Catholicos of the East and his people

Regarding the conversion of the Syro-Chaldean Bishop Mar-Jonah to Orthodoxy on March 25, 1898 Sketches from the life of the Syro-Chaldeans-Nestorians in Persia and Turkey Triumph of Orthodoxy March 25, 1898. – Conversion to Orthodoxy of the Syro-Chaldean deputation and interest in the people. – Brief historical information about him. - Dependence on Antioch. – The Church in the Persian Monarchy. - Tamerlane. - Internal strife. – Real geographic and political divisions. - Ashiret and Raya. Held in the spring of 1898, on the significant day of the Annunciation of St. Mother of God, joining the Orthodox Church of the deputation of Syro-Chaldean Nestorians, led by the Bishop of Supurgan, Most Reverend. Mar Jonah naturally arouses keen interest in this eastern branch of Christendom. For one and a half thousand years, this branch was in complete alienation from the universal church, lived its own special life, had times of prosperity, when in its wealth, space and numbers it surpassed both the Eastern and Western churches combined, but then it was subjected to a terrible disaster and for centuries was barely able to fight for its miserable existence with cruel fanatical Islam, under the yoke of which it languishes to this day. This branch of Christianity bears a centuries-old stain of dark heresy - Nestorianism, which actually led it to alienation from the Orthodox Church; but centuries of trials did not pass without a trace: they strengthened the moral spirit of the people, purified their religious consciousness, and therefore a heartfelt desire manifested itself in them to reunite with that mother church, from which they had once fallen away due to the thoughtlessness and pride of their leaders. The joining of the deputation, which took place on March 25, in the Alexander Nevsky Lavra, serves, of course, only the beginning of this significant movement, which can achieve the desired goal only with the friendly and loving assistance of the church and society. At the urgent request of the newly joined Syro-Chaldeans, a properly organized Russian spiritual mission was appointed to Urmia, which arouses many hopes, but which can work successfully only under the condition of lively attention and interest in its work and on the part of the entire Russian society. Unfortunately, for our society, this whole movement among the Syro-Chaldeans appeared so suddenly that for many this question seems very unclear, especially since there is only the vaguest information about the Syro-Chaldean people themselves. In order to better acquaint our readers with this people, who so sincerely declared their attraction to the Orthodox Russian Church, with the loving heart of a mother who accepted their representatives into her bosom, we will present several essays in which the external and internal and, of course, mainly the church-religious life of this people will be outlined in more or less detail. There is so much that is peculiar in it, many of its features are reminiscent of such a patriarchal quality, reminiscent of purely biblical times, that in addition to all practical considerations, getting to know it can be far from uninteresting - especially for our pastors, since these essays will provide an opportunity to get acquainted with a way of life that rests on the ancient Eastern patriarchy, which has significantly survived there to the present day. 1 The people who form the subject of these sketches are the remnant of a great and widespread church, which is now but a shadow of its former greatness. Founded, as Tradition says, by St. ap. Thomas, in collaboration with St. Adai, one of the seventy apostles, and St. Marius, his disciple, this church in the Middle Ages embraced the whole of Central Asia and gave Europe the story of Prester John. In the first centuries, this “Church of the East,” as it called itself, was dependent on the Patriarchate of Antioch. This is evidenced by her own historical chronicles. It was founded in the eastern district of the Roman Empire, with its main seat at Seleucia-Ctesiphon, the dual capital of Persia. Its bishops were subordinate to Antioch; but, over time, due to political disunity, church unity also became impossible. Due to the difficulty of sending a chosen one to the metropolitan rank for consecration, as was required by the custom of former times, Seleucia was given a certain independence to the patriarchal city on the banks of the Orontes, and its metropolitan from that time on became known as the Catholicos. This division was in the hands of the Persian government, and therefore, when the Nestorian heresy arose in the Roman Empire and the Patriarch of Constantinople Nestorius was excommunicated by the Council of Ephesus in 431, the Persians joyfully took advantage of the favorable opportunity to put a line of division between Christians, prompting Christians under their rule to break all communication with their Western co-religionists. But whatever the reasons for this, in any case, the See of Seleucia finally took the side of Nestorius and refused to recognize the council that condemned him. At the same time or shortly thereafter, the Catholicos assumed the title of patriarch. From that time on, the Syro-Chaldean Church began a life alienated from the rest of the Christian world. In its history there was a period of high prosperity and power, so that in the 9th-11th centuries its influence extended to China, India, central Asia and other eastern countries, and the Nestorians represented the most numerous church in the Christian world 2. But in the 14th century they suffered a terrible disaster at the hands of Tamerlane or Timur. True, they often suffered severe persecution from their former rulers, who alternately patronized them and oppressed them; but all this was nothing compared to this later scourge. Only one handful of them survived from this terrible defeat. Under the influence of the disaster, internal unrest began, which completed the fall of this once flourishing church. On the occasion of one dispute over the issue of the patriarchal throne, they were divided into two parties in the 16th century; of these, a large party, namely the inhabitants of Kurdistan and northwestern Persia, began to accept the primacy of Mar Shimun, who is called the “patriarch of the east,” and a smaller party, consisting of the inhabitants of the plain of Mosul and the surrounding hills, accepts Mar Eliya, called the “patriarch of Babylon.” This last party, after long hesitation, finally united with the Roman Church and is known as the “Uniate-Chaldean Church.” In these essays, we intend to acquaint readers only with the fate and life of the first of these two communities, namely with the people who recognize the spiritual, and partly also the civil supremacy of their hereditary patriarch, who always bears the same name - Mar-Shimuna, i.e. Mr. or Cyrus Simon. In our essays we will call this people Syro-Chaldeans or, as they more often call themselves, Syrians; but since confusion may occur between them and the Jacobites, i.e. Western Syrians, then we will add, when necessary, another name also used by the people, i.e. name "East Syrians". This double name is sometimes used by the people themselves when they need to distinguish themselves from the Jacobites. To make the following presentation clearer, it is necessary to explain that the eastern Syrians (those under the rule of Mar Shimun) are divided into two parts, some of which live in Turkey, and others in northwestern Persia, in the province of Azerbaijan. The life of these parts is very different, although the church organization and worship of the whole people are the same. Azerbaijani Syrians live mainly in the plains adjacent to Lake Urmi 3 and also in the hilly country between these plains and the Persian-Turkish border. That part of the people that is under the rule of the Turkish Sultan lives in Kurdistan and mainly in the district or sanjak of Gakkiari, in the vilayet of Van. In turn, they are divided into Ashiret, i.e. ancestral Syrians, and raya, that is, subjects. The first are semi-independent of the Turkish government, live in the mountain strongholds of Tiari-Thuma and neighboring districts and only occasionally pay tribute. The Turks have little power over them, and only through the agency of Mar Shimun can they be kept in subjection and exact tribute. They are very warlike and can often argue with the Kurds, unless the latter put forward overwhelming force against them, as was the case in 1843, when Bedr Khan Bek carried out a great massacre among them. The Turkish authorities can enter their area only with their good consent. The Rai, on the other hand, living in the more open country, are under the direct control of the Turks and lead an extremely miserable life, being completely dependent not only on the Kurds, but also on every rapacious Turkish official who wants to make money in one way or another. Both Patriarch Mar-Shimun and Metropolitan Mar-Khnanishu live in the country of Raya, although the residence of the first Kochanis is considered to belong to the Ashiret. After these preliminary remarks, let us penetrate into the very residence of Catholicos Mar Shimun, and see how he lives there and the situation of his flock. Everyday life in the mountains of Kurdistan. - Kochanis. - Patriarchal courtyard. – Life without a clock. – Patriarchal connections. - His visitors. - His clothes. - Raban Ionan. - Medieval jester. - Metropolitan or matron. The residence of the Patriarch of the Syro-Chaldeans-Nestorians Mar-Shimun - Kochanis is in the full sense of the word a village. It is perched on a high triangular alpine-shaped pasture 7000 feet above sea level and is closed on both sides by deep ravines, at the bottom of which mountain streams rage. Just below the village, these streams merge into one channel and together flow into the river Zabe or Zawa, identified by the people with the biblical Pishon. The third or upper side of this alpine hill is closed by steep mountains; on the other side of the ravines other mountains rise, and thus the whole area is extremely beautiful. On the rock, at the lower end of the village, stands the Patriarchal Church of Marshalit, around which lie the dead of many centuries. Another church, dedicated to Moses, stands in ruins, about a mile and a half from here, on a platform. In the village, the clumsy patriarchal house or cell, as it is called (kilaita), is distinguished from other buildings by its tower. The patriarch lives there, not in pomp and not in such surroundings as are usually pictured in your imagination with this name, but in modest dignity, highly revered by all his people. There he usually receives his many visitors who come to him on business from all over the country. Sometimes he takes a walk or goes over the mountain to Dzhulamerka, to the residence of the Turkish ruler, or makes a detour around his diocese. But usually he sits in his room all day. Often he receives up to twenty or more visitors, and among them one can see Ashiret mountaineers, with flintlocks, broadswords and shields, or a raya who managed to escape from robbers on the road, bishops and other persons from Persia who were detained by government officials or the dangers of the road. Some come to bring him their taxes or gifts; others seek from him the appointment of maliks (local chiefs), kankayev (elders), or sirdars (trustees) for those churches in the mountains that are endowed with land. Many come to the head of the church and “people” on canonical matters, as well as to resolve some issues of everyday law. Some ashirets come to ask the patriarch to intercede with the government regarding oppression, murder or predation by their Kurdish neighbors. The rays usually come to complain that it is becoming impossible for them to live in their villages, since some Kurdish Beg Gibuilla cruelly oppresses them, seizing or destroying their grain fields and cattle and not allowing their priest to marry them or visit their sick; or that another Kurd, Shian Agha, threatens to impose a fine on them for allowing Turkish soldiers to have a camp in their village during their campaign, undertaken under the imaginary pretext of arresting him. Here you can also see the wedding guests, who, wearing only hats without turbans and cotton shirts and trousers, arrived to their spiritual head with a request that he bring to the attention of the government in Dzhulamerka that on the way from the wedding feast they were completely robbed and almost naked by the Kurds. Gendarmes or government officials also come here to spend half a day or night on their way to some other place. The Kurds also appear with the insidious goal of setting a trap for Mar Shimun and persuading him, for example, to become the head of opposition to some decree from Constantinople regarding a new census or tax, and they assure that if he does this, then all the Kurds will become his devoted servants (until, of course, the wind changes). His Holiness (and everyone in general who knows the state of affairs) is completely depressed by the daily repeated stories of oppression and untruths, from which he is powerless to protect. It is not surprising if his most lofty aspirations are undermined by the severity of such trials. And it is even cruel for the missionaries to ask him to expose himself to the wrath of the government when no European state is doing anything in favor of him or his people to alleviate their plight. Despite the severity of their situation, the Syro-Chaldeans, however, do not complain about their fate and, with purely childish faith and humility, submit everything to the will of the Heavenly Father and King. One can often hear from them: “God is angry with us for our sins and therefore allows us to endure this”; and they usually add to this: “The will of the Lord be done: glory to His name.” Mar-Shimun is a very intelligent man and quickly knows how to adapt to the Turks, Kurds and Christians with whom he has to deal. The environment around him is not at all conducive to an optimistic mood; but when he is not too oppressed by stories of untruths, he is very lively and pleasant in conversation, and takes a lively interest in everything he hears, whether it be some kind of intrigue in Turkey or some inventions in Europe, and in general very quickly understands or evaluates everything that is told to him. Every visitor, upon arriving at the patriarch, kisses his hand, and most kneel before him; some simply shake his hand, while others, people of lower rank, reverently touch his hand only with their lips. The appearance of the Syro-Chaldean patriarch is extremely unique. He dresses in wide trousers and a short dark blue jacket. Under the jacket there is a lighter colored vest and then a multi-colored silk belt. Although his beard is completely black, his hair is completely white; he always wears a hat and turban made of black silk, which he takes off only when entering the church. He is very neat in his attire and watches the cleanliness of his fingers, and often calls his servant, ordering him to shake off dust or any litter from his carpet. He usually sits on a shaggy, rough carpet on the floor, although not with his legs crossed, but according to the Persian custom, with his knees folded under him, so that, in essence, he sits on his own legs. Two or three chairs are usually reserved for European visitors or Turkish officials. Kurds and ordinary soldiers, when visiting the patriarch, take place above Christians, with the exception of the relatives of the patriarch. Mar Shimun understands Kurdish, but does not speak the language. But he knows Turkish very well. He can read ancient and modern Syriac fluently and writes beautifully; but all his letters are usually written by a special scribe, since it is considered beneath dignity for a high-ranking person in the East to write with his own hand. He knows his liturgical books well, always performs morning prayers early and performs evening prayers with equal precision. During the liturgy, he, along with one or two of his companions, stands in the altar and receives the sacrament at the door between the altar and the sanctuary. Near the patriarch’s house live his relatives, who form a kind of informal cathedral - namely, his half-brother Ishai (Jesse) and his cousins ​​Mar-Auragam, named patriarch 4, Abishalum (Absalom), Nimrod, Shmuel (Samuel) and Shlimun (Solomon), with their wives and families. It is interesting to observe what strict etiquette is observed in the patriarchal circle. Each sits in his own special place, according to his dignity, on felt rugs spread on the sides of the patriarch’s room, and Mar Shimun himself usually sits on a shaggy carpet, at the head of everyone. The members of this council are allowed to express their opinions when it turns out to be necessary on some urgent and important matters; from time to time the patriarch also gives them instructions to go to this or that village, or to this or that district to carry out patriarchal business - to settle some kind of dispute, listen to complaints or collect taxes. One of them, the shamasha (deacon) Nimrod, is a member of the Turkish council, mutaserif, in the neighboring city of Dzhulamerka, and is entrusted with many of the civil affairs of the patriarchate. Both the life of the Catholic Patriarch himself and his people in Kochanis pass with purely patriarchal monotony and simplicity. The newest European civilization has not yet had time to touch this inaccessible corner, and there the people live in the lap of nature, doing without even such an apparently necessary thing as a watch. Time is measured simply by the celestial bodies, but Westerners need to get used to this. When the sun is shining, then of course you can make certain considerations about time. Even during rain, the position of the sun can also be approximately determined in a country that does not experience thick fogs. But it is already becoming difficult to determine the time during the night, due to the fact that the insidious moon changes its position every day. Perhaps this is why the time of morning worship in Kochanis is so irregular in the summer that it is difficult to say when it actually begins or ends. After the service, the noble people of the village, as well as foreign visitors who want to see Mar Shimun, go to the patriarch’s house and drink coffee there, smoke pipes or cigarettes, and then, if it is a working day, go to their classes. Around 9 o'clock it is time for "working people's breakfast", and lunch usually occurs much later than noon. People work almost until sunset, when the devout go to church, and others perform prayers in their homes, having first washed their faces and hands, not just to make them clean, but in the sense of a special ritual action. It is quite interesting to note that hair scratching is often done during the prayer itself. Dinner is usually served after the lamps have been lit; but in the Ashiret districts in the summer it is often served during twilight or even before it. Drinking tea and coffee are an indispensable part of the everyday life of the patriarch and his relatives, and some eminent persons among the raya usually treat their visitors to this same luxury. The patriarch's half-brothers and cousins ​​occupy such a high position that they no longer work themselves and sometimes they are engaged in important church or civil affairs. From time to time, they go bear hunting, catch partridges, or go for a horseback ride, although they generally do not indulge in these pleasures with any passion. Sometimes, however, they perform wonderful equestrian exercises on the open plains outside the village. One day, many Syrians came from Sura d'Mameraya, a village located in the vicinity of Lake Vana, to visit the head of their people. Apparently, these were wealthy people, as at least one could judge because they were wearing lush turbans and embroidered robes. They amused the village with all sorts of horsemanship, pretending to be something like a medieval tournament. Armed with spears up to twelve feet long, they attacked each other and tried to knock off each other's turbans. Many of these mountaineers, like the Kurds, are excellent horsemen and can balance on a horse in almost any position, while at the same time shooting accurately with their guns. But the Ashirets do not ride horses much: their country is not suitable for equestrian exercises. Among the entertainment options in Kochanis, the game of chess is very popular. All members of the patriarchal house play well, Mar-Shimun, Mar-Auragam and Shamasha Shlimun are considered the first players. The rules of the game are the same as ours. Many of the chess names we use are also used by the Syrians 5 . One of the most remarkable personalities in Kochanis was a man who was greatly respected and to whom everyone turned for advice in church matters. This is Rabban Ionan, monk Ion, who lived in a small cell at the Patriarchal Church of Marshalit and was one of the few monks remaining there. Small in stature, with gray hair, wearing a high conical cap and a black turban, he had an extremely pleasant smile on his face and a beautiful expression that inspired love and respect for him from all who saw him. He spent most of his time in copying the liturgical books and other ancient creations of his people; one might say that he lived completely among his books and was the most learned man among the Syrians. He had many students who, expressing some interpretation of the Holy Scriptures, usually proudly declared: “I learned this from Rabbi Jonan.” Everyone treated him with the greatest respect, and he enjoyed a kind of honorary advantage that placed him above everyone except the patriarch: wherever the Syrians were, they mentioned his name with honor and love. He was referred to in all matters of learning, and it is interesting that sometimes the priests stopped in the middle of the service to consult with the good old man what should be done next. He was suddenly recalled to his eternal rest while bathing in a mineral spring, some distance from Kochanis, in order to recover from rheumatism: apparently, he suffered a stroke in the water. They say that he had a foreknowledge of the death awaiting him, because before going to the source, he went into the tents of his friends and solemnly said goodbye to them. His burial took place the next day in the cemetery church of the patriarch, and it was attended by all the villagers, who loudly and long mourned their deceased slave. Kochanis also has a very important personality: this is Shlimun, the jester of the patriarch, a man capable of all trades. Like his predecessors in the Middle Ages, he is given the right to perform various tricks on everyone, but also like them, he himself becomes a target of bullying from everyone. He keeps the whole village alive, and everyone would sincerely regret if they lost him. Second after the patriarch in terms of the importance of his rank and significance in the church is considered the metropolitan or matran Mar-Khnanishu (“mercy of Jesus”). He lives in one of the most beautiful places in Kurdistan, on the edge of a very steep slope, at the base of which, far below, a stream flows southward and flows into the Zab River. This is not actually a village, but simply a walled place in which there is the house of the matran himself (an ancient monastery) and a church dedicated to Mar-Ish (the Lord Jesus); next to it there are two or three houses belonging to neighboring shepherds. The slopes are covered with various trees, among other things - large walnut trees and mulberry trees, the fruits of which, however, are rather tasteless. This area is located in the Shamzdin district, in the country of Raya, and the Metropolitan constantly experiences grief at the sight of his people being robbed and even killed by the Kurds. Even his own sheep are often stolen, and it is easy for predators to escape justice if they are pursued, since they easily escape beyond the Persian border. This district is under the rule of the son of the late Shah Obeidullah, who in 1880 made an invasion of Persia, and between this Kurd and the Herki-Kurd nomads, Matran and his diocese were at times so bad that he repeatedly had the idea of ​​​​following some of his flock, who fled to Persia from unbearable life and ruin. The proximity of the border causes endless anxiety for Christian villages located near it on both sides. Villages located in Turkey are plundered in their herds by Kurds from Persia, and villages located within Persia are plundered by Kurds from Turkey. When the consul is presented with protests against such predation, negotiations begin between the Turkish and Persian governments, which drag on for a long time and usually end in nothing, since the rivalry between the Persians and Turks keeps officials from taking energetic measures. And why should they worry? - After all, in the end, they say, the whole matter is limited to such a trifle as the suffering of a few Christians! In general, the Persians are more inclined than the Turks to force the Kurds to return stolen sheep; but this is also easier for them due to the greater accessibility of the country itself. The Persians often say to the Turks: “We will not order the return of your sheep unless you force ours to return.” But since the Turks either cannot force the Kurds on their part, or even if they can, they are too corrupt to take up the cause of justice, then affairs usually remain in their usual state, and Christians suffer all around. They suffer especially hard in the spring and autumn, when the Kurdish nomads move from their summer pastures and, like locusts, destroy everything in their path. The poverty of the raya is very great. In one large village, not far from Kochanis, the English missionaries wanted to buy chicken, eggs or something similar for a snack. But the woman to whom they turned tearfully answered them: “The Kurds and the Turks among them took everything we had from us; We ourselves have nothing to eat, much less anything to sell”: what was left of the robbers was captured by the soldiers. Matran is a tall, handsome man, with a large pitch-black beard, and is distinguished in his manner by extreme courtesy, and at the same time dignity. He is a man of very kind heart, he is devout and devoted to the church and religion. He will not hesitate to break off all friendship with those whom he suspects of disdain for religion. He is very strict in observing fasting and other institutions of the church, and this is by no means pharisaism, because, as far as one can judge, he is a very pious person and tries to serve God with all his heart. The whole tone and atmosphere of his house is imbued with deep churchliness, revealing in him a truly pious person. This mood of the master is fully reflected in his servants, who are distinguished by a seriousness unusual for such a class of people, and in their conversations and in all their actions they reveal the consciousness that they serve a pious master and should themselves be the same. A very pleasant impression emerges from the matran’s house, confirming the truth that religion has a deeply ennobling influence even in the external environment of life. Chapter III. Syro-Chaldean clergy Three degrees of priesthood and nine divisions. - Comparison with the ranks of angels. The current head of the Syro-Chaldean Church. – His full title. – Advantage in patriarchy and departments. The power of Mar Shimun. - Metropolitan. – Former provinces and missions of the Syro-Chaldeans. - Bishops. – Previous methods of election. - Duties of the ministry of a bishop. – Parish priest, his duties and position. – Clothing of the clergy. – Election of a parish priest. - Beggary in Europe. – Deacons and their duties. - Lower positions. - Monasteries. The Syro-Chaldeans divide their hierarchical system in accordance with the ranks of angels: they actually consider three degrees - bishopric, presbytery and deaconry, but each degree is divided into three more ranks. Thus, the diaconate consists of readers, whose duty it is to read from the Old Testament and the Acts of the Apostles, subdeacons, who run the church, guard the doors and light the lamps, and deacons (shamashi), who pronounce litanies during the liturgy and other services. But the first two of these divisions now no longer exist. Likewise, the priesthood consists simply of priests, whose duty, says the Syro-Chaldean book of church rules, the so-called Sungadus (book 6, paragraph 1), is to perform the sacrifice (Eucharist); from the chorebishops, who in former times visited villages and monasteries as representatives of the diocesan bishop, and archdeacons, whose very name, as the Syro-Chaldeans understand, means “head of the ministry” and who, therefore, are overseers in the episcopal church. The office of chorebishop no longer exists, and even when the book of Sungadus received its present form (probably in the thirteenth century), this office no longer existed, although its duties were performed by the so-called "periaduts", ("visitors"), who were formerly the representatives of the chorebiscopes. The bishopric is also divided (in this case both in books and in practice) into three orders; it consists of simple or diocesan bishops, who “ordain all the readers, subdeacons, deacons and presbyters, give the blessing to the periaduta and say a prayer over the archdeacons”; from metropolitans who “ordain their vicars,” although in reality all bishops are ordained by the patriarch, and from patriarchs who ordain metropolitans and confirm bishops 6 . These differences are important in that they show which of these degrees were ordained and which were not. There were no special ordinations for the archdeaconry, which was nothing more than a simple title of honor given to an influential parish priest, nor for the office of chorebishop. These positions have always been occupied by priests, who are only charged with some special duties. But all three orders of bishops are obtained through ordination or consecration (in the Syro-Chaldean language there is only one word for these two expressions), and in the charter there is a special form of ordination for each of them. Since transfer from one place to another is prohibited in all ordinary cases, anyone appointed to the rank of patriarch, metropolitan or simply bishop has a rank no higher than a simple priest and needs to be consecrated. The canons indicate the refusal of St. Gregory of Nazianina to become Bishop of Constantinople on the basis that he had already been elevated to the bishopric, as well as for some other cases, on the basis of which transfers from one diocese to another are not allowed; but they add that if a bishop is expelled by force, against his will, from a see, then he can be transferred to another, even to a metropolitan see. It is doubtful what kind of initiation was performed in such a case. Probably only prayers intended for the metropolitan were said. The canons do not provide any explanation in this regard. A slightly different order of hierarchy is given by the “Book of Heavenly Understandings and the Church in Heaven and on Earth,” erroneously attributed to Mar-Shimun Barsebai and included in the Ashita Sungadus 7 . In this book, chorebishops are placed above archdeacons, and the latter are included in the category of visitors - sauri. When ordaining a chorebishop, a blessing is performed, “not like an ordination,” but the archdeacon and the visitor in the past were ordained, although this no longer happened at the time the book was written. The sequence of hierarchy in this book is given as follows: I. a) Catholicos or patriarchs = cherubim. b) Metropolitans = seraphim. II. a) Chorebishops = dominions. III. a) Deacons = authorities. b) Subdeacons = archangels. It is interesting to note that, according to the Syro-Chaldeans, the Lord Himself passed through all these nine divisions of three degrees: He was a reader when he read in the synagogue in Nazareth (Luke 4:17); subdeacon, when he “drove out all those selling and buying from the temple” (Matthew 21:12); a deacon, when he preached 8: “Repent, for the kingdom of heaven is at hand” (Matthew 4:17) and washed the disciples’ feet (John 13:5); priest, when he baptized in Aenon, near Salem (John 3:23), and when he celebrated the Eucharist; a visitor, when he visited villages and cities, healing the sick and casting out demons, and also sending twelve and seventy disciples to preach; archdeacon, when he established the order of their service (Luke 9: 2; 10:1); bishop