anb of t^e deliverance
of Pttl^dn, tl^e Heflortan boatman^ w^o wm mafler of tl^e
ferry-boat.*
Now therefore there was assembled against Rabban
a secret council in the city of Mawsel, and on this
account the [members thereof] collected ten talents
of silver, saying, "Let us strive to slay him and [to
"work] the destruction of his soul. For it is this man
"who hath uprooted our monasteries, and defiled our
"altars, and overturned from their foundations our
"temples, and thrown down our sanctuaries; there-
"fore let us deal wisely also in [working] his destruc-
"tion, even as he hath acted cunningly in bringing
"about our overthrow. And, if it should happen that
"we be taken prisoners by the governor because of
"his death, let us weigh out to him his weight of
"gold ; but let us destroy Rabban because he hath
"made inroads into our monasteries after the manner
"of a tyrant, and hath swept away our congrega-
"tions in a pitiless manner. Let us destroy this man j
Foi. 72 b "from our dominion [at once], so that he may not lay
"waste all [our] monasteries, lest his Son of man,
"Jesus, Who hath become God, according to what
I f<lC\olxs ^ x£pxoupo<;, j^jSf t\e.f the comparatively flat-bottomed
boats with high bows which have been used to ferry passengers
across the Tigris from time immemorial. The boat is usually filled
with sheep, donkeys, baggage of all kinds, and often camels ; the
woman crouch in the bottom of the boat, and the men sit along the
sides, and assist the owner of the craft with counsels of a conflicting
character.
HERETICS SET OUT TO SLAY RABBAN. I 35
"he saith, come and deliver him out of our hands."
But these men of strife did not know that the sword
of Jesus was whetted for their slaughter, and that
the spear of the Lord was ready to transfix them.
And there gathered together of their chief men eight
7narbdsi,^ and seven "shorn" monks, and five young
men, and they went forth from the city of Mawsel
secretly, before the men of the same faith as Rabban
knew about them or could plot their destruction ; but
they stole away and went forth two by two, and three
by three, to cross the river Tigris, that they might
go up to Rabban under a pretence of peace,"" and
might stretch out their hands upon him and slay him.
"And if," [said they] "we be taken prisoners by the
"governor we will give unto him whatever [Page 91] we
"are called upon to give, and we shall escape."
And it came to pass that in this murderous mind,
and with this deadly intent, they embarked in the
ferry-boat to cross the river and to go to the holy
man that they might destroy him utterly ; now the
master of the ferry-boat in which they had embarked
was a Christian, and he belonged to the orthodox
faith.^ And when the boat had gone a little distance
in the waters of the Tigris, | and they had come into Foi. 73 a
deep water, the boat stood still in the midst of the
^ See above, p. i33.
2 Literally, ''ambush of peace."
' The writer, of course, means that the boatman was a Nestorian.
It is a fact to this day that most of the good boatmen on the Tigris
are Nestorians, and most of those who form the crews of the river
steamers come from Tell Kef and the immediate neighbourhood of
Mawsel.
1 36 THE HISTORY OF RABBAN HORMIzD.
water, and it would go neither forwards nor back-
wards.* Then was Pithion, the master of the boat,
much troubled, and he began to cry out in his faith
to the holy man [Rabban] to help him, saying, **0
"help me, ye saints of our Lord, in this season of
"great tribulations, for our trust is [fixed] upon God
"and upon His saints." And again he cried out, and
said, "O God of Rabban Hormizd, help Thou me in
"this time of my affliction through the prayers of
"Rabban H6rmizd, the glorious man." And the Lord
heard the prayer of Pithidn the boatman, and He sent
His angel, in the form of Rabban Hormizd, to help
him, and Rabban appeared unto him sitting above
the sail' of the boat; and whilst Pithion the boatman
was wondering at the sight of the old man, who
seemed to be made of fire, he took in his right hand
the rudder of the boat, and turned the boat upside
down, and thus he utterly destroyed all the men in
the waters of the river. Now when the boat had
gone back a little in the water and it was still float-
ing upside down, suddenly that old man made it to
Foi. 73 b right itself, and to take its | former position ; and to
Pithidn, the old boatman, there came no harm, and
not one piece of tackle nor any block which was used
in the working of the boat was lost, for the old man,
who seemed to be of fire, was taking great care of
the boat, which he was guarding like the apple of
' /. e., the boatman had run his boat on a mud bank. He next
turned the boat broadside on to the current which runs strongly at
Mawsel, when it was at once capsized by the united strength of the
wind and current. I have seen this happen more than once.
2 rx^m^^t^ __ apfXSVOV.
THE HERETICS ARE DROWNED IN THE TIGRIS. iSj
the eye. Then the angelic man made Pithion the old
boatman to hear with his natural senses these words,
saying, "Hearken, O Pithion the boatman, I have
"delivered thee from all this destruction [Page 92] with
"these wicked men, and have not destroyed thee along
"with them, because thou didst make me thy place
"of refuge, and didst call upon me ; moreover, I did
"answer thee since thou didst call upon me, Rabban
"Hormizd. These men who have perished in the
"waters, and whom I have drowned by the grace of
"our Lord, went forth and came to slay me ; but thee
"have I made to escape out of their hands, and I have
"not made thee to perish in the manner in which they
"have perished. Therefore glorify thy God, O thou
"old man Pithion, because the Lord did not shew
"Himself longsuffering in respect of them, and be-
"cause He hath brought upon them a terrible doom."
And an account of this wonderful thing was written
[and sent] throughout all the country which was round
about them ; thus the Lord protected and made His
friend to triumph by means of such things as these, I
and by others which were like unto them. Foiy^a
And this old man [Rabban] was hot with zeal
against the heretics, and he burned with fervent de-
sire for the utter destruction of their worship of error.
And he besought our Lord, and made supplication
unto Him in his prayer, saying, "O Lord Jesus Christ,
"Thou true and beloved Son, Thou Light of light
"Who hast destroyed the darkness of error out of
"the world and hast illumined it with the light of Thy
"Godhead, grant Thou unto me rational and spiritual
"might that I may go into the dark chambers of the
I 38 THE HISTORY OF RABBAN HORMlZD.
"hidden things of the children of darkness, and may
"be able by the power which [I shall receive] from
"Thee to make to be of none effect the error, which
"[is contained] in the books [of the heretics] that have
"been written by the finger of iniquity and [composed
"by] sinful meditation, wherein is buried the medicine
"of death {i. e,, poison) ; in Thy Father, and by Thy
"Spirit, and by Thy feeble servant, let Thy holy name
"be glorified. Amen."
Chapter XXL
d>f tl>e t)e(lruction of tlje boofo of fofcery of tt}e t^erettco.
And when Rabban had made an end of his prayer
the salutation of peace was given unto him by a spi-
ritual being, and an angel took him by his right hand,
and said unto him, "Peace, O Rabban ; peace, O
Rabban ;" and having smitten his wings of the spirit
together, with one stroke he set Rabban immediately
at the [Page 93] door of the tavern of Mattai, and
then removed himself therefrom and stood opposite
[to Rabban]. And Rabban prayed with many sad
Foi. 74 b and I sorrowful tears, and made supplication concern-
ing the error of the sons of the deceiver. Then the
spiritual being made answer unto him in a figurative
manner,* [saying], "I do not desire the death of a
"sinner, but that he should repent of his iniquity, and
"live.* If he repenteth in truth, [well] ; and if he doth
^ Or, in a manner which could be understood by the senses.
* Ezckiel XXXIII. 11.
HE VISITS MAR MATT AX'S MONASTERY. iSq
"not, what then?" These things were revealed after
the manner of a mystery in that divine understanding,
[as if to say], "They will not turn from their evil
"ways and do the things which are good, for they
"have learned to commit wickedness." And it came
to pass that when the evening had come, and every
man had returned unto his habitation and was asleep,
the holy man again prayed unto our Lord that He
would give him the victory in the matter on account
of which the mercy of heaven had led his steps thither,
and which it had summoned him [to do], and that
he might be delivered from the baleful attacks of the
devils which were stirring up war against the holy
men of God. Now therefore the holy, spiritual being
opened before him the gates which were fastened care-
fully, and he led him from place to place through
the dark and secret chambers [of the monastery] until
he set him at the door of the room where the books
of the calumniators [of God] were kept, and he went
before him, and opened it and said unto him, "Behold,
"O thou zealous man of Christ, take the things of
"the spirit, and make thyself rich [therewith]." And
the blessed man went about hither and thither in the
room in which the books j of the deceiver were kept, FoI. 75 a
and he prayed unto our Lord that peradventure He
might make him wise [to bring about] the violent
destruction of the books of the deceiver, and as he
was praying there a small fountain of water welled
up for Rabban in the room in which he was standing,
and the waters thereof were thick by nature and
stinking in smell ; and Rabban knew that the waters
which bubbled up from that fountain were akin unto
140 THE HISTORY OF RABBAN HORMtZD.
the Stinking offal ' of the body. [Page 94] Then straight-
way in the strength of the zeal of a zealous man he
took the books which were arranged in rows in the
library, and he befouled them with the water, and
dipped them in it, and they were at once destroyed
and were fit for nothing whatsoever ; and when Rabban
had thus done unto all those books, and had made
an end [of the doing], the fountain of water which
had welled up suddenly ceased to flow. And Rabban
prayed again unto our Lord, and that angel who had
already carried him seized him and bore him away
from that place to the outside of the gate of the
monastery of the deceiver.
And the soul of the righteous man was crying out
to him through sickness {pr-y sorrow), and he was ask-
ing of our Lord release from this world. Then he
heard a voice which could be perceived by the senses
from the heights of heaven, saying, **Fear not, O My
Foi.75^ "servant Hormizd^ | for the completion of thy strife,
"and the end of thy days shall be granted unto
"thee;" and at this voice which could be perceived
by the senses his holy soul was filled with the spirit
of Divine Grace. And suddenly his understanding was
seized and carried away with wonderment at God,
and with the sight of the Holy Trinity, and with
heavenly contemplation, and moreover, it was then
revealed unto him on what day his departure from
this world of labours and afflictions unto the place of
divine rest and delight, and to the Jerusalem of the
* f<d\49 fetidj filth, dung, the offal of fish, and the like ; see Duval,
Lexicon^ col. 2094 ; and Manna, Vocabulairty p. 853.
IGNATIUS THE SORCERER. 141
holy firstborn, should take place. And the delights
of the new world were made known in his mind in
a secret and mysterious manner, according to that
sublime gift which had been given unto him by our
Lord from the time of his youth and up to that day,
and thereby had he become renewed and had gained
the strength of his youth again, and thereby had he
trafficked and gotten gain, and he had become a new
and perfect man in Jesus Christ, in the likeness of
his creator. Now this complete perfection was renewed
each and every day in this holy and blessed old man,
even as the eagle which is renewed [in strength daily] ;
these are the firstborn sons of heaven who have been
sealed with the seal of the Lordship of Jesus, Who
is the Master of many brethren.
[Page 95] Chapter XXII.
TXabban ^drmi$t) anb jQnatiuo tl^e forcever.
Now therefore, after | our Lord had wrought in this FoI. 76 a
wise by means of Rabban in the house of the deceiver,
in the monastery of him that leadeth into error, who,
as I have said above, was dwelling in that wretched
little idol, which they (/. e., the heretics) were wor-
shipping secretly. He was making manifest the more
in Ignatius, the head of that monastery, the strength
of his error. For it was he who was offering up offer-
ings continually in his cell, at one time birds, at an-
other kids and sheep, at another cats and apes, at
another medicines' in the censers ; and he was slaugh-
' /. e,f magical drugs.
142 THE HISTORY OF RABBAN HORMlZD.
tering and offering up sacrifices and libations to the
devil that was a deceiver. Now this devil of error
used to make Ignatius to have triumph in many ways
before kings and governors ; sometimes after the man-
ner of a prophet he would reveal things unto him
before they took place, and at others he would send
forth the fame of the name of Ignatius before the
multitude, and proclaim him to be a holy man, and
also make manifest that he wrought divine, mighty
deeds ; in this wise the error became greatly noised
abroad.
Then that devil who was a deceiver answered and
said unto him, **0 Ignatius, my friend, why is thine
**heart so overwhelmed that thou dost not know what
**hath been happening in thy monastery during these
"days?" And the sorcerer Ignatius said unto him, "I
Foi. 76 b "know not what | thou sayest now ; but this thing
"I know, I have not seen thee performing anything
"whatsoever in this monastery for very many days
"past. The storehouse {0/% bin) for the corn is empty,
"the flask hath no oil therein, the wine skins have
"dried up because they never have any wine in them,
"there are no congregations, the women go not up
"[to the shrine], the brethren* rejoice not, the treasury
"is wholly empty of money, and, behold, our bread-
"cake* which was wont to warm the bosoms of those
"who ate it is now cold and dried up. Wherein have
"we neglected thee? What sin have we committed
"against thee that thou shouldst [Page 96] be unmindful
' The diminutive is used h^re, of course, as a mark of contempt.
2 /. e,, the sacramental bread.
IGNATIUS THE SORCERER AND HIS DEVIL. I 43
"of US in thy forgetfulness ? Behold, we lay incense
"before thee, but why do the congregations resist
"thee ? Behold, the brethren love thee, and worship
"thee ! Behold, we and our old men strip ourselves
"naked and stand before thee for thy gratification !
"What thing have we diminished of the honour which
"is due unto thee, or in what way have we failed to
"gratify thee wholly, that thou hast not appeared unto
"us during this [long] time which is past?" Then the
deceiving devil said unto him, "I entreat thee to
"examine thyself a little as to why I have not ap-
"peared before thee in these [last] days." And Ignatius
said unto him, "Yea, get thee into the house of thy
"Mattai, for I have [left] a little of the oil | of the Foi. 77 a
"lamp which burneth before him, and come to me."
And Ignatius went forth in great haste from before
his master the deceiving devil, and went, according
to his wont, to enter in before the shrine of the holy
man Mar Mattai, but through the care of Divine Pro-
vidence he was not permitted to do so ; and he did
thus once, twice, and thrice, but he was not able to
enter therein. And being put to shame he came unto
his foul devil, and fell down and worshipped him,
saying, "Reveal unto me, O thou deceiving one, why
"I have not been permitted to go into the shrine of
"Mar Mattai." And that deceiving devil said unto him,
"I have already told thee that thou didst not know
"what hath happened in thy monastery during these
"[last] days ;" then Ignatius said, "What hath hap-
"pened? Tell me." And the deceiving devil said,
"Hormizd, the Nestorian, came with his devils craftily,
"and entered by night into the room where Mattai
144 "^^^ HISTORY OFRABBAN HORMtZD.
'*abideth, and he hath stolen and carried off that
"image of mine which was there ; and then, perceiv-
**ing through my image that I had been carried off
**from there through your negligence, I became angry
"with you, and I departed from you. Now the brother
Foi. 776 "of that image also, | when he heard what had been
"done to his fellow, became furiously angry, and he
"watched his brother's place, and would not allow
"[Page 97] you to enter therein and inherit the shrine
"of his brother ; but as ye were neglectful of his
"brother, and his shrine and his image had been
"carried off, he also, very justly, drove you forth
"from his house and cast you away from before his
"face, because ye had made him a stranger unto his
"house and the house of his master. Thou seest,
"Ignatius, that Mattai, in whom ye boast, hath in no
"wise benefited you, for that deceiver Hormizd, the
"sorcerer, came and plundered his house and his
"shrine, and he hath robbed him of his power and
"carried [it] off, and he hath stolen the riches which
"were hidden in my shrine there. But what is worse
"for you is this. When I had gone afar off from you,
"and from your monastery, the sorcerer Hormizd
"stripped me of my might and of my power of work-
"ing, and he came back to you secretly, having put
"on as a garment the devil of his pride, and with
"his devils going on in front of him in their glory,
"until he arrived in the insolence of his mind, with
"the glory of his legions, and he went into your lib-
Foi. 78 a "rary, | and by the operation of his sorceries he im-
"pudently defaced and destroyed with stinking matter
"the Holy Scriptures, because ye never toiled at my
IGNATIUS MAKES MAGIC CAKES. 1 45
"book and ye have made them to perish. My friends
"and my companions who have lived in all genera-
"tions have, through the Holy Spirit which I breathed
"into them, set down in writing my triumphant acts
"according as I taught them, and ye, through your
"negligence, have been wholly unmindful of them;
"and that sorcerer H6rmizd hath had envy of them,
"and [now] he hath destroyed them wholly and
"utterly through the operation of his sorceries. Go,
"Ignatius, and see the overthro wings which have
"been caused by the sorcerer Hormizd/'
And behold, when Ignatius had gone to his own
library and had seen that it was even as his deceiv-
ing devil had said unto him, straightway he fell into
great heaviness and bitterness of spirit ; and he cried
unto his devils secretly, and to his legions of "shorn"
monks openly, and he made known unto them what
had happened unto them through the two [calamities]
which had befallen them, [Page 98] and which are written
above, and they were greatly moved and were smit-
ten with consternation in their hearts. Then was Igna-
tius made wise by his devils, and he told the deacon
of the community, and they kneaded dough in the
monastery, and baked bread which they fashioned in
the form of the bread-cake of the deceiver; | and ko1.78*
when it was [still] burning hot, the devils took it
and made it to fly swiftly through the air until they
set it down at the door of the sleeping chamber of
the governor of MHwsel.
10
146 THE HISTORY OF RABBAN HORMlZD.
Chapter XXIII.
d>f tt)e coming of tt>e accurfet) '^Qnatino to tTTdweel, anb
of ttje forcei-y wlyidf Ijt wrougl^t [t^ere].
And inasmuch as the governor of the city of Maw-
sel was a friend of Ignatius, his servants went in and
informed him concerning [his arrival], and the gov-
ernor commanded quickly that he should go into his
presence ; and when Ignatius had gone in the gov-
ernor gave him the salutation of peace, and gave the
order, and made him to sit down by his side in honour.
Then Ignatius set the bread, which was still hot, before
him, saying, *1 have brought this bread as a blessing
"for thee from my monastery;" and the governor,
who was making merry with him, said unto him,
"Give me a little of that bread of thy monastery as
"a blessing;" and Ignatius stretched out [his hand]
and gave him one bread-cake. And, behold, the
governor perceived that the bread was hot like the
oven it came from, and he cried out, and said, "Oh!
"this bread is still hot." Then Ignatius said unto him,
"O my lord the governor, I have only just brought
"it from within the oven of my monastery", and the
governor wondered at this thing ; now several times
before Ignatius had made him to wonder at his sor-
ceries, and the governor was wont to declare that
Foi. 79 a he was a holy man. Then having | come to the mat-
ter of his sorceries, Ignatius made bitter complaints
against the holy man Rabban Hormizd, and calum-
niated him, saying, "His sorceries are more in num-
"ber than those of all the sorcerers who have ever
THE GOVERNOR SENDS HORSEMEN FOR HIM. 1 47
"lived or now live, and he hath wrought many evil
"things [Page 99] upon our monastery, and [committed]
"many thefts ; and we also ask thee to have mercy
"upon thy servants, and to avenge the cause of thy
"servant Ignatius, and the cause of all thy servants
"who are the sons of my monastery."
And because the governor was led captive by the
devils of the deceiver, and was under subjection to
his bread-cake, he hearkened unto the devil, and unto
the evil things which he sowed in his heart ; and the
governor burned with desire for the destruction of
Rabban. Then, having made hot the mind of the
governor in the oven of his own wrath, Ignatius said
unto him, "O my lord, I entreat thee that I may
"declare unto thee all my desire concerning the sor-
"cerer Hdrmizd : I would that he and I might enter
"into judgment to-morrow before thee, and before all
"the assembly of thy city ;'^ thereupon the governor
hearkened unto Ignatius, and [promised] to perform
[his] desire in this matter. And the governor straight-
way sent for Rabban five horsemen and five runners,
and they came to the place where he was at the time
of sunset, and the horsemen made haste and brought
him down quickly ; and Rabban took a mule from the
village of Al-K6sh to ride upon, | for he was unable foI. 79 b ,
to walk, and ten of the brethren of the monastery
went down with him, but they knew nothing of the
reason why the governor had sent for him. Now the
governor who had known Rabban had departed from
the city, and another, whose name was *Ali, had come
[in his place] ; and he had no child except an only
son who was thirteen years old, and who was vexed
10*
148 THE HISTORY OF RABBAN HORMlZD.
by an evil devil. And Ignatius had worked his sor-
ceries upon the youth many times, but he was not
healed, although day by day he used to make the
governor to be confident of the healing of his son ;
but the cure of the youth continued to be far off from
the sorcerer Ignatius. And by his crafty devices he
used to strike wonder into the governor day after
day by his sorceries, and he would make his devils
to fly about in the air [seated] upon seats of fire
which emitted sparks of light. And for this reason
[Page 100] he worked in this wise by the crafts and
wiles of his devils, and said to the governor, "Gather
* 'together unto me the multitudes of thy city to-mor-
"row, and to-morrow I will shew my glory' unto thee
"in the air, that is to say, in the sight of those multi-
Foi. 80 a "tudes I that they may praise him, [and confess] that
"he is g^eat, and also that he is worthy of praise."
But the devil did not know that the sword of Jesus
was whetted, and made ready and was prepared for
the slaughter of his swinish nature, and that in course of
time^ [instead of] "praise", forsooth, he would receive
the decree of doom from the Most High in return
for his sorcery, for he had dared to attack Rabban,
and had spoken falsehood against His holy man ;
[and he know not] that the height of his boasting
would be brought low through His saint Rabban Hor-
mizd, and that his lying nature and craftiness would
be laid bare before God.
Now the horsemen were journe)ring along the road
* L e.f the being to whom I ascribe glory.
^ Literally, "from his time to his time".
HE WALKS ON THE WATERS OF THE TIGRIS. 1 49
with Rabban, and before it was light in the morning,
that is to say, whilst it was still dark, they arrived
at the river Tigris, and at that time [of the day] they
could not find the ferry-boat which should take them
over to the side where the city was. And Rabban
made over the waters of the river the sign of the
Cross three times, and, in the Name of Jesus the Na-
zarene, walked upon the waters of the river Tigris
as upon dry land ; then he stood up opposite to the
horsemen, and cried out to them, **Come, O ye horse-
"men, come, O ye children of the portion of Ignatius
"the sorcerer, can it be that the deceiving devil who
"is the friend of | Ignatius hath not told him not to FoL 8o b
"draw nigh unto the consuming fire ? Can it be that
"the deceiving devil hath not preserved his friend-
"ship for Ignatius, who hath been wont to offer up
"sacrifices unto him as the confession of faith of his
"wretched soul?" Let iniquity come upon you, O
devils, ye crafty devils, because ye do not preserve
sufficient love and friendship, even for your friends
and those who worship you, [to warn them] when
the decree of doom from the Most High is about to
come upon them, and because it is through you that
your friends receive the punishments of heaven — even
as happened in that day to Ignatius the sorcerer!
[Page loi] And when the day had dawned and the
light had become bright, the horsemen found the ferry-
boat and crossed over therein, and the brethren also
who were with Rabban crossed over with them to the
other side of the river Tigris. Then Rabban encour-
aged the brethren who had come with him, and said
unto them, "Be not sorrowful, O my brethren, and
I50
THE HISTORY OF RABBAN HORMtZD.
"despair not, for I have received [news] from our
"Lord that the man of iniquity is this day about to
"receive the punishment of death from our Lord, and
"that his sins and iniquities have invited him to the
"slaughter of his swinish and iniquitous person/' Now
when the horsemen had taken Rabban and his com-
Foi. 81 a panions | and had entered into the city of Mawsel,
and the governor had been told that Rabban had
arrived, he commanded that they should come in be-
fore him ; and as soon as Rabban entered and gave
the salutation of peace to him, the governor was
greatly moved at the awfulness of his visage, where-
from there streamed forth divine fire. Then by reason
of the fear and great consternation which had seized
upon him, the governor stood up upon his feet, and
returned to the holy man the salutation of peace with
honour and affection, and he made him to sit at his
right hand, and enquired of him concerning his age ; '
and when Rabban had made answer unto him, he
greatly marvelled at his wisdom, and gentleness, and
humility, and self-restraint, and serene disposition. And
the governor answered and said unto the crowds that
were gathered together about him, "Verily this man
"is the faithful servant of God, for his service unto his
"Lord is well known from the appearance of his face."
And behold, the phantoms' of darkness of Ignatius
had been evoked in the air, and whilst he was seek-
ing to make a display of himself with his evil spirits
Foi. 81 b and fiends — now he was wont to say I that he was
* Literally, "the depth of his years."
^ f^:i09jJl& are "bats" ; the gloss reads "flyers by night".
THE DEVILS ARE SUSPENDED IN MID-AIR. 1 5 I
carried aloft through the air by the holy angels — the
fiends seized the devil (Ignatius), and placed him in
[Page 102] mid-air. Then suddenly Rabban strung his
bow, and placed the arrow of deliverance upon the
string which had been given by grace, and therewith
he transfixed the iniquitous one and his legions, saying,
"It is not for you, O ye deceivers, to deliver your
"wills unto the soul's desire of the iniquitous one,
"nay, by Jesus Christ the Nazarene, I set a bond
"upon you, and ye shall remain in the air in the po-
"sitions in which ye now are, until I set you free from
"the bond wherewith I have bound you ;" and there-
upon, by Divine Providence, the devils stood in mid-
air perforce and against their own wills. And as soon
as the devil Ignatius saw that the wheels of the course
of his sorcery had become useless, and that the Divine
Will had gained the dominion [over him], and that
the sword of the punishment of the Most High was
in Its hand, and also that the penalty and retribution
for his sinfulness had drawn nigh, he began to ascribe
woe to himself. And he cried out in mid-air, saying,
"Woe is me ! What hath befallen me through my sins
"which have overtaken me ? And I am powerless to
"escape from the cruel circle of thy prayer, O Rabban
"Hormizd. Woe is me ! O Rabban, I repent of the
"sinfulness in which I was held fast, and I will become
"a sincere penitent | through thee, O thou holy man, foI. 82 a
"Rabban Hormizd, Let not thy Lord reject me as a
"penitent, even as Thy Lord did not reject the holy
"man Cyprian,* the sorcerer, for when he repented
^ Perhaps the magician of Antioch who repented, and embraced
152 THE HISTORY OF RABBAN HORiMIzD.
fi~ - —
"sincerely the Lord accepted him with all His heart,
**and Cyprian became an advocate for the afflicted,
**and a refuge for those who were in trouble, and
"who fled to him for help."
And because the soul of Rabban was filled with
mercy and compassion, his mercy rolled upon him
that was crying out and weeping bitterly, and straight-
way he turned his face to the East, and prayed on
his behalf with pain and tears, that, peradventure, he
might be accepted, and be pardoned his sins, and
might live ; but Divine righteousness did not will to
accept him, since he had not repented sincerely and
with his own heart, but only because he had at that
moment been seized [Page 103] by the devouring [jaws]
of justice. For however long justice had been silent
and motionless, yet it was now roused up, and it was
neither silent nor motionless [in exacting] vengeance
on the devil. Now Rabban knew these things by
means of a revelation from the Holy Spirit, which
said, "Repentance befitteth not the devil, but only a
"punishment such as will be helpful to him." Then
the blessed man rose up from his prayer being sor-
rowful, and his soul was suffering pain because of
the destruction of that devil. And because he had
Foi. 82 b not the I means to do that which he had learned from
the indication [given] by heaven, the holy man looked
up into heaven, and said, "O our Lord Jesus Christ,
"Who art merciful and compassionate, shew mercy
"unto me [in the matter of] this wretched devil, and
Christianity, and was martyred at Damascus in the reign of Decius or
Diocletian.
THE AWFUL DEATH OF IGNATIUS. 1 5 3
"although his end must come by the death of his
"body through a punishment of this kind, do Thou
"make his soul to live on the day of Thy revelation,
"O our Lord Jesus Christ." Then the holy man an-
swered and told the guardian angel [who was] with
him (i. e., Ignatius) to desist from his care of him, and
as soon as the angel had gone away from him, he
commanded the fiends [which held him] to drop him
down from the heights of air into the deepest depth,
and the fiends did as they were commanded by Rab-
ban. And straightway he fell down, and his bowels
were rent asunder, and the men of his faith took up
his body and buried it ; as the Arians did who gath-
ered up the portions of the body of Arius* to bury
him, even so did the sons of these [heretics].
And when Ali the governor saw this wonderful
thing which Rabban Hormizd had wrought, he brought
his son, who was vexed by an evil devil, before the
holy man, and said unto him, "Lay thou thy right
"hand upon the head of this my son so that the fiend
"may flee out of him ;*' and Rabban did according
to what the governor had said | unto him, and the Foi. 83 a
devil went forth from the young man. And the devil
cried out, and said, "Woe is me ! Fie' upon thee,
"O son [Page 104] of Persians ! Cursed be Persia, and
^ Of the manner of his death Socrates says (ZTw/. Eccles,, i. 38) : —
"Soon after a faintness came over him, and together with the eva-
"cuations his bowels protruded, followed by a copious haemorrhage,
**and the descent of the smaller intestines ; moreover portions of his
"spleen and liver were brought off in the effusion of blood, so that
"he almost immediately died."
^ In Syriac rtlaof^t the Greek w Bia, 1. ^., "By Hercules T*
154 THE HISTORY OF RABBAN h6rm1zD.
*^every thing which she hath sent upon us through
**thee !" And suddenly the devil flew into the air,
and he was never again [seen]. Then Ali embraced
Rabban again, and said unto him, "In truth I under-
"stand now that thou art the faithful servant of God,
**and that thou acceptest not the person of any man ;
"thy Lord hath indeed judged Ignatius the sorcerer,
"although thou didst pray to thy Lord that he might
"live ; but he did not live because thy Lord, accord-
"ing to His will, desired his death more than his life."
Then Rabban went out of the city of Mawsel in
unspeakable triumph, and by his means Divine Grace
wrought many wonderful triumphs, besides the healing
of the son of the governor of the city of Mawsel,
and many other similar healings which can neither
be described nor written down in this history lest it
become [too] long and the reader thereof become
exhausted.* Now when Rabban and his companions
went forth from the city of Mawsel, they did so by
night, secretly, and without any man knowing of their
going forth, [and they did so] because of the mighty
crowds of people which were thronging him ; and he
arrived at the waters of the Tigris, and he walked
Foi. 83 6upon this I liquid substance^ as upon dry land.
Chapter XXIV.
Hye S)eat(7 of Jlabban 4)6rmt5&.
And when he had arrived at his monastery, and
had gone into his cave, and had rested himself from
1 For -*^t7v A%A»^ read .^JLo^^o ; the mistake is mine.
2 Literally, **fluid nature."
HIS LAST ADDRESS TO THE BRETHREN. I 55
the toil of his journey, the ship of his soul began to
enter into the haven of the kingdom on high. And
he called unto Gabriel his servant, and said unto him,
**My son Gabriel, knowest thou that the day wherein
"I shall sleep with my fathers draweth nigh, and that
"I am going to travel the road of all the earth and
*'all the world ? My son, gather the whole brother-
*'hood together ;" and they smote the board for sum-
moning the brethren, and they were all gathered to-
gether unto him. Then he said unto them, **0 my
"beloved brethren, the time when I shall be set free
"[from the body] hath arrived. I have finished my
"course, I have kept the faith, and according to my
"thoughts there is laid up for me a crown of righteous-
"ness, not for me only, but also for those who have
"embraced the revelation of our Lord Jesus Christ,
"which is from heaven. Ye have heard [Page 105] of
"my career of contendings — now I speak only to in-
"cite you thereto, and I seek not to boast myself —
"in fasting and in prayer, in vigil and in self-denial,
"in strict abstinence and in austere life, in cold and
"in heat, in hunger and in thirst, in the cruel stripes
"which were inflicted by rebellious devils, [ in deadly foI. 84 a
"punishments of various kinds, and divers [calamities
"arising] from sufferings, and wars, and hateful and
"abominable fiends, in the wants which arose through
"heretics, and in wants which arose through lying
"brethren. Now therefore, O my brethren and sons,
"take heed unto yourselves, and be strong in your
"faith, and also in your doctrine which ye have heard
"from me during the whole of the time which I have
"been with you and unto this present ; O my beloved,
156 THE HISTORY OF R ABB AN HORMtZD.
"keep ye these things and do [them] unto the end
"in the good hope of your sure faith, and fight ye
"the good fight of the faith of Jesus Christ. If now
"ye thus keep your souls, it shall be the redemption
"of your lives — for ye know that such is the will of
"God, good, acceptable, and perfect. I am a feeble
"man, but do ye, my sons, fight and bear yourselves
"strenuously in performing the work of God. Ye shall
"not possess either gold or silver, but ye shall keep
"these things that ye may inherit for yourselves the
"benefit of life ; and may our Lord Himself, in His
"grace, glorify you, and guide you into the straight
"road of His saints, and may He mercifully lead you
"on your way until ye attain unto that [perfection] [
Foi. 84 b "for the sake of which Christ, in His grace and mercy,
"followed after you. Amen."
Then Rabban stretched out his holy hands in prayer,
and said, "O good Lord, Merciful Father, Who alone
"hast care for the redemption of the race of the
"children of men, have compassion on Thy servant,
"and by Thy grace remove the sins, follies, and weak-
"nesses of him, myself, for I have sinned before Thee
"[Page 106] all the days of my life. Thou knowest that
"I am clothed with a frail nature, and although I am
"unworthy, receive Thou my spirit from me in peace,
"[and let it abide] with those upon whom Thy com-
"passion hath shewn mercy, O Father, Son, and Holy
"Spirit. Amen." And again he answered and said
[unto the brethren], "Remain ye in peace", and then
he shut his eyes and held his peace ; and he opened
his eyes once more, and sealed the company of his
sons with the sign of the Cross three times, and said,
EXHORTATIONS TO HIS DISCIPLES. I57
"Remain ye in threefold peace" ; and died. Then
there came down the hosts of light, and the legions
of the spirit, and the angelic beings in their grades
and ranks, and surrounded that holy body ; and there
breathed forth from him the sweet odour of spiritual
beings, and the brethren were not able to draw nigh |
unto that holy body for a space of about two hours, FoI. 85 a
until the beautiful odour of the angels had departed,
when they all drew nigh and fell upon the body of
their holy father ; and the voice of their weeping
went forth for a long time. And the multitudes of
the spiritual beings accompanied the soul of the bless-
ed man with the sweet sounds and the sublime words
of their praisings until they had made it to take up
its abode in the Eden of the Paradise of God, where
[abide] the spirits of the just men who have been
made perfect. And the report of the death of the
righteous man was heard in the cities of BalMh, and
Mawsel, and Ma*all6th§., and in the countries round
about his monastery ; and great and uncountable mul-
titudes of people from these countries gathered to-
gether, and his sons, and the bishops, and priests,
and deacons, and a congregation of believing men
extolled him for three days and three nights, and
then they dug in the martyrium of the monastery a
little cave in the rock and they laid him therein.'
And he hath now become a fountain of help unto
all those who take refuge in him in faith, and his
^ The remains of Rabban H6rmizd are buried under the altar
of the church dedicated to him ; see my Book of Governors^ vol. i,
p. CLXXI.
158 THE HISTORY OF RABBAN HORMtZD.
prayer is [Page 107] a strong rock unto all those
Foi. 85 b who take refuge in him in faith, and who call upon
him when both near and afar off.
Now the blessed man had rest from his labour and
trouble on the Second Day of the week which fol-
loweth the First Day of the third week of the Resur-
rection. And the years of the life of the blessed man
upon earth were eighty and five years ; [he lived] in
the world, twenty years ; in the Monastery of the holy
man Rabban Bar-ldta, thirty-nine years ; in the Mon-
astery of Risha, six years ; and in his own monastery
twenty - two years. * May God, Who made him to
triumph in the height and in the depth, and in Whose
Holy Church the beauty and splendour of his glorious
and divine deeds and life have sent rays of light,
make his praiseworthy, exalted, and sublime deeds to
shine [with those] of the beings of the spirit. And
let all those who have lived in the monastery in which
he brought his noble life and deeds to an end find
mercy and compassion before our Lord, and may they
be worthy to enjoy happiness in the kingdom of hea-
ven and the good things which never come to an
end. And we make supplication unto Christ our Lord
that He will make to rest upon his monastery the right
hand of His Providence, and may the priests, and the
believing men, and all sorts and conditions of men,
Foi. 86 a who have extolled our holy father with us in his com-
memoration this day, be preserved by his prayers
from all the troubles and afflictions of disturbed times.
And may all our congregation, both priests and be-
^ But, 20 -j- 39 -f- 6 -{- 22 years = eighty-seven years,
COLOPHONS. 159
lieving men, in the world which is to come and is
for ever, enjoy his praises with the joys of the king-
dom of heaven by the grace and by the mercy of
our Lord Jesus Christ. Amen. And may praise ascend
to the Father, and to the Son, and to the Holy Ghost,
from the two churches of spiritual beings and of beings
who are in the flesh, now, and always, and for ever
and ever. Amen.
[Page 108] Here endeth the history of the glorious
life and deeds, and of the divine triumphs of the
righteous anchorite, the true ascetic, the seraph in
the flesh, Rabban Mar Hormizd the Persian. May his
prayers be upon the whole world, from one end there-
of even to the other. Yea and Amen.
Colophons. — i. This [copy of this] history was
finished in the blessed | month Nisan, on the second FoI. 86 b
day, on the Fifth Day of Easter Week, of the year
one thousand, eight hundred, and ninety-two of the
Incarnation of our Lord and God Jesus Christ. Glory
be unto Him that maketh times and seasons to pass
away, whilst He Himself never, never passeth away.
Yea and Amen.
2. [This copy] was written in the blessed village
of Al-K6sh, the village of Nahum the prophet, which
is set, and built, and laid out by the side of the
Monastery of Rabban Hormizd the Persian ; may our
Lord protect it by His mighty right hand. Yea and
Amen.
3. [This copy] was written in the days of the Father
of fathers, and the Chief of shepherds, and the Head
l6o THE HISTORY OF RABBAN HORMtZD.
of all the churches, who bindeth on crowns, who anoint-
eth priests, who fasteneth on girdles, who raaketh
[priests] to hold staves, who bestoweth ecclesiastical
dignities. Mar Eliya the Thirteenth, the Catholicus
and Patriarch of Babel of the East. May Christ our
Lord establish his throne to the end of days through
the prayer of the Apostles and Fathers. Yea and
Amen.
Foi. 87 a 4. [Page 109] [This copy] was written by the hands
of the feeble and sinful deacon, 'Isa, the son of Isaiah,
the son of the deacon Cyriacus, from the village of
Ekr6r which is in the country of the Send3.yg, and
who hath his habitation at this time in the village of
Al-K6sh. I entreat the pious readers [of this history]
to remember the scribe in their prayers which will
be heard [by God] that, perhaps, compassion may
be shewn unto him before the throne of Christ our
Lord.
THE PRAISEWORTHY HISTORY OF OUR PIOUS AND HOLY
FATHER, R ABBAN BAR-'IDTA, WHICH WAS COMPOSED BY THE
PRIEST ABRAHAM AT THE REQUEST OF THE METROPOLITAN
MAR 'ABHD-lSHO* AND THAT OF THE PRIESTS AND DEACONS
OF THE COMMUNITY OF B^TH GHURBAK.
II
Zl)t 7lutf)ot'e Declaration of f)ie 25elief.
[Page 113] In the Name of the Father, and of the foi. i a
Son, and of the Spirit ; Three Persons and
One Nature ;
One everlasting Essence ; One self-existent Being ;
One Creator, One self-existent Being, One God,
THE Lord of all things ;
Who in His love and compassion created all things
out of nothing ;
5 God, the hidden self-existent One, Who possesseth
Three co-equal Persons ;
Essence, and Word, and Life, One Divine Nature ;
Essence is called the Father, the Word Who [pro-
ceeded] from Him is a perfect Son.
His Life is called the Holy Spirit, a Nature simple
and uncompounded ;
Of the Essence of the Father His Word and His Life
are not accidental qualities,
TO But they are Persons of His self-existent Being, One
Nature, One God ;
And as the Sun possesseth being, together with ra-
diance and heat,
II*
164 THE HISTORY OF RABBAN BAR-*IDTA.
And is one nature and not three, even so is the self-
existent One ;
Father, and Son, and Holy Spirit, co-equal in Nature
and in self-existence ;
And in power, and in dominion, and in lordship, and
in knowledge ;
15 The Father of all is from all eternity, and the Son
Foi. I b is born the Child | from all eternity.
And the Holy Spirit proceedeth [from the Father]
from all eternity, [and they are] of the Nature
of the Father, and are co-equal with Him ;
The Father, and His Word, and His Life, are co-
equal in Natures and Persons,
And they are co-equal in honour, and in strength,
and in divinity, and in will.
^i(lory of tl?e origin of t^e metrical t>er(ion of tlje iLife of
[Page 114] By the might of the Father, and of the
Son, His Word, and of the Holy Spirit, His
Life,
20 One Nature, Three in Person, the Lord and Crea-
tor of the worlds.
By the mercy of His love, I draw near, I the
feeble one, who worship him,
Abraham, the most sinful of men, from the coun-
try OF THE ZaBHA' river, BY NAME A PRIEST,
And I have gathered together diligently, and have
composed most carefully.
^ He was probably a native of Adiabene.
THE ORIGIN OF HIS HISTORY. 1 65
A discourse made of feeble words in the fourth tone,
25 On the praiseworthy history of our glorious and holy
father,
Rabban Bar-ldta,' the chosen one, who is called the
"sun of the east".
It hath been composed from a trustworthy discourse^
at the command of our honourable father,
Mar 'Abhd-tsho' , the holy man, the Metropolitan | of foi. 2 a
the country.
According to a request made to my simpleness by
the sons of the blessed [village of] Beth Ghfir-
bak,
3o The glorious and upright priests Rabban Shem'on,
and John,
And the priest Abhd-Isho*, and the distinguished
deacons.
And the rest of the community of the faithful of the
well-protected church of Beth Gh<irbS.k,
[Who] made this request of me because the [full]
history was [too] long,
And they were unable to read the whole of it to the
faithful on the day of his commemoration.
35 And on my part, I, the least among the followers of
Christ, and the most contemptible of the sons of
Adam,
Assented to the demand of my lords, and accepted
their beloved entreaty.
A
' He was a contemporary of Jacob of B6th 'Abh^, Babai of Nisi-
bis (A. D. 569 — 628), lsh6*-yahbh of Arz6n, and many other famous
ascetics ; he must not be confounded with Bar-'Idta, a contemporary
of Sahdona.
^ /. ^., he has based his discourse upon a trustworthy history.
1 66 THE HISTORY OF R ABB AN BAR-'IDTA.
Not because I am a scribe, or because I am a writer
of books,
But in the love of Christ, I took upon myself the
burden of their sweet love.
That perchance, by His love and mercy, and by the
prayer of Rabban Bar-'Idtd,
40 And by the prayers of the above-mentioned brethren,
our Lord might strengthen and give me wisdom.
And that the Power which created everything, both
that which [came into being] from something,
and that which [came into being] from nothing,
Foi. 2 b Might, by the | prayers of the Apostles who loved
His Name, dwell with me and bring [the work]
to a conclusion.
[Page 115] Thy might, O Jesus Christ, my Lord, which
gave life unto Lazarus and raised him up
I beseech to support and help the might of Thy ser-
vant that it may not lack [understanding].
45 O ye brethren who believe truly, ye freeborn sons of
B6th Ghurbak,
Open unto me [your] ears with help, and the tried
eyes of [your] heart[s].
That I may relate unto you openly the history of our
father, the **sun of Athor",'
Rabban Bar-ldta, the trumpet and the poet of the
Holy Spirit.
This history of our pious and holy father, Rabban
Bar-ldta,
50 The chosen one, was composed by Mar John,^ his
disciple.
^ I, e., the Nestorian diocese of Mawsel.
2 He was probably the author of the work which the priest Abra-
bar-'idtA's birthplace and family. 167
May the memory of Rabban Bar-ldta be for blessing
before the Lord,
And may his prayers be upon us, for ever and ever!
Yea and Amen.
Ti)e (Lift of »av^'3Dta.
On the banks of the river Euphrates, and in the pro-
vince round about.
Is a village, the name of which is Raspi, that is to
say Rfisapa,"
55 And from this village, as we have learned, according
to the genealogy of the world.
Sprang this our father. Mar Bar-'IdtS., the holy man.
He was descended from righteous, and good, and
merciful parents | who were believers, Foi. 3 a
And they possessed abundant riches, and goods, and
great glory.
And he had a sister who was ten years older than
he was ;
60 Now she was the daughter of the father of the holy
man, but not of his mother.
And when the holy man was only a few years old.
His parents departed from the life of time unto that
of the spirit.
ham turned into verse ; he flourished about A. D. 660, and was the
author of lives of Abraham, Bar-'Idta, and Kh6dihwai, the founders
respectively of the Monasteries of Mount Izli, Rar-'Idtd, and Beth
Hale. See Duval, La Littiraiure syriaque, p. 223.
^ Probably the city in Mesopotamia which is also called Sergio-
polis, after a certain Sergius who was martyred there with Bacchus
and Leontius early in the IVth century.
1 68 THE HISTORY OF RABBAN BAR-'IDTA.
And the two, the holy man and his sister, remained
behind, and they had none other to share the
inheritance with them.
Now the name of the holy woman who was the sister
of the holy man was Hanah-tsho*,
65 And she filled the place of a father and mother unto
him.
She inclined not unto the flatteries of this transitory
world,
And she cast behind her back the whole world, and
the beauty thereof.
[Page 116] She fell not down through the obstacles of
Satan, who leadeth men captive.
And she chose the better part, like Mary, the sister
of Martha.
70 Her soul was weary of the world, and like Onesimus, '
The young child, her brother, who as yet knew neither
good nor evil,
Foi. 3 b She directed, and led him onwards to progress, | and
helpful understanding.
Like Melania,^ she not only raised herself up
Out of the filthy mire of the. world, but she made
strong her brother also,
75 And she plucked two-fold excellence, for herself and
for her brother.
And like one who receiveth a double crown she
received perfection.
^ /. e., Onesima, the daughter of Antiochus the king ; see Asse-
mani, B. O., III. i, p. 284, col. 2.
^ Either the famous Roman lady who was born about A. D. 350
and died A. D. 410, or her grand-daughter who was born about A. D.
385, and died about A. D. 430.
bar-*idtA*s sister hAnAh-Isho*. 169
Now although nature had endowed her with a beauti-
ful and perfect form,
And a fair and lovely appearance, and a face like
the sun,
To the Creator of her fair beauty she offered her
beauty as an offering,
80 And she guarded the integrity of her virginity unto
the wedding chamber of the grave.
What then [happened] after the death of their parents?
Certain men among her kinsfolk were looking to take
the chaste woman to wife.
One for the sake of her great beauty, and another
for her riches ;
But when she learned this she left her country alto-
gether,
85 Having sold everything which their parents had left
them,
She distributed [the money] among the poor, and the
widows, and the monasteries, and the churches.
According to the command of Christ our Lord, Who
in His Gospel commanded His friends, | [saying,] Foi.4a
"Sell all your possessions, and give them as gifts to
the wretched and the needy.'''
But she left a little of the money for the rearing of
her beloved brother,
go Then she renounced her human kin, and went away
from her acquaintances,
And taking hold of the hands of the saint, Rabban
Bar-'Idta, her brother.
^ St. Matthew XIX. 21.
I 70 THE HISTORY OF RABBAN BAR-IDTA.
She came to the city of Nisibis/ that is to say An-
tioch of Mygdonia ;
[Page 117] And in one of the convents for woman
which are round about S6bha,^
She entered and took the garb of the covenant with
Christ, the Bridegroom of heaven.
95 And the chaste woman Hanah-tsho' established her
brother Rabban Bar-*IdtS.
Near her, that is to say, she placed him in a school,
That he might read the Psalms of David, and get
hold upon the art of singing {pr^ reciting) words,
And might write the letters and copy books, although
he was still of tender years.
From evening until morning he lived in the house
with his sister,
100 And in the day time she used to carry him with sweet,
consoling words to school,
And every evening with great care she took him back
to her house.
And every morning she would carry him to the house
of instruction with watchfulness.^
And she was careful about him that he did not defile
his youth by the habits,
Foi. 4 b Filthy, corrupt, | and abominable, of the children who
loved nasty ways.
105 Sometimes she would frighten, and sometimes encou-
rage and flatter him.
' A very ancient city of Mesopotamia which under the form **Na-
sib-na" is mentioned in the cuneiform inscriptions ; it lies 120 miles
N. E. of Nineveh.
2 A name of Nisibis.
^ The text has f^St^^O^^ja, but read r^it^CUa.
HIS EARLY EDUCATION. I 7 I
She made him afraid of this world and made him love
that which is to come.
And while he passed the night in her house and was
sleeping in sweet sleep,
She was hovering about him in prayer and suppli-
cation.
For our mother Hanah-tsh6\ the woman adorned [with
virtue], used to say,
no "For a space of thirteen years that was a matter to
me for special prayer."
Until the time wherein he received the garb of the
ascetic life,
■
And on his behalf were her prayer and entreaty to God.
Now when he had learned the Psalms, and all the
hymns, and the occasions,
And he had been taught and was well able to read
and write,
115 She took him to the great school,' the mother of the
learned men
Who are all appointed throughout the east, and who
water the world with their learning.
And he was taught and trained in the Scriptures and
in their interpretations,
[Page 118] And he passed all who were in front of
him, and those who were behind him went in
[after him] *
His mind was marvellous, and the aim of his actions
was straight, |
120 He was gentle and simple in his heart, and wise and foI. 5^
enlightened in his understanding.
^ Probably the great college of the Monastery of Mount Izla.
^ The text has "went in fully".
172 THE HISTORY OF RABBAN BAR-'IDTA.
Remote from him was the exaltation which clingeth
Unto men of keen motions of the mind, and disturb-
eth their thoughts.
Little by little he advanced and attained the age of
perfect manhood,
And he was remote from pleasure, and from converse
with the worthless.
"5 Besides the service of the refectory and all the needs
thereof,
The monks had nothing [to do] except to receive
strangers.
And to relieve the wayfarers, good and bad alike.
And when they were free from these things they were
constant in the service
Of the Psalms in the temple and in the monastery,
and in vigil by nights,
i3o And in watchfulness of the times [of prayer], and in
prostrations on the earth.
Fasting at eventide daily, incessant prayer every hour,
Meditation on the Holy Scriptures, the purification of
the thoughts of the soul.
And heart[s] which burned for each other with love
and holiness.
Now our father lived as a coenobite for three years,
as it was meet and right for him to do,
i35 And then he went forth to a cell with the blessings
and prayers of his fathers. |
Foi. 5 b He dwelt alone in a cell, even as Mar Abraham* had
commanded him.
^ Probably Abraham, the head of the College of Nisibis, who suc-
ceeded his uncle Narses about A. D. 508.
HIS EARLY MONASTIC LIFE. I 73
But as for his labour and service, who saw [them]
and who can describe [them] ?
His cell was very far away from the church and the
congregation,
And the place of the righteous man was contemptible,
and barren of every kind of food.
140 He was not fettered by buildings, nor by bodily gra-
tifications.
He was not held fast by constructions, and he neither
pulled down nor built up,
He collected neither furniture nor books to put in his
cell,
[Page 119] And he shewed forth no care in the pre-
paration of dainty meats.
And wines for drinking and such like things never
appeared in his cell.
145 From one week to another he received his food from
the common [table].
And each week he took from the library one book.
He was constant in silence and quiet contemplation
and enquiry concerning the books of the Spirit.
No man ever saw him outside his cell, except on the
day of the congregation,"
He possessed neither acquaintance nor friend, nor a
companion who shared his cell.
150 For he lived the life of a solitary monk, and bowed
his head over the earth.
And only fastened his gaze on the path before his eyes.
Now I the holy man Mar Abraham was in the habit FoI. 6 a
Of going past the cells of the novices each night,
^ /. f., Sunday.
I 74 THE HISTORY OF RABBAN BAR-TDTA.
And of going in love to the brethren, and shewing
them in the Lord,
155 How they were to do battle with Satan the Adver-
sary in the contemplative life.
That they might not at the last be weak before the
wiles of the crafty one,
For he feared lest any man should turn his back in
the fight and should perish.
And when he saw our blessed and excellent man
Rabban Bar-'IdtS,
That he was more versed and learned than the rest
in the Holy Scriptures,
160 He required of him perforce to repeat every week
one book.
That is to say, from one Sunday to another he was
to repeat one book,
Because it was very easy to him to repeat whole
books of the pious
Mar Theodore the Great,' the expositor of the Books
of the Spirit.
This was the habit of our father, the holy man Mar
Abraham.
165 And he used to persuade us daily, whilst smiling in
his humility.
That work should be heavy upon men, that they should
think thereon with all their might.
And should not in the time of youth ponder on empty
words and vanity.
F0I.66 [Page 120] Our father | Mar Bar-'Idta, the holy man,
used to say
^ /. e,f Theodore of Mopsuestia, commonly called the **Expositor";
he died A. D, 429.
HIS MARVELLOUS MEMORY. I 75
That Mar Abraham laid upon him the repitition of
the entire Scriptures,
170 And therefore, "in certain years, of the Old and New
Testaments
**I repeated each and every word, in sections like the
Psalms.
"And the sweetness of the repetition of the Books
of the Holy Spirit,
"By reason of the sweetness of the joy thereof, I am
unable to utter.
"As concerning the books of the Fathers, which are
read from end to end by the old men,
175 "Abba Isaiah,' and Mark,^ and the blessed man Mar
Evagrius,^
"All these I worked at in my mind, and I toiled at
the repetition of them by heart,
"Until at length I did not once substitude the word
ger for den throughout.
"I could repeat the book of the holy man Mar Gre-
gory of Anzeyanzo,*
"And the Book of Histories,^ and the discourses (<?r,
sayings) of the Fathers one to another.
180 "I could also repeat the composition of the blessed
man Basil,^
' Probably Isaiah, the famous ascetic of Scete.