when he ordained the apostles (John 20:22); Metropolitan at the same time and when he gave them instructions to baptize (Matthew 28:19), and also when the ap. Peter to establish his brothers (Luke 22:32), and the patriarch, when he made a promise to the apostle. Peter (Matthew 16:18, 19) and when he commanded him to “feed his sheep” (John 21:15–18). The Book of Sungadus adds that no bishop can perform divine services, even if he has been ordained, until he is confirmed by the patriarch, because the apostles did not set out to preach before they were confirmed. By the Holy Spirit on the day of Pentecost 9. All these divisions of the three degrees are included in one term of the priesthood - kanuta, and thus the deacon, although he is not in the proper sense of kanuta - a priest, is a member of the kanuta. St. Eufrem the Syrian was only a deacon, and, however, he spoke of himself as belonging to the “priesthood.” This has sometimes led translators of St. Ephraim is misled. The current head of the Syro-Chaldean Church bears the dynastic name Mar Shimuna, which literally means “my lord Simon.” The name given to him at baptism is Ruil (Reuben), and he inscribes his letters with the words: “Ruil-Shimun.” His successor, when he ascends the patriarchal throne, will also be called Mar Shimun, whose full title is: “the venerable and highly revered father of fathers and great shepherd, Mar Shimun, Patriarch, Catholicos of the East.” But the prescribed form in the Ashita Sungadus gives him an even longer title, which must be written out when writing to the patriarch. This title reads as follows: “Father of fathers, high shepherd, chief of overseers, permitted and permitter of permitted, holy one, anointing high priests and priests at consecration, earthly angel and corporeal seraphim, Peter of our time, Paul of our age, Timothy of our day, chosen among the apostles and beloved among the fathers, dispenser of good things, abounding in permission, our master and father, Mar-Shimun, Catholicos, Patriarch of the East” and so on. This entire title is reverently written out by those who turn to the patriarch with a letter, and the essence of what they want is stated at the very end of the letter. Succession to the patriarchal throne is usually carried out like this. Among the patriarch's relatives there are always several young people who never eat meat and never marry, and whose mothers did not eat meat during their pregnancy. One of these nziri, as they are called (i.e., Nazirites), either during the lifetime or at the death of the patriarch, is chosen as his successor. Other candidates who have nothing to do with it sometimes begin to eat meat and get married, and thus lose the right to occupy the episcopal position. A similar procedure exists when appointing successors to bishops. The bishop, like his successor, cannot eat meat or marry, since they are considered monks, although this was not always the case. In the 13th century, bishops “were generally elected from among the monks,” 10 but the canons say that the people “should not look for a bishop among rich people, but elect any worthy person, whether it be a stranger or not. If a monk is elected, you need to pay more attention to whether he is Orthodox.” 11 This kind of hereditary episcopate seems to have been formed in the last three or four centuries and is a kind of abuse. This order, undoubtedly, is in conflict with the canons, which establish that “a bishop cannot appoint a successor for himself” 12. But one can hardly doubt that, given the present situation of the people, it would not be possible to find a more suitable order for them. Any popular election among an oppressed people who had no time to learn how to properly exercise the right to vote would lead to many turmoil. The current system also has the advantage that it creates an aristocracy among the people in the best sense of the word, which otherwise they would not have had at all. In any case, this is the existing order, and the people are strongly devoted to it and would reluctantly agree to a change. According to the ancient custom, each bishop has one or more nephews or cousins ​​who live with him as Nazarenes and whom he trains as his successors, and this custom turns out to be very good in this state of things. If it was necessary to fill the position of patriarch in former times, when it was necessary to elect his successor, two large independent tribes, Tiari and Thuma, came together for this purpose, elected one of the Nazirites from the patriarchal family, and this constantly led to various disputes and strife. The Far East was no exception to the rule that popular election to the episcopal position is always the cause of popular unrest and strife. When a successor is chosen, he is consecrated by the metropolitan. This is a remnant of the old order, which is known only to the canons. When the patriarchs lived in Seleucia-Ctesiphon, on the southern Tigris, it was the custom that the bishop of Kashkar, one of the bishops of the patriarchal province, or, if he was not alive, then the bishop of Zab, convened in writing four metropolitans, who were considered the main ones, although, according to some, they were joined by two others. Accompanied by three bishops, they assembled among themselves and, with the consent of the population of the patriarchal cities of Seleucia and Ctesiphon, elected, ordained and enthroned the chosen person in the great church of Cuchi. In this case, at least three metropolitans were required to be present, but during the persecution it was considered sufficient to have two, in concelebration with the bishops of the patriarchal province, and the Metropolitan of Elam or Elymaid from southwestern Persia was in charge 13 . All rules and titles now exist only in memory. In the Syro-Chaldean Church there is only one metropolitan, and alas! the “time of persecution” almost never ends. Mar Shimun wields both spiritual and temporal power, especially over the tribal or independent Syro-Chaldeans in the valleys of central Kurdistan. His secular power is largely recognized by the Turkish government, which gives him an annual subsidy as a political matter. The Turkish government can often exercise its power over its people only through their agency and at their will. The Patriarch is considered the source of all the gifts of the church, holds in his hands all degrees and positions and distributes them according to his own permission. His title "Catholicos" is usually interpreted in the sense of "holder of everything," because he has all the degrees of the priesthood and holds all power in his hands. Metropolitans and bishops cannot undo what he decreed: “he has power over everything, like the brain and the skull over the members, to bind and decide in heaven and on earth, and he holds the keys of height and depth” 14. The same book says that no one can judge him, since his judge is Christ. In the same department, however, it is decided that “he must be judged by his brother patriarchs.” But here, obviously, is the entire Christian world; and in another place the patriarch is assigned, in the form of punishment, deposition 15. The Syro-Chaldeans have five patriarchates: Roman (the first), Alexandrian, Ephesian, later transferred to Constantinople, Antioch and Seleucia (their own). They do not include Jerusalem in this number, but they say that Jerusalem has a special honor and is not subordinate to Caesarea. Perhaps the 7th Nicene canon is meant here. The Syro-Chaldeans admit that Seleucia once depended on Antioch and that its metropolitans were sent there for consecration, but this order was changed due to reasons given in one letter, allegedly sent by four Western patriarchs of the Church of the East: “At first Seleucia was the first metropolitan see, and its metropolitan ordained bishops throughout the East - in Assyria, Media and Persia - and was their ruler. But now, as a result of the latest troubles, when two patriarchs (sic) from the East were crucified on the doors of the Church of Antioch by the Jews and Manichaeans, we grant it independence, the occupant of it will be the patriarch and can, at his own will, ordain metropolitans, with the consent of the two bishops present with him, and the number of three should not be reduced... After the death of the patriarch, let metropolitans and bishops gather in the greatest possible number and they will ordain the patriarch, and he will be our servants, since we act through them. He is granted all ecclesiastical authority and all bishops ordained by metropolitans must be approved by him and receive a letter from him before ordaining or performing any episcopal action. If there is any accusation against him, the matter should be investigated by other patriarchs, and not by his disciples, and if the time is peaceful, Persia will fulfill our decisions. This message was allegedly brought by Agbatha, the bishop of Elam (from southwestern Persia), and therefore he was made the first metropolitan, and presided over the election of the patriarch, and consecrated him 16. The Patriarch is the judge of both metropolitans and bishops. The metropolitans apparently never had any coercive power over their suffragans. “If the metropolitan can pacify a dispute or accusation against a bishop amicably, that’s good, but if not, then it is the duty of the Catholicos to resolve it. A metropolitan cannot control his brothers and bishops by force, but only by persuasion” 17. But, apparently, even the Catholicos can act only through the council. “The Patriarch cannot remove any bishop or metropolitan without the consent of three metropolitans: Elam, Nizibia and Busra, and if any of them is not alive, then the Metropolitan of Assyria” 18. For this purpose, the metropolitans gathered in the patriarchal city, first annually, and later once every four years to consider all complaints: but the most distant metropolitans simply sent letters expressing their consent once every six years 19. Anathemas could also be pronounced only by councils. The regional cathedral could not be deposed except with the permission of the patriarch. These councils met in the metropolitan city twice a year and dealt only with minor matters 20 . The Metropolitan could not ordain one of his subordinate bishops in the diocese. The patriarch alone is the judge of all and can ordain wherever he pleases, because he is the “universal father” 21 . Excommunication committed by the patriarch is still considered a very serious punishment, and especially in the mountains, where no one will speak to someone who is under Mar-Shimun’s excommunication. Excommunication, however, can always be lifted, “since the sinner is allowed to repent.” Deposition, on the other hand, “makes a man dead, and it is done only on the clergy. If a deposed clergyman repents, he no longer receives his degree back” 22. Among the bishops who recognize the authority of Mar-Shimun, there is only one metropolitan, usually called matran for brevity, whose dynastic name is Mar-Khnanishu, that is, “my lord, the mercy of Jesus.” His personal name given to him at baptism is Isaac. He signs: Isaac Khnanishu. According to his rank, he is considered the second person in the church. Now there are no more provinces, as there were in ancient times, and Mar-Khnanishu does not even have limited metropolitan power, as recognized by the canons. In his neighborhood he has two bishops who are more or less dependent on him and who, perhaps, can be called his suffragans; but his renowned honesty gives him a respect and influence that goes far beyond his immediate neighborhood. It is he who has the right to ordain a patriarch, and he can also ordain bishops; but in reality, this is generally done by the patriarch himself. Metropolitans, according to the interpretation of the Syro-Chaldeans, were appointed by the ap. Paul to the main cities, and bishops to the smaller ones. At first Seleucia was a metropolitan city; but when it became a patriarchy, the following provinces were made, which had advantages in accordance with the order of their appearance: 1) Elam or Elymaid (in southwestern Persia); 2) Nizibia; 3) Lower Euphrates or Busra; 4) Assyria or the district of Mosul and Arbel. These four metropolitan sees were allegedly established even before the Council of Nicaea. 5) Bitgarmay; 6) Paris or Fars (in southern Persia); 7) Merv; 8) Khulvan (Halakh?); 9) Garyu (Herat?); 10) Hindustan; 11) China; 12) Samarkand; 13) Armenia; 14) Sham or Damascus. There were four others that were destroyed. This number and the distance of the metropolitan sees testify to the missionary zeal of the ancestors of the Syro-Chaldeans at a time when “their numbers, together with the Jacobites, exceeded the Greek and Latin churches.” Indeed, at one time there were 28 metropolitans in the Syro-Chaldean Church, and now there can hardly be any doubt that the ancient missions of this church extended to China, where the famous monument of Xinganfu “recounts the history of the Nestorian Church from the first mission in 636 to the current year 781.” The last year coincided with the time of Catholicos Khnanishu, and this monument was erected by Estbuzd, the priest and chorebishop of Chumdan, the then capital of the Chinese Empire. Of these metropolitans, the bishop of Paris or Fars had special ritual advantages and could wear a biruna or miter, as well as a staff until the end of the liturgy, like the patriarch, both at the pulpit and at the altar 23 . At present, besides the metropolitan and the patriarch, there are three bishops in Persia and seven in Turkey: but some of them have only nominal dioceses. The Patriarchal Diocese, on the other hand, is huge, much larger in scope than one person can manage, especially in view of the mountainous nature of the country. It includes most of the tribal Syrochaldeans. Other dioceses seem to be divided very inconveniently and are subject to frequent changes. In the plain of Urmia, at various times, there were several bishops, but either at their death there were no Nazirites, or for some other reason the vacancies were not filled, and these various dioceses were united into two. In this case, the vacant see goes to the patriarch, and he disposes of it at his own discretion 24. The current method of replacing episcopal sees has already been discussed above. The old way was completely different. Upon the death of the bishop, the metropolitan convened the bishops of his province, went to the city and convened an assembly; the whole assembly then chose a suitable person, the choice mostly falling on the monk. The metropolitans and bishops then ordained the chosen one, everyone laid their right hand on him, and the metropolitan performed the service itself. The new bishop was then sent with a special letter to the patriarch for approval. It was necessary to gather several bishops, at least three, and if there were no bishops in a given province, then the metropolitan could call bishops from other provinces. Special regulations were made against the election of a person against his will; a person who has been convicted of a crime; against the appointment of a successor by the bishop; and, regarding the deposition of a bishop who received his dignity through simony. When a bishop was ordained, the metropolitan sent his chorebishop to enthrone him in his diocese, and no one within the bishop's jurisdiction could do this. According to some evidence, the cathedral city must give its consent to the appointment of anyone whom the metropolitan desires; according to others, the metropolitan must ordain the one whom the cathedral city elects 25. The superiority of bishops was recognized not by the time of their ordination, but according to the antiquity of the foundation of their sees; and the superiority of the provinces was likewise recognized. All bishops of the older province were ranked above the bishops of the newest province. A bishop is called a bishop in books and charters, but the people simply call him abuna, that is, our father. In the plain of Mosul this last name is also given to the chief priests. In Urmia, when addressing a bishop, they call him mama, i.e., uncle. In the mountains they call him “my father,” “my beloved” (and this is the most common name), or “my most honorable one.” The duties of a Syro-Chaldean bishop are quite complex and numerous, since he has to come into close contact with the life of the people. A significant part of his time is spent settling disputes, reconciling enemies, investigating divorce cases, and often, especially in the mountains, other court cases. At times he has to perform the curious duty of administering the oath of office to a person. The oath is not always required of witnesses, but it is looked upon as a kind of test and great importance is attached to it. It is not considered just a formal matter, but is performed by the bishop with various admonitions and edifications. Sometimes, when the Muslim ruler in Urmia has no doubts about a certain case or is indifferent to it (being equally bribed by both sides), he sends one of the litigants to the bishop to take the oath. The bishop takes him to church and, after several prayers, makes him swear on the Gospel and gives him a certificate in this sense. The oath taken in this way is considered highly sacred by both Christians and Muslims. In general, when there are two litigants, and the strength of the evidence lies on the side of one, the other is given the choice: either to undergo the test of the oath himself, or to force his opponent to swear 26. Each bishop was obliged to convene his diocesan council twice a year through his chorebishops, and the inhabitants of all villages came to him to express their respect and receive communion from him. Many people usually came once a year. The only remnant of this custom lies in the existing custom of the villagers to come on the holidays of Christmas and Easter to receive a holiday blessing from the bishop. It can hardly be expected that a poor people, such as the Syro-Chaldeans, would give significant sums for the maintenance of their clergy, and therefore even bishops are often very poor. Most of them have small fields or vineyards, which are cultivated by their brothers and nephews, and in some cases by themselves. Most of the bishops' income, however, comes from the so-called rishita or first fruits, which the villagers voluntarily pay annually. Once every three years, all the villages, as a rule, make an offering to the patriarch, and one of his relatives usually goes around the various districts for this purpose. This is how the entire patriarchal house is maintained. As for the income of parish priests, they are very insignificant; often the priest receives absolutely nothing from his parishioners, except for the income that can be received on the occasion of weddings and christenings 27 . As a result, ordination among the Syro-Chaldeans is not considered an obstacle to engaging in worldly labor, and most of the rural clergy find significant help for themselves in trade or other similar activities. The chief duty of a bishop is to ordain presbyters and deacons; since the lesser degrees of subdeacon and reader have fallen out of use, bishops ordain young men directly to the rank of deacon. Previously, says a book attributed to Mar-Shimun Barsebai, chorebishops could ordain readers and subdeacons, but not priests or deacons: but this custom was abolished by the “Council of Chalcedonians.” It is impossible not to note the anachronism in the book, which supposedly dates back to the fourth century. There is no such canon in the acts of the Council of Chalcedon. During all ordinations of bishops, presbyters and deacons, only the right hand is placed on the head of the person being ordained; this is directly stated in the charter and is indicated more than once in the old Syrian books 28. Perhaps this is explained by the fact that, according to their interpretation, the expression of ap. Paul's "given the hand of fellowship" (Gal. ii. 9) refers to ordination. The ordination takes place at the door of the sanctuary, with the bishop first cutting the hair of the person being ordained into the shape of a cross. Ordination cannot take place in an unconsecrated place; but when there were still deaconesses, they were ordained in the baptistery or "deacon's house," which is on the south side of the sanctuary and is connected to it by a door. Priests and deacons are gradually led to the altar by the bishop, who says a prayer at each step. They bow to the ground several times before the altar and receive a kiss on the cheek from the bishop, and they themselves kiss his hand. After the service, all the friends and acquaintances of the ordained persons kiss them and say: “Blessed be your ordination.” This is a very ancient and once universal custom 29 . In the plain of Urmia, the ordination is usually followed by a feast. Currently, the canonical age for ordination is very low. Sungadus says: “readers cannot be ordained until after adolescence, no matter how learned, subdeacons - when they are almost adults; deacons - a little later, and priests - about eighteen years. But according to the ancient rule - not earlier than thirty years” 30. The Book of Heavenly Understandings also agrees with this last rule. In practice, priests are rarely ordained at eighteen, but the usual age for a deacon is seventeen. Sometimes also completely young people or even children are ordained to the rank of bishop when their predecessors die, and meanwhile there is no other Nazirite; and it is not uncommon for boys to be ordained as deacons when they are no more than ten years old. Although the parish priest receives little remuneration, he is highly respected in the village; in fact, he is generally the main person there and he is given significant honors; parishioners kiss his hand and respectfully call him “Rabbi” or “Rabbi Kasha” 31 and at festive dinners he takes the main place. His responsibilities are numerous. he “performs baptism and makes a sacrifice (Eucharist), reads the Gospel on the pulpit, betroths women, buries the dead, absolves sinners and performs all the necessary parts of the priestly service, with the exception of the blessing of the altar with oil, receives criminals into communion, absolves sinners through repentance, knits and decides, because he has received the priesthood. He lays his hand on the sick for their recovery.” he must settle small disputes in agreement with his “white beards” (elders), who, it should be noted, have a significant influence on the actions of the priest. But all more important matters are subject to the decision of the bishop, both in reality and in law. A priest cannot excommunicate when a bishop is nearby 32 . A priest is almost always ordained in the village where he was brought up, and, in fact, he remains in the same village for his entire life. Strictly speaking, once a person is dedicated to serving in a certain parish, he cannot leave it and go to another place; equally, on the other hand, the priest cannot replace himself with someone else, except for some important crime for which he is accused in court. In this case, the deposed priest cannot look for another place. But if a priest, not for the sake of profit, wants to leave his parish and move to another place, then the bishop or visitor can give him leave. The priest thus occupies a strong position, and usually it always turns out to be very difficult for the bishop to remove him; but he cannot seek promotion in the form of receiving greater material rewards. Parish priests are very often the sons of local priests, and the priesthood in a certain village is thus often held in the hands of the same house from generation to generation. There are no restrictions regarding their marriage. Celibacy of the clergy was abolished in 499 by a council in Seleucia, under Catholicos Babaeus, when even Catholicoses were allowed to marry 33. Sungadus indirectly allows for the marriage of the clergy, saying that monks cannot marry like other clergy and laity 34 . in fact, there are almost no celibate priests; in any case, they can be counted on the fingers of one hand. Clergy are allowed to marry after ordination. In the rite of marriage there is a special chant, which is assigned to be sung when the priest becomes the groom. There are no prohibitions against repeated marriages. Priests currently wear no special clothing in their daily lives, although in the mountains a black turban is often, or even generally, their distinguishing feature. For a Westerner, it is perhaps somewhat strange to see a venerable clergyman, with a large white beard, wearing a short jacket, as one constantly sees in the mountains of Kurdistan. in the plain of Urmia the priests dress in colored robes and wear fur caps, but the bishops wear turbans and long robes and look completely spiritual. The canons say that all clergy must differ from the laity in clothing and tonsure, as well as in the girding of the loins; they must not wear rings or knives in their belts. One priest (Kasha Daniel), in the village of Tsaiti in Tiari, has the hereditary right to carry a dagger, because he is one of the kind of “guards” (probably against the Kurds of the neighboring district of Berwera). Perhaps this goes back to the time when in 1843 Bedr Khan Bek carried out a great massacre among Christians. The ancient law of Constantine the Great, that the clergy should be free from taxes (which led many unworthy persons to seek the lower degrees of the priesthood), still continues in the Persian government's decree that parish priests may not pay the poll tax levied on all Christians, in lieu of compulsory military service. Although this involves saving only about one and a half rubles a year, this privilege is highly valued and often causes complaints to the government when the village elder or his representative collects taxes contrary to this law. The stated procedure for electing a parish priest is now followed almost exactly, with the exception that the bishop acts as his own chorebishop. When a priest dies, the chorebishop is given the order to go to a given village, gather the villagers and force them to choose a parish priest for themselves. When this is done, the bishop ordains him. The chosen one can only be ordained by his own bishop, and even the metropolitan does not have the right to do so; but the patriarch can ordain anyone he wants. According to the rule, every village with 30 to 60 Christian houses must have its own priest. But, in fact, while in many villages, especially in the plain of Urmia and in the districts of Raya in Turkey, there is not a single priest, so that with their requests they must turn to someone else's priest in remote areas, in many other villages there are a significant number of extra priests who, perhaps, during their entire lives never have the opportunity to celebrate the Eucharist. In the village of Ashita, in the district of Tiari, there are no less than sixteen priests and more than seventy deacons in one church. This, of course, is absurd, but in villages there are often many priests and deacons, who are often ordained without proper testing and without any title. Sometimes only on Saturday evening the bishop gets the idea to ordain someone as a priest, and already on Sunday morning he ordains him. He knows a person’s abilities from personal acquaintance or from rumors, since the ordained person will have to live his entire life in the same village; and if he knows how to read the ancient Syriac language and therefore perform the service, then the bishop ordains him without any further tests. This, however, is not as evil as it might seem to a Westerner, since everyone knows the merits of the candidate much better than is possible in the West, where the inhabitants are immeasurably more mobile; and the bishop, moreover, is significantly guided by public opinion. He would hardly have ordained a priest, and perhaps even a deacon, if his villagers did not want this. A far worse evil is the tendency of many of the priests of the plain of Urmia to go to beg in Russia, and often to other European countries. The Russian authorities are making commendable efforts to stop this beggary; but for a person who has gathered for this field it is very easy to cross the border under the guise of a layman and then use his priestly rank to receive generous alms from Russian peasants. Many of these beggars go under the name of worshipers to holy places (mukdusi): and many different anecdotes are told from their adventures. So one day they found a dead donkey and, taking one of its legs, rolled it in the ground so that it seemed to have been lying there for a long time, and, having come to one village, they began to tell that this was the leg of the same donkey on which the Savior made His entry into Jerusalem, assuring that they had brought it with them from the Holy City. Having received a significant sum for this leg, they then sold the other three legs in other villages and made a lot of money. After this, of course, they should have returned home, but their greed got the better of them, and they found another donkey and again began to sell another leg. But, unfortunately for them, by this time the news of this had spread throughout all the surrounding villages, and since even every ignorant peasant knows that a donkey does not have five legs, the imaginary pilgrims were captured, all their booty was taken from them, and they themselves were imprisoned. This anecdote is probably old, but it illustrates well the stories that people tell each other. It is sad that the heroes of these stories are almost always priests, and even sadder that many are ordained only for the purpose of going to Russia and begging. But, as the author of “Heavenly Understandings” says, although there are bad priests in the church, the path of God, which lies over their heads, is true and the offering they make is pure, because it is sanctified by the Holy One. Spirit, and their baptism is also true, because the grace of God is not destroyed and the people do not suffer because of the priest’s unsuitability, but only the priest himself endures. Deacons among the Syro-Chaldeans are absolutely necessary, since neither the Eucharist nor baptism can be performed without them, and besides, they have a certain part in every divine service. Hence there are many deacons in the Syro-Chaldean Church, and they are ordained at an early age, so that almost every village has at least one deacon. Those villages that do not have a deacon use a deacon from a neighboring village. A priest also cannot celebrate the Eucharist without a deacon, any more than a deacon without a priest, although if two priests serve, one may serve as deacon. A deacon, in essence, is nothing more than an acoluth; in practice he is never allowed to baptize, and it is only in recent times, in the plain of Urmia, that bishops began to allow more learned deacons to preach sermons. Thus, there seems to be no reason why deacons should not be ordained at too young an age. Their ordination does not serve as an obstacle to their worldly pursuits or to marriage. There is hardly a deacon who does not work in the field himself or is not engaged in some kind of trade. To justify this, they point to example an. Pavel. The diaconate is not considered a mere step to the priesthood. Among the Syro-Chaldeans, ordination to the priesthood is considered a great step. A person often remains a deacon throughout his life, and often does not advance or even seek elevation to a higher degree. The good old Rabbi Jonan, who died a deacon, used to say that he was not worthy of ordination to the priesthood. The duties of the deacon are to assist the priest in serving the liturgy, to say prayers, as well as litanies. The Syro-Chaldean deacon also lights candles and censes, strikes the cymbals, draws back the veil, pronounces “peace be upon you” on behalf of the priest to the people; he can also make the sacred bread for consecration and for the antidoron, and prepare the cup, although all this is actually done by the priest; he cleanses the sanctuary and “decorates the altar”; reads “The Apostle” in those, however, rare cases when it is read at all, pours water on the hands of the priest at the washbasin; and one deacon, dressed in sacred vestments, holds in his hands a large plate for the priest to give communion to the people, while the other holds the cup itself. The canons say that a young man cannot even be ordained a subdeacon until he knows the psalms by heart. Astonishing as the abilities of the Syro-Chaldeans