2 /. e,y Mark the Monk who flourished towards the end of the
IVth century at Scete.
^ /. e,y Evagrius of Pontus who died about A. D. 398 at Scete.
* /. e,y Gregory Nazienzenus, born A. D. 32o, died A. D. 3go.
^ Probably the **Paradise" of Palladius, and the "Sayings of the
Fathers".
* Basil the Great, of Caesarea, born A. D. 329, died A. D. 379.
\
\
I 76 THE HISTORY OF RABBAN BAR-lDXA.
"And I could repeat all the epistles that [were written]
to the holy monks,
"And the Book of Mar Nestorius which is called
Heraklidos/
"Which, in my days, had but recently gone forth
Vol 7 a from I Greek into Syriac.
"I laboured at this book for years, and I was always
repeating
185 "By heart some of the sections thereof wherein was
[spiritual] merchandize.
"During all the years which I remained with Rabbaa
he never let me cease
"From the repetition of books ; and inasmuch as I
was obedient to his loving command,
"And because I offered up my soul into his hands,
I entered into the life which is in God,
"I never let drop one of his words, and I never treated
lightly one of his commands.
190 "Whensoever he came to me, and whensoever I went
to him,
"He would take my ear, and pinch it, and say to me
smiling :—
"Hast thou filled the Euphratean air with the words
of the repetition of the Scriptures ?
"[Page 121] 'Hast thou filled the Euphratean air with
the words of. the Books of the Spirit?
"And at the beginning I used to think that with some-
what of contumely
195 "He reproached me in mockery about the river Eu-
phrates which is set in our country.
' See Assemani, B. 0,, III. i, 36.
HIS CONVERSE WITH mAR ABRAHAM, I 77
"And I said unto him with a smile, *0 Rabban, I
will not renounce
"The naming of our river, the Euphrates, nor that
of our village Riisapa.
"Now he was likening me to the full-flowing river |
Euphrates, FoI. 7 b
"And was calling me by its name in a laughing man-
ner in gladness and in love.
200 "And the holy man Mar Abraham said unto me laugh-
ingly,
^ . " 'It is not that Euphrates of which thou thinkest, O
son of Christian growth,
" *But the spiritual Euphrates by the streams of which
is now planted
"*The Holy Church, after which her son Bar-'Idta
hath been called."'*
These things from the mouth of our father did the
holy man Bar-*Idta,
^05 The good and blessed man, hear, as it were blessing
his disciple.
Now our father continued in such works as these for
many years.
And because the monastery was in sore straits, and
was lacking in everything needed by the body.
Except only the daily bread, which was given unto
the community
From Sunday to Sunday, that is to say, grain for the
whole week.
^ There is a play of words here on the word (<^:ian d>.t^) and
tlie name r^d>.t^ la.
12
178 THE HISTORY OF RABBAN BAR-*IDTA.
210 Those holy men were constrained to go forth in the
fields to work,
And to collect whatsoever was needed to supply their
necessities.
Now, by reason of this, our father, Rabban Bar-
'Idta,
Who could write books beautifully, accurately, and
learnedly, [made copies of books]/
For there were very few who were able to write as
our father could write,
215 And also | his sister bore the burden of his apparel,
and he was not obliged to go forth.
Therefore his intimate friends used to laugh with him,
saying,
**Thou art like a lamb which sucketh milk from two
ewes in Christ."
Now he was trained and exercised in his keenness
of perception and knowledge
More than all his brethren, because he had been
directed by his master.
220 And for this reason his master, the holy man Mar
Abraham, commanded him
To read the Holy Scriptures on the nights of the
First Day of the Week.
He possessed a sweet, soft voice, in which were found
pleasant intonations.
His manner of expression was vigorous, and his man-
ner of turning it in his mouth was subtle.
' /. e., he made copies of books and sold them, and with the
money he bought food ; and as his sister supplied him with clothes
he needed nothing else.
HIS SWEET VOICE AND ELOQUENCE. I 79
Also, on the day when he was reading the brethren
collected their thoughts
225 And quieted their minds for the hearing of his sweet
pronunciation,
For his word would drive away sleep from the eyes
of the brethren.
To this man, who from the day[s] of his childhood
was the heir of words of the Spirit,
Jeremiah, many generations ago, ascribed blessing.
And said unto the Lord, | his Creator, in his pro- FoI.8 6
phecy thus : —
23o "Blessed is the man who shall bear Thy yoke, O Lord,
in his youth,
*'And shall dwell alone in contemplation, and have
rest from the passions of time.'"
His rearing by his guide was like unto that of Jacob
the patriarch.
Of whom Moses the Great wrote, ''He was upright
and just before his God."
And [he was] like the glorious virgin, Joshua, the
son of Nun, the mighty man,
235 Who during all his days departed not from the
tabernacle of the Lord of hosts ;
And like Samuel, who ministered all the days of his
youth
Chastely, and continently before Eli the high priest.
And as the Holy Spirit set blessings in the mouth of
Noah, the chosen one,
Which were sown by the just man Noah in Shem,
and from the seed of Shem He chose Abraham,
^ Lamentations III. 27, 28.
12*
l8o THE HISTORY OF RABBAN BAR-lDXA.
240 And of all the sons of Abraham the blessed Isaac
was set apart,
And from Isaac He raised up Jacob, and from Israel
Judah,
[Page 123] And of all the sons of Judah the Lord
chose David His servant, |
Foi. 9 a And, because of the purity of his heart, made him
to rule over Mount Zion, which He loved.
Even so did the Spirit of the Lord choose this father
of ascetics,
245 The holy man Mar Abraham, the chief of the monks
of the East.
And the Lord of Abraham, the prince of believers,
commanded him, and said unto him,
"Get thee into the land of promise that in thee all
nations may be blessed."*
This latter Abraham, the chief of the holy men of
the East,
Did the Divine Nod call, and say unto him with a
command,
250 "O Abraham, Abraham, flee from men, and thou
shalt live ;"
And he obeyed, and went forth from his country,
like Abraham his father.
And he went about in deserts and wildernesses, and
in the Mount of Olives, and Mount Sinai,
And he went down to the city of Egypt, and dwelt
in the desert of Scete.
And suddenly he sprang up in the high mountain
which was about the city of Nisibis,
' Genesis XII, i — 3.
ABRAHAM'S VISITS TO THE HOLY PLACES. 1 8 1
y 255 Like David, the son of Jesse, in Mount Zion, whom
the Lord had chosen,
A likeness which was comparable to the archetype,
the first Abraham,
[To whom] the Lord said, | **In thy seed shall all the Foi. 9^
peoples of the earth be blessed."
And to this latter Abraham the Lord said, "From thy
seed
'*Will I fill all the East with priests, and men of
religion, and ascetics."
260 And when the Monastery of the holy man Mar Abra-
ham was filled
With perfect and strenuous men, and mighty men of
renown.
Sons of the life and deeds of angels, who emulated
the pattern of spiritual beings.
Who appeared like the stars of heaven among that
congregation which was full of grace.
Even as Jacob, the chief of the Tribes, said to his
sons in a revelation,
2Cis "Gather ye yourselves together, and I will shew you
what shall happen unto you in the last times;"*
Even so unto this holy man Mar Abraham was it
done.
[Page 124] For his Master shewed him where his sons
should be sent, one after the other,
And how he should build the monastery, and how he
should end his life
(Now this was shewn unto Rabban in a Divine reve-
' lation).
^ Genesis XLIX. i.
I 82 THE HISTORY OF RABBAN BAR-'IDTA.
270 And how was fulfilled the promise of our Lord to
Pachomius/ [saying],
"I will never forsake thy spiritual seed on earth/'
Section I.
Foi. lotiNow on the day of the congregation, on the holy
First Day of the week,
Mar Abraham the Great selected the commemoration
of the chosen Apostles [for reading],
Without informing any one of his company of sons
what was in his heart ;
275 And at the time of the Holy Mysteries, before they
were distributed to the people,
Our father stood up before the gate of the apse, and
cried with his voice, and said,
*'By the apostolic choice the Holy Spirit set apart
preachers ;
**For it is written that the Spirit said thus : — *Set
apart for Me Saul and Barnabas
"For the work unto which I have called them from
the beginning.'^
280 "In like manner with us, who are sluggish and erring,
"Doth the Holy Spirit work in respect of many men
among you.
"See ye that ye strive not, lest ye appear to be resist-
ing the Spirit,
"And ye make God angry with you, and He cast
you away from before His face.
' He was born in Upper Egypt, A. D. 292, and died A. I). 351.
2 Acts XIII. 2.
THE ADDRESS OF mAr ABRAHAM. 1 83
"Now, I am your father, and this have I learned in
the Lord."
285 And as they were all still and wondering, and no
man spake through fear,
He called our father, the excellent Rabba Bar-'Idta,
And the holy man George,' and the old man MarFoi. io6
John,
And when they had all drawn nigh to Rabban, he
took a hendndy^ and signed their heads,
And blessed them, and said unto them, "May the Lord
of hosts magnify you ;
290 "[Page 125] May the Lord Most High make you glorious,
and give you triumph in your works ;
"And may His Name be glorified through you, O
my beloved !
"O my friends, take heed that ye acquire neither gold,
nor silver,
"Nor lands, nor homesteads, nor fields, nor vineyards,
"But let your own strenuous hands be sufficient to
feed you,
295 "And let not them be opened wide to receive, and
closed tight against giving,
"Open ye your gates for the entrance of rich and
poor [alike],
"And give ye alms regularly to both orphans and
widows.
"Sanctify your hands to the Lord, and gird up your
loins with truth.
^ See Gismondi, De Pairiarchis Nestorianorum Commentaria, part II.
p. 28 (Rome, 1897).
2 See above, p. 73.
184 THE HISTORY OF RABBAN BAR-lDTA.
"And light your lamps with the oil of love and com-
passion.
3oo "Teach and make [men] learn diligently, and toil and
be spent strenuously,
"Let your faces drop sweat in the cultivation of the
vineyard of your Lord.
Foi. iiaKeep ye | the watch of your Redeemer, until such
time as He cometh to make you live again.
"And light your lamps, my children, for it is the time
of the reconciliation of the Lord,
"And teach ye those who shall become your disciples
even as I have taught you,
305 "And pray ye unto the Lord for them, and make
supplication on their behalf.
"And keep ye your souls in piety, and your bodies
in holiness,
"Keep vigil every night for their sake unto God,
"After the manner of men who have committed their
thoughts unto the Lord of all.
"Guard yourselves carefully against boys, and receive
them not into your habitations.
3io "Receive ye not any man until his mind be well
known unto you.
"Love ye each other in concord even as Christ hath
loved you.
"And any man, who these three bright lights of the
Holy Church —
"Mar Diodorus,' the chosen one, and Theodore, and
Nestorius —
^ Presbyter of Antiocli, and Bishop of Tarsus, who flourished
about A. D. 38o.
THE ADDRESS OF MAR ABRAHAM. I 85
"Will not accept as teachers, and will not confess
them in truth,
315 [Page 126] "Shall not in any wise mingle with you,
and shall be rejected by your assembly.
"And the blessed monasteries which ye shall build |
ye shall name after the Apostles, FoI. 1 1 1
"For they suffered death for the Church awaiting the
return of the Lord.
"0 my sons, command ye your sons to consecrate
their cells
"In the names of the Apostles and by their prayers,
for they are the foundations of the Church.
320 "Your sons shall first of all serve in the monastery
for three years,
"And then they shall deserve the freedom which is
in Christ, the Lord of the worlds.
"For the reading between the Psalms of the Sundays
and days of assembly,
"Let the expositions of the teacher of the world, Mar
Theodore, be read.
"And before the Atoning Mysteries, and over the table
where food is eaten,
325 "Let the holy Books of the Fathers [who were] ascet-
ics be read,
"And the introits of the glorious festivals, and the
discourse on the Divine dispensation
"Of Mar Ephraim,^ the teacher of the truth, and [the
works] of Mar Narses,^ the tongue of the East."
' He died about A. D. 373 ; for his works see Duval, LitUrature
syriaque^ p. 75 ff.
» ^ He died about A. D. 507 ; for his works see Duval, op. cit.y
pp. 346, 347.
1 86 THE HISTORY OF RABBAN BAR-'IDTA.
Now when these things had been said, after the re-
ceiving of the Mysteries,
He set these three men at the head of the holy-
brethren.
33o First was Rabban Bar-'Idta, and after him Rabban
George,
Foh\2a And after him the old man | John ; three great lights.
And Rabban himself blessed them, and commanded
each to pass in peace,
And he laid upon them the hand of blessing, and
prayed over them in love ;
And thus he did unto all his disciples whom he sent
out into divers places.
335 In the night they had prayer, and they were set apart
[to receive] the Mysteries.
And after the church was dismissed, and the brethren
had gone into their cells.
The old man took the three of them, and led them
up to his cell.
He set apart the old man John for the great and
mighty desert
Along the Tigris of the 'Edhnaye,' opposite Athor,
which is well known.
340 [Page 127] The excellent Abba George he sent with
gladness to Marga
On the borders of the city of Nineveh, and of the
prosperous Beth Ntihadhra.^
And for this our Rabba, Mar Bar-*Idta, the holy man.
^ /. ^., that section of the Tigris which extends for about sixty
miles to the north of Mawsel, and about ten or fifteen south of it.
^ Marga and Beth Nuhadhni lay to the north-east of Nineveh.
THE DISPERSION OF THE MONKS. I 87
He set apart this place which is in Marga and is
nigh unto Nineveh.
On the morning of the morrow each of the three was
ready
345 To perform that which the holy man Mar Abraham
had commanded him.
There went forth with them the rahb^ and old men
of the congregation, and accompanied them, FoI. 126
And then the old man blessed them, and he and his
sons returned to the monastery.
And each of the three set his steps and went down
the path which led directly to his place.
And each of them was accompanied by every one
who was bound to him in love.
350 When Abba John went down he was alone, and no
man was with him,
But afterwards there came to him Eliya and Henan-lsho".
Unto Rabban George there came three brethren
Of those who clave unto him, friends and intimate
companions.
How many were the visions and revelations which
the holy men had
355 Before the coming of Rabban Bar-'Idta to the country
of Marga !
Rabban Bar-'Idta went forth from the monastery where-
in he had been taught,
And there were with him nine blessed brethren, good
and chosen men.
Bar-Hadh-be-Shabba, and Daniel, and Yapht, and
Simon, and David, and Zachariah,
And Micah, and Elijah, and M^bharakh, wonderful
and holy men.
1 88 THE HISTORY OF RABBAN BAR-*IDTA.
36o Mebharakh was a young man about twenty- | two
^"^•V^^ years old,
And was from the country of Mar Bar-'Idta, from
'Anath, a city on the river Euphrates.
When Rabban and his disciples had gone down and
had reached the borders of Nisibis,
He sent the blessed man Mebharakh after his holy
sister
Hanah-tsho', who had reared him, that he might see
her before he went to his country,
365 [Page 128] Lest she should hear of his departure, and
choke herself with sorrow.
And behold, when he saw that she was coming to
him, and she had drawn nigh, he stood before
her.
And suddenly he bowed down to the ground before
her, and accorded unto her the honour which
was her due.
And he revealed to her the cause [of his departure].
And the two began to weep,
And the blessed old woman entreated him to take
her with him, but he refused,
370 Saying unto her, "Nay, mother, nay, O gracious
mother."
Now he had always honoured his sister by this ap-
pellation of "mother".
Even before he became a perfect vessel which was
fit for his Lord's will.
And instead of an imperfect man became an angel
of light.
"It is not seemly, O my mother, and not good among
men of discernment, I
HIS SPEECH TO HIS SISTER. I 89
375 "That women should travel on the road with men;Foi. 136
it would be a disgrace.
**Now since we have no certain place as yet in the
country,
"And we know not what may happen unto us on our
journey in the Lord,
"Remain thou here in peace, O blessed woman Hanah-
fsho'.
"And be not thou distressed with trouble and sorrow
for thy brother's sake,
38o "But multiply thy prayers for us — for this day we
are old men —
"That our Lord may make straight our goings in the
paths of His loving will.
"And when, through Christ our Lord, and the prayer
of Abraham,
"And the prayers of the brethren and thyself we
arrive at our place in peace,
"I will send Mebharakh after thee, and he shall bring
thee unto us.
385 *'And, if the Lord willeth, O my sister, do thou what-
soever appeareth [best] for thine old age."
And having thus quieted the desire of his sister, they
went onwards,
And the Divine Grace accompanied them on their way.
And at that time, the holy man and ascetic, who was
worthy of all blessings.
Mar tsho'-Zekha, was the head of the Monastery of
Sho'e," in the country of the Arabs.
' This monastery was situated on the west bank of the Tigris,
probably on the road between Nisibis and Mawsel, or Nisibis and
Baladh.
I go THE HISTORY OK RABBAN BAR-'IDTA.
390 [Page 129] And | because they heard that he had raised
i^oi. 14^ to life a man who had been slain four days,
And his fame had been carried everywhere, they
desired greatly to pass by him.
And the blessed man M^bharakh said, "Whilst we
were on our journey
"Suddenly there fell upon us a company of thieves
who were wicked men,
"And when we had come up with them in [the
strength of] our Lord, and they had seen our
old man,
395 "They stood still, and [then] came and did homage
before him, and besought him to pray for
them.
"And having gone onwards a little farther, behold.
Mar tsho'-Zekha, the chosen one,
"Came out to meet us and to salute us, holding his
staff in his hand.
"And with a smile he bowed down in peace before
the feet of our pious father,
"And our Rabban also bowed down in homage be-
fore him, and was blessed by him.
400 "And he said, *0 my masters and brethren, I was
standing with you at the hour,
" When ye came to the thieves, who were made to
be quiet through your prayers.'
"Then he took us and led us into his monastery, and
made us all to rest our fill,
"And he marvelled at the wisdom of our father Bar-
'Idta, and praised him before us.
"And when we went forth [next] morning Mar Isho'-
Zekha went forth with us.
HIS MONASTERY. 19I
405 **And he prophesied to ] our old man everything which Foi. 14 b
was to come to pass in his days.
Section II.
"And Mar Joseph, of the Monastery of Tabhya,' saw
by the spirit, and revealed unto our father,
**[Saying], 'Wheresoever thou art there shall be no
disturbance, and thou shalt dwell without fear.'"
And having crossed the river Tigris, and all the coun-
try of Beth Niihadhra,'
They arrived at the great school of Beth Rastak, a
village of Marga,
410 And they passed the night [there] and departed early
in the morning to the glorious Monastery of
Risha ; ^
And they went in, and were blessed by the Abbot,
Stephen,* the prince of perfect men.
And he informed them of what the angel of the Lord,
their Governor, had informed him,
[Page 130] [Saying], '*By your hand a monastery shall
be established in the quiet plain of Marga,
"The place of a holy monastery; behold, it is be-
tween Nineveh and Marga.
415 "Beth Helape and Beth Hakhranya are two blessed
villages,
' /. e., the Monastery of the Gazelle.
^ /. e., the country between Baladh on the south and Halmon on
the north.
^ This monastery was also in Marga, but its exact position is un-
known.
** Perhaps the Stephen mentioned by Thomas of Marga (see Book
of Governors, vol. 11. p. 43),
1 92 THE HISTORY OF R ABB AN BAR-'JDTA.
"And to the south of them [lieth] the beautiful, peace-
ful, and well watered plain :
"This is the place which our Lord hath set apart for
you that ye may build therein a great monastery.
Foi.is^ "And when ye are therein there will come | unto you
a company of the prophets,
"And they will encourage you in the Lord^ because
it hath long ago been revealed unto them con-
cerning you.
420 "With them is everything which is useful for your
satisfaction and encouragement,
"And ye and they shall set apart a place for the
altar and one for the community.
"And thou, O brother Bar-*Idta, art about to become
the head of the monastery,
"And thy sons shall be as numerous as the stars,
and thy seed as the sand of the sea.
"Now know this thing also : Thy holy and chaste sister,
425 "Hanah-Isho', by God's grace, since He hath multi-
plied her gifts unto her,
"At the beginning of the Fast of the Apostles shall
go with her companions
"To Jerusalem, the city of the Sanctuary, by the help
of the Lord God,
"And at the beginning of the latter Teshrin* she shall
come down to thee in peace,
"And near thee she shall build a house of sisters,
and therein shall she be laid to rest,
430 "And as ye have been close together in the body
in this world.
' /. e., November.
mAr STEPHEN COMFORTS THEM. 1 93
"So hath Christ allotted to you both nearness together
in heaven.
"Rise up in our Lord, and travel ye on your way,
and with you shall be the captain of the hosts
"Of the Lord in the form of a driver of horses of
fire and spirit." |
And Mar Stephen comforted us and made us gladFoi. 15^
with all these [words],
435 And we were filled with gladness and praise because
we had seen a prophet in our days.
And he and we stood up, and he commanded prayer,
and concluded it with blessings upon us all,
And he kissed each one of us upon his head with
fervent love.
Then the head of the monastery answered and said
unto us, "Ye will pass by the village of Kop,*
"And there shall come out unto you a man who hath
a son that is vexed by devils ;
440 "Pray ye that his son may be healed, and the [son's]
father shall give you a gift.
"Now the name of the man is Zanzapar6kh ;"' and
his word came to pass indeed.
And we arrived at the place which had been made
known at daybreak on the Friday
Of the third week after the Resurrection of my Lord
Jesus Christ, our Redeemer.
In the morning of that day we rose up and went
about hither and hither on the plain,
^ /. e,, Kop near Akra.
2 /. e,j Zadhan-parruh, £*i ^jbU J see Noldeke, Geschtchie der
Perser, p. 356, note i. See below, line 643.
i3
194 "^"^ HISTORY OF RA^BAN BAR-*IDTA.
445 That we might spy out a suitable place whereon we
could begin to build the monastery.
And on the morning of Saturday the company of
prophets came,
And with them were such things as were necessary
for our own comfort and for the building.
And the angel of the Lord had shewn unto the mar-
Foi. 1 6 a vellous man | Mar Joseph
That which was written in the heights concerning our
coming hither,
450 And with him was Rabban Gabh-fsho', his disciple,
who had been reared with him.
And eight other brethren, who were sons of his beau-
tiful Monastery of Tabhya.
Now the Monastery of Tabhya is on the king's high-
way which passeth over the bridge
That leadeth over to the city of Hedhayabh,' and
Beth Garmai,- and the mountain.
And they brought with them two camels laden with
bread and wheat,
455 And things of divers kinds of which we had need.
And they began praying in the East, and we also
prayed in the West,
And we all drew nigh each to the other, being in
number about twenty.
And each saluted the other in love and in unutterable
gladness,
And our happiness was such that we imagined we
were in the world which is to come.
' /. <?., Adiabene. The river to be crossed was the Great Zabh.
2 Beth Garmai lay to the east of the Little Zabh.
MARKING OUT THE MONASTERY FOUNDATIONS. 1 95
460 Now the old man Mar Joseph appeared to be a
phantom
By reason of his very great age : he was more than
one hundred and thirty years old.
[Page 132] And he said unto our Rabban, "Rise up,
let us measure the place for the temple,
"Even according as it appeared unto us through the
Spirit Who revealeth hidden things unto those
who love Him."
And we all rose up diligently, and the old man Mar
Joseph was with us, |
465 And we took a measuring cord,' which the sons of FoI. i6d
truth had brought with them.
And the holy man Mar Joseph took one end of the
cord,
And Bar-'Idta the other, and they measured out the
temple and the altar.
And they set the altar which they had brought with
them inside the [place of the] altar which they
had marked out by pegs,
After this we sat down together, we and they, and
held converse.
470 And Mar Joseph began to relate one vision after
another.
And the revelations which had appeared unto him
and his brethren, in truth.
Concerning the coming of our father, and the fixing
of a place for the monastery.
And the great number of the monks, and the delights,
and the troubles.
' /. e.f a cord divided into a number of equal parts by knots.
13*
196 THE HISTORY OF RABBAN BAR-'IDTA.
And when eventide had come, according to custom,
at the ninth hour
475 We recited the Psalms of David, and celebrated the
Holy Mysteries,
And with gladness we rejoiced in the Eucharist of
our Lord ;
Foi. 17 a And we performed the services of | compline, and of
the night, and of the morning according to the
use of our monastery.
And at the third hour we celebrated the Mysteries
according to [our] use.
And then we rejoiced in the food of the spirit, and
in the food of the body.
480 And the blessed MS.r Joseph rose up in his great old age
And dug up three spadefuls [of earth] as ^ blessing
in [the place of] the foundations of the temple.
And he encouraged Rabban, and said unto him,
"Brother, have no care whatsoever :
"As long as we have anything it is thine ; do val-
iantly in the might of the Lord.
"And moreover, thou art [ordained] to arrive at the
happy goal of God,
485 "And good sons shall increase for thee in all the
land of the East.'*
[Page 133] And he took Abba Gebha-fsh6', and one
camel, and they departed.
And returned to their monastery, and the other camel
which they had brought they left for us.
And he commanded his eight disciples to remain with
us and to build with us.
As long as we had need of them ; and they were
rejoicing with great joy.
THE VILLAGERS HELP IN THE BUILDING. 1 97
490 And the Rabba of God, Mar Joseph, the beautiful
old man,
Went into the village of Barzakhe, and into the blessed
B^th Maruth,
And commanded certain of the villagers to come to
our help —
Without j our asking for them — as being something Foi. 17 b
which the Lord wished.
Now, behold, on the morning of the second day men
were gathered together and came,
495 And we were wondering at them, and whether they
had come to make us cease [work].
But when they had come to us, they informed us,
[saying], ''Rabban Mar Joseph sent us
"To build the blessed monastery of the honourable
Rabban Bar-^Idta."
They brought with them iron, and whatsoever was
used in building.
And they began the work with us ; and we rejoiced
and glorified God.
500 Then the strenuous Mebharakh drew nigh unto our
lord, saying,
"My father, whence can^we obtain bread for all these
[men] ?"
Our old man saith unto him, "Gather ye together
roots and pieces of wood,
"And bake cakes, O my beloved, before the meal-
time Cometh."
Now those blessed believers heard Mebharakh saying
these [words]
505 To the venerable Rabban Bar-ldta, and they an-
swered, saying,
1 98 THE HISTORY OF RABBAN BAR-'IDTA.
"Nay, Abba, ye shall not labour [thus], for, behold,
bread is coming after us.
"Because Rabban warned us that ye had no building
ready for the baking of bread."
Foi. i8fl And when we all had been making bricks | and mud
for two days
Our Abba dismissed the disciples of Rabban Joseph,
510 And he said unto them, "Depart in peace, O ye
children, unto your own place.
"[Page 134J Henceforth the young believers shall under-
take the burden of the building,
"It is neither right before God, nor seemly before
men,
"That ye, O excellent sons, should be yoked to the
labour of mud."
And the believing folk round about us heard, the
sons of Beth Bar-Shira, and of Babhetha,
515 And of Beth Hurnaya, and of Beth Hilap^, and of
the villages near Nineveh,
And many crowds of well known believers made ready.
And came to help us either with money for the ex-
penses or with labour.
Thus by the grace of Christ, and by the support of
the believers.