are in this regard, it can be doubted whether any of them could read the entire Psalter without a book, even among the priests. Deacons, before being ordained, must obtain the consent of their parish priest and the laity of their village. The canons also say that there should be no more than seven deacons in one village or town. But this resolution has long been a dead letter. Once upon a time, the Syro-Chaldeans had deaconesses, who survived only in very few places. They must be sixty years of age, and their duty is to serve in the baptism of adult women. In the Syro-Chaldean church books, in addition to subdeacons and readers, the following are also recognized: 1) spellcasters, who must be monks; they are not ordained, but simply given authority by the bishop. Now they no longer exist; 2) sacristans, who must be deacons or priests. They take care of the sanctuary, prepare materials for the chalice, and together with the priest they consume what remains of the saint. Sacraments; 3) housekeepers, who manage church utensils; 4) the gatekeepers, who are in charge of the fence, call the people to prayer by striking the semantron (nakusha), that is, an oblong board, which in ancient churches replaces the place of the bell, and they also announce to the faithful when someone dies, so that everyone can be present at the burial. The last three positions still exist. The Syro-Chaldeans no longer have monasteries. The old monks did not eat meat and had only one full meal during the day. In doing so, they were guided by the rules set out in the books of Sungadus. The monasteries belonged to dioceses and were located. under the supervision of visitors (periaduta), who were representatives of the bishop and were responsible to him for them. But some monasteries were independent and were under the control of the patriarch. No outside bishop, not even a metropolitan, could enter them, except in exceptional cases and as a guest, and they, in the strictest sense, were considered independent of the diocesan administration 35. Chapter IV. Worship among the Syro-Chaldeans Semantron calls the people to prayer. - Hours of prayer. – External and internal views of churches. – Removing shoes. - Popular singing. - Divine services on Sundays and holidays. – Lighting during worship. – Prayer for the oppressors. - Calling the saints. Every morning and evening, before sunrise and sunset, all the Syro-Chaldeans, sensitive to their religious duties, gather in the church for daily prayers. In this respect they may put Western Christians to shame. They do not consider it sufficient to attend services on Sundays; even on weekdays, many village churches are filled with pious pilgrims from the people, dressed in their everyday dress. Even dressed in rags, they do not consider it a shame to stand in church and offer their prayers and praises to the Creator. Women, however, on weekdays are usually busy with their household chores: but men, before starting and at the end of their day's work, usually gather in church, when they are called to prayer by blows of the semantron. “Just as Noah,” says the author of “Heavenly Understandings,” “striked wood against wood, warning the people to enter the ark of the covenant, so we strike the semantron. This is the image of the trumpets of the day of judgment." One might even regret that this ancient instrument is now gradually giving way to the newest bell, which is being introduced from Russia. As soon as the well-known blows of the semantron are heard, people from all sides begin to move towards churches, which at first glance are far from resembling what we call churches. Many of the churches of Raya in Turkey and in the plains of Urmia are very poor and inconspicuous, having almost no decoration, curtains or even books. But there are also churches that were built before Mohammed and are more prominent buildings. The Patriarchal Church of Mar-Shilita at Kochanis may be taken as a model church in its form and layout. But it differs from other themes in that it is located on a rock, even partly built into it, and the main building is built of cut stone. The body of the church is a regular parallelogram, the long sides of which run from west to east, and the church is entered through a low door raised several feet above the ground, so that the church itself can be entered by means of a staircase. It should be noted that in general in most churches the entrance doors are arranged in the same way, namely very high from the ground, and, moreover, of a very small size. This is explained by the desire to protect the sanctuaries from desecration by Muslims, who in the past did not hesitate to mock Christian churches in every possible way, for example, they drove their cattle into them, and the rider rode directly into the churches on horseback. Such disorder was eliminated by the fact that the doors began to be built in very small sizes, and, moreover, at a significant elevation from the ground. It hardly needs to be said that on the roof of these churches there is nowhere to be seen a cross, which is carefully hidden for fear of offending the Muslim eye, and the only sign of Christianity on the outside of the building is only a small cross above the door, to which all those entering the church reverently apply. In the mountains, churches are sometimes built against the steep slope of the hills, so that one wall consists of natural rock. And in one poor church in southern Berver, a natural cave even forms the main sanctuary of the church, so that only extensions for the baptismal and outer rooms are artificially built. Each church contains at least part of the relics of the saint whose name it bears. Some contain the tombs of one or more saints; They are usually kept in the wall at the eastern end of the sanctuary. Most of the churches in the plains, and also in the mountains, are of comparatively recent origin, and most of them are extremely miserable in appearance. From a distance it is impossible to even think that these are churches, and the only way they differ from sheep pens or other similar buildings is that they are usually painted white on the outside, or somewhat higher. No European could have known what these buildings were; and everyone, having learned that this is a church, involuntarily comes to a terrible awareness of the sad situation in which the Christian people and the Christian religion itself find themselves under the yoke of the Mohammedans. And looking at this pitiful state of the churches of God, one should not be surprised if the church, in terms of its inner strength, has lost somewhat in its moral beauty and dignity. For the same reason, there is no need to judge her sons too harshly, if sometimes it happens that they turn out to be unworthy of their calling and have been infected by the moral atmosphere that was formed under the influence of the corrupting example of the ruling race and the people’s own moral and material suffering. But it is precisely this difficult situation of the people that makes them extremely devout, since in the church only they find reinforcement and hope. Since in the country of this primitive people there are usually no clocks, the services are distributed according to the direction of the sun. In mountain villages, for example, evening prayers begin the moment the sun reaches a certain point. On the mountains one day there was great indignation when, thanks to an accident, the boys of the missionary school were called to prayer only after sunset, while the muezzin at the nearest mosque had earlier called his students to prayer. “Oh Rabbi,” the schoolchildren exclaimed, “why have you left us without prayer for so long? It is a sin for us to start after the Muslims have already started!” To show how services are performed among the Syro-Chaldeans, we will describe the evening services. The first thing you need to do when entering a church, as when entering any room, is to take off your boots and leave them at the door. At the end of the service, everyone chooses their own boots, just as in our village churches the peasants each choose their own hat. They do not attach much importance to removing the hat. Although, unlike Muslims, they remove their hats or turbans during the service itself, they do not consider it indecent to wear hats in church when there is no service in progress. But, in their opinion, it would be grossly irreverent to enter the church wearing boots. They take literally the command to Moses to take off the boots from his feet: “for the place where you stand is holy”; likewise, “the commander of the hosts of the Lord said to Joshua: Take off your boots from your feet; “for the place where you stand is holy” (Ex. 3:5; Joshua 5:15). A missionary school student, while attending a service of European missionaries, once said: “What especially surprises me about your service is that you do not take off your boots.” But this, apparently, was not always so, for the book of Sungadus forbids priests to enter a church or any public meeting without boots or stockings, or to perform divine worship without priestly vestments, or wearing sandals; but she prescribes special boots for this, if they can be obtained. In Tiari and some other mountain districts the custom differs somewhat from that just described. There they do not wear boots at all, but leather or felt sandals, which are tied to the foot; these sandals are not taken off when entering either a house or a church. But the clergyman, who wants to enter the sanctuary, replaces them with special shoes available in the baptismal room. Daggers and other weapons, pipes and sticks are not taken to church. At the entrance to the church, people kiss the cross above the door and then enter (or rather, climb into) the church itself, where, putting the sign of the cross on themselves and making bows, they reverently kiss the cross lying on the lectern. First, the bishop or senior priest approaches this cross, makes the sign of the cross and, kissing, says: “Glory to God in the highest (three times), and on earth peace, and good hope for people, at all times and forever.” Then he stands at the northern side of the church near the cross, and everyone comes up in order, kisses the cross and then the priest’s hand, and stands behind each other in a line. If there are other priests, then the deacon and laity also kiss their hands. At the same time they say the Lord’s Prayer, complicated in the following, peculiar way: “Our Father, who art in heaven, hallowed be Thy Name. Thy kingdom come. Holy, holy, holy are you. Our Father, who art in heaven. Heaven and earth are filled with the greatness of Your glory. Angels (lit., “watchful”) and men call upon You. Holy, holy, holy are you. Our Father, who art in heaven, hallowed be Thy Name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us our daily bread (literally, the bread we need) this day. And forgive us our debts, just as we forgive our debtors. And do not lead us into temptation, but deliver us from evil. For Yours is the kingdom, and the power, and the glory forever and ever, Amen. Glory to the Father, and the Son, and the Holy Spirit, forever and ever, amen. Our Father, who art in heaven, hallowed be Thy Name. Thy kingdom come. Holy, holy, holy are you. Our Father, who art in heaven. Heaven and earth are filled with Your majesty and glory. Angels and people call upon You. Holy, holy, holy art thou." The Lord's Prayer is always said with doxology, sometimes simply, and sometimes in a complicated form, as stated above. At the end of it, the deacon says: “Let us pray, peace will be with us,” and the priest begins the service. Since the service is all performed in the ancient Syriac language, the laity, especially old men and women, cannot follow it at all, with the exception of well-known places. But everyone who knows how to read from old books moves towards the books, of which there are always no more than two, and often only one, and stands near them. It makes no difference to them how the book lies in relation to them, upside down or sideways - they are able to take it apart with almost equal ease from all sides. Thus, ten or twelve people can read from one book, large printed, with some looking over the shoulders of others. This ease of reading a book, even when it lies upside down in relation to the readers, is explained by the fact that the language is completely familiar to them. The singers are usually divided into two choirs, which alternately, one after the other, sing the chants prescribed by the rules. The custom of singing in two choirs is attributed to the rule of St. Ignatius, who in a vision saw angels singing antiphonally, and taught the Church of Antioch, and through it the entire Church of the East, to do the same. Since churches are almost always dark, it is customary to hold roughly made wax candles in front of the books. Since candles of this kind soon darken, the carbon deposits are removed from them by hand, and the very state of the manuscripts, covered in wax, testifies more to the singer’s zeal for singing his chants than to the precaution not to bury the books. The Syro-Chaldeans generally love public worship. Their entire worship consists mainly of chants; and all who can read take part in the chants with the full strength of their voices, although often not in the same tone and not in complete agreement with others. But everyone generally gives themselves over to these chants with complete warmth and enthusiasm. They would consider a service consisting of simple readings not worth the time and not worthy of the place. The Syro-Chaldeans always pray towards the east, because our Lord, they say, will appear from there at His second coming. “For as lightning comes from the east and is visible even to the west; so will be the coming of the Son of man (Matt. 24:27). Tradition says that when our Lord led His disciples to Bethany and, raising His hands, blessed them before His ascension, He stood facing the west, and the disciples bowed to Him, turning to the east (Luke 24: 50, 52). This is the origin of this custom, as explained in the book of Sungadus. In an essay assigned to students at school about the prophet Jonah, one of the students noted that the whale turned to the east to give the prophet more opportunity to pray. Images or icons are not allowed in churches, and there is no mention of them in the Sungadus and similar books. The reason for the removal of icons was undoubtedly Mohammedanism, which fiercely persecuted all such images. The Syro-Chaldeans are more subject to such Mohammedan influences than their Armenian neighbors, who are strong enough to counteract them, and also have more contact with Europe. But, probably, icons were generally used little in the eastern Syrian churches. Their place is occupied by a cross, which the people treat with the greatest reverence. All are applied to the cross above the door, at the entrance to the church itself, as well as to the cross placed in the church, before and after the service. For women, a special cross is often placed to make kissing the cross accessible to everyone. The sign of the cross was very often used by the Syro-Chaldeans. They mark with a cross everything that is to be consecrated, as well as the bread that they eat at dinner; and anyone who does not make the sign of the cross is considered a Muslim or a pagan. Bringing the fingers folded into the sign of the cross to their mouths, they say: in the name, then, placing them on the forehead, they add: the Father: on the chest - and the Son; on the right shoulder - both the Holy One, and on the left shoulder - the Spirit. The Syro-Chaldeans pray, like other Eastern Christians, standing. The custom of kneeling has almost fallen out of use among them. The canons, however, say that from Trinity to Easter kneeling should be performed, with the exception of Sundays and holidays, when it is not allowed, because it signifies grief and sadness; but in practice, the Syro-Chaldeans kneel only for a few moments before invoking the Holy Spirit during the liturgy and during special services of fasting, and even then their kneeling degenerated into sitting. For those who have the custom of sitting on their feet on the ground, this, however, is completely natural; but it is somewhat incongruous that the most solemn parts of the divine service are now associated with this very convenient and easy position. During worship, laity often bow to the ground, uttering reverent exclamations. Among the remarkable features of the Syro-Chaldean worship, one can note touching prayers for the oppressors, such as the following: “We also ask Your mercy, Lord, for all our enemies and all those who hate us; for all those who plot evil against us: we do not pray to You for judgment or vengeance, Lord Almighty God, but for compassion and salvation, and the remission of all sins, for You want all people to be saved and to go to the true mind. You have taught us, through Your beloved Son, Jesus Christ our Lord, to pray for our enemies and for those who rule us with unjust oppression.” 