In that first summer we began and finished the building,
520 In the year eight hundred and seventy-three,* accord-
ing to the reckoning of the Greeks.
When Khosrau* (Chosrocs) the First, (the grandfather
of king Khosrau,
1 /. e., A. D. 562.
2 /. e,y Khusrau I. Anosharwan, who began to reign on July 12,
A. D, 531, and wliose reign ended in February A. D. 579.
THE MONASTERY IS FINISHED. 1 99
That is to say, Khosrau,' the son of Hormizd/ the
last king of the Persians), was king.
And when Mar EzekieP was the Patriarch of the East,
And when Mar Henana was the spiritual head | and FoI. i8 b
Metropolitan
525 Bishop of Arbil,* that is to say, the city of Hedhayabh
(Adiabene),
On the holy First Day of the week, on the twentieth
day of Nisan,^
The holy man Mar Bar-'Idta laid the foundations of
his monastery,
And the believing men our neighbours became our
diligent helpers,
And we began it and finished it in* the summer, which
is already written above in our discourse.
530 We built the temple, and the monastery buildings,
and cells ten in number,
For we were brethren ten in number at the beginning
in this place.
For Rabban Bar-'Idta we built a cell even as Mar
Joseph
Commanded, below the temple, upon a rock above
the fountain,
' /. e., Khusrau II. Parwez, who began to reign A. D. 590 (see
Noldeke, Geschichte der Perser und Arader, p. 435), and reigned for one
year.
2 /. e., H6rmizd IV. who began to reign on June 3o, A. D. 578,
and reigned until A. D. 590.
^ He sat from A. D. 567 to A. D. 580 ; see Assemani, B. O, III. i,
pp. 435, 615 ; the Persian king who was reigning in the year of the
Greeks 873 (A. D. 562), was Hormizd IV. and not Khusrau I.
^ Arbil, or Arbela, was the capital of Adiabene, and was also called
Hazza.
ft
^ /. e,, April.
200 THE HISTORY OF RABBAN BAR -'IDT A.
For the angel of the Lord, in the form of the old
man Joseph, appeared
535 Unto Mar Hananya, the head of the Monastery of
Geshra, which is on the Great Zabh.
[Page 135] And Rabban Bar-'Idta dwelt in the rest and
peace of his service.
And Bar Hadh - beshabba , and Daniel ; may their
memory be for blessing !
As for the rest of us we took up the affairs of the
community,
Foi. i9^The service | of the temple and of the monastery,
before the brethren who came as disciples in-
creased,
540 And we remained without possessions, except only
the one camel
Which the holy man Mar Joseph of the Monastery
of Tabhya had given unto us.
She carried the wood, and ground the corn for the
brethren,
And she by herself performed all the bringing in of
things for the community.
Section EL
One day the disciple of Rabban, that is to say,
M^bharakh, laughingly
545 Answered and said, ''Abba, we have need of another
camel
"Which shall be a companion and associate of this
camel which we have here now ;''
And this was said by the blessed man as if in pro-
phecy.
THE NEKHWARJAn SENDS A CAMEL. 20I
And, smiling at him, our father said unto him, **My
beloved Mebharakh,
"If Christ knoweth that it will be beneficial a camel
will come speedily.''
550 Then the strenuous Mebharakh said unto him, "If a
camel were to come to us
"We would make a mill here, and we should be able
to grind [the corn] easily,
"And the brethren would not be fatigued by going
to a distance | whenever [they needed] the mill;" Foi.igt
And the blessed old man said unto him, "The will
of the Lord be [done] !"
On the following Sunday, behold, a certain man who
was a believer came
555 From the blessed and well-protected village of Beth
Ghiirbhak, which is in the country of Nineveh.
And he was holding a camel by the head rope, and
was leading it and coming unto us.
And he asked us, saying, "Where is the cell of the
glorious Rabban Bar-'Idta?"
And we shewed him the old man's cell, and we went
in with him to the holy man.
[Page 136] And he bowed down on his knees to our
father, and kissed him, and was blessed by him,
560 And he gave him greetings from the Nekhwarjan,*
an upright believer, and a nobleman,
The lord of the [above] mentioned Beth Ghurbhak,
and said unto him, "The Nekhwarjan doeth
homage unto your love,
^ /. e,, Nakhirajan, ^^Ks^^j^, a title meaning **prince*' ; see N61-
deke, Geschichte der Perser, p. 152, note 2. See below, line 770.
202 THE HISTORY OF R ABB AN BAR-*1DTA.
"And hath sent this camel to you as a blessing, that
ye may pray for him,
"And also for his camels which are sick even unto
death."
Then Rabban Bar-'Idta gave him a hendnd^^ and
prayer-oil,*
565 And said unto him, "Salute our friend, Nekhwarjan,
and salute his village,
"And when thou hast come unto him in peace,
Foi. 20 a sprinkle some of | the hendnd upon his camels,
"And God shall heal them and drive out from them
the pestilence."
Now when he had come to Beth Ghiirbhak, and had
sprinkled some of the hendnd on the camels.
They received healing easily through the prayer of
Rabban Bar-'Idta.
570 And little by little the name of this holy monastery
became known.
And benefits began to flow forth therefrom into all
regions.
Section IV.
Now when we had fulfilled one year there departed
from this temporary life
To the mansions of the kingdom on high. Mar Joseph,
holy of soul,
On the first Friday after the Resurrection of our
Vivifier.
' The dust of a martyr's body, or from the ground of the cell or
grave of a holy man. A little was mixed with water for the purpose
of making a curative drink, or with oil for anointing purposes.
* /. t\, consecrated oil.
HIS SISTER BUILDS A NUNNERY. 203
575 And Rabban went to the funeral of the holy man,
and we with him,
And also the holy woman, Rabban's sister, the fine
gold and beauty of chastity.
During the year she came to us with other women
her companions,
And built a nunnery for herself above the village of
Babhetha,
By the side of the road which goeth unto the flourish-
ing country of Marga.
580 In her humility she built her nunnery in the name of
the martyred woman Pambr6niya'
Who I testified in Nisibis in the days of Diocletian, voizob
[Page 137] After she had lived twenty years she de-
parted from this world unto Paradise,
Being eighty and three years old in [her] holy life.
Section V.
Now in the mountain of Alpep,- in the Monastery of
Mar Mattai,^ the holy,
585 When we came here in the beginning, our brethren
used to dwell,
' A lady who lived in the city of Nisibis and who was martyred in
the reign of Diocletian about A. D. 304. Selenus, an officer of the
Emperor, wished to marry her to his nephew Lysimachus, but she
refused to be married, and Selenus put her to death in a very cruel
manner. The narrative of her martyrdom will be found in Ac/a Sanc'
iorunii June 5.
2 /. e,y Jabal Maklub near Mawsel. The name Alpep is said to
have been given to the mountain because of the thousands, Alpaiyd
(rdaif^), of monks who lived there. See Hoffmann, Auszuge, p. 19.
^ Mar Matthew was put to death in the reign of Sapor I., who
began to reign A. D. 33o.
204 THE HISTORY OF RABBAN BAR-*IDTA,
Before the monastery was overthrown by means of the
madman Zakkai,
[Who was sent] by the infidel Gabriel,^ the physician
of the valiant Khusrau.
Now the name of one of [these] brethren was Ish6*-
Sabhran, a blessed man,
A chaste and humble man, and one who feared the
living God.
590 This man came continually to Rabban, and he, with
his companions,
Two other brethren, asked him to let him leave his
own monastery and to come to us.
And our Rabban prohibited them from ever doing
this (/. d'., coming) again.
Saying, "When it is convenient I will tell you to come."
Fo\. 21 a And in like manner two other brethren, who dwelt
in the Monastery of Kokhta,'
595 Used to come unto Rabban and entreat [him] to let
them come to us.
Now we complained of our father because he did
not wish them to come to us.
That the brethren might have increased, and the
monastery might have been filled with them.
' /. e.f Gabriel of Sinjar, a famous physician who was high in
favour with Khusrau II (A. D. 590 — 628) and with his queen Shirin ;
see Bar-Hebraeus CAron, Eccks., II, col. 109; Assemani, B. O., II.
404, 416; Noldeke, Geschichie, p. 358 ; Hoffmann, Auszuge, pp. 118 — 121.
By the use of the word *'infidel", the writer only means that Gabriel
was a Jacobite !
2 This monastery is identified with the Monastery of Mir Mattai
by Bar-Hebraeus ; sec Chron. Eccles,, II. col. 67 ; and I. col. 285. On
the name see Hoffmann, Ausziige, pp. 176, 177. Kokhta here probably
means "wind**, or, vji^k3 *Tyb "pleasant wind".
THE MONASTERY OF KOKHXA. 205
But our father, in his humility, softly and pleasantly
Used to say unto us always, "Nay, my sons, nay,
my sons, ye must not do [this].
600 "It is neither pleasing before God, nor just to men,
"For us to become the cause of the decay of these
[holy] places which now [exist]."
Now the old man used to tell us that "the Monastery
of Kokhta
"Was in former times the seat of the Metropolitan
of Hedhayabh,'
"And the glorious Mar John, one of the Three
Hundred and Eighteen,^
605 "[Page 138] Built it after the name of the church of
Kokhe,^ which was the Patriarchal throne,
"Which was built by him that was blessed in all
things, Mar Mari,* the apostle of the truth,
"Who first taught the East the knowledge of One God :
"K6khta, that is, 'daughter of cakes', of the throne
of Mah6za Rabba,^
"Also Selik^ of Seleucus^ the king, | and Kalya^ of Foi. 21 1
Nimrod the Cushite.
* /. e.f Adiabene, See Assemani, B. O. II. p. 99 of the Disseriatio
de Monophysitis, under MonasL S, Matthaei.
2 /. ^., the 3i8 bishops who attended the Council of Nicaea A. D. 325.
^ Kokh^ is the name of the very ancient city which was restored
by Seleucus and called "Seleucia**, and which became the seat of the
Ncstorian Patriarchs ; the city of Ctesiphon stood close by.
"♦ See Bar-Hebraeus, Chron. Eccles,, II. col. 15 flf. ; Gismondi, Maris
Amri ei Slibae, II. p. 1 ff.
^ /. e,, the "Great Fortress" = Selcucia and Ctesiphon.
* /. e,, Seleucia.
^ /. e.y Seleucus Nicator, who died B. C. 281.
® I, e.y Kalneh, or Ctesiphon.
206 THE HISTORY OF RABBAN BAR-'IDTA.
6io "And the Mar John whom we have mentioned was
taken from Kokhta by the command of
"Shabhor," the Persian king, who slew him because
of his testimony for Christ.
"Thus the shrine of the holy man Mar Mattai, the
fellow soldier
"Of Rabban Mar Awgin^ the Great, was [also] the
monastery of Mar John.
"And it is not right that we should be the means
of the destruction of these [places],
615 "For behold, the time of their destruction by another
draweth nigh.
"And these blessed brethren, and many like unto
them,
"Will come to us afterwards by reason of the suffer-
ings [caused by] the sorcerers."
And his word actually came to pass through the
lascivious Gabriel,
Even as we will relate, if our Lord willeth, at the
end of our discourse.
Section VI.
620 Now a certain man of [the village of] Babhetha,
whose name was fsho'-Apri,-^
A believing and God-fearing man, who did the will
of his Lord,
Had a beloved son, and through the agency of Satan
' /. e,, Shapur II., who reigned from A. D. 309 to A. D. 379.
2 A brief summary of his life will be found in my Book of Govern-
ors, vol. I. p. CXXV ff.
^ /. <?., "Jttsus made to blossom" {or, bear fruit).
A BLIND MAN IS MADE TO SEE. 207
His two eyes had been blinded, and his hearing had
been taken away ;
And his father set' him on an ass, and brought him
to Rabban at the monastery, |
625 And having left him in the martyrium he went down fo1.22<7
to the old man and told him concerning him.
Then Rabban commanded him, [saying], "Stay ye
here both of you this day in the martyrium,
"[Page 138] And behold, I will command the brethren
to pray for him before Christ ;
"To-morrow morning bring thy son unto me, and
believe, and doubt not,
"For everything can come to pass for him that be-
lieveth in God."
63o So the believing man did according to the command .
of the holy man.
And in the night our lord visited the young man,
and he was healed by his prayer.
Then [the father] brought him in to Rabban Bar-
'Idta both seeing and hearing.
And we also rejoiced with them, and we glorified
the God of the universe.
And the believing man and his brethren asked that they
might make this monastery heir to certain land,
635 But Rabban did not wish [it], and said to them,
"Blessed are ye by the Lord of hosts !
"My children, let the land be yours, for ye have
need of the produce [thereof],
"And let it be for the benefit of such children as
God hath given unto you.
' Literally, "threw him."
208 THE HISTORY OF RABBAN BAR-IDTA.
Foi. 22 b "And if we also now acquire | lands and fields
"To what end are we called ascetics and monks?
640 "Nay, nay, ray children, ye must not do [this], and
we will never do it,
"For our Lord hath commanded us not to possess
either gold or silver."
Section VII.
And there was also a man of the village of Kop,*
Zandhaprokh,^ who belonged to our land,
Over him our father prayed outside, and a devil went
forth from his son.
And when this young man had grown up, and had
gotten understanding, and had learned how to
read and write,
645 He came and was a disciple in our monastery through
our Rabban.
Now the name of this man was Teris-tsho", and he
was perfect in body, in soul.
In mind, in humility, and in the rectitude of fair deeds
and life.
[Page 140] Now the father of this Teris-tsh6' wished to
do an act of grace to us.
And he went, against the command of Rabban, and
bought us some land for our monastery,
650 In the middle of the plain of Marga, a piece^ five
miles in extent.
' /. e,, K6p near Akra.
2 /. ^., Zadhan - parruh ^p o^^U ' ^^^ Noldeke, Geschichie der
Persery p. 356, note i. See above, line 441, and below, line 809.
* Literally, "a journey."
RABBAN'S CELL. 2O9
For many thousand [pieces] of gold ; now he was
exceedingly rich.
And having informed Rabban [thereof], he chid him,
and said to him, "We do not need [it].
"Our Lord commanded | us that we should not love FoL23a
this world.
"If we were to seek this world, what should we leave ?
655 "And [as for] Teris-tsho' this day God is his Father."
And a second year having passed he built on the
land a little market,
And it was called "Beth Kopiya", the name of the
village of Zandapirdkh.*
Section VIII.
And Rabban used to say to his sons, "It is right
that as concerns an ascetic
"By his appearance, and by his speech, and by his
dress, and by his gravity,
660 "And by his cell, and by his actions, and by his
sitting down, and by his rising up,
"It should be known by all beholders that he is lead-
ing the life of the angels."
The sons of the holiness of Rabban behaved accord-
ing to his word in love ;
Those who had cells sat down and rose up by measure ;
For those among them who were monks ^ a little
window to give light
665 He opened, facing the sun, that a man might read
and perform service.
' See above, lines 441 and 642.
^ /. e,y monks who lived in separate cells.
14
2IO THE HISTORY OF RABBAN BAR-'IDTA.
He was within the door of the very small house all
the day,
Foi. 23 b And at night he went forth [ for his needs and his service.
As concerning those who dwelt in graves they gave
no care whatsoever,
Either to gardens, or to trees, or to beds of green herbs.
670 [Page 141] Moreover, many of them never came to the
congregation,
And the monks who lived together used to carry
food to them, and set it in the windows.
Section IX.
In the days of the Catholicus, Mar Sabhr-Ish&V the
holy man,
Khusrau,* the king, the son of Hormizd, the king of
the Persians, asked him
[Saying], * 'Gather together, Catholicus, the bishops
of the East,
675 "And the most strenuous of the ascetics, and the
renowned teachers with them
"That they may make it clear before Khusrau how it
is that the East confesseth
"The Adorable Trinity of Father, and Son, and Holy
Spirit,
"One praiseworthy Substance, One Nature, One Self-
existent Being,
' /. e,t Sabhr-lsho* I., who was a native of Perozabhad in Beth
Garmai; he was apointed Bishop of Lashom, and afterwards, A. D.
596, Patriarch, and he died A. D. 604, being more than 80 years old.
See Assemani, B, (7., II. p. 415; III. 1.441 — 449; Bar-Hebraeus, Chron.
Eccles., II. 107; Guidi, Un nuovo testo Striaco, pp. 10, 15; Gismondi,
Maris Amri et Sltbae, pt, L p. 50; pt, II. p. 29 f. (Latin translation.)
2 Khusrau II. Parwez reigned from A. D. 590 to 628.
HE IS INVITED TO GO TO CTESIPHON. 211
"And how it is that possessing One Nature Three
Persons are counted,
680 "And while Three Persons are declared One of them
precedeth not the Other,
"The Father not preceding | the Son, nor the Son Foi.24d
preceding the Holy Spirit,
"But being Three they are co-equal in self-existence
and nature,
"And being One they are acknowledged Three with
praise and adoration.
"And let them make clear also how it is that the
orthodox Easterns confess
685 "The mystery of the Incarnation of Christ with two
natures."
And Rabban wrote to the monastery of the holy man,
Mar Abraham the Great, ^
And Mar Babhai^ the Great came down, and other
holy men with him.
And afterwards he sent others, believing and enlight-
ened [pry learned) men.
And with them was a letter of the Catholicus to our
father [Bar-'Idta],
690 For he did not wish to go down himself to the gate
of the kingdom of Khusrau.
And there [went] our Rabban, and the chosen one
Mar Babhai the Great,
' /. ^., the Monastery of Abraham on Mount Izla, near Nisibis.
^ Many particulars are given of this great man by Thomas of
Marga: see Book of Governors^ vol. II. pp. 46, 57, 90 fF. Babhai was
a native of Beth Zabhdai, a district on the Tigris near Jazirat ibn Omar,
and he flourished from A. D. 569 to 628. See Hoffmann, Ausziigey
p. 121 ; Assemani, B, (7., III. i. p. 88; and Guidi, Un nuovo iesto, p. 17,
at the foot.
14*
2 12 THE HISTORY OF RABBAN BAR-TDTA.
[Page 142] And it was they who wrote down the con-
fession of the true faith,
Which is this day acknowledged in the divine books.
Section X.
Let us now come to the writing down of the sad and
sorrowful history
695 And of the painful repentance of the | righteous man
Foi. 24 b ^jjQ sinned and repented.
There was a certain bishop from the countries round
about us —
It is not seemly for us to make known which because
it may offend the hearers —
Now, as for this bishop, Yazdapneh' was his name
and title.
Because of his beautiful and good works the Enemy
had envy of him,
700 And Satan cast him down through a woman, and did
away his episcopacy,
For he was vanquished by his evil imagination, and
became a mocking unto many.
And having remained for a short time [in sin] his
soul condemned him and reproached him.
And he roused himself from his slough, and fled from
the stinking thing which he served.
And he rose up by night, no man knowing it, and
he came to Rabban quickly,
705 And told him about his fall, and about his shameful
deeds.
' /. e., Yazdpanah, «\Jb >^^ ; see Hoffmann, Auszuge, p. 87. The
name occurs again in lines 718, 724.
THE FALL OF BISHOP YAZDAPNEH. 2 I 3
When the old man heard he wondered greatly, and
he wept over him as over a dead man,
And he embraced him, and kissed him, and said to
him in great suffering,
"Woe to our frail nature! [See] how it hath been
overthrown in its fall
"Through the evil Calumniator, the father and lord
of wickedness.
710 "Despair not, O my brother, despair not of thy life Fo\.2sa
which is in Christ,
"And I will be a participator with thee in thy peni-
tence in all that is necessary.
"Thou hast fallen like a man; rise up like a mighty
man in the Lord.
"Strong men fall and rise up again, but weak men
fall and perish.
"Take heart, O my brother, take heart, and despair
not in our Lord ;
715 "[Page 143] Rouse thyself, lest the end come, and thou
depart in thy foul sin."
So Rabban took him to his breast, and commanded
us to build a cell
Some distance from the monastery, saying, "I have
need of it for myself."
And Rabban took Yazdapneh thither by night secretly.
And he shut the door of the cell upon him until a
certain time was ended.
720 And he left an opening that [the monks] might thrust
food through,
And through which he might see the light of the
sun and read the Holy Books;
And Rabban used to go to him every week once or twice.
214 "^^^ HISTORY OF R ABB AN BAR -'IDT A.
And visit him, and he commanded us that no man
should go to his cell.
Foi. as^Time having gone by | the matter of Yazdapneh/
the frail one, became known,
725 For he repented before God truly, and He accepted
him in His grace and mercy.
This man composed certain verses on penitence for
himself,
And he used to recite them to special tones with
bitter tears.
And whenever any one of us wished to weep for
himself in grief
He would go secretly by night to his cell and listen
to him singing.
730 By day and by night he used to moan like a dove the
young of which are dead,
And by reason of his moanings and groanings the
mountains and plains used to weep.
Now after three years, he opened his cell, and went
to live the life of an anchorite in the mountain.
And Rabban Bar-'Idta made known to us that our
Lord had accepted his repentance.
Section XL
In a village which was situated to the east of us
called Barzan^,
735 There was a certain rich man, a believer, and a
nobleman, whose name was Malbed,
And through a war [caused by] the Calumniator, he
and the sons of his house were overcome.
' See above, line 698.
malb6d's house is haunted by devils. 215
And they fled from their father's house, and built
themselves | another one, and dwelt therein. foI. 26^1
[Page 144] Now he had silver and gold which had
been hidden by their fathers.
But Satan would not allow them to approach near
the place [where they were].
740 Everyone who sought to go there in the daytime
heard terrifying sounds.
And in the night the sounds of stones being cast
down in the courtyard.
This believing man MalbSd came to our RabbS., and
informed him, [saying]
"Behold, for many years [past] the devils have driven
us from our house."
And Rabban called to the blessed man Mebharakh,
and said to him, "O my son,
745 *'Rise up, and make thyself ready, thou, and Yaft,
and Simon, and David, and Zachariah,
*'And Micah, and Elijah, and [take] with you thirteen
other brethren.
"And go ye and keep watch this night in the house
of the believing man Malbed.
"And Bar Hadh-be-Shabb§, and Daniel shall keep
watch in their cells.
*'And I will be with you, in spirit and in body, in
everything which ye shall do in Christ.
750 "So that by prayer and supplication before the Lord
God
"The operation of devils shall be swept away from
the house of these wretched folk."
So Mebharakh did as he had been commanded, and
the brethren entered | and prayed in the house. foI. 26^
2l6 THE HISTORY OF RABBAN BAR-'IDTA.
And the devils were making them to hear mighty
and terrible sounds,
And afterwards the devils made sparks of fire to appear,
755 And afterwards the devils were sprinkling drops of
blood upon them.
And afterwards [came] the sound as of the falling
of the house which was hidden from them,
And filthy phantoms, and abominable ghostly forms.
But they, according to the command of Rabba Bar-
Idta, may his prayer protect us!
Neither trembled, nor feared the devils, nor ceased
singing their Psalms.
760 And before the cock crew the devils were put to
shame and vanquished by them.
And they reviled Rabban Bar-Idta, and cursed his
disciples, and took to flight.
But the monks continued in prayer to the God of
the universe until morning,
[Page 145] And the believing men were delivered from
the devils, and all those who heard ascribed
praise unto the Lord.
And the name BarzanS was changed by the family
of Malbed to Shahar Sa^ar,
765 And he received the headship of Marga for many
years through Rabban. \
Section XII.
hoi. 27^
And Rabban lived here for a period of ten years,
And the brethren increased in numbers, and the mon-
astery abounded in holy ascetics.
THE DEATH OF BERIKH-ISHO*. 2l^
Section Xm.
Now concerning the glorious man Berikh-Isho', who
was a great friend of our father,
The son of the Nekhw§.rjcln,* the prince, from BSth
Ghiirbak, the well built village —
770 By the dust which was taken from his cell in faith
Christ used to work all manner of healings on the
believing folk.
And every sick person who went into the temple, or
to Rabban, used to come
Unfailingly and bow down in worship at the cell of
Berikh-tsh6' .
Now, as we were standing one Sunday in vigil and
general prayer,
775 The cross which was on the steps of the altar fell
on the ground and was broken.
And we were afraid, and as this happened, behold,
Rabban went out from his retreat
And came quickly to the temple, and when we saw
him we ceased from praying.
And, shedding tears, he answered and said, "Bfirikh-
Isho* hath departed this life,
"And hath gone to the country of the blessed, to | his Foi. 27 h
holy fathers."
780 Then we went to his cell and saw him kneeling upon
his knees
In prayer before God, and we brought him to the
temple in honour.
•
^ /. e,f o^r^»^ ; see above, lines 560, 561, and the note.
2l8 THE HISTORY OF RABBAN BAR-'IDTA.
[Page 146] Section XIV.
Of another brother whose name was Mattai, from the
country of Beth Garmai,*
Rabban testified, and said, "He was pre-eminent in
ascetic excellence."
They say that he was sent on certain business during
the summer by Rabban,
785 And that as he and his companion were going along
the road, all day long,
Even during the blazing noon, he turned his face to
the East, and bowed down to the ground every
ten steps;
And he would bow down, and rise up again, and
his tongue never ceased singing a Psalm.
Now our Lord wrought a wonderful thing through
Mattai in the land of Marga,
In a village called Beth Kesaye, wherein was a deep
well,
790 Which went down to the abyss, and a wicked devil
lived therein.
And he used to appear in the form of a horse unto
those who passed his way.
And the people of those villages having come they
Foi. 28 a complained | to Rabban,
And besought him to make them a deliverance from
that devil.
Then he called this Mattai, and said unto him, "Go,
my son, with these people,
795 "And ask Christ our Lord to deliver them from the
devils."
' A district on the left bank of the Little Zabh.
THE EYES OF A BLIND WOMAN ARE OPENED. 219
And when they had departed a little way from the
village, he took three little stones* in his hands,
And he made over them the sign of the Cross; and
he commanded the people, and said unto them,
"When ye come to the fountain, cast in these little stones,
"And the power of Christ shall drive that devil thence."
800 And they did according to his word, and the devil
never appeared [again],
Through his prayers and blessings ; and all who heard
glorified God.
Section XV.
There was another man in this blessed monastery.
Who had become a convert from Magianism to our
old man, and his name was Yazdadh ; ^
[Page 147] And [seeing] by chance a certain woman,
both of whose eyes were blind,
805 And wishing to make Yazdadh happy,^ the old man
said unto him,
"Lay thy right hand | upon the eyes of this poor koI. 28 b
woman ;"
And having done so, her eyes were opened, and the
people praised and confessed God.
Section XVI.
And also [concerning] the holy man Terts-lsho', the
son of the honourable Zadhnaprokh'* —
^ Or, pebbles.
2 A Persian name meaning the "Gift of Yazd".
* /. e., Bar-*Idta wished to encourage Yazdadh by giving him the
power to work a miracle.
** See above, lines 441 and 642.
220 THE HISTORY OF R ABB AN BAR-lDTA.
They brought to the monastery a certain soldier of
the army of the kingdom of Persia,
8io And through the violence of the devils in him he was
bound carefully with cords.
Now as they were bringing him into the martyrium
to bind him with the chain which was there,
The coenobite TSris-lsho* happened to meet the
soldier.