36 Among the attractive features of Syro-Chaldean worship is the deep reverence for the martyrs, as well as for the Most Holy Theotokos, and the language used in it is remarkably simple and alien to any rhetoric. Here is how, for example, prayers are offered to the Mother of God: Come and hear, and I will tell you. Listen and be amazed, wise ones. The Virgin gave birth in Bethlehem to the Light of the whole world, and her memory is glorified with processions in all four parts of the world and in heaven by angels. Glory to the Father, etc. May the power that descended from on high, sanctifying it and adorning it with honor, so that it brings true light, hope and life to creatures, be with us... May we, who have found refuge in the prayer of the blessed Mary, St. The Virgin, Mother of Jesus, our Savior, is preserved by her from the evil one, and may we defeat all his tricks. And may that great day of testing come, when the good will be separated from the evil. May we be worthy to have joy with her in the palace of the Heavenly King. Syro-Chaldean worship is distinguished by the multiplicity of petitions that almost embrace all aspects of their lives, and among these petitions there is a petition for their church, for the patriarch, metropolitan and bishop, who are all mentioned by name at least twice annually, and for their everyday needs, and also a petition is raised for all “the sons of the holy Catholic Church in this and in the holy country,” for the oppressors, as said above, “for the priests, kings and rulers, so that they may remain in the peace of the churches and in safety in all parts of the world,” as well as for “all those who have departed, who are separated from us and rest among us.” The bindings of the saints in the Syro-Chaldean liturgical books are significantly developed, have various forms, and are generally distinguished by a sound understanding of the meaning of the saints as intermediaries between God and sinful people, as interpreted by sound theology. These bindings, generally distinguished by their simplicity and the absence of excessive rhetoric, have three forms: 1) the form of direct prayer to God for the saints to pray for us; 2) the desire that they themselves pray for us; 3) direct contact with them. Here are examples of all three types of this binding: Glory to the Father, etc. O Mary, mother of the King, the King of kings, pray to Christ, who came from your womb, that He may have mercy on us with His grace and honor us with His kingdom. But forever and ever. O Christ our Savior, through the prayer of Your saints, prophets, apostles, martyrs and all the righteous, save Your believers from all evil. And let all the people say amen and amen. Our Holy Abba, be our leader in good deeds pleasing to Your Lord, so that through Your prayers we may receive help and have joy with You. And may your prayers be for us all. May the prayers of Gadai, Maccabee and Tershai, Hebron, and Jason, and Bacchus, and Jonadab, the seventh son, and their teacher Eleazar, and their mother, faithful Shmuni, be a wall for us. Out came their broadcast to all the ends of the earth. Matthew, Mark, Luke and John, may your prayers be a wall for our souls. Seek the Lord and His strength. You are martyrs, asking for mercy for the world, which has its true refuge in the power of your relics. Chapter V. Sacraments in their performance and application to life Three liturgies and their antiquity. – Preparation of materials for the Eucharist. - The Legend of the Holy Bread. - Mixing the bowl. - Communion of the people. – Syro-Chaldean Sermon on Communion. – Confession and absolution. – Baptism and Confirmation. - Names and nicknames. - Burial of the dead. - Cemeteries. – Ablution after burial. – Monuments. Although, from a theological point of view, baptism occurs before communion, in the Syro-Chaldean worship the order is reversed. Baptism always takes place at the end of the liturgy; and in the priestly missal (Takhs) the rite of baptism is placed after the three liturgies. Following this order, we will first describe communion. Among the Syro-Chaldeans, the liturgy is celebrated relatively rarely, usually only on the main holidays in honor of the Savior and the most famous saints, especially on the eve of Christmas, on the very day of Christmas, on the day of Epiphany, on Wednesday of the public prayer of the Ninevites, three times during Lent, on Palm Sunday, on Maundy Thursday, on the eve of Easter, on Easter itself, on the day of the Ascension, on Trinity Sunday, on the day of the Exaltation of the Holy Cross. (September 14), and also, perhaps, on St. Thomas (July 3), Assumption of the Blessed Mary (August 15), Mar Shimun Barsebai and two or three others, as well as on the day of the patron saint of the church. In very many village churches, the liturgy is celebrated even more rarely; but, on the other hand, in some churches in the mountains it is correctly performed on all Sundays. The liturgy always begins early, with the exception of fast days, when communion is late, often even in the afternoon, with the purpose that everyone can fast more, and, of course, no one touches food before communion. According to the rule, the liturgy must be preceded by evening, night and morning services, and no priest or deacon can take part in the service unless he has also been present at these three services. But in practice, so that there is no long break between the end of the morning service and the beginning of the liturgy, the celebrant and one of the deacons bake bread and prepare the cup, while the rest perform morning prayer. According to the rule, only one liturgy can be celebrated in a church on one day. But sometimes in Lent, in the region of Tiari, two liturgies are celebrated; one early for children who cannot go long without food, and the other in the afternoon for adults who are instructed not to touch food until communion. A priest who has to serve in several churches can, at least in the mountains, worship two or three times a day on holidays such as Easter or Christmas, one in each village. The Syro-Chaldeans have three liturgies attributed to the apostles - Mar-Adai, one of the seventy, and his disciple Mar-Marius, who were “enlighteners of the East” - Theodore the Interpreter and Nestorius. It is extremely improbable that the last two were written by these two persons, because they do not contain the slightest hint of Nestorianism, and, moreover, they are of purely East Syrian origin and are very different in plan from the liturgy used in Mopsuest and Constantinople. It is true that the third liturgy bears many signs of Constantinople influence, but this can be explained by the fact that some Syro-Chaldean author, when compiling his liturgy, had some Constantinople liturgy in front of him and was guided by it. In previous centuries, the distant Syro-Chaldeans were in frequent contact with the Greeks, as can be seen from the many Greek words that entered their language, especially church words. And this was not only in the very first centuries, but also at a time when words such as patriarch, metropolitan, archdeacon, subdeacon and others could be introduced into use. It is probable, therefore, that during the fourth or early fifth century, some learned Syro-Chaldeans, of whom at least one had access to the Greek liturgies, compiled these liturgies, which are known under the names of both Theodora and Nestorius. It is extremely improbable that they arose later than the emergence of the Nestorian heresy, and it is almost impossible that the Patriarch of Constantinople, who, it may be supposed, knew nothing of the liturgy of Seleucia and Ctesiphon, could have composed a part of the liturgy according to a plan so different from what he was accustomed to. But the similarity of the third liturgy with the liturgy of Basil the Great may serve as a sufficient explanation for why it is attributed to Nestorius. It is usually explained that the third liturgy is a genuine work of Nestorius, and that the Eastern Syrians, finding it so similar to their own liturgy, immediately decided that its author must be Orthodox, and took his side. This historical sketch coincides with the popular assumption about the origin of various liturgies. Each of the apostles, according to popular belief, wrote a special liturgy for the area where he worked, and therefore there are actually twelve Christian nations. When the end of the world comes, the apostles or leaders of the church will all gather again in Jerusalem and compare their liturgies, and the one that turns out to be the best will become the liturgy of the whole world! It is not difficult to guess to whose share, according to the Syro-Chaldean view, this honor will fall. Old Christian Liturgy of St. Thomas, or the so-called Malabar Christians, belongs to this order and, in reality, represents only a new edition of the liturgy of the Syro-Chaldean apostles. This shows how far the missionary activity of Seleucia extended. But Mar-Shimun now no longer has followers in India; the Christians who live there are either Roman Catholics or Jacobites. The present Mar-Shimun ordained a bishop or metropolitan, as he was called, for India, but it is not known what became of him. Of the three liturgies, the first, the so-called liturgy of the apostles, is used on all ordinary days and, in general, one can say, always, except for Sundays, from the Nativity Fast to Palm Sunday inclusive, when the second liturgy, attributed to Theodore of Mopsuestia, is used; and on five days a year the third, attributed to Nestorius, takes place, precisely on the feast of the Epiphany, on the day of St. John the Baptist, on the day of the so-called Greek teachers, on Wednesday of the prayers of the Ninevites and on Maundy Thursday, which all fall between Christmas and Easter. The Syro-Chaldeans prepare materials for St. with special care. communion. They attach special importance to the continuity of the Eucharist through the unity of the bread used for it; every time the bread for the Eucharist is made, it is not only leavened with part of the dough from the last bake, as is done with all bread, but also with a small part of the sacred leaven, which is passed on from century to century in every church. There is even a special legend regarding this leaven, which, according to popular belief, was transmitted to the Syro-Chaldeans by the founders of their church, Mar-Adai and Mar-Mari. This is what one ancient manuscript says about this. “At the baptism of our Lord St. John collected the water that fell from his body into a vessel, and before His death he gave it to His disciple, John the son of Zebedee, to keep it until needed. During the Last Supper, the Savior gave one slice to each of the disciples, but St. He gave two to John and told him to eat one and keep the other for sacred leaven. When the soldier pierced the side of the Lord on the cross, water and blood came out of him, and John saw them; blood is a sign of the mysteries of the body and blood, which are in the church, and water is a sign of the rebirth of believers. Only John noticed the separation of blood and water, and took the blood into a loaf that he had saved from Easter, and the water into the vessel that John the Baptist gave him. After the descent of St. Spirit, the disciples remembered that the Lord commanded them to prepare leaven within forty days, which they took from His body, and they took the baptismal vessel and mixed olive oil into it, and each took from it a horn for the oil used in baptism, and a piece that was soaked in the blood of the Savior, they ground into pieces, mixed with flour and salt, and divided among themselves so that it could forever serve as the leaven of the body and blood Christ in the church." This leaven is renewed from time to time through a special rite performed by the priest and deacon on Maundy Thursday; what remains in the vessel is mixed with dough, salt and olive oil, and leavens the whole; and without this leaven no Eucharist can be celebrated. The Syro-Chaldeans say that the reason why the “Westerners” hate Nestorius is that when he fled Constantinople, he took leaven with him and left them with nothing! Some writers even consider this leaven to be a sacrament, but there is no consensus among the Syro-Chaldeans regarding the number of sacraments. Some consider only two sacraments, baptism and communion. Others count seven and add to the two most important sacraments the priesthood, holy leaven, permission, unction and the sign of the cross. Confirmation is an integral part of baptism. Bread and wine are prepared even before the start of the liturgy, and only when everything has already been prepared, the blows of the semantron are heard and the people begin to gather, who, however, are not in a hurry to the very beginning of the service, and the majority come only at half of the service, with men standing in front and women behind. After the consecration of the gifts, communion itself takes place; The priest performing the consecration, with his first deacon, leaves the altar into the sanctuary, and the people begin to receive communion. Giving part of the sacred bread to the priest, the celebrant says: “The body of our Lord to the humble priest for the remission of sins.” Giving to the deacon he says: “To the Dragon of God,” and to the layman: “to the vigilant believer.” People receive Holy Communion either in the hand or directly in the mouth. There are no special rules in the statute in this regard. At the same time, another deacon approaches the hole in the low door on the north side and administers the sacrament from the chalice saying: “Precious blood for the remission of sins, spiritual food for eternal life to the humble priest or deacon of God, and to everyone according to his degree.” All the devout wipe their lips after communion with a colored handkerchief handed over by the deacon. Men receive communion first, followed by women. It is touching to see how eagerly young children are brought to communion. Those who can barely walk are brought down by their parents or brothers, and babies are carried in their mothers' arms, in fulfillment of the commandment of Him who said: “Do not forbid the children to come to Me.” Children receive communion under both types at once from the priest, who gives them bread dipped into a chalice for this purpose, and no longer receive communion separately from the chalice. The picture is not particularly edifying when, on major holidays and on the days of national saints, there are too many people in the church and when there is often a lot of jostling and even fighting because of the desire to be the first to approach communion. But it must be said that these people are reverent in their own way, although their reverence is not always manifested in solemn silence. In general, the divine service is distinguished by significant beauty, which involuntarily amazes any outside observer. Since communion takes quite a long time, the service continues regardless of it. But one cannot help but regret that most of those who receive communion leave the church before the end of the service. Having received communion, they receive part of the sacred bread or antidor from the priest or deacon and then leave the church. After several prayers and blessings, the kiss of peace is performed and the veil is drawn, after which the priest and deacon themselves begin to receive communion. After the service, teachings or sermons are sometimes delivered, and the following sermon of one young Syro-Chaldean deacon can serve as a model: “First of all, brothers, let us ask ourselves, what is a holy offering? Answer: this is a sacrifice to God. 2) Let's now see at what time it began. We read that it came from Adam; for the Bible says: “They made themselves aprons of skins and put them on them” 37 . Noah also offered sacrifice after the flood, as did Abraham and all the fathers until the time of the children of Israel, as everyone knows. For we read that they offered a lamb completely clean and without blemish. This they did twice, and some others were called eternal victims (?). The priest did this for atonement, and sprinkled the blood of the sacrifices on those who sinned. But this sacrifice could not completely save people, because it was for us only a prototype, given so that people would not remain idle (without sacrifices); and when Christ came, He exchanged it for His body and blood; and He was the perfect sacrifice that was made on the cross. “Our Lord, on the night in which He was betrayed, took bread, blessed it and said, saying: “This is My body of the new covenant in My blood (sic), which is broken for you.” And also, taking the blood, that is, the wine, he said: “This is My blood of the new testament, shed for you; do this in remembrance of Me.” This is what the apostles always did, because St. Paul says: “When you eat this bread and drink this cup, you proclaim the death of the Lord until it comes.” so we perform this sacrament for our sins in order to be washed. 