And in the humility of the power of our Lord, he
drew nigh, and took hold of the man's hands,
And straightway his devil cried out and left him, and
he came to his senses,
815 And they brought the soldier to Rabban, and having
learned about him he praised his Creator.
Section XVII.
Now there was in the congregation of RabbS. another
monk
Who also had become his disciple, and his name
was Yawnan,* a glorious man,
Foi. 29 a This man ministered for ten | years to the comforts of
strangers.
And he washed, and nursed, and attended to the
sick and those afflicted with disease,
820 And the whole of the time that Dadh-lsho*' was in
the service of the Community,
Without [saying] a word he continued in the Lord,
and he did everything which he was commanded
at a nod.
^ Or, Jonah.
^ A name meaning the Gift of Jesus.
YAWNAn and the lions. 221
And when he went out into freedom, he did not build
himself a cell,
But he made for himself a booth of twigs at some
distance away from the monastery,
That he might perform mighty deeds and healings
by the power of Christ.
825 [Page 148] He always supplied himself with food from
roots and herbs;
And he had another secret cave near the river Hazar
Wherein, in winter time, he used to dwell secretly.
But during the whole of the summer he used to en-
dure the suffering of the noonday heat.
Now I myself saw him once resting among the hills
round about him,
83o And he was standing in a mountain hollow, and two
mighty lions
Were standing before him, in wonder, and he was
playing with them
Just as we play with the dogs who watch our flocks
and herds.
And the gazelles, and the foxes, and all kinds of wild
animals used to throng to him just as [if he had
been] their | fellow. foI. 296
Now in stern and hard works time passed by him
here
835 For nine and twenty years until he became an angel;
And our Lord wrought by his hand a sign which
passeth understanding and hearing.
Some distance away from him he saw thieves plunder-
ing some men.
And he took his staff, and went into the wood, and
sent out a lion on them;
222 THE HISTORY OF R ABB AN BAR-'IDTA.
Thus he saved the men from the thieves, and they
returned to their houses in peace.
840 And again a certain sick man whose bones were dried
up by disease —
Now his sickness was a very old one, and he had
been ill for many years —
In faith went to him, to that little cave in which he dwelt,
And he entered and slept upon his dust, and straight-
way he gained healing.
Section XVIH.
Let the mouth of the reader be sweetened by the
story of the glorious man Zakkai,
845 Who was from the village of Hazza and who suffered
in bonds for Christ's sake.
In his youth he endured torturings from the Magians
for Christ,
Foi. 30 a And being worn out by tribulations | he came to the
ascetic life.
[Page 149] The Lord gave him the gift of knowing
all secret things
And of doing mighty deeds and wonders, and he was
the boast of all.
850 Now a certain woman whose blood ran away watched
him as he was going into the temple,
And she drew nigh to the hem of his garments in
faith, and laid hold upon them.
And when he looked at her he wept, and she took
an oath to him in Christ,
And he made the sign of the Cross on his hand,
and thus she received healing.
A PLAGUE OF LOCUSTS. 2 23
Section XIX.
And the venerable Nisanaya, from the country of
Debhar Hebhton,'
855 Was a disciple of our pious father, Rabban Bar-'Idta,
the perfect man.
And during his service which he served for three
years in working the hand mill
No man ever heard from him a word of weariness
or of complaint.
Now when he went forth to his cell he undertook the
labour
Of becoming gardener in the vegetable garden, and
of carrying to the brethren their bread.
860 Now it happened that one | year there were locusts Foi. 30 b
in our country,
And they were about to enter into the garden of the
holy man Nisanaya.
And he took his stick in his hand, and going round
his garden in a circle.
The venerable man said unto the locusts as unto
beings which possessed knowledge,
"In the Name of our Lord Jesus Christ, ye shall not
have power, O locusts,
865 "Either to enter into this garden, or to injure anything
therein."
And the locusts submitted to the command of Nisa-
naya and were obedient unto him.
And they refrained from injuring him and took them-
selves away, and this was known unto all men.
^ Probably the plain of Harir ; see Abbeloos, Ac/a Mar Kardaghi.
p. 51, 1. 4; and Feige, Die Geschichte des Mdr Abhdishd"^ (p. 3i).
2 24 '^"^ HISTORY OF RABBAN BAR-IDTA.
Section XX.
At the time when Mar Abhi, the Bishop of the city
of Nineveh, returned
From BSth Romaye* in honour, with Khusrau^ (Chos-
roes), the king of Persia,
870 [Page 150] The Ninevites were relating unto him the
triumphs and mighty deeds
Of our pious, and holy, and excellent father, Rabban
Bar-'Idta,
In a particular, and proper, and praiseworthy, and
seemly manner.
Foi. 31 a And the sons of the | blessed [village of] BSth Ghiirbak,
who were men worthy of good things and blessings,
Also [spake] to the Bishop concerning the revelations
which he had seen.
875 And they said unto him, "When thou, father, wast
remote from thy children,
"They were complaining that we did not know whether
thou wert alive or not,
"And the old man Rabba Bar-'Idta consoled us greatly,
and said,
"'Beloved, be ye not distressed about your holy Bishop,
"*For he is alive and is [held] in honour in B6th
R6maye.
880 "*And it is the will of our Lord that ye shall rejoice
yourselves in seeing his greatness [again].
'**Be ye happy, my children, in your hearts, and be-
lieve that ye shall see him with gladness.'"
' L e.f the territory of the Byzantine Greeks.
* /. e,, Khusrau II. Parwez (A. D. 590 — 628).
THE FLIGHT OP KHUSRAU. 225
Section XXI.
And when the mighty man Khusrau (Chosroes) fled
before Behram,* the rebel,
We went to that holy father, and we told him of
another trouble, [saying]
"The peaceful crown of Khusrau (Chosroes) hath fled,
and the tyrant Behram hath stood on his throne."
885 And the holy old man answered and said unto us foI. 3i b
with a smile,
"See ye how greatly beloved is your Bishop by our
Lord Jesus Christ,
"For the king of the Persians goeth after him and
bringeth him [back] in honour."
And when we besought him to explain this, he
answered and said unto us,
"Behold, Mar Abha the Bishop is kept with Morike*
(Mauricius),
890 "And Khusrau (Chosroes) hath fled to Mauricius from
before the tyrany of Behram.
"And behold, he is sending with him to help [him]
the hosts of the Romaye.^
"And Chosroes will return to overthrow and destroy
Behram the rebel ;
"[Page 151] And Chosroes will demand the Bishop from
Mauricius,
' /. e., Bahram, or Varanes, a famous general who served in the
armies of Khusrau T. and H6rmizd IV. ; he defeated Khusrau II. and
usurped the throne of Persia, but was finally vanquished by Narses,
the general of the Emperor Mauricius.
2 /. ^., Mauricius Flavins Tiberius, Emperor of Constantinople,
from A. D. 582 to A. D. 620.
^ /. e., the Byzantine Greeks.
15
226 THE HISTORY OF RABBAN BAR-'IDTA.
"And he will come in glory with Chosroes, and bring-
with him honours and gifts.
895 "And now, O our father, thou shalt return in the
strength of the might of Christ/'
And McLr AbhS,, hearing these things about this
prophet of the later [time],
Marvelled much and wondered greatly, and he praised
the old man before the believing folk.
And he stood up with the nobles, and prefects,' and
freemen of the village of Beth Ghtirbak,
Foi. 32 a To whom Mir Bar-'Idta | was more beloved than any-
other man,
900 And he stood up with joy and came to us in the
week of the Holy Apostles.
And Rabban himself at that time was living the life
of a recluse in his cell.
And having made known unto him concerning the
arrival of Mar Abha the Bishop,
And his loving friends, the sons of B6th Ghlirbak,
he went out readily to meet them.
And thereupon the two were blessed, each by each,
in the love of our Lord,
905 And MUr Abha took the feet of Rabban and set them
in his bosom.
And he bowed himself [over them] and kissed them,
and passed his hands over his eyes.
^ The rdlBCo:! were originally the governors of districts or pro-
vinces. The Arabic form is ^^UA>, plural ^-isli^, and v^^^^ ; see the
authorities quoted in my Book of Governors, vol. II. pp. 256, 257. Manna
( VocabulairCf p. iSg) explains rCAoCiXI by ^^'^\^ ^2^<^^vUJ\ ,^y^y
FAMINE IN MARGA AND NINEVEH. 22 7
And said, * 'Glory be to the Lord Who hath held me
worthy to see your love/'
Section XXII.
When came the peaceful crown, Chosroes, king of
kings of Persia,
Who had been helped by the mighty and Christian
kingdom, and
910 When Mar Ish6'-Yahbh^ of Arz6n, the holy man, was
still
Patriarch of the East, and held the chief rule in the
Church,
There was a mighty famine' in every place, especially
in Marga and in Nineveh.
The locusts came up from the lower countries and
covered the earth.
And they spoiled, | and laid waste, and destroyed Foi. 32 1
all the crops and plants,
gj^ And all fruit trees and trees of the forest, and every
green herb.
And they defiled the springs, and fountains, and
wells of water.
And they left to men nothing whatsoever whereby
to console themselves in their trouble.
[Page 152] And the people dried and cooked the
locusts and laid them up in their houses,
A
' /. e,, Ish6*-yahbh I. who sat from A. D. 580 to A. D. 595. For an
account of him see Gismondi, Maris Amri ei Slibae, pt. I. p. 49 ; pt. II.
p. 26 (Latin translation).
^ On famines in Mesopotamia see the notes in Book of Governors,
vol. II. pp. 336, 337.
15*
2 28 THE HISTORY OF RABBAN BAR-lDTA.
That they might take the place of the daily bread
and be food for them in the time of famine.
920 And the people sowed everywhere millet, and summer
peas,
And cucumbers, and water melons, and other small
vegetables, '
And we also, having no means of help, for we had
no seed whatsoever.
During the famine gathered together locusts like all
other folk.
Our Rabbcl Bar-'Idta himself came forth from his
retreat,
925 And urged us to do this work — to collect, and cook,
and dry, the locusts.
And many of the brethren, who were feeble of hope
and childish of heart,
Wished to depart from this place to a country where-
in bread was to be found.
Foi. 33 a And the holy man cried | unto them, and said unto
them, "What then, my friends,
"Where can ye flee from the smiting of the Lord of
hosts? For
930 *'If He seeketh to correct you, whithersoever ye go,
there He is;
"But it is meet that we should bear His correction
as a thing of benefit,
"For our God, the Lord of the universe, doeth nothing
idly.
"Behold the wretched children of this world, who
have sons, and daughters,
"And on whom heavy burdens rest, they endure, and
sit quietly in their houses,
bar-*idtA*s address to the monks. 229
935 "And we who have neither wives nor anxiety, shall
we blaspheme God, the Lord of all?
"Which of all the saints hath not been afflicted in
this world?
"Look ye, my beloved, at Abraham, the father of the
[Hebrew] nation and of the Gentiles,
"Behold, he was the friend of the God of the universe,
and the son of the house of righteousness,
"After he was in the land of promise which had been
promised unto him,
940 "The famine waxed strong upon him, and he went
into Egypt, and his wife was taken away from him ;
"And Isaac in like manner suffered loss when he went
down to Abimelech of Philistia ;
"So also was it with Jacob, the head of the Tribes,
and also with many others,
**[Page 153] And with Elisha, and the sons of the Pro- Foi. 33 6
phets, and Elijah, the prophet of the Spirit.
"And if God chastised the righteous men, of the dust
of whose feet we are not worthy,
945 "And all [other] men, and they confessed {or^ praised)
Him,
"It is the more fitting that we should bear the chastise-
ment of the Lord.
"Nay, my beloved, act not thus, for this would be
a disgrace unto monks.
"Sit ye down then, and doubt not concerning the
faithfulness of Christ,
"For Whose certain hope and love ye have forsaken
everything.
950 "And I, the wretched one, Bar-'Idta, your servant
and vour brother in the Lord,
2 So THE HISTORY OF R ABB AN BAR-*IDTA.
"Pledge you by God that ye shall not lack sustenance."
Then the brethren who had made ready to depart,
having heard the words of the holy man,
Returned and sat down in their cells, and took refuge
in contemplation and silence,
And according to the word of the old man [ate bread],
day by day, although insufficiently,
955 — For the compassion of God was not unmindful of us —
And the believing man Zandhiprokh, * the father of
Teris-lsh6', came,
Foi.34a And gave to Rabban one | thousand silver staters to
buy food therewith.
And the three camels which we had with us, and
two mules,
Which the pious Mar Abhi had given us. And Malbed,
the believing man who is mentioned' above,
960 Sent our Rabban to the country of Media, [and to]
the HtizayS,
And to the countries of Nisibis, and he brought [back]
food for his monastery,
Together with the gifts of Mir AbhS, the holy man
and shepherd of Nineveh,
And of the free men of Beth Ghurbak, and of this
Malbed our neighbour.
And to each of the brethren [and] solitary monks
was given
965 Every day a limited portion [of food], that is to say,
by strict measure.
And the poor and the orphans gathered together
unto us, and for the need of their lives
^ See above, lines 441, 642 and 808.
2 Literally, "written."
HE FEEDS THE STARVING POOR. 23 I
Rabban gave unto them also with us a portion like
unto our own.
[Page 154] And we began to complain that we were
not bound to feed others,
And he with a sad sigh entreated [us], saying, "Nay,
my sons, do not this thing,
970 "For perhaps for their sakes our Lord will at this
time feed us also,
"And because of these needy ones our Lord may
bring food for us.''
And Rabban | Bar-'IdtS, being afraid lest we should Foi. 34^
neglect the poor,
Did not entrust the dividing of their portion of bread
to any of the brethren,
But he himself used to sit down from mid-day to
mid-day,
975 And the poor would pass before him, and he would give
[each of] them two bread-cakes and [some] locusts.
And for the little orphans he would set the portion
[of each] in his bosom.
And he would pass his hand over his head, and say,
"Deliverance draweth nigh."
And the brethren being many blessed God for His
bread —
Now they were more in number than a hundred —
and the poor were more than we.
980 And for twenty days, more or less, there came five
[loaves] of bread.
And we never remained for a whole day without
[some] bread or food.
And the believing men in Great Babhetha brought
two loads of wheat.
232 THE HISTORY OF RABBAN BAR-'IDTA.
But our Rabban would hardly accept them ; and he
said unto them,
"My sons, have care for the nunnery of the holy
woman Hanah-Ish6V
985 "And the Lord will add unto your reward in the
resurrection of the righteous and good".
And when the Governor of times willed the famine
Foi. 35^ passed away and | abundance came,
And many died of sicknesses, and boils, and burning
sores [caused by] the abundance.
In this year by the grace of [our Lord] Hanah-lsh6*
departed from this world
To the life which is for ever and ever ; may her
prayer protect us from the Evil One !
[Page 155] Section XXIII.
990 In this year the blessed man received revelations
Concerning the dispersion which happened afterwards
to the monastery from which he went forth,
And he said, "Great things will be wrought by God
"In the matter of the monastery of our Rabba, MSr
Abraham the holy man,
"And it will be imagined by men of the outer world
who are simple and foolish
995 "That they will take place through attacks of devils,
or through the [evil] nature of men,
"But our God, Who is all- wise, will bring out from
[these] matters
"A cause of great benefits which will be beneficial
to both sides.
^ /. e,f the nunnery which his sister had built
THE STRIFE AMONG THE MONKS. 233
"Even as the flight of Jacob through Esau his brother,
"And the selling of Joseph, and also the murder
which Moses committed,
looo "And David, whom Saul persecuted, and all the
other I [similar] matters, Foi. 356
"Took place by the Providence of God for the benefit
of the many.
"And thus will it be as concerning the congregation*
of the holy man Mar Abraham,
"The fathers of whom shall be scattered thence by
reason of a certain offence."
Now after a year or two his word[s] actually came
to pass,
1005 When Mar BUbhai " the Great, that austere man, was
head of that monastery.
After the blessed and holy man Mar Dad-lsho'^ had
gone to his rest,
A strife* took place in the monastery, and because
thereof many went out [therefrom].
Mar Eliya,^ the holy man, and Mar Henan-lsho',^ the
glorious man.
Departed to the blessed man Abba John,^ the chosen one,
' I. e,f the monks in the Monastery of Mar Abraham of Izla.
? The story is told by Thomas of Marga ; see my Book of Gover*
norsj vol. II. pp. 46, 47 f.
^ See the account of his life in Book of Governors^ vol. II. p. 42 ;
his name means **gift of Jesus".
* It arose because some of the monks kept their wives in the out-
buildings of the monastery.
^ See Book of Governors^ vol. II. p. 50, where the story of the dis-
persion of the monks is told by Thomas of Marga.
* See Book of Governors, vol. II. p. 66 ; he was the nephew of
£:iiya.
7 Also called "John the Elder".
234 '^^^ HISTORY OF RABBAN BAR-'IDTA.
loio And James,' and John,' and Sahr6wai,^ and Sabhr-
!sh6V and Sabtikht,^ with them ;
And UkhSma, and other brethren, to Arz6n,' and
Kardon, and B^th N(ihd6ra,^
[Page 156] And John,^ and Zekha-lsho', and Abraham
to the country of Dasan/°
And Benjamin, and Peter, and Krdk" and Ishai, and
Paul, and John,
Foi. 36 a These came, by the might of God, to that Monastery
of Bgth ^Abhg,"
1015 Before the coming of Rabban Mar Jacob to this place.
And Mar Jacob himself and Bar-N6n went to lead
the lives of anchorites in the mountain.'^
Afterwards, through a revelation, MSlt Jacob returned
to Mount Izia,'*
^ He went to Abba Hebisha.
* He went to Nehel.
^ He built a monastery at Arzon.
* He went to the Monastery of Abba Shappira ; see B, O,^ III. i.
pp. 255» 469-
^ He went to Beth Zabhdai, a district on the right bank of the
Tigris near Jazirat ibn 'Omar.
^ /. e., the "Black" ; he also went to Beth Zabhdai.
' A town of Armenia on the borders of Mesopotamia.
® A Nestorian Church province ; its most northerly point was
Halmon, and the most southerly Baladh.
^ /. e,f John of Adharmah, a bishopric which lay between Nisibis
and MawseL
^° The Arabic Jabal Disin, a mountainous tract of country which
lay along the Upper Zabh, and which has been identified with the
Gara Mountains.
'^ Thomas of Marga gives Adada.
^* The history of this famous monastery was written by Thomas
of Marga ; see my Book of Governors, 2 vols. London, 1893.
^^ /. e,f Mount Kardo.
" See Thomas of Margi\, Rk. I. Chap. XXI.
sahdonA and his heresy. 235
And afterwards, from there also, through strife,
providentially,
He went forth, with others, and came' to Beth 'Abhe*
on the Zabha,
1020 And became the head and founder of that godly
congregation.
Which increased through the mighty deeds and wonders
which God wrought by his hands.
And as long as Mar Jacob was alive, great love in
Christ
Existed between him and our Rabban, and between
his congregation and ours.
Section XXIV.
And Sahd6na^ also, of Mar Jacob's monastery,* whose
history he himself wrote, ^
1025 After the death of Mar Jacob preached heresy.
And Rabban Bar-'Idta called him, and admonished
him and rebuked him, but he would not be
persuaded ;
And he said unto him, "Christ is about to cast thee
out of the Holy Church."^
After the death of the holy old man, Mar Bar-'Idta,
' His arrival took place A. D. 595.
^ It lay on the right bank in the mountains to the south of Herpa
under Mount Niphates, and was neariy 60 miles from Mawsel.
* /. e,f the "little martyr", an ironical appellation.
* The story is told by Thomas of Marga, Bk. II. Chap. 6.
* Thomas of Margi (Bk. I. Chap. 24) complains of several omis-
sions which he found in Sihd6na's life of Rabban Jacob.
^ Also mentioned by Thomas of Marga (Bk. II. Chap. 6).
236 THE HISTORY OF RABBAN BAR-'IDTA.
Foi. 36 b He became Bishop of Mahdza of lyarawan ' of Beth
Garmai.
io3o And the corrupt, unclean, and despicable book was
discovered
In the days of the great and holy man Mar EmmSh,^
the Catholicus.
And the blessed man, Mar-lsho'-Yahbh,^ who was of
fiery zeal, having become
Catholicus — now he was from Adiabene — cast Sahdona
out of the Church.
And in very deed were fulfilled concerning him the
word[s] of the holy old man,
1035 Who said, "Thou art about to be cast out of the
Church under a final ban."
[Page 157] Section XXV.
In the days of the Patriarch of the East, Mir Sabhr-
lsh6%*
When the mighty man Khusrau (Chosroes), king of
the Persians, was reigning,
When the heads of the Church went down, and our
father, and Mar Babhai,
' Or Mah6za dhe Ariwan, a town which was probably situated on
the Little Zabh.
^ He sat from A. D. 644 to A. D. 647 ; an account of him will be
found in Gismondi, Man's Amri et Slibae^ pt. I. p. 55 ; pt. II. p. 32 ; and
B, O,, III. I, pp. 114, 115, 472.
^ /. e.y the son of Rastohmagh, of Kuphlana in Adiabene, who
succeeded Mar Emmeh in the Patriarchate ; the text of dw^ of his
letters concerning Sahdona will be found in Book of Governors, vol. II.
p. i32fF.
* He sat from A. U. 596 to A. D. 60^,
%
HIS VISION CONCERNING MOUNT ALPAp. 237
And set down in writing the orthodox faith of the
great Church of the East,
1040 At that time, [I say], Rabban sent after the venerable
Ishd'-Sabhran,
The head of the Monastery of the holy Mir Mattai
of Mount Alpap.'
And having come, and gone into the cell of Rabban,
who was blessed by him, |
Rabban Bar-'Idtct answered and said unto lsh&'- F0I.37
Sabhran,
''Behold, O our brother, how long ago is it since
thou didst entreat me to let thee leave thy place
1045 '*And come here? but I would not do so, because
there was no reason of necessity.
**This is the will of the Lord [now], that thou and
thy companions should come here,
"Together with the brethren of the Monastery of
Kokhta,' at once, quickly, and with haste.
''For I Bar-ldta have seen with the eye of the Holy
Spirit,
"Mount Alpap filled with wild wasps,
1050 "Which were mighty in their bodies, and strong in
their fierceness,
"And swift in their flight, and ready to do harm.
"And in the temple which is there is laid the nest
"Of a beautiful, white dove, which hath three young
ones,
"And the wasps wished to go in to the dove, and
were unable, but at length they did,
' /. tf., Jabal Maklub.
^ See above, p. 205.
238 THE HISTORY OF RABBAN BAR-'IDTA.
1055 "And they made the dove and her young to fly away,
and they took up their abode in her nest, and
had their rest therein.
"And after a day or two the dove came three times
Foi. 37 b "And looked in, and wished to enter the temple, but
she was unable to do so of her own strength.
"And I know that the grace of the Lord which is
there will quickly depart,
"[Page 158] And also that the heretics will come and
dwell there ;
1060 "And these the sons of our doctrine will not be able
by force
"To drive out thence, but only by our Lord.
"Now therefore, take with thee a beast and two of
the brethren,
"And take your possessions and everything which ye
have, and come here quickly.
"Let one of you pass by the Monastery of Kokhta
and inform the brethren,
1065 "That they also may come with you, together with
everything which they possess.'*
So Isho*- Sabhran and his companions did according
to the command of Rabban,
And they came to our Monastery, and built them-
selves cells, and dwelt therein.
And two months, more or less, had not passed since
the words [were spoken]
When the wicked and unclean Zakkai, that shorn
follower of Severus,*
' /. e,, Severus of Antioch, A. D. 512 — 519. He embraced the Mono-
physite doctrine, and became the head of the "Acephalai", or party of
THE WICKED ACTS OF ZAKKAi. 239
1070 And his disciples, who were sorcerers, captured those
places.
By means of the abominable assistance of Gabriel,
the physician of Chosroes.
Now this evil man Zakkai | worked many injuries FoI. as.t
Upon our poor people, who were sons of the teach-
ing of the Apostles,
And he wished, like Satan, to destroy all the believ-
ing folk.
1075 Through his sorcery the devils went openly in sub-
jection unto him,
For, in addition to being a wicked man, he was also
a sorcerer.
God sent forth this man that by him He might try
this district.
Even as the foul Antiochus [was sent] against the
holy men of the house of Maccabaeus.
Certain villages he did not trample under foot that
he might defile them with his own wickedness.
1080 And seeing that our holy man was glorious in the
wisdom of understanding
He sent to him gold and silver, as it were for the
expenses of the monastery ;
But Rabban sent back the messengers with insult
and revilings, saying,
"Say ye unto him that we have no need for this
thine abominable bribe."
[Page 159] Then Zakkai acted cunningly in his wicked-
ness, and he wrote to Rabban humbly.
Monophysites who rejected the Council of Chalcedon in 451, and the
Henoticon of Zeno which was promulgated in 482.
240 THE HISTORY OF R ABB AN BAR-'lDXA.
1085 Saying, "We know that thou lovest neither gold nor
silver,
"But I have certain disciples, command that they
come, and thou shalt teach them."
Foi. 38 b And Rabban returned his letter, and deemed it un-
worthy of an answer.
And the holy old man, Rabban Bar-'IdtS,, said unto
his sons,
"The villages in various parts of [the district] of
Nineveh, will, little by little, accept him.*'
1090 The brethren said unto him, "Even B^th Ghurbik,
O our father?"
And he said to them, "God forbid ! This shall never
be. Until Christ revealeth Himself
"Beth Ghiirbak shall keep the truth of the doctrine
of our Lord sound and whole."
And thus was it with all the villages which are in
faith like unto it,
Karmelish, ' and Beth ZabhS, and Beth Bore ; these
kept the faith,
1095 And they repelled the ambassadors of ZakkS,i, and
drove them from their borders.
The sons of these four villages, which were planted
in the field of Christ,
Drank of the spiritual rain of the true faith.
These believing villages were the glory of Nineveh,
For from them at all times there went forth philo-
sophers of the house of our Lord ;
1 100 Moreover, O my sons, I say unto you, according as
it hath been revealed unto me by our Lord,
' /. ^.| ij^*:^^ ; see HofTmann, Ausziige, p. 200.
zakkAi and his twelve devils. 241
The doctrine of error shall never, never enter into
Marga. |
Section XXVL
They say that there were twelve devils which used foI. 39 a
to cleave to Zakkai,
And that all those devils in error used to perform
his commands.
And he sent one called Nana' from Beth Ghfirba,
which is on the Tigris,
1 105 Against Harbath Sfen&nitha, a village to the west of us.
And others who brought with them gold, and silver,
and gifts,
[Page 160] To the soldiers who guarded the roads,
and they spake unto them, saying,
**Guard ye for us this man our companion who wisheth
to dwell near you,
"Lest any man injure him in any way whatsoever";
and they promised to guard him.
mo And there was there a cave in a certain rock which
was called Daira dhe Neksa ;
In the night he used to sleep therein, and in the day
he sat on the road-side.
And he used to recite certain passages [from the
Gospels], and write, and read, and make copies
of the Scriptures, after the manner of Satan,
And to every passer-by who asked a question he
made a false answer,
[Saying], "I am from the Monastery of Mar Mattai,
and I am a disciple of Mar Zakkai,
^ See Hoffmann, Ausziige, pp. i3o — i6i.