3) Let us ask ourselves: where should this sacrifice be made? Answer: in a church that is consecrated by apostolic consecration (literally, the laying on of hands). 4) Who should do it? Bishops and priests who are ordained by apostolic consecration. 5) What needs to be done? You need to use very pure wheat flour and grape wine, as written. “I will not drink of this fruit of the vine until I drink new in the kingdom of God.” 6) Who sanctifies the sacrament? God the Holy Spirit. Two signs descend on this sacrament - one invisible grace, which cannot be seen, and one which can be seen, because it transforms bread and wine into the body and blood of Christ. And I believe that a person who accepts it with a pure heart and faith will not receive condemnation, but will pass from death to life. It is necessary that Christians prepare for this sacrament and repent of their sins. Amen". The rite of baptism in Syro-Chaldean worship dates back to a later time than the liturgy on which it was modeled. There is the consecration of oil and water, the anointing and baptism corresponding to the communion under both kinds, and the general character and plan of the service is almost the same in both cases. Baptism is performed through threefold immersion, and the priest, immersing the child in the font, first says: “N is baptized in the name of the Father” (answer: “Amen”), and the second time: “in the name of the Son” (answer: “Amen”), and the third: “in the name of the Holy Spirit, forever, Amen” (answer: “Amen”). The priest immerses the child in water up to the neck, places his hand on his head, and hands him over. to the deacon, who dresses him in white robes and hands him over to his recipients, who dress him fully, but do not cover his head until the sacrament of confirmation is performed. This sacrament is performed through the laying on of hands, and colored wreaths are placed on the child’s head, as in the sacrament of marriage. Although the rite of baptism is very similar to the liturgy, during it there is no kiss of peace, although the Syro-Chaldeans generally attach great importance to this rite. The kiss of peace at baptism is mentioned by St. Cyprian, bl. Augustine and St. John Chrysostom, but nothing is said about him in the Syro-Chaldean rite of baptism. And yet, in the place where it should be performed by analogy with the liturgy, we read the words: “Peace be with you,” to which the answer is given: “And with you, and with your spirit,” as in other services; and, perhaps, this indicates that this is where the kissing of the world should take place, although there is no direct command in this regard. Another feature is that newly baptized children are not given the sacrament. Armenians give communion to children with spare gifts, right after the end of the rite of baptism, although baptism can take place at any hour of the day; The Syro-Chaldeans do not give communion to children, although one would expect that they should do this, since baptism among them occurs after the liturgy. It should be noted that during baptism there are no questions to the recipients and no promises are taken from them, although they read the creed. Each child has a godfather and a godmother, and these godparents are also witnesses at the marriage of their godchildren. When a woman gets married, she renounces her godfather and mother and takes on her husband’s godfathers. So it goes from father to son. So, for example, if A and his wife were foster children for B (the boy), then they will also be foster children for B’s children; or if A and his wife die, then the son of A and his wives will be the foster children of B, etc. Thus the godfather and godmother are always taken from the same family, although in reality they are not always husband and wife. Both according to custom and canon, the relationship of the godparents with their godchildren is considered as a close relationship and, therefore, serves as an obstacle to marriage. The relationship between godfather and godson is the closest and continues throughout their lives; and the name itself in the popular language means “close person”. One may notice in passing that the Syro-Chaldeans always keep their children in swathed garments, with a cap placed on the child’s head. It cannot be said at all that they know how to give their children a more or less beautiful appearance. They also have a curious custom of salting their children, which is supposedly very good for their health. This custom is indicated by the prophet Ezekiel when he talks about the entwining of children (Ezek. 16:4). Home baptism is no longer allowed; it can only be performed in church after the liturgy. If there is no church in the village, then the child has to be taken to another village where there is one. In some churches, however. no baptism is performed, as, for example, in the old church in Iial on the Turkish-Persian border; children there are sent for baptism to the large church of Mar Bishu located in the valley. As a result of this, there are often quite a few obstacles to the baptism of children, and children often die without this sacrament. But since the people treat baptism with the greatest reverence, there does not seem to be much danger for a child to grow up without baptism. Although, of course, sometimes such cases occur, but if they find out about them, then baptism is performed on an adult. Under normal circumstances, baptism occurs in childhood. One learned priest, when asked what he would do if an unbaptized child were dying, and yet there was no church nearby, answered that he would make the sign of the cross over him in the name of the Holy Trinity. This is actually what is done in such cases, although there is no indication of this in the books. If after this the child recovers, then he is carried to church and baptized in full rite: if not, then “all hope is placed in the mercy of God.” In some places, children are marked with the sign of the cross a few days after birth, when there is not even any danger. This action is considered highly important, and at the same time the child is given a name. A great action is attributed to such a sign, and it is considered a kind of mysterious rite. At times, even the Muslims of the Urmia Plain, who generally treat the old Christian churches with great reverence, bring their children to perform a sign on them on some holiday - not at all because they want to become Christians, but simply because they look at the sign of the cross as a kind of charm, which in their opinion may be useful for the child. The names given to children are mostly biblical. If you slightly soften their eastern pronunciation, then they are very euphonious. These are the most common names: Abner, Absalom, Zechariah, Jeremiah, Jonah, John, Gabriel, Moses, Abimelech, Jesse, Jesus, Benjamin, Reuben, Isaac, Joseph, Solomon, Simon, Thomas, etc. One researcher, not without reason, cites the predominance of biblical names in support of his theory that the Syro-Chaldeans constitute the remnant of the ten tribes of Israel. There are also other names in use, borrowed from Christian saints, such as George, Urmizd (the famous monk), as well as several Muslim names, such as Reshid, Mansur, Ablahat. Among the names there are often complex names like Khnaiishu, which means the Grace of Jesus, Saurishu - the Hope of Jesus, Audishu - the Servant of Jesus. Less common are names such as Dadishu - Uncle of Jesus, Ishuyav - Jesus gave. The name of the Savior, Ishu (Jesus), is one of the most common male names, and the people do not consider it at all irreverent to wear it. In some counties, a person born on a famous holiday is named after that day. Thus, a person born on Sunday receives the name Khoshaba (i.e., Sunday or the first day), or Yomaran (day of our Lord); those born on the feast of Epiphany receive the name Dinkha (Sunrise, the ancient name of this holiday); on Palm Sunday - Hosanna; in the Transfiguration - Giliana (Revelation), etc. In the books we meet many curious complex names like “Glory to Jesus,” “Glory to God,” “Glory to our Lord,” “God sought,” “Son of the Church,” “Son of the Monastery,” “Son of the Martyrs,” “Jesus took pity on her,” “Jesus is our hope,” etc. But these names are no longer used now. Women's names, for the most part, are borrowed from Muslims and denote flowers, etc.; the most common name is Mariam, after the name of the Most Holy Theotokos; there are also the names Elizabeth, Sarah, Rebecca, Rachel and others, borrowed from the Bible. When a boy bears the same name as his grandfather, then, at least in the plain of Urmia, during the life of the old man he is not called by his own name, but simply Baba; and this name often remains with him throughout his life, and becomes the most common of all mentioned names; but such a name is not given at baptism. A son can never bear the same name as his father. Nicknames are often used, and if it is necessary to distinguish two people from each other who bear the same name, then they add to his name: “the son of such and such,” or add the name of his craft or village, but the nickname by father or by craft has not yet developed into a permanent family nickname. One Syro-Chaldean, having heard that all members of a family in Europe bear the same family name, said: “But how do you distinguish them from each other?” “When they explained to him that names and nicknames are used there, it seemed to him extremely confusing; and when he was told that some have (in Spain, France, Germany) up to half a dozen names or more, he considered this to be extreme stupidity. In some cases, especially in the mountains, the entire family or even the entire genus is known by the same name. Thus, in the village of Tkuma, members of the priestly family differ from each other only in that they are called: so-and-so from the priest’s house. The rite of burial among the Syro-Chaldeans makes a deep impression on those who have access to the ancient Syriac language. It is contained in two books called Kurasta and Anida. There are separate services for the burial of patriarchs, metropolitans, bishops, priests, deacons, laity, women and children. The rite of spiritual burial, when completed in full, lasts at least five hours. Burial in a hot country, of necessity, should take place as soon as possible after death. Immediately after death, special messengers are sent to all the acquaintances of the deceased; carpenters begin to make a coffin, which they complete in a few hours; and if it is not far from the city of Urmia, then the coffin is brought ready from the market, differing from Muslim coffins only in a small cross made of silver paper on the lid; but in the mountains, when a poor person dies, they do without a coffin, but simply dig a grave, which is lined with stone slabs on the sides. The body is placed in this stone coffin, decently wrapped and covered with clothes, and while the service is still in progress, the grave is covered on top with a stone slab, and earth is thrown in until the entire grave is covered. When preparations are being made for the funeral, sad scenes occur in the house all this time. The women converge en masse and, screaming in grief, tear out their hair. Even strong men often indulge in loud crying. Loud crying is considered a tribute to the deceased, and the people, generally sensitive by nature, indulge in the most uncontrollable grief at this time, even if the deceased was not particularly loved during his lifetime. When you see this scene, you can imagine a picture in the house of Jairus, where the flute players and the people made such noise and confusion that the Savior ordered them to leave. One cannot help but think that these people did not fully understand the meaning of Christian death, just as they did not understand the words of Christ: “The maiden did not die, but slept.” The same loud crying has undoubtedly occurred since the most distant times. Abraham came to mourn Sarah and cry for her (Gen. 23:2). It didn't just mean that he was grieving and couldn't stop crying. He deliberately came to mourn her and grieve for her, as if bringing a tribute of love and respect to his deceased wife. The coffin is carried out of the house on a stretcher. The funeral service of a layman is rarely performed in a church, and this is completely understandable in view of the fact that there is only one door in the church and, moreover, it is only about three square feet, and, moreover, you need to enter it by stairs, so it can be extremely difficult to bring the body into the church. Therefore, funeral services in church are performed mostly only for clergy. After the funeral service, the procession goes straight to the grave, with the priests and deacons leading the way, chanting church hymns antiphonally, many of which are of astounding beauty. The cemetery is usually located outside the village and rarely near the church. No one can be buried in the church itself, except martyrs, whose bones the book of Sungadus instructs “to be deposited in churches to help those in need.” But in the summer chapel adjacent to the church, “bishops can be buried, and monks can be buried in a special cemetery inside the monastery,” such as, for example, a small beautiful chapel in the Jacobite monastery of Mar Matai (St. Matthew) near Mosul, where the ashes of the great Gregory Bar-Gebray rest. Funeral processions in Urmia have much in common with marriage processions. In both cases, drums are beaten and horns sound; perhaps the same instruments are meant in the story of the mourning of Jairus's daughter. Many carry large tree branches decorated with scarves and apples. During burial, the horse of the deceased follows the coffin, carrying his clothes on an empty saddle. It often happens that a person jumps into the grave, beats his chest and utters the most deplorable screams. When the coffin is lowered into the grave and covered with stone slabs, everyone considers it their duty to throw at least a handful of earth into the grave. When everything is finished, the relatives stand on one side of the grave, and everyone present expresses condolences to them and gives “healing to their head.” Each of those present, as they pass, touches the hand of the grieving relatives and says: “May it be good for your head.” In many places there is a curious custom of washing after desecration by touching (even if only metaphorically) a dead body. After leaving the grave, everyone goes to the river, and after some prayers, the water is blessed with the sign of the cross, and everyone washes their face and hands. This custom has already fallen out of use in the plain of Urmia, although traces of it are still found here and there. After the burial, people often go to the house of the deceased, and there a funeral dinner is served for him, at which again everyone