16
242 THE HISTORY OF RABBAN BAR-*IDTA.
1115 **Who hath sent me to Mar Bar-*Idta, his friend and
loving companion,
Foi. 39 b "That I may write and make a copy of | the Com-
mentary on the Holy Scriptures which he wrote ;
"And he hath promised to come to us, and then he
and we shall be in loving agreement."
And Rabban heard, and said of him, "Let him alone,
my sons, let him alone ;
"Nana and Zakkai shall be put to shame in the end."
Section XXVH.
1 120 And M3,r Yon^dhabh," the Metropolitan of Marga,
having come,
He appointed Mebharakh Bishop of the country of
Dasan and Bgth Tfirg.'
And everything which NS,na, the erring one, had
done was heard by Mdr Yonidhabh,
And he rose up and went to Great Babhethci in his
godly zeal.
And he sent for the guards from Adiabene who were
his friends,
1125 And said unto them, "What is the work of that monk
who is with you ?"
And they related to him the matter as it was, and
he said to them, "He is my enemy."
Then he sent one of them, and commanded him to
bring all his papers,
^ Perhaps to be identified with Mar Yonadhibh of Adiabene, who
flourished in the time of Babhai.
* A mountainous district in the Gara Mountains.
BURNING THE HERETIC'S PAPERS. 2^3
- - - - I - , ,
And having brought the stinking Nan^, he stood up
before Mar Yonddhabh.
They took his wallet | and opened it, and shook it FoI. 40 a
out before him several times,
ii3o [Page 161] He saith unto him, "Hast thou seen Rab-
ban ?" And he said, "I have never seen him
[before],
"But others have compelled me [to do] this. I have
sinned, forgive me, my lord."
And the pious man hastily commanded them, and they
brought fire into the midst.
And straightway he burned all his books and quires
of books.
Then he sent to Beth Narkos* and brought fifty young
men from the schools,
1 135 And his disciple wrote unto them a paper, and
delivered unto them thus : —
"This is Nani Iscariot, the disciple of Zakkcii, the
accursed one !
"This is Nana Satan, the disciple of Zakkai, the
accursed one !
"This is Nana, the man of folly, the disciple of Zakkai,
the sinner !
"This is Nana, the senseless one, the disciple of Zakkai,
the wicked one !"
:i4o And whilst the first [company of men] were saying,
"This is Nana, the unbeliever,"
He commanded others to make answer, "Woe unto
thee, O Zakkai, thou wicked one !
' Perhaps the place where Babhai established a school ; see Book
of Governors^ vol. II. p. 297.
i6»
244 ^"^ HISTORY OF RABBAN BAR-TDTA.
"Fie upon thee, O Nina, thou crafty one, thou vessel
of pollution and wickedness !
"Woe unto thee, Zakkai, O wicked one, from God
the Avenger !
"Thou hast destroyed by thy sorcery the people who
F0I.406 were in Mount | Alpip,'
1145 **0 Zakkai, priest of devils, woe unto thee from Christ
bur Lord !
"Woe unto thee, O Zakkai, thou sorcerer, thou dis-
ciple of the wicked Devil !
"Woe unto thee, O thou broken-backed Nana, thou
servant of the Calumniator !"
And Rabban commanded and they brought [him]
soot, and he spread it over the face of Nana,
And he tied his hands behind him, and they hung a
girdle about his neck,
1150 And he commanded that they should make him to
pass as a mockery by all the villages which
were near.
And that they should say, "This is Nana, the servant
of Zakkai, the deceiver."
And Mir Yonidhabh having put Zakkai, the follower
of Severus, to shame.
The iniquity of the sons of Zakkai, of accursed life,
became known.
[Page 162] Section XXVIII.
And again the blessed old man told us that Zakkai
worked wickedness.
I Jabal Maklub.
DEVILS IN THE FORM OF RAVENS. 245
1155 Not by his wiles, nor by men, but by the devils
which clave unto him, [saying],
"Nay, my sons, the wicked ones shall not be per-
mitted either to harm one of you,
"Or to draw nigh unto him ; be of good cheer, and
ye shall fear nothing."
Now, I one night these devils came against our Rabba, F0I.41 a
And vexed him the whole night, even as he spake
unto us with his own mouth,
1 160 [Saying], '* Already in the evening I perceived the
devils, and I stood up in prayer against them,
"And the whole night long I ceased not to do com-
bat with them.
"They appeared in the forms of black, stinking ravens,
"And they flew upwards and tried to force themselves
into my chamber to destroy me,
"But whilst the angel of God was casting stones of
fire at
1 165 "Each one which approached me from the Evil One
and his hosts,
"I passed the night in striving, and they were un-
able to smite me,
"And before the dawn they departed unto Zakkai
who had sent them."
Section XXIX.
Again in the Monastery of MS,r Addona* there dwelt
a certain monk.
The venerable old man, Bar Sahdg, and with him
was a brother by name Phinehas.
^ It was situated in Beth Nuhadhra ; see Hoffmann, Auszuge, p. 21 3.
246 THE HISTORY OF RABBAN BAR -'IDT A.
_ — _ ^ — ,
1170 When the error of Zakkai entered in here by the
bribes of Gabriel,
He drove out the light of Divine Grace from the
believing men, [and from]
Foi. 416 The inhabitants of Beth Bar-T6lai, and of Beth Daniel
Rapyi,
Two famous villages which were under that mountain.
Those wicked men threatened the blessed old man
Bar Sahde,
"75 [Page 163] Saying, "If thou wilt not agree with us,
depart, lest we strangle thee."
And the old man fled, and came to Beth Rastak,
to the village of Ardod,
And he built himself a cell there upon a hill and
dwelt therein.
And the old man had books in the Monastery of Mar
Add6na,
And in the haste of fear he forgot to take them with him ;
1180 And he went up to our old man and told him. Rabban
saith unto him,
"Take heed, and go not thither, for they will kill
thee for the sake of the money.
"But seek out a good man that he may go there at
eventide,
"And let him stay the night there as if to pray, and
in the night he can bring thy books."
And the man went and stayed there the night, and
brought the books of Bar SUhde,
1 185 And he also brought with him the veil which was
hanging in the martyrium.
Now when the old man saw the veil, which was very-
fine and beautiful,
THE VEIL FROM BAR sAhd£. 2^^
He said, | **Get thee up, and hang it in the martyrium foI. 42 a
of the Monastery of Rabban Bar-*Idta."
And he did as the old man had commanded him,
and gave the veil to the sacristan.
And the sacristan hung it up in the martyrium, above
the cross, as he had been commanded.
1 190 Now as soon as that veil had entered into the Mon-
astery of Mar our father.
All the error of Satan compassed us on every side.
And all the peoples were stirred up to come to the
Monastery of Rabban Bar-'Idta,
Not only [those of] Marga and Nineveh, but from
remote countries.
And great wonder took hold upon every man at the
change which had come upon us,
1 195 For the monks who dwelt together' were neither able
to bake bread.
Nor to empty the corn bins (?) or the jars of oil,
Nor to tie up or to unloose the wine skins which
were very many.
And the whole assembly of the devils were shooting
out their venom upon us.
And we became a thing trodden under foot as the
gazingstock of Jews and heathen.
1200 [Page 164] And Rabban Bar-'Idta answered and said
in grief unto his disciples,
**Dear children, beloved sons, | what hath come upon foI. 42 b
us, what hath happened unto us ?
**Can it be that the sorceries of Zakkai the wicked
one, the shrine of devils,
' /. ^., the coenobites.
248 THE HISTORY OF R ABB AN BAR-'IDTA.
"Have come upon us through our sluggishness to
make us flee from our place ?
"Let every man among you, O my beloved, pray to
the Lord in his cell,
1205 "That God will point out to us this evil' matter."
And the blessed man Mar Y6z3,dhak saw a vision
through God
Of* a hateful, black man standing in our martyrium
Of this holy monastery, and he was girt about with
a red tunic (^r, girdle).
And in his hand was a glass vessel filled with blood.
1210 And the foul smell of that blood came outside the
temple ;
And the man sprinkled the blood upon the men who
were going therein.
And they lickd it up with their tongues with great
gratification,
And when it was well nigh exhausted, he spat in the
vessel and the blood increased.
And, when, being outside, I asked, "When did this
Ethiopian come
1215 "Hither and enter our monastery ?" they said unto
me, "Recently."
I said to them, "How is it that our Rabban doth
not know about him ?"
They said unto me, "Your Rabba will very soon
Foi. 43 a learn [about him]."
And I saw in [my] vision that I was running to in-
form our Rabba
Of that stinking impurity which was in our martyrium.
' Presumably Yozadhak begins the narrative of his dream here.
EVIL CAUSED BY THE VEIL. 249
1220 But the Ethiopian ran there before me, and he cast
towards me
Some of that stinkingness which he held, and I was
in great affliction.
And by reason of the terror which had seized me
I woke up trembling.
And I ran by night to Rabban, and I related unto
him what I had seen.
Our Rabba said unto me, "That error which hath
come upon us
1225 "[Page 165] Is set in our martyrium ; call the sacristan
that I may enquire of him."
So they called the sacristan, and he came, and our
father asked him, saying,
"What is this error which hath destroyed our mon-
astery, and which is making us to flee ?
"Tell me if any one of the heretics hath passed the
night here."
He saith to him, "O my lord, God forbid ! I know
of nothing whatsoever,
i23o "Except a small worked veil which Phinehas brought
to us,
"And which his old Rabba sent, saying, *Hang it up
in the martyrium !'
"And behold, the veil which he sent is hanging up
in the martyrium above | the cross." Foi.^sb
Then Rabban said, "This is the whole error of
Satan.
"Go ye, heat the monastery furnace, and do thou,
and the brethren who live together, go
1235 "And sing one section of the Psalms of David in the
martyrium,
250 THE HISTORY OF RABBAN BAR-'IDTA.
**That the devil which dwelleth in that veil of error
may not harm you.
"And raise ye a heavenly hymn, and *Our Lord and
Father, which art in heaven',
*'And take ye the veil, and quickly' cast [it] into the
fiery furnace.
"As soon as it cometh to an end shall perish the
error which hath entered in to vex us."
1240 Now when the veil had thus perished, those who were
passing the night in the monastery
Did not remain until the dawn, but immediately went
back.
And every man, wherever he came from, returned to
his house in haste.
And even those who came in the morning did not
go in to pray in the temple.
For the adorable God had not brought them to pay
homage unto Him,
1245 But a devil had called them that by their means he
might trouble the monks.
And our father said unto his disciples, "Let no man
Foi. 44 a eat or | drink
"Of what the devils of that sorcerer and deceiver
Zakkai have brought."
Then our hofy father commanded, and it was loaded
up on three camels.
And distributed among the orphans and widows of
the villages of Marga for food.
' The text has Auf^lI^CDl.
HIS VISIONS AND REVELATIONS. 25 I
[Page 166] Section XXX.
1250 Now therefore we will inform the believers of the
visions and revelations
Which came unto the blessed man before they [the
events] actually came to pass ;
And how before matters had worked themselves out
The holy man had known of them, and had made
them known to his friends.
In the time of Rabban there was peace between the
two great kingdoms
1255 Of the Greeks and of the Persians which belonged
to the Emperor Mauricius and Chosroes.
Our Rabban saw in a revelation of the spirit that a
war would take place in the west.
Among the Greeks with each other, and that also
through the war of the Persians,
Great cities, and fortresses, and many towns
The Assyrian would destroy ; and that of the mighty
men of the sons of Yaw an
1260 He would make captives, and pillage and destroy ;
and, as far as he had | the power [to do so], Foi. 44 b
would make a mockery of
The churches, and monasteries, and people of Jesus
Christ ;
And then the Greeks would come, wasting and taking
vengeance at will,
And that the bonds which the eastern Persians had
cast upon them [would be broken].
And the Greeks would pour out much blood in the
land of Persia,
2^2 THE HISTORY OF RABBAN BAR-'IDTA.
1265 And would shew pity neither on believers, nor holy
men, nor anchorites.
**And" [he said], '*Our Lord hath revealed unto me
that in this our poor monastery
"The sword shall have no dominion, and no plunder-
ing shall come upon it,
**And they shall not take from us the smallest thing,
and they shall depart leaving
*'With us certain persons to prevent their fellow sol-
diers from doing us harm.'*
1270 And afterwards strife began between Mauricius and
Phocas,'
And Phocas, the rebel, slew Mauricius,' the Emperor
of Yawan.
When Chosroes the mighty heard that Phocas reigned
in his lord's stead
[Page 167] He went up and captured the city of Dara,^
and destroyed and laid waste mercilessly.
He laid waste the city of Jerusalem also, and Alex-
andria {sic)y and Edessa,
1275 And they took into captivity both small | and great
Foi.45rt ^ith prideful insolence.
' Phocas was a native of Cappadocia, and the leader of the revolt
ag^ainst Mauricius ; he was proclaimed Emperor of Constantinople on
November 23, A. D. 602, and reigned until A. D. 610, in which year he
was beheaded, and his body burnt.
^ He and his five sons were beheaded on November 27, A. D. 602,
^ The famous city which was situated near Nisibis, and was built
by the Emperor Anastasius A. D. 507, with the view of protecting the
dominions of the Byzantine Greeks against invasion by the Persians ;
the fortifications of the city were very strong, and it was well supplied
with water.
LEO THE GREEK GENERAL. 2^3
Then came the Greeks who smote, and plundered,
and destroyed everything,
No man escaped from the hand of the children of
Esau.*
Then Rabban gathered together all his sons, and they
went into the temple of the Lord,
And stood upon ashes, and made supplication to be
delivered from the Greeks.
1280 The first company having gone up to pass through
Marga passed the night in Ardod,
And Leo,' the captain of the host of the company of
the proud Greeks,
Saw in his dream the angel of the Lord, in the form
of our old man,
A bald old man, small of stature, who stood in front
of him threateningly,
And holding a cross of light in his mighty right hand,
1285 And a staff of fire in his left hand, and the Gospel
on his breast.
And Leo being asleep in his tent, the old man smote
him on his side, and made him stand up,
And he fell down and bowed before him to the earth,
and said to him, **What is it, O my lord?"
He saith unto him, "See, O Leo, thou must not by
any means enter the monastery |
"Of the company of my children, and thou must not FoI. 45 1
harm one man therein.
^ The allusion here must be to the tribes of maraudings Arabs of
Mesopotamia who completed the destruction of property and life in
Asia Minor which the Persians had begun.
2 Probably the eunuch Leontius, who was defeated by Khusrau II
at Dara.
254 T"^ HISTORY OF KABBAN BAK-'IDTA.
1290 "I am Bar-'Idta, a stranger, who came from the neigh-
bourhood of the river Euphrates,
"The country of your blessed dominion, and I live
here."
Leo, being afraid, saith unto him, "Nay, master, thou
servant of Christ,
"I swear by the Cross of our Lord, the object in
which the Greeks boast,
"That I will not harm one man belonging to your
holy monastery,
1295 "But I will pass by you in the peace and love of
Christ/*
He saith unto him, "If thou doest this thou shalt go*
with victory and peace
"Into the country of the mighty Greeks"; and the
angel left him and departed.
[Page 168] And when the courageous Leo had woke up,
he was afraid with an exceedingly great fear.
And he determined in his mind to do according to
what he had seen in his dream.
i3oo And when the Greeks came like eagles and surrounded
our monastery,
Leo went down and sat before the cross which marched
at the head of their ranks,
And cried unto his host, and warned it, taking an oath
by the cross of light.
Saying, "O Greeks, no one of you shall get down
from his horse." |
Foi. 46 a And he sent and called our old man, and behold, when
he had gone forth, and was coming towards him
' /. e,, return.
MEETING BETWEEN RABBAN AND LEO. 255
i3o5 To the place where he was seated upon a hill, which
was by the graveyard of the brethren,
Leo saw that it was he who had appeared unto him
in the night in the form of an angel;
And he rose up to meet him, and embraced and
kissed him, and when the brethren saw [this]
they became of good cheer.
And Leo told Rabban Bar-'IdtH everything which had
appeared [to him] in the night.
And the old man rose up and did homage to the
Greek, and blessed and thanked him,
i3io And he urged him to go into the monastery to rest,
but he would not accept this,
Saying to our Rabbi, "Pray for me that I may con-
quer in our Lord."
The brethren said unto Leo, "We beseech thee, O
king,
"To complete for us the act of grace which thou
hast done towards us in Christ,
"And leave behind thee with us one of these brave
men who are with thee,
i3i5 "So that those who shall come after them may neither
harm nor destroy us."
Then Leo the king appointed for us a certain young
man of the sons of his house.
Together with two of his vigorous young men, and
they departed not until the war was over.
And when he wished to depart from us, | our Rabban foI. 46 b
commanded and gave him
Fifty silver staters ; and [thus] harm passed away
from us.
256 THE HISTORY OF R ABB AN BAR-IDTA.
[Page 169] Section XXXI.
i32o There were in the congregation of Rabban certain
wonderful, mighty men :
One of these was Mar Ydzidhak/ from Beth Shiiinaye,
of Nineveh ;
And another was Hormizd,^ and from the country of
Persia was he,
That is to say, from the city of Shiraz ; and Simon ^
from the country of Kashkar.
And concerning them it was revealed to Rabban by
the Lord, the All-knowing,
i325 That they were to be founders of monasteries like
their guide and teacher.
Section XXXII.
In his last year, the year wherein he departed from
this world to Paradise,
A very young man whose name was Sergius was
converted by him.
And certain of the old men blamed him for receiving
him that was only a boy ;
And he said unto them, "This boy shall stand [as]
a father to the congregation."
i33o Now after some years this boy was appointed shepherd
of Adiabene,* |
^ I'he master of Rabban Mar Simon, who wrote the life of Rabban
H6rmizd printed above. He seems to be mentioned in Gismondi,
Maris Amri, pt. II. p. 32 (Latin trans.).
^ See above, p. i ff.
^ The disciple of Mdr Yozadhak, the friend of Rabban Hormizd.
"* Perhaps the Sergius who was a disciple of Mar Abha, and is
mentioned in B. O,, 86, 87, 171.
THE MIRACLE OF THE SNAKE. 257
That is to say, the capital city of the province, and Foi. 47 a
[thus] the prophecy of our father was fulfilled.
And the lands, and the mill, and the vineyards be-
longing to this monastery he acquired.
And all his care he devoted wholly to the maintenance
of the monastery.
Now all these things which we have already written,
and also those which have yet to be written,
1335 Are witnesses of the spirit of prophecy which the
holy old man had received.
Section XXXffl.
In one of the narrow valleys which are round about
the monastery of Rabban,
In a certain hole there dwelt a great and mighty
snake,
Now that snake was more than ten cubits in length :
[Page 170] He was black and exceedingly loathsome,
but none of us had, as yet, seen him.
1340 And one of the coenobites from the village of Barzane
went
To bring wood on the camel, according to a custom
which we had.
And he cut wood near the hole of that snake un-
wittingly,
And the snake came out from his hole, and set out
to attack him. |
And the young man was terrified, and cried out, and FoI. 47 b
his soul was carried away from him.
1 345 Now the nod of the Governor of the universe restrained
the snake, and he went into his hole.
17
258 THE HISTORY OF R ABB AN BAR-*IDTA.
And when the time for the young man to come had
arrived, and he appeared not,
And the day declined to its ending, and still Isho'-
Yahbh did not come,
The brethren went out to seek him, and they saw
the camel feeding
At a distance and there was no man with him ; and
they marvelled, and wondered, and were aston-
ished.
1350 And when little by little the coenobites had drawn
nigh they saw [him] lying
[Where] he had fallen down in the morning of that
day, and there was no living feeling in him.
Then they carried him and brought him to the com-
munity, and they informed the old man concerning
his death.
The holy old man on hearing [this] was greatly moved
and pained, and he wept exceedingly,
And he took the oil of prayer, and anointed the
young man with courage,
1355 And stood above him praying ; and he lifted up his
voice, and said,
"O our Lord Jesus, the Redeemer, Who hast power
to do everything,
**And to Whom it is easy to bring into being those
which have no being,
Foi.48rt "And Who only doest | for those of Thine household
such things as are good for them,
"And Who bringest forth out of tribulations the con-
fession of the greatness of Thy love,
i36o "I entreat Thee, O our Lord, to bring to life this
young man.
THE DEATH OF THE SNAKE. 259
"Even as Thou didst bring Tabitha to life in Joppa^
by the hands of Thy holy man Simon.'*
And with this word he took hold of the young man,
and roused him up, saying,
"My son Ish6*-Yahbh, rise, and come [hither], through
our Lord Jesus Who giveth thee life."
[Page 171] Then the young man opened his eyes, and
looked on the old man, and spake with him ;
i365 And he opened his mouth, and Rabban threw in oil
of prayer, and he stood up.
On the morning of the morrow our holy old man
took us all,
And we all went together to the door of the hole of
that snake,
And we collected large stones, and we shut the
snake in,
Rabban himself standing at the entrance to the hole,
and building up the stones.
1370 And some little time afterwards unto every one who
drew nigh
There would come the smell of the putrefying snake
which died by the might of our Lord.
Section XXXIV.
Now MalbSd, the true believer | from the village of foI. 48 b
Barzane,
Had an aged mother-in-law who for a very long time
had not had good health,
And who had been lying upon a sick bed for many
years past,
^ Acts IX. 36 — 40.
17*
26o THE HISTORY OF R ABB AN BAR-'IDTA.
1375 And she was weary of physicians, and they were not
able to heal her.
And Malb6d came to Rabban, and entreated him to
pray over her,
That she might either be worthy of the healing of the
Lord, or that He would take her out of this world.
And Rabban gave MaJb^d some martyrs' dust, com-
manding him to give it to her to drink in water.
And having given it to her to drink she was made
whole in a day or two, and she ran to the
monastery.
Section XXXV,
i38o And again there was a certain poor woman in whom
water had collected.
And her body was swollen and puffed out, and she
was like a great skin bottle.
And by reason of the terrible appearance of her body
every one who saw her turned away his face.
Now this woman was from the village of B^th Musiye,
[Page 172] And her kinsfolk came to Rabban and in-
formed him concerning her.
i385 Then he blessed some water and cast [therein] holy
Foi.49a oil, and gave it unto them.
And he commanded them, [saying], "When ye depart
let them make her stand up,
**And drink this water, and let them pour some of it
on her head."
And as soon as they had done this the foul water
left her body.
And on that very day, and at that very time she
received perfect healing.
CONVERSION OF THE JEWISH TAILOR. 26 1
Section XXXVI.
1390 Now there was in the city of Nineveh a certain Jew
who was a tailor,
When the blessed man Mar Abha was building the
temple of the castle therein,
And he had a beloved son who was grievously vexed
with devils,
And every garment which he put on, and the raiment
in which he was dressed he used to rend and
tear into rags.
Now the Jew by the advocacy of Mar Abha went to
him,
1395 And he sealed him with the sign of the Cross, and
the devil went out from his boy.
And this having happened the Jew became converted
in his mind.
And he went to the monastery, and prayed in the
temple, and accepted the living Cross,
Then having returned to his city of Nineveh, he went
to the bishop,
And confessed the faith, and was baptized, | he and F0I.496
all his household.
1400 And he was mixed with the sheep of our Lord, and
he placed his son in the school.
And he became learned in the Glorious Scriptures
which are full of the Holy Spirit.
And when Mar filiya* came, and built the holy mon-
astery.
^ Mar £lliyi, who built the Monastery of Sa'id in Miwsel, and who
flourished in the time of the Patriarch Isho-yahbh of Arz6n.
262 THE HISTORY OF RABBAN BAR-'IDTA.
He went to the blessed man and became a chosen
monk.
Section XXXVH.
Now there was also a certain man from the village
of Perath, whose name was Zedkoi ; '
1405 He had lived with his wife ten years, but was deprived
of the blessing of children.
[Page 173] The believing man himself and his wife
came in faith to Rabban,
And with bitter and sorrowful tears besought the
blessing of bearing children.
Rabban answered and said unto the woman, **Wouldst
thou have one son or two ?"
She saith, "I want two ; ask the Lord to give [them]
unto me."
1410 The blessed man saith unto her, *'If thou hast three
sons
"Wilt thou give me one of them?" She saith unto
him, **Yea, by God."
He saith unto her, "My daughter, take these three
little cakes of martyrs' dust, |
Foi. 50^ "And go to thy house in faith, and each day take
one little cake."
And having taken [them] in the confidence of Christ,
at the return of the year she gave birth to a son,
1415 And she set him apart [in payment] of the vow to
Rabban, and afterwards she gave birth to two sons.
Now when the first son had grown up he came to
the monastery,
^ Or, Zedkowai.
A VISION OF THE DEVIL. 263
And became a disciple of the old men, and Rabban
called him "Bar-Daira."^
Section XXXVffl.
In the village of Beth Kart^wiy^- there was a man
whose name was Job,
And to this man, one night, a devil appeared in a
dream,
1420 And he required of him, saying, **If in two days from
this time
"Thou dost not worship the sun, and sacrifice an ox
to me
**[As] an offering outside thy village, I will slay all
thine household,
"And all thy sheep and cattle, and I will overthrow
thy whole habitation."
Then the believing man woke up, and as soon as it
was dawn, he knocked at the door of Rabban,
1425 And he repeated to our Rabba that which had been
said [to him] in the night.
And Rabban | answered and said unto him, **Shew foI.so^
me thy sin before the Lord.
"For the Calumniator hath prevailed over thee in this
wise to thy benefit."
The man answered and said, "There is in our village
a certain wicked sorceress,
[Page 174] And, according to what they say, she eateth
bread, and then receiveth the Glorious Mysteries,
^ /. e,j the "son of the Monastery".
^ J, e,, the country of the Kartaw Kurds, who appear to have lived
in the region which lies to the west of the Little Zabh ; see Hoffmann,
Auszuge, p. 207.
264 THE HISTORY OF RABBAN BAR-'IDTA.
1430 **But it is doubtful if the bread is, in truth, the holy
Body of our Lord.
"Why doth this not kill her? For behold she hath
mocked Him for years."
The old man answered and said unto him, "This is
wickedness, and not sin.
"Who art thou to cast blame upon the works of the
Lord Most High?
"Knowest thou what will happen unto that poor
woman, O man,
1435 "Either in this world or in that which is to come ?
For every man shall be rewarded according to
his works."
And Rabban made for him a washing from the cross
which hung upon him,
And he placed therein [some] prayer oil, in the Name
of the Father, and of the Son, and of the Spirit.
And he commanded him that on the morrow, before
eating, he and his household should drink
Some of the water, and sprinkle some of it in his
house, and also over all his sheep and cattle,
1440 And that on the holy First Day of the week he should
stand in sackcloth and ashes
Foi.siain the church of their village; | then would he be
delivered from the hurt of devils.
And Rabban further said, "Three days hence
"The devils to which the poor woman sacrificeth will
dash her in pieces."
And Job did as Rabban had commanded him on the
First Day of the week,
1445 And he stood on the ashes in penitence, before all
the people of his village.
STORY OF THE LUSTFUL WOMAN. 265
And in the evening of the Second Day of the Week,
the devils rent the woman,
And she was strangled by them, and the matter of
her became known to every man.
Section XXXIX.
And Emmanuel the deacon, the believing man of fair
appearance,
Who was from Beth Ghurbak, a village mighty in
the Lord,
1450 Had a brother who was many years older than he,
And he had a wife who was lascivious, lustful, and
adulterous :
[Page 175] Whenever that woman saw Emmanuel's
chastity
Which was adorned with holiness, in the fair ap-
pearance of his person,
The vile creature would struggle to bring the chaste
man to love her,
1455 And I to unite with her in love, even as the lascivious FoI. 51 b
woman' wished [to bring] Joseph.
Meanwhile Emmanuel himself, in purity and upright-
ness.
Was living with his wife in the love of Christ our
Lord.
But the vile woman was scheming with all kinds of
craftiness
How she might overthrow the chaste man and make
him defile his brother's bed.
^ /. e,y Potiphar's wife.
266 THE HISTORY OF R ABB AN BAR -'IDT A.
1460 Sometimes she would laugh in his face, and grasp
him with love,
At other times she would seize his hands, and squeeze
and press them with fervour,
That, peradventure, that which she desired she might
bring upon him, and he would have intercourse
with her forthwith ;
But he never had it in his mind to do her abominable
will.
And when she saw that he came not to her desire,
and that he did not unbend to her incitements,
1465 That she might speak to him freely, and disgrace his
chastity.
She took refuge in devils, and in the sorcerers who
served them.
And she asked them to bring Emmanuel to her couch ;
Then the sorcerers gave her oil which she was to
give him to anoint his body,
Foi.52aAnd the adulterous woman, having done as | the
sorcerers had commanded her,
1470 Straightway there was raised up a storm against the
ship of the soul of the deacon.
And the fire of love for her spread in him, like the
fire of a blazing furnace.
For two or three days the man of endurance restrained
himself,
And he went not to his house through the greatness
of [his] sin, and he wished to die.
Finally he went to Rabban, and revealed unto him
his matter,
1475 And, shedding tears before the old man, he entreated
to have rest from his evil imagination.
THE WOMAN WHO MADE POISON. 267
And Rabban at once anointed him with prayer oil
of health,
[Page 176] And commanded him to observe the times
[of prayer] in the temple the whole Sabbath.
Then having come he made known to Rabban, [saying],
**Our Lord hath visited me most fully."
And he remained in the monastery, and became a
disciple and a chosen vessel.
1480 And he took an oath, saying, '*From the time when
the old man laid his right hand upon my head
unto this day
"The lust which is of the world hath never put me
to shame."
Section XL.
And again, one of our brethren, whose name was
Gaws-Isho',' and
Who was known to be from Beth ] Asa,^ a famous foI. 526
village of Gughma',
Had a father who had married a wife after [the death
of] the mother of Gaws-Isho",
1485 And after Gaws-lsho' had become a monk she gave
birth to a son.
It also happened that his father departed from this
world of trouble,
And his father's wife was afraid that he would divide
with her son the inheritance.
Then she meditated and made a poison, and [put it]
in one of the things which he ate,
^ /. e.y the "refuge of Jesus'*.
^ Perhaps the place where Babhai established a school ; see Book
of Governdrs, vol. II. p. 275.
268 THE HISTORY OF R ABB AN BAR-'IDTA.
That she might kill the chosen man Gaws-lsh6' ; and
she took it and brought it to the monastery.
1490 And the holy man Rabban, who could see the things
which were hidden as well as those which were
manifest,
Called Gaws-Ish6', and said unto him, "Take thy
father's wife and come here."
And having come he answered and said unto her,
"What hast thou brought for Gaws-Isho'?"
She saith unto him, "Behold, I have brought him
some food made of lentils."
Then the old man said unto her, "Woe unto thee,
miserable woman,
1495 "Hast thou no shame before man, and no fear of the
Lord?
"The holy man GS,ws-lsh6', who was demanding
nothing of thee,
"Thou hast contrived a plan to kill him by poison ;
Foi. 53 a rise up, and get thee | gone to thy house with
thy gifts."
[Page 177] Then she turned away from her wish, and
vowed fair things of every kind.
And she made supplication unto God with tears, that
He would forgive her sins.
Section XLI.
1500 And again, a certain man from Harbath Senonitha
had a wife, and to
Him, through the agency of devils working by means
of the sorcerers who ministered unto them,
There appeared in the night time sleeping by him a
female dog ;
THE DEVILS AND THE WOMAN. 269
And when she woke up that vision went away and
turned into a woman.
And her husband seeing her constantly thus became
terrified thereat,
1505 Not knowing of a certainty how to inform her of how
he saw her.
Now the woman herself was not aware of the change
which came over her,
Only her husband saw [it], and he held his peace
and disregarded the matter.
For he thought that his miserable wife was a witch,
And he was afraid if she learned that he was watch-
ing her that she would destroy him forthwith by
means of her enchantments.
1510 And he decided to come and pray in this holy mon-
astery,
And then to depart into | remote countries and be FoI. 53 b
free from her.
And having come and prayed in the temple, the holy
man sent for him.
And having come to him, he said unto him, '* Whence
art thou, O believer ?
He saith unto him, "I am from Harbath Senonitha."
1515 Rabban saith, "Whither dost thou wish to go and
leave thy house and thy children ?"
And the believing man, seeing that he knew of his
departure before he had told him.
Made his whole business clear before our holy father.
And the old man answered and said unto him, "This
vexing cometh to thy wife
"Through the wicked devils who are seeking to bring
her to their will.
2 70 THE HISTORY OF R ABB AN BAR-IDTA.
1520 "[Page 178] This thing hath befallen her by the per-
mission of God, the Lord of all,
'^Because she hath not observed Friday, and hath
partaken of food of flesh,
"Although our religion commandeth that none of the
believing and chosen folk
"Shall pollute his holy soul with meat on the day of
Friday.
"But rise up now, O my son, return in thy house in
the peace of our Lord.
1525 "Behold, give her this martyrs' dust to take, and
let her have refuge in Jesus Christ.
"And admonish thy wife very carefully that she cease
Foi. 54 a from her former works ;
"And when she hath done thus that phantom will
never more appear unto thee."
And thus by the prayer of Rabban was done away
that wicked deceit
Of the impudent Devil from those wretched folk.
Section XLII.
1530 And a certain woman of Beth Rastak carried her son
in faith
To the cell of our old man, Rabban Bar-*Idta, the
physician.
And his two feet (^r, legs) being maimed, whenever
the young man stood up
His legs became twisted beneath him, and he walked
on one side of his foot.
And the blessed man took a horn of holy oil and
anointed him,
THE BEWITCHED BRIDE. 27 1
1535 And the youth remained [there] two days, and was
made whole, and his mother took him away.
Section XLIII.
Again, a certain man from Babh^tha betrothed a
woman to his son in the usual manner.
And the day of the marriage feast having drawn
nigh, he went to the holy man
And persuaded our Rabban to pray over them in
love.
The blessed old man saith unto him, **Hearken | unto Foi. 546
what I shall say unto you.
1540 *'Take heed when ye go to the Euphrates to fetch
the bride for thy son
"[Page 179] That no destroying singers go with you
on your road.
"But gather together with gladness the priests and
pious Levites,
"And go and come [back] singing the service of the
Church, and Christ will be with you."
Besides this Rabban informed him of no other thing
whatsoever,
[545 And the believing man undertook to do according
to the command of Christ.
Now when he had gone [home] his brethren and
kinsfolk would not hearken unto him, saying,
*'We will not spoil our gladness, and according to
our custom it shall be performed.''
And having arrived half-way on their road.
Straightway a vision of the devil appeared unto the
bride,
2 72 THE HISTORY OF RABBAN BAR-IDtA.
1550 And she cast away her apparel, and let down the
plaits of her hair.
And straightway her brethren and relations took her
and lifted her down from the ass.
And the poor woman having become ill and rent by
the devils,
Her brethren took her carefully back to their house
in sorrow.
Foi. 55 a And the believing man ran to Rabban, | and informed
him of the matter with tears,
1555 Then Rabban blamed him, and said unto him, "Why
didst thou not keep the command?
"It was a company of wicked devils, our enemies,
which met you,
"And at the sound of the singers they passed by you
and went to B6th Niira' of Media.
"My sons, had ye been singing the Psalms as I com-
manded you,
"They would neither have had power over you nor
approached your bride.
1560 "As soon as the devils saw you their will was ac-
complished in something,
"For they straightway destroyed your joy, and changed
it into sorrow."
And he gave him some martyrs' dust, saying, "In
the evening take with thee
"The priests of the Holy Church, and the deacons,
and the Levites,
"And both in going and in coming let them sing the
Psalms of the Holy Spirit ;
^ Perhaps Beth Niira, literally *'house of fire", here only means a
fire temple, and is not to be understood as a proper name.
THE DEVIL IS CAST OUT OF A WOMAN. 273
1565 "Fear nothing whatsoever, and the Lord in His mercy-
will protect you."
[Page 180] And having done according to the word
of the old man Rabban Bar-'Idt§, the Great,
They performed their custom in gladness, and brought
their bride in peace.
Section XLIV.
Again, they brought unto him a certain woman of
the village of Bar- 1 Shira, foI. 55 ^
Who was vexed by an affliction [caused] by the
cruelty of an evil devil.
1570 And Rabban prayed over her before God, and anointed
her with holy oil.
And the devil was driven out of her, and she returned
to her house in joy.
Section XLV.
Again, there was in the village of B6th Daniel, which
is in MargS,,
A certain man whose name was Denha, a prince who
was exceedingly rich.
He had so many sheep that it was difficult, nay, im-
possible to number them,
1575 And there fell [upon them] a violent sickness, and
his flocks began to die.
Then he ran in faith to this holy man,
And entreated him that he would stay the pestilence
among them by his prayer.
The old man answered, and said unto him, "Dost
thou wish thy flocks of
18
2 74 ^^^ HISTORY OF RABBAN BAR-*IDTA.
"Sheep to be saved from death?'' Denha saith unto
him, "Yea, my lord."
1580 The blessed old man saith unto DenM, the upright
believer,
"Thou hast a certain maidservant ; cast her forth
quickly from thy house."
And he sware unto him, [saying], "This day no maid-
servant dwelleth in my dominion."
Foi. 56 a For his acquaintances were saying | that one of his
sons had committed folly with her.
And Rabban gave him water in which he had placed
oil and the dust of martyrs,
1585 And Denhcl sprinkled it upon his flocks, and the
pestilence was stayed among them.
[Page 181] Section XL VI.
Again, to the believing man Yazdin, from the famous
[village of] Tell el-H^tg'
Every son that was born died before forty days [were
passed] ;
And the two of them, he and his wife, came to
Rabban weeping, [and saying],
"Since it happeneth unto us thus, death is better for
us than life."
1590 And the holy man consoled them both, and said unto
them,
"I will entreat the God of all to keep alive one son
for you ;"
' rtljLcD or ruuLco means '^branches", and the village may have
been called the ''Hill of Branches" because of a hill covered by a
thick forest which stood upon it.
STORY OF THE SEDUCED WOMAN. 275
And he gave them some martyrs' dust and blessing,
and a son came to them, and he lived.
It was he who became their heir, even as this old
man had told them.
Section XL VII.
Again, in the village of B6th lArbatha, which is below
our monastery,
1595 There was a certain old woman who was a widow,
and she was poor and needy,
And she had an only son, who tended the cattle of
the village. |
Now there was in that village a rich man who had foI. 56 b
a daughter that was a virgin.
But she had been seduced by a certain pagan and
unbeliever.
When she was asked by her father, who had done
this thing unto her,
i6oo She answered him with a lie and false accusation,
[saying],
"The young man, the son of such and such a woman,
hath done this shameful thing unto me."
*
And he believed the words of his daughter, and sent
his sons and they brought the young man.
And he beat him cruelly and mercilessly, and cut his
flesh into pieces.
And drove out his mother from the village, and the
old woman came to Rabban,
605 [Page 182] And complained and cried before him about
the act of oppression which had been done unto
them.
18*
276 THE HISTORY OF RABBAN BAR -'IDT A.
And Rabban sent to the man to come to him — and
he would not —
That he might rebuke him for the folly which had
been done by him in violent anger,
And he comforted the old woman, and said unto
her, "In a little time the lie will be revealed,
"And your enemies shall be condemned, and ye shall
be [proved] innocent."
1610 And the young woman having brought forth a male
child, they sent it to the old woman,
Foi.57d Saying, I "Rear thy son's son, as is right and proper."
Then the old woman came to Rabban, in tears and
affliction.
And he said unto her, "Hold thy peace, old woman,
thy son shall inherit all their house."
After a few days God put all of them to death,
1615 Except their daughter, who had been bound in love
for the son of the old woman.
From the time when she had made the accusation
against him, [and she wished them] to give her
to him ;
And she sent for him, and he came to her, and took
her to wife and became their heir.
Section XLVIII.
Again, one of our brethren by reason of his ascetic
life
Had fallen into a very grievous sickness, and he had
brought low his body by his austere practices,
1620 And he sent for Rabban to come and pray over him
that his body might be healed.
STORY OF THE STOLEN BULL. 277
And the holy old man came, and holding his staff
in his hand,
Said unto him, "Ephraim, Ephraim, Christ our Lord
healeth thee ;"
And straightway the brother was healed, and all who
heard glorified the Lord. |
[Page 183] Section XLIX.
Again, a certain bald man, from the village of B6th FoI. 57 b
Kadsh§,y6,
1625 Which is in Margd, had a bull, a very great bull,
And being among the herd, and the herdsman asleep,
certain men passed by, and took him away, and
departed ;
And his owners hearing this went out everywhere,
and sought him but could not find him.
Now the miracles of the blessed man being proclaimed
by the mouth[s] of all men.
The friends and relatives of the owner of the bull
counselled him to come to Rabban,
i63o And he rose up and came to him. And Rabban hear-
ing said unto him,
"Swear unto me by God's Name that thou wilt not
expose the thief;
"That the power may fall into my hands, and he
suffer not the loss of his soul and his money."
And he swore by the Living God, [saying], "I will
not expose the thief."
The blessed old man saith unto him, "Behold, thy
bull is hidden in the house
1635 "Of the thief Layolokh, who is from the village of
Beth Zakh6,
278 THE HISTORY OF R ABB AN BAR-lDXA.
"And they are now ready to carry him and sell him
in Bgth 'Edhrai ;
Foi.sSa "But go quickly, and demand him | from him secretly,
"And, behold, by reason of his fear he will take thee
into his house ;
"Take thy bull, and come [hither] secretly in the
late night."
1640 And the man, having done thus, according to the
word of the honourable old man.
Took his bull, and departed to his house in joy, and
praised his Creator.
Section L.
And [there was] also a certain young deacon, with
a sweet voice, and fine appearance,
Tall in stature, and intelligent of face, from the village
of 1n-Barkg,'
[Page 184] Him did Satan one day smite in the temple,
1645 And he beat him with violent blows, and buffeted
him, and entreated him evilly.
And without mercy he made him to be like unto a
dead man in whom there is no feeling ;
And his parents took him up, and brought him to
this holy old man.
And Rabban, having gone forth and seen him in this
evil case.
According to his custom, anointed him with the oil
of prayer, and prayed over him.
* See Thomas of Margi, Bk. I. Chap. 3i {Book of Governors^ vol. II.
p. io3).
THE DEVIL'S EVIL ACTS. 279
1650 And the devil began to say unto the old man, "Have
no anxiety about him,
! "And cast me not forth from him, | for thus is itFoi. 58^
permitted to be to him,
"For whilst he was burning incense in the censer in
the apse by the altar,
"He was gazing lasciviously and lustfully at the
women in the temple."
The old man saith unto the devil, "Come forth from
him by the word of Christ
1655 "Which overthroweth your wiles, and thou shalt not
in any way whatsoever harm him."
And at the holy man's word the devil went out from
that young man,
And Rabban commanded him neither to eat flesh
nor to drink wine for a year.
Then Satan went into the cell of Rabban, the old
man of the East,
I And took his ink and poured it out upon the quire
of paper upon which he was writing.
1660 And the Evil One broke the little stool upon which
\ he used to sit,
! And the pitcher of water, which our Rabban used
to keep in the yard.
The Evil One threw under a rock, and then he
departed thence.
And going into his house Rabban marvelled at the
wickedness of the devil[s].
And how, even in small matters, they wished to do
harm unto men.
[665 And he said, "O Christ, our Lord, Thou art the
strength of Thy servants who believe on Thee.
280 THE HISTORY OF R ABB AN BAR-'IDTA.
[Page 185] Section LI.
Foi. 59 a There was a certain widow who lived in the village
of Beth MarAth,
And she had a fair and beautiful daughter who was
a virgin ;
And a certain Magian, a nobleman of the city of
Adiabene, who had heard
Of her fair beauty, wished to come and carry her
away by force ;
1670 And her mother, having learned [this], ran to the
refuge of Rabban's prayers.
And hearing [this] the old man said unto her, **Weep
not, O blessed old woman,
•'For he who bindeth laws is not like unto him who
looseth them ;"
And he gave her some of the dust of the martyrs,
and said unto her, "Depart, old woman, to
thy house,
"And seven days from this time thy deliverance will
make itself known."
1675 And when the limit of the days which our Rabba
had marked out had been passed,
Certain men came from the Monastery of Geshra,
and told the old woman,
[Saying,] "That Magian having come to the bridge
to pass over to you
"Suddenly fell in the Great Zabh, and he and his
horse were drowned together."
Foi. 59 b And hearing her report | every man ascribed praise
unto God.
STORY OF THE TORN WINE SKIN. 28 I
Section LII.
1680 Again, a certain believing man from the village of
Gupta once
Took some wine, and came to do a kindness unto
the brethren who were in the monastery.
And having set down the wine skins in the monastery,
and shut the door,
One of the skins burst, and all the wine that was in
it ran out.
And the potter having come [there] by night for
some purpose
1685 Saw that the wine of [one] skin was lost, and ran
and told the old man secretly,
Saying, "What shall we do. Father ? For this believer
is a poor man.
"[Page 186J He brought the wine and it has been
spilled, and if he knoweth [of it] he will buy
[other wine] in its place."
And the old man Rabba said unto him, "Go, fill that
skin with water,
"And throw this dust of the martyrs in it, and let it
[stand] till the morning ;
1690 "And come, O my beloved, when the day hath
dawned, that I may tell thee what to do."
That brother, having gone and done secretly what
Rabban commanded him.
Came in the morning to him and shewed him that
he had done according to his word.
The old man answered and said unto him, "Depart, |
my son, in the peace of Christ. Foi.6oa
282 THE HISTORY OF RABBAN BAR-'IDTA.
**By the prayer of the holy old men who are in our
poor congregation,
1695 "That water shall become unto them good and pleasant
wine ;
"But, by the Word of Christ our Lord, reveal not
this to any man
"Until I depart from the body unto the place where
God pleaseth/'
And after the death of Rabban that excellent brother
proclaimed
This glorious miracle which Christ had wrought by
Rabban.
Section LIII.
1700 At the time when Zakkai was pouring forth on every
man a bribe
Through the infidel Gabriel, that he might increase
the seed of his blasphemy,
He led captive by his wicked error the village of
Harbath Nespa of Ardod.
And Rabban Bar-*Idta sent unto those people, saying,
"Because ye have given up the truth, and have
grasped the error of Zakkai,
1705 "God will send upon you this year three punishments :
"Hail, drought, and mildew, for the avenging of your
works ;"
And hearing [this] some of them mocked, and some
of them said, "[These words] are true."
Foi. 6o^And at the end of the aforementioned winter, on
Saturday, the tenth day of the month Nisan,
God rained upon them a cloud of hail from heaven.
FIRE SENT FROM HEAVEN. 283
17 lo [Page 187] And within it was a burning fire, and it
laid waste all their fields,
And after it there was a great drought, and it destroyed
what was left,
And then the fire of the Lord went forth all round
about the wicked men.
And it wasted and destroyed all the green grass and
herbs of their fields.
Thus that which the holy old man had seen concern-
ing them was fulfilled,
17 15 And finally, through their rebellious nature, the infidels
were put to shame.
Section LIV.
A certain man from the village of B6th ZS.bhaye,
which is blessed
And praiseworthy, and is situated in the country of
Nineveh, told us.
Saying, "At the coming of the sorcerer
"Zakkai, the servant of Satan, the deceiver of the
simple,
1720 "When he sent ambassadors unto us with a bribe,
and we drove them away,
"And we were afraid of the compulsion of Gabriel,
the physician of Chosroes,
"Lest he meditated our submission at the gate of
the Persian king,
"For he was uttering lies against us to bring us
under the yoke of his evil error, |
"Straightway, on that very day, we sent an elder of foI. 6i n
our Church,
284 THE HISTORY OF RABBAN BAR-'IDTA.
1725 "Unto our father, Rabban Bar-'Idta, the advocate of
Christ,
"Saying, We beseech thee, Master, to pray for us,
"That we may be saved from this storm which is
raised up against the Church.
"And the holy man sent unto us a cross from his cell
"That it might be set up in our holy and believing
church of Beth ZabhayS.
1730 "And he sent unto us by the elder [a message],
saying. Error shall have
"Never the power to come in to you all the days
of the world.
"And having gained consolation from the message
of Rabban, we
"[Page x88] Placed our confidence in his prayer, and
we suffered no harm.
"And thus Christ saved us from Zakkai and from
Gabriel,
1735 "And behold, we placed the cross in our church which
He preserved by His power for our village."
Section LV.
And a certain monk of this our congregation.
Whose name was Yawnan, who came from the blessed
village of Karmelish,
Went one day to see his parents according to this
world,
Foi.6ifc And having returned from | the village of Karmelish,
and arrived at the river Hazar,
1740 A fierce lion met him, and prevented him from crossing
to the other side,
STORY OF YAWnAN AND THE LION. 285
And having looked hither and thither, and there being
no man [to help him], and behold, the lion was
coming over towards him,
The hope of saving his life was cut off from him
through the fear which had fallen upon him.
"And", said he, "I cried out in my mind to the God
of all, and I said,
"O Lord, Thou Living God, if by the prayer of the
holy man,
1745 "Rabban Bar-^Idt^, I be delivered from this wild beast,
"I will never again in all my life go forth from my
cell or from the monastery into any [other] place."
And that brother took an oath, saying, * Immediately
the lion had been adjured by me,
'*That mighty lion was restrained by the prayer of
Rabban Bar-'Idta,
"And he at once left me and departed, and I never
saw him again, and I regained my strength.
1750 "And having arrived and come to the monastery,
before I entered my cell,
"I went to the blessed man, and prayed, and was
blessed by him,
"And he answered and said unto me, O my son
Yawnan, how wast thou saved and delivered
"From the lion which met thee on the bank of the
river Hazar?
m
"For behold, it seemed as if thou wert | standing be- FoL 62 a
fore me in fear,
1755 "And as if thou wert praying to God to deliver thee
from the lion.
"[Page 189] My son Ydwnan, thou servant of Jesus,
this hath happened for thy benefit,
286 THE HISTORY OF RABBAI^ BAR-'IDTA.
''Because thy going to the house of thy parents was
not beneficial for thy life.
"Thou hast done well in making a covenant with
Christ, the Lord of all,
''Never to do again the like of this, and never to
go again to thy kinsfolk/*
Section LVL
1760 And our father had the custom of sitting in silent
contemplation in [his] cell
During certain special weeks, wherein he never went
out into the temple,
I mean, the weeks of our Lord's fast, and of the fast
of the Apostles,
And the week of Mar Elijah, and also the week of
Mar Moses,
And thus the holy man did for a period of about
twenty years,
1765 And without absolute necessity he never opened his
door to any man.
Now there was a little opening in the outside of the
cell of the blessed man.
Through which he put his pure hand, and from the
inside, set therein some dust of the martyrs.
This opening was made in [his] yard, on the western side,
Foi. 62 b And the cross was fixed above it, | even as we have
said above.
1770 And he used to say, "Let every man who hath need,
or who is afflicted in any way,
"Take of the holy dust of the martyrs", which he
had blessed and placed in the opening.
THE MILL MULE FALLS SICK. 287
"And I", said the old man, "behold, I will pray as
is most right,
"And our Lord, in His might, will give unto him
that hath need, that which is best for him."
Every sick or afflicted man who came to that opening,
1775 And who took, in faith, some of the martyrs' dust
which the old man had placed there,
Straightway whatever pain or sickness which the be-
lieving man had
Was driven out from him by the Lord, through the
prayers of the holy man.
And that holy brother, who used to work the mill
[Page 190] Which we had in the monastery, related to
I me the following : —
1780 "One day the mule which used to work the mill fell ill,
"And was about to die immediately ; and we were
greatly troubled because we had no other [animal].
"And he remained ill for two days, during which the
camel did the work in his stead."
I "And", said he, "I went and bowed down before the
! cross which Rabban had set up,
"And I took [some of] the martyrs' dust from the Foi.63a
window, and some water from the well
1785 **0f the holy and strenuous old man, Rabban Bar-
'Idta,
"And I went and rubbed the whole of the mule's
body and his head with them,
"Crying out meanwhile to Christ by the prayer of our
holy father."
And that brother swore, saying, "As soon as I had
done this,
"The mule had relief, and he stood up upon his legs, ....
288 THE HISTORY OF RABBAN BAR-IDTA.
1790 "And he at once drew nigh unto the manger and
betook himself to eating and drinking ;
"And when the day had come, and all men knew
about it, they gave thanks unto God, and glori-
fied Him."
Section LVII.
And again a certain young man of the brethren, who
had recently gone forth into a cell.
Sometimes sadly, and sometimes gladly and smilingly,
told us the following : —
"Once there was stirred up within me the deadly
lust for women."
1795 And neither by night nor by day did it ever leave
him, even for a little space.
But he was always burning, as it were, with a deadly
fire ;
"In this wise was lust blazing in my heart both by
day and by night.
"I practised constant fasting, and kept vigil, and
abstained from water,
"I used no oil whatsoever, and I took no repose. |
1800 "And I decided to go quickly to the opening, and
Foi. 63^ to ask for prayer,
"[Page 191] And, said he, I went, and I fell down
weeping in prayer to God.
"And I made supplication by the prayer of Rabban
that our Lord would visit me with grace,
"And would not let me slip from [His] hand, and
that [my] passions might not make a mock of me.
"And I felt as if power went forth from Rabban
DAVID IS CURED OF THE GOUT. 289
1805 '*And entered into my members, and drove out my
passion and the misery of my disturbed mind.
"Then after these things I lived in rest, and peace,
and tranquillity,
"The which I am not able to describe with the tongue
of flesh."
Section LVIII.
There is a cruel and painful sickness which is called
"gout",^
Which maketh a man's whole body weak, and pierceth
every member,
1 810 And he lieth in tortures and agonies of pain as if
he had been stricken for a long time,
And he is unable to move for any thing whatsoever.
Upon our brother, whose name was David, and who
was from the great village of BabhethH —
Now he was the son of honourable and famous folk
— this disease fell for some days.