wishes for “healing of the heads” of the relatives. At the burial of the clergy, the body is usually brought into the church, and there the full rite of burial is performed over it, and sometimes the liturgy. The priests' bed is placed in the vestibule of the church, and only the body of the patriarch can be brought into the sanctuary before the chandelier. It is carried by bishops and priests. According to the testimony of some, the metropolitan’s bed can be brought into the sanctuary, but not further than the place where the body of the patriarch is brought. Members of all degrees of the episcopate are buried in their ecclesiastical vestments. The Syro-Chaldeans also fully preserved the custom of the last kiss with the deceased. This custom is very ancient, and St. Ambrose. Before placing the body in the grave, everyone says goodbye to the deceased. The priests, deacons and laity all take turns passing by the bier and kissing the hand of the deceased, or sometimes the cross placed on his chest, and then stand in a line at the head of the grave, and those who were behind come up, and thus everyone performs this last “kiss of peace.” On the second and third days, special consolatory services are held for those who mourn, and on other days, commemoration of the dead is also performed. The Divine Liturgy is celebrated, relatives distribute alms, and after the liturgy, all those present are invited by relatives to dinner. The book of Sungadus says that in the old days these commemorations were done on the third and ninth days, and, according to the apostolic canons, on the thirtieth day and at the end of the year. But, according to the most common custom, they were performed on the third and seventh days. The martyrs are commemorated annually. Remembrance of deceased friends and saints can be done every day, on Sunday or simple, even several commemorations together, excluding only the Lord's holidays: Christmas, Epiphany, Palm Sunday, Maundy Thursday, Easter, Ascension, Pentecost and the Exaltation of the Holy Cross, as well as on two feasts of the apostles (Seventy and Twelve, on the seventh Friday and on the Sunday after Pentecost), and on the day of the consecration of the church, three Sundays before the Nativity Fast. Gravestones are often made from simple rough blocks piled directly onto graves. But richer people place beautifully carved square stones on the grave, in the form of a box. There are many such monuments in the Urmia plain. The inscriptions are usually made in elaborate letters, and almost always in the ancient Syriac language. They rarely contain anything more than the name and degree of the deceased and the day on which he “rested.” Sometimes the age of the deceased is added, if it is known at all. The Syro-Chaldeans do not keep correct records of births, deaths and marriages, and hardly anyone knows exactly their own years or the years of their children, even when they are still young. The tombstone is sometimes given the shape of a ram, which is often found on ancient Christian monuments in general. St. Ambrose says that this form was used as a symbol of the Word even by those who deny the coming of Christ, and in the fleece of the ram he finds a symbol of “putting on our heavenly habitations” (2 Cor. 5:2); in the protection of the flock by a ram against wolves - a symbol of the victory of Christ over Satan; in his leadership of the flock - a symbol of divine leadership; in their replacement of Isaac during the sacrifice - a symbol of sacrifice; in his silence before the shearer (Isa. 53:7) is a symbol of the meekness of Christ. The ram in the plain of Urmia is also sometimes found in Muslim cemeteries, but the Syro-Chaldeans say that this only happens in cases where the cemetery was first Christian. They apparently have no traditions regarding the meaning of this symbol, and now they do not often make tombstones of this kind; but they see this as a sign of great respect, and they have preserved the proverb: “I will put a ram on your head,” which means: “I will show you great honor.” It is difficult to say when the year actually begins for the Syro-Chaldeans. Calendars usually begin in October, and in the lists of months October, or, as they call it, the first Tishrin, comes first. But in Khudra, that is, the Book of Services for Sundays and Holidays, the year begins with the Nativity Fast, that is, in December. And people often consider the feast of Epiphany to be the beginning of the year. When counting months, the Julian calendar is usually used, in books, and in the mountains even now, the year is counted according to the “era of Alexander” (or “Greek era”, that is, the Seleucid era, starting from 311 BC. In letters, in the plain of Urmia the Christian era is now almost constantly used, but it is difficult to say whether it was used at all until recently and whether it came into use only recently, due to relations with Europe. Years are indicated by letters rather than Arabic numerals, which have only recently come into use under Western influence. In everyday conversation, the Syro-Chaldeans, adding corresponding vowels to the consonants depicting known numbers, make up a special short word for the name of each year, instead of pronouncing its number completely. So, 1888 is called appah, 1889 appat, etc. On the first day of each month, during the evening service, a long prayer is said in which the month is “blessed.” “May such and such a month come with joy,” this prayer says, “and may our prayer be accepted like the prayer of Elijah and the son of Amram. May their prayer be a wall for us. Bless, Lord, the months of this year, the times, the weeks and the days. Bless the vineyards and grains. Bless the seeds and fields. Bless, Lord, everything that happened, and may it be accompanied by all sorts of blessings. May there be no turmoil, no sorrows, no illnesses during it,” etc. But the month of February is not blessed. It is considered the “month of sorrows,” and they only pray for it that during it “there will be no turmoil.” Hence the service itself is not performed on February 1st. According to popular belief, Shevat or Ishvat (February) is a kind of brownie. Boys sometimes impersonate him and walk around the village singing different songs. In Kochanis and all the villages of the Tiari district, and probably in other places in Kurdistan, Shevat is considered a playfully personal being and, according to popular belief, spends one day in each house as a guest. In Kochanis, of course, he begins his visit with the house of Mar Shimun. If it rains or snows on this day, then this is considered a sign that the owner did not show proper honor to the visitor that day. The owner, of course, tries to prove that this is not his fault at all, but that Shvat has not yet had time to calm down from the anger into which he was driven by the neglect shown to him in the house of the neighboring owner. All kinds of jokes, in any case, enliven everyone in the gloomy days of February in the country of the Ashirets. Poor Raya also has quite a bit of humor, which, unfortunately, is significantly suppressed by the hardships of their sad life. Holidays and fasts are highly dependent on Easter. Most of the saints' days are movable holidays and, falling on Fridays, depend on Easter 38. This feature is very peculiar. Between the first Sunday after the Nativity of Christ and Lent, every Friday is considered a saint's day, as will be seen from the list below, and even some of those saints' days that belong to certain months are associated not with certain days of the month, but with certain days of the week. Thus, the first Friday in March is dedicated to St. George, etc. Easter itself coincides with the Easter of the Greeks and is determined according to a special table, which also see at the end of the chapter. The year is divided into periods of seven weeks each, each period being called shavua from the Syriac word meaning seven; but some of them consist of only four weeks. These periods are as follows: Advent, Epiphany, Lent, Sunday, Apostles, Summer, Elijah, Mar-Mushi (Moses) and the Consecration of the Church. Their distribution can be seen in the list below. Only holidays in honor of the Savior are actually called “holidays”; Saints' days are called "memories" or "remembrances". Of the holidays, Easter is naturally considered the queen, so in Urmia it is deliberately called the “great festival,” in contrast to the Nativity of Christ, which is called the “small festival.” On these holidays, the liturgy is celebrated very early in the morning, just before midnight; but it is considered necessary that everyone first get some sleep, even if only for an hour or two. This is the only remnant of all-night vigils in the plains of Urmia, but in Kurdistan they are frequent, and the book of Sungadus (Book VII, § 4, rights 11) commands that on the days before holidays and Sundays, when there is an all-night vigil, no work should be done in monasteries, so that prayer is not interrupted by drowsiness. At the end of the liturgy on Christmas and Easter, the people go to each other’s homes to “bless their holiday,” or if one of the parish members has lost someone in their family since the last holiday, then everyone visits him with the goal of “healing his head.” “May your head be pleased,” they say to him. At Tiari, on the occasion of one of these condolence visits, the visitor drinks a little wine, then, having poured out some more wine, puts into it some silver coin and, handing it over to the mourner, says: “Glory to God! May your head be healed." The orphaned man then again begins to drink wine, from which he abstained during the entire mourning period 39 . Village festivals constitute a prominent feature in the life of the Syro-Chaldeans. These festivities especially coincide with the memory of the patron saint of the village church, and if the church is famous for something, then people flock to the holiday from all sides. The celebration begins with the Kurbana (Eucharist), to which people often approach in separate pariahs, since the church is usually able to accommodate only a portion of those who arrive for the holiday. One party, having received holy communion, leaves the church to allow another party to enter, etc. On these occasions, even Muslims sometimes come, make offerings to the church and bring children to receive for them the sign of the cross, to which they attach healing significance. After the Qurbani, throughout the day, games and dancing take place, often, unfortunately, ending in drunkenness and fights between Christians and Muslims. But the abuse does not go so far that it is necessary to desire the complete abolition of such celebrations, which, if kept within the limits of moderation, can serve as no small aid in maintaining the religious and moral mood among the people. The Syro-Chaldeans are a good-natured people, and on these occasions they show a lot of kindness. Their dances are unique, but beautiful and decent. Of course, in a Muslim country you cannot see such couple dances as in Europe; young people usually dance by themselves, and girls in a more secluded place by themselves. Sometimes a round dance is arranged, in which, at a slow pace, to the sounds of peculiar music - a kind of pipe and drum, everyone moves in a circle, making various gestures and waving handkerchiefs. Of course, these holidays serve as a favorable time for the display of the art of all kinds of tightrope dancers and for all kinds of competitions, and the suppliers of the spectacle receive considerable income. During these festivals, as well as on other holidays, the custom of driving sheep for sacrifice, often from afar, has been preserved to this day in the more revered churches. Some well-known churches receive up to 200 sheep annually. These sheep, however, are not given to the church or priests, but a feast is made from them, in which everyone takes part, having first sprinkled the blood on the church doors. This is essentially a simple treat, but the people consider it a kind of act of piety, and the custom itself involuntarily takes us back to the times of the Old Testament life of Israel. Church of Catholicos MAR-SHIMUN in Kochanns. (The picture shows a staircase leading to the main church door, which is something like a square hole: literally all the pilgrims, not excluding the clergy, climb into it like the hole of a beehive. Sometimes the door is located at the bottom, but so low that you need to climb into it again, but you can’t directly enter. The reason for this arrangement of entrance doors among the Syro-Chaldeans was said earlier (see “Christian Reading” for October, p. 517). The Feast of the Epiphany is considered a great day among the Syro-Chaldeans. On this day they remember the baptism of the Savior. Hence, in the plain of Urmia, the holiday itself is called “new waters.” In the mountainous regions, as well as in books, it is called “sunrise.” At night, before the performance of Kurbana, many, according to ancient custom, plunge into some frozen pond, performing this action with various shouts and accompanying it with religious chants. It is strange that the Syro-Chaldeans do not attach much importance to the remembrance of the Eastern Magi on this day, although they piously believe that these Magi came from their own country, and even now point to the ancient church in Urmia, known as Mart-Mariam, which was allegedly built by the wise men upon their return from the Holy Land and in which the tomb of at least one of them is located. In this church, the Syro-Chaldeans still offer prayers and praises to the Child of Bethlehem. On Ascension Day, little girls walk around the village dressed as brides, singing and begging for pennies. Hence this day is usually called the “Bride’s Ascension.” One of the greatest days in the Eastern Syro-Chaldean calendar is the feast of St. The Cross, celebrated on the 13th (not the 14th) September. On this day, the liturgy is always celebrated, all work is prohibited, and everyone goes to church, where they usually receive communion, as is especially the case in the mountains. This holiday, however, serves rather as a commemoration of the discovery than of the erection of the cross, and Constantine and Helen, whose names are constantly mentioned in old books, are glorified. The worship of the cross shown by the Syro-Chaldeans apparently serves as a reward for the absence of icons. The cross is displayed at the very entrance to the church so that everyone can venerate it; the sign of the cross is imprinted in oil in various places of the church during its consecration, the people cannot understand how anyone can be a Christian without marking his forehead with the cross (as Tertullian says). In the book of Sungadus the following explanation is given of the origin of the worship of the cross (V, § 9): “Tradition says that when our Lord blessed the apostles on the Mount of Olives, He stretched out His hands in the form of a cross, as a sign that by means of the cross He had achieved the glory of His ascension (Philip, 2: 8, 9). When they saw this image, they fell down and worshiped Him. This was the beginning of the worship of the cross. The first church for them was the upper room, the second church was in Antioch. The apostles said that they worshiped not wood, or gold, or any substance, but Christ Himself, Who is the cross. The signs and wonders performed by the cross caused people to honor and worship the tree and the sign of the cross.” The pious custom of kissing the cross is quite in the spirit of Eastern people. Both Christians and Muslims usually kiss the hand of their superiors upon entering their chambers. Eastern people, in addition, kiss the imprint of the seal (standing instead of a signature) on the letter of their boss, and, as a sign of respect, touch it with their forehead. The Church is the house of God, and the cross is the sign and seal of our Lord. Not to kiss the seal of Mar Shimun or the sign of the Savior would, in the opinion of the inhabitants of the East in general, be obvious disrespect and lawlessness. Therefore, by worshiping the cross, the Syro-Chaldeans thereby express their reverence for the One who accomplished our salvation through the tree of the cross. Of the saints' days, only the above-mentioned Fridays