And although the parents of this brother employed FoL 64 a
physicians,
1 8 15 And they brought him medicines of every kind, his
sickness continued to wax strong.
Now the brother himself rejected everything, and took
refuge in Rabban's prayer,
And one night he spake unto us in this wise : —
Now he had a natural brother who was younger
than he,
And he said unto him, "Rise up, my brother, take
hold of my hands that I may stand upon my feet,
19
290 THE HISTORY OF R ABB AN BAR-IDTA.
1820 "And hold me on one side, and on the other I will
take hold of my staff.
"And let us go, by the might of our Lord, to Rabban's
cell.
"Perhaps through the God of the worlds I shall be
worthy of death or life,
"Or perhaps God will work for me deliverance by
the prayer of Rabban."
[Page 192] And he asserted with oaths, and spake unto
us thus: —
1825 "When I had drawn nigh to the window, and had knelt
and worshipped before the cross,
"And had fallen upon my face and had slumbered,
sleep came upon me and I slept.
"And I was kneeling upon the ground like a man
half asleep and half awake,
"And behold, a dove went forth suddenly from the
cell of the holy man,
"And she alighted upon me, and hovered about on
all sides of me with outspread wings, |
i83o "And the sickness flew away from me in the form of
Foi. 64^ loathsome flies,
"And departed to a great distance by the might of
our Lord, and by the prayer of Rabban.
"Then I awoke, and cried unto my brother, and I
said with joy, 'Hail, cross !'
"And he said to me, 'Behold, here am I, my brother';
and I said unto him, *0 my beloved,
"'Didst thou see the beautiful dove standing above
my head?*
i835 "He said to me, 'No, my brother David, by God
I saw nothing.'
THE WOLF THAT DESTROYED BY NIGHT. 29 1
"I said unto him, 'Rise up, O my brother, for God
hath given me healing.'"
And he rose up, and came to his cell, leaping like
a stag,
And he had need neither of the support of the staff,
nor of the holding of the hand.
And all who heard glorified God, and praised Rabban
Bar-'Idta.
Section LIX.
1840 O how many instances of help arose from the martyrs'
dust which people took from him!
O how many sicknesses were driven away from men
by his prayers !
And even the waters which were taken from the
fountain which was near him.
When sprinkled about or used to make a sign, kept
away death from the flock. |
Section LX.
I [Page 193] Before the departure of Rabban there went Foi. 65 a
. forth into this country of Marga
1845 An evil night-wolf, according to what is said in
' Jeremiah.
And many young children, from their couches.
That is to say, from their cradles, were snatched
away and devoured.
Now this did not take place in one village [only],
the wolf being found in another.
But from many villages in one night children were
snatched away.
19*
292 THE HISTORY OF RABBAN BAR-'IDTA.
1850 As soon as deep sleep fell [upon men] he would
come unawares and unperceived by them ;
And many passed the whole night without sleep
[watching for him],
And many crowds of people were gathered together
and went round their houses with weapons.
And when they saw that this evil had increased [and
merited] punishment,
The village[r]s gathered themselves together and came
to the holy man, weeping
1855 For their children that had been eaten by the plague
of night-wolves.
And having received from Rabban some dust of mar-
tyrs, and water from his fountain of prayer,
" They sprinkled it on the boundaries of their villages,
and the night-wolves were driven away. |
Section LXI.
Foi. 65 b Again, in the village of Beth Kushta there were two
brothers.
One of them had a son and the other had a daughter.
i860 And their parents joined them together in marriage,
according to the custom
Which hath obtained among men from everlasting by
the command of the Lord.
Now for some reason, the sinfulness of which was
hidden from them.
Although it was revealed unto Rabban, some act of
remissness was committed by them.
Therefore whenever they went forth from their houses
for [any] purpose,
THE PHANTOM IN THE HOUSE. 2g3
1865 Or one of them was going back therein, that is to
say, to his place,
[Page 194] A phantom appeared unto him, that is, a
devil in the form of his companion.
If the young man was entering the house when the
young woman was not therein.
There would suddenly appear unto him the form of
his uncle's daughter.
As it were lying down and sleeping with him on a
marriage bed.
1870 And her husband being terrified and in fear went
forth thence quickly,
Crying out, "Oh, oh, what is this | wonderful thing?" Foi.66a
And if the young woman was going into her house
when the young man was not therein,
Similarly he appeared unto her, and she would cry
out and flee from her chamber.
Then their parents ran and came to the holy old man,
1875 And with tears related unto him all these things which
had happened,
And he, like the skilful physician, who knoweth the
illnesses of the sick.
Commanded the young folk to take good heed about
one thing {or, cause);
But what that thing was he never revealed, and his
disciples asked him not.
But he told them to hold themselves at a great
distance from one thing only.
1880 And he gave them some of the holy martyrs' dust,
and water to sprinkle in that house.
And thus, through God, that devilish appearance was
done away.
294 "^"^ HISTORY OF RABBAN BAR-'IDTA.
Section LXII.
Mar Bar-ldta became a disciple of M&r Abraham the
Great, '
When he was fully twenty and three years old,
And he dwelt with the holy man thirty years, as it
is written.
1885 From the time when he came here to MargS he lived
fifty years, in truth.
Foi. 66 b Behold, all the years which | our father the holy man
lived amount to
One hundred years' in ascetic excellence, and three
years in a state of perfection.
And being bowed by extreme old age, the end of
his life drew nigh,
[Page 19s] And he knew beforehand by the Holy
Spirit, and the day of his end was shewn to him.
1890 On the day of our Lord's Epiphany, and of the Bap-
tism of the Sanctifier of all.
As he was standing at the head of his sons, in prayer
in the holy temple.
There his God revealed unto him, because he had
loved Him and kept His Word,
That he should very soon be removed from this world
to Paradise.
And as soon as the day had dawned, he called his
beloved ones, and they came before him with joy,
' /. e.f the head of the Great Monastery on Mount tzla.
* We know from line 520 that he founded his monastery A. Gr.
873 = A. D. 562, and that he was at least 53 years old when he did
so ; he lived 50 years in Marga, therefore he must have died about
A. D. 612. If these figures be correct he was born A, D. 509.
THE EXHORTATIONS OF BAR-'IDTA.
295
1895 And he sat on the lowest step of the stairs leading
to the altar, and then he spake unto them : —
Section LXIII.
fBi:f)Ovtatione [of Sar^'^^ta].
"My sons and my beloved, remain in the peace of
Christ.
"Behold, the seal of my days hath come, and the
end of the years of my life."
And immediately his disciples were greatly moved,
when they heard of his separation from them,
And they all began to weep and to utter cries of
woe mournfully.
igoo But he rejoiced and | was glad in the strenuousness foI. 67 a
of his glorious deeds,
And he glorified God Who had sustained and
strengthened him all his days.
And he made his sons to cease from weeping, and
said to them in admonition,
"My sons, keep that which I have taught you, and
this also I command you,
"The orthodox faith of the truly orthodox men,
1905 "Who, after the Apostles, sent it into the country of
the East.
"O sons, put not your confidence in a healthy belief,
"Unto which are not joined and bound the deeds of
the freedom of the soul.
"For it is said in the Book of Life, and in the books
of the Fathers,
"That faith without works is, in very truth, a dead
thing.
296 THE HISTORY OF RABBAN BAKIDTA.
1910 "For as man is composed of body and soul,
"And one of these without the other is not a perfect man,
"[Page 196] So indeed is it in this case ; without good
and upright works
"Faith benefiteth nothing, neither do works benefit
without faith.
"For as in the healthy body his life cometh from
his soul,
1915 "And without that living soul the body cannot con-
tinue in health,
Foi. 67 b "Thus also I the free soul is a living thing in the
faith of Christ,
"And if there be no faith therein it also is a dead
thing by itself.
"And love ye each other in love as Christ loved you
"And delivered His soul unto death for you all and
for your sakes.
1920 "And let there be manifest in you the discipleship
of His love, the guardian of His place,
"That ye may utter neither calumnies nor lies against
each other.
"And if any man among you shall be pre-eminent
in human frailty,
"And folly {or, sin) appear in him, correct him in
the love of Christ ;
"And your armour against Satan shall be fasting and
prayer ;
1925 "And every service of your life season ye with the
salt of humility.
"Be ye careful to read the Holy Scriptures continually,
"And be ye the cause of good to your souls, and
to the glory of the Name of your Lord,
THE DEATH OF RABBAN BAR-'IDTA. 297
"For it is written in the Gospel of Life, from the
mouth of the Vivifier of all,
"Blessed is the servant through whom the Name of
his Lord shall be glorified,
1930 "And Christ Jesus our Lord will crown their contend-
ings I
"With the light of His living Cross and the glory of Foi. 68 a
His happiness.
"And with the righteous, who have lived and shall
live in all generations,
"At the Resurrection ye shall have happiness in the
glory of the Lord;" and they all answered. Yea
and Amen.
And as he was speaking with joy they were hearkening
with weeping,
1935 And then they rose up for the Holy Mysteries, and
he took some of the holy bread, and went to
his cell.
Section LXIV.
[Page 197] IZlyt JOeatf) of ouf Satf)tv.
On the night of the eighth day of the month of the
Latter Khanon,'
His pious and holy soul winged its way to the trea-
suries of the kingdom.
And the coenobites, who had been commanded to
watch him having come,
Informed his disciples concerning his departure from
them.
^ This month corresponds roughly with our January.
2g8 THE HISTORY OF RABBAN BAR-*IDTA.
1940 Then they all were greatly moved, and gathered
themselves together, and went in to their nurse.
And governor, and leader. Mar Bar-'Idta, their object
of boasting.
Who would not weep to see Rabban Bar-^IdtH who
remained
In the corner of his chapel with his hands fastened
upon his breast ?
Foi. 68 b Who would not weep and sigh | to see him who
had been glorious
1945 Lying prostrate in his chapel before God Who is to
be praised ?
Who would not string together lamentations for that
person of excellence
On seeing him continuing in worship whilst his soul
was in the chamber of joys ?
Then they laid him down on the mat on which he
used to sit and stand.
And they swathed him in funeral raiment, according to
custom, and we brought his body along in honour.
1950 And the rumour of his death was carried into all
the villages round about us,
And priests, and noblemen, and believing men, gath-
ered together in crowds ;
And we sang the funeral service over his honourable
body for two days with great pomp.
And we laid him in a coffin made by a potter, and
then buried him in the martyrium.
After the burial of our father we celebrated his
honourable commemoration
1955 With a company of chosen priests and believing
deacons.
THE MOURNING FOR RABBAN BAR-IDTA. 299
And after four days the believers of Beth GhiirbcLk
heard
That Bar-*Idta their Rabba was dead, and they were
filled with great grief.
And they came here [having made] preparation to
take his body to their village,
[Page 198] And there was a great tumult | in all the Foi. 69 a
villages round about us.
i960 And the believing men were nigh unto murders and
slaughter.
If they had not been pacified by means of the prayers
of the holy man.
The sons of B6th Ghilrbak were crying out with a
loud voice, and saying,
'We have ten parts in Rabban Bar-'IdtH and his
monastery.
"Rabban Bar-*Idt3, belongeth more to us than to any
one else,
1965 * 'Because our holy Church is built in the name of
the pious man.
"We have taken the greatest care for him and for
the things which are his,
"And the monastery is ours;" and, [saying] other
words of this kind, they became very violent,
But seeing and observing that the monks, his blessed
sons,
And the believers were coming forward to pacify
them, they relaxed their violence.
1970 Now the name of the head of the church who was
with them was Abhd-lsho',
A prudent and pacific man, and exceedingly rich in
the fear of our Lord.
\
300 THE HISTORY OF R ABB AN BAR-'IDTA.
And he drew the Ninevites on one side, and said
unto them,
"0 my sons, bring not upon your village a curse,
instead of blessings,
Foi. 69 b "But let us, like | believers, open the coffin of his
holy body,
1975 "And take therefrom a blessing, and then depart in
peace."
And they thought this [counsel] the better, and watched
in prayer the night,
And in the morning they did as they had said, and
approached the pious body.
The sons of Beth Ghiirbak the blessed took [one] of
the fingers of the holy man as
A blessing, and they wrapped [it] in scented byssus-
cloths and fine silk,
1980 And they laid it in a box which had been prepared,
and departed to their village with joy ;
And the people went out from the village, and re-
ceived it with great honour.
Concerning those benefits which flowed therefrom in
Beth Ghiirbak,
[Page 199] They themselves are the preachers of his
wonderful works ;
By the prayers of the holy man, the venerable Rabban
Bar-'Idta,
1985 May the inhabitants of that village be protected from
all harm.
And we all make supplication unto Christ, our Lord
and our Hope,
To shield at all times with the right hand of His
Providence the monastery of our father.
PRAYER FOR BAR-'IDTA'S BLESSING. 3oi
And as God was with us during the life of our father,
So may He be among us after his departure from us,
1990 And with the pious priests and deacons, and the
believers of all ranks |
Who have celebrated the day of the commemoration foL 70 a
of our holy and pious father.
May they be protected by the prayers of the blessed
man Mar Bar-'Idta
From all the afflictions of disturbed and troubled times.
Christ, bless by the prayer of Thy chosen one
Rabban Bar-'Idta
1995 This country and the inhabitants thereof, and all
countries round about.
O Christ, bless by the prayer of Thy holy one Mar
Bar-'Idta
The crown of the year in which we now are, and
let the year be an acceptable one.
Christ, preserve by his prayer the priesthood and
kingdom,
And let peace reign among us until the end of the
world.
2000 O Christ, by his prayer establish the great Shepherd
of the East;
Mar ' the Patriarch, and lengthen the
days of his sitting.
O Christ, by his prayer protect the Shepherd of Mawsel,
the well built [city].
Mar ' the most pious, and make his life
to revolve in peace.
O Christ, establish by his prayer the shepherds at
the head of their flocks,
^ Here the name is to be inserted.
302 THE HISTORY OF RABBAN BAR-'IDTA.
2005 And visit them as Thou didst visit [the Israelites] by
the hands of Moses and Aaron.
O Christ, preserve by his prayer this monastery and
the dwellers therein, |
Foi. 70 b And let neither the Evil One nor plundering enemies
have dominion over it.
[Page 200] O Christ, preserve by his prayer this village
in which we sojourn ;
And multiply therein rest, and peace, and love, and
mercy, and learning.
2010 Christ, by his prayer bless the elders and deacons
Who minister in his pure temple with the hymns of
the Holy Spirit.
O Christ, preserve by his prayer him who voweth
unto him a vow,
And let his vow be accepted as an acceptable thing
with the mites of the widow.
Christ, accept by his prayer the offering which
shall be offered unto Thee,
2015 And let it be at Thy coming for the relief of thy
believing servants who make offerings unto him.
O Christ, by his prayer bless the multitudes who have
honoured his commemoration.
From evening until morning, and from morning until
noon.
O Christ, support by his prayer the old men and old
women ;
O Christ, strengthen by his prayer the young men
and young women ;
2020 O Christ, preserve by his prayer the youths and maidens ;
O Christ, strengthen by his prayer believing men and
women,
PRAYERS OF ABRAHAM THE SCRIBE. 3o3
O Christ, heal by his prayer all such as are sick and
diseased,
And grant | unto them healing of the body and foI. 71 a
preservation of the soul with glory,
O Christ, pardon by his prayer the sins and offences
of those who are dead,
2025 And at the Resurrection make them worthy of the
fair glory of Thy kingdom.
O Christ, adjure by his prayer the fiends and devils
which possess men
That they may nevermore find occasion to vex Thy
worshippers.
O Christ, grant by his prayers unto barren women
beloved sons.
O Christ, grant by his prayers comfort unto all
mourners.
2o3o O Christ, by his prayer make wars, and battles, and
strifes to cease.
And make Thy peace to dwell in Thy Church unto
the end of the world.
[Page 201] O Christ, remember by the prayer of Thy
friend Rabban Bar-*Idta
Abraham who composed this discourse on him, and
spare him in both worlds.
O Christ, have mercy upon Thy servant Abraham,
and upon his parents,
2035 Who by Thy power and help undertook to compose
the discourse on Thy saint.
Here endeth this History of MAr Rabban Bar-'Idta; to God be
glory, and worship, and honour, for ever and ever i
Amen.
304 THE HISTORY OF RABBAN BAR-'IDTA.
Colophons : — i . This book was finished and ended
on the nineteenth day of the blessed month Adhar,
on the day of the Great Sabbath of the dawn of the
night of the great First Day of the week of the Resur-
rection, in the year one thousand, eight hundred, and
ninety-three of the birth of Christ our Lord. Glory
be unto Him that maketh times and seasons to pass
away, and Who Himself shall never, never pass away !
Yea and Amen.
2. It was written in the blessed village of Al-K6sh,
the village of Nahum the Prophet, which is set and
laid out by the side of the Monastery of Mar Rabban
H6rmizd the Persian ; may our Lord make it to dwell
in His mighty right Hand ! Yea and Amen.
3. It was written in the days of the Father of
Fathers, and the Chief of shepherds, who bindeth on
crowns, who anointeth priests, who fasteneth on girdles,
and bestoweth ecclesiastical dignities. Mar filiya the
Thirteenth, the Catholicus and Patriarch of Babel of
the East. May Christ establish his throne to the end
of days through the prayer of the Apostles and
Fathers, and may He extend his days and lengthen
his years to the boasting of the Catholic Church !
Yea and Amen.
4. [This colophon is identical with No. 4 on page 108.]
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Ust of Books and Periodicals. 9
" One of the strangest pieces of reading probably ever offered under the name of
contemporary literature. . . . There is no fear that anyone who uses this
little book for consultation during a visit to Egypt will fail to see any particular
celebration for want of exact information as to its probable date." — Saturday Review.
"This quaint and entertaining pamphlet may claim a foremost place among
curiosities of modern literature. . . . Never was information so new, so old,
so varied, so fantastic, or packed in so small a compass. . . . The Glossary
may be describe! as a local gazetteer, a brief biographical dictionary of holy and
historical personages, an epitome of popular customs and superstitions, and a
handbook of the agricultural and natural phenomena of the Nile Valley." — Academy,
Mirkhond. — The Ranzat-us-Safa ; or Garden of Purity. Translated from
the original Persian by E. Rehatsek ; edited by F. F. Arbuthnot.
8vo. Cloth, Vols. I to V. I or. net each volume.
Vols. I and a contain : The Histories of Prophets, Kings, and Khalifs.
Vols. 3 and 4 contain : The Life of Muhammad the Apostle of AUah.
Vol. 5 contains : The Lives of Ahix. Bakr, O'mar, O'thm&n, and AH. the four
immediate successors of Muhammad the Apostle.
Muallakat — The Seyen Poems suspended in the Temple at Mecca.
Translated from the Arabic. By Capt. F. E. Johnson. With an
Introduction by Shaikh FaizullabhaL 8vo. pp. xxiv, 238. 7s. 6d.
Picart (Bernard).— Scenes de la vie Juive dessinees d'apr^s Nature i>ar
Bernard Picart 1663-1733. Sixteen Plates (Reproduction en helio-
gravure Dujardin). Together in a beautiful cloth cover, richly
ornamented with gold and colours. Folio. (Frcs. 50.) 12s, 6d. net.
Rogers (R W.).— A History of Babylonia and Assyria. By Robert
William Rogers, Ph.D. (Leipzig), D.D., LL.D., F.R.G.S.,
Professor in Drew Theological Seminary, Madison, New Jersey.
Third edition. Two vols. Royal 8vo. Cloth, pp. xx, 430, and
XV, 418. 20s. net
" The first volume of one of the most useful works yet published on Assyriology
has just appeared. It is not only a history of Babylonia and Assyria brought up to
date, it is also a history of Assyrian and Babylonian excavation and of cuneiform
decipherment For the first time the reader has placed before him a (uU and
interesting account of one of the romances of historical science — the discovery and
decipherment of the cuneiform inscriptions." — ExpostUtry Times.
*' I consider Rogers's ' History of Babylonia and Assyria ' a really useful book, the
best of its kind so far written in English. The fairness with which the author
endeavours to represent different views so frequently held with regard to the earlier
dynasties and events makes his work especially desirable for the student in the
class-room."— H. V. Hilprecht, Ph.D., D.D., LL.D., Professor in the University
of Pennsylvania^ Scientific Director of Babylonian Exploration Fund.
Rosen (F.). — ^A Modem Persian Colloquial Grammar. Containing a
short Grammar, Dialogues and Extracts from Nasir Eddin Shah's
Diaries, Tales, etc., and a Vocabulary. Crown 8vo. Cloth,
pp. xiv, 400. I or. 6^
" Dr. Rosen's learned work will be useful to all who have occasion to go to
Persia, Baluchistan, and Afghanistan. The Vocabulary will be a boon to students,
especially as it is in the same volume with the grammar and the dialc^ues." —
Publ. Circular.
" Very useful to students." — Westminster Review.
*' Excellent guide to the acquisition of Persian." — Asiatic Quarterly Review,
lo Messrs. Luzac 6r* Co.^s
Ruben (Paul). — Critical Remarks upon some Passages of the Old
Testament. By Paul Ruben, Ph.D. 4to. Cloth, pp. ii, 24, 14.
3^. 6d, Paper covers, 2s. td,
" It may suffice to congratulate ourselves that a scholar of vigorous mind and
accurate philological training is devoting his leisure to a subject worthy of attention.
. . . . Very many of the notes are in a high degree stimulating and suggestive.
The get-up of the book is excellent."— -.4 ^o^/^wiy.
" Dr. Ruben shows much originality, a wide knowledge of authorities, and a true
grasp of critical principles." — Jewish Chronicle.
Sauerwein (G.). — A Pocket Dictionary of the English and Turkish
I'Ans^uages. Small 8vo. Limp cloth, pp. 298. 3^. 6d. net.
Sayce (A. H.). —Address to the Assjrrian Section of the Ninth International
Congress of Orientalists. 8vo, pp. 32. is.
Scholia on Passa8:es of the Old Testament By Max Jacob, Bishop of
Edessa. Now first edited in the original Syriac, with an English
Translation and Notes by G. PHILLIP, D.D. 8vo. Paper covers.
5J. net.
Thompson (R. Campbell). — The Reports of the Magicians and Astrologers
of Nineveh and Babylon. In the British Museum. The Original
Text, printed in Cuneiform Characters, edited with Translations,
Notes, Vocabulary, Index, and an Introduction. By R. Campbell
Thompson, B.A. (Cantab.), Assistant in the Department of Egyptian
and Assyrian Antiquities, British Museum. In two vols. Vol. I,
The Cuneiform Texts. Vol. II, English Translations, Vocabulary,
etc. Roy. 8vo. Cloth. I2J. td, net each.
" Mr. Thompson gives us the cuneiform text of what is, practically, the complete
series of the Astrological Reports of the Royal Library at Nineveh — that is to say,
copies of about 380 tablets and transliterations of about 2ao duplicates, without
reckoning the transliterations of the texts of the original series. In addition, we
find a translation of the tablets in English, and a vocabulary, with references, and
a subject index. The work in each of these sections has been carefully done." —
Nature.
" The value of the book is enhanced by its excellent indices. Those who wish
to know what the astrological lore of Babylonia was like cannot do better than
study it" — Expository Times,
Thompson (R. Campbell).— Assyrian Incantations, Spells, and Formnle,
directed against the Attacks of Evil Spirits. Translated and Trans-
literated, with Vocabulary, Indexes, and an Introduction. 2 vols.
Roy. 8vo. (In the Press.)
Tiele (C. P.). — Western Asia, according to the most recent Discoveries.
Rectorial Address on the occasion of the 318th Anniversary of the
Leyden University, 8th February, 1893. Translated by ELIZABETH J.
Taylor. Small 8vo. Cloth, pp. 36. is. 6d.
"An authoritative summary of the results of recent Oriental research and
discovery." — The Times.
" The address presents a graphic picture of the political situation in Western Asia
in the fifteenth and fourleenUi centuries B.c." — Morning Post.
List of Books and Periodicals, 1 1
Transactions of the Ninth International Congress of Orientalists. —
London, 5th to 12th September, 1892. Edited by E. Delmar
Morgan. 2 vols. Roy. 8vo. Cloth. 35J.
Vol. I contains : Indian and Aryan Sections. 21J.
Vol. II contains : Semitic, Egypt and Africa, Geographical, Archaic Greece and
the East, Persia and Turkey, China, Central Asia and the Far East, Australasia,
Anthropology and Mythology Sections. 21J.
Vamb^ (A.).— The Travels and Adventures of the Turkish General
Sidi Ali R^is in India, Afghanistan, Central Asia, and Persia, during
the years 1 553-1 556. Translated from the Turkish, with Notes,
by A. V. 8vo, pp. xviii, 123. 5^.
" This book is highly interesting."— Westminster Review,
Wildeboer (G.).— The Origin of the Canon of the Old Testament An
Historico-Critical Enquiry. Translated by WiSNER BACON. Edited
with Preface by Professor George F. Moore. Roy. 8vo. Cloth,
pp. xii, 182. 7 J. 6d,
"We will only add that we cordially echo the Professor's hope that bis book may
not only be read by professed students, but that it may come also into the hands of
such as have already left the University." — Guardian.
Wilkinson (J. R.). — A Johannine Dociunent in the First Chapter of
St. Luke's Gospel. Roy. 8vo, pp. 38. Cloth, 2s, Paper cover, is, 6d,
Winckler (H.).— The Tell-£1-Amama Letters. Transliteration, English
Translation, Vocabulary, etc Roy. 8vo. Cloth, pp. xlii, 416, and
50 pages Indices. 21s. net
The same, in paper covers, 20s,
" The present work does not aim to g^ve the final exposition of the Tell-el-Amarna
Letters, but only the beginning of such exposition. The author has solved many
difficulties."
" The purpose of the vocabularies and catalogue of proper names is to make easy
the penetration and independent investigation of our subject. Especially in case of
the first, it was important to hit upon a selection from the innumerable repetitions.
A full citation of all the places would make their examination almost impossible."
Wright (W.). — The Book of Jonah in four Semitic versions. Chaldee,
Syriac, Aethiopic, and Arabic. With corresponding Glossaries. 8vo.
Cloth, pp. 148. \s. net.
Wynkoop (J. D.). — Manual of Hebrew Syntax. Translated from the
Dutch by C. Van den Biesen. 8vo. Cloth, pp. xxii, 152, and
Index. 2s. (>d, net.
" It is a book which every Hebrew student should possess, ... we recommend
it for general usefulness, and thank Dr. Van den Biesen for giving it to the English
reader." — Jewish World.
"It is one of those books which will become indispensable to the English student
who will desire to become acquainted with the construction of Hebrew syntax . . .
this takes a high rank and will undoubtedly become a general textbook on the
subject in many colleges and universities." — American Hebrew News.
Wynkoop (J. D.). — Manual of Hebrew Grammar. Translated from the
Dutch by C. Van den Biesen. 8vo. Cloth, 2s. bd. net. -
" We have nothing but praise for the Rev. Wynkoop's Manual of Hebrew
Grammar. It is clear and concise : the rules are very intelligible, and the examples
are telling. . . . We heartily recommend this book, and congratulate Mej»srs.
Lu2ac on the style of its production." — Asiatic Quarterly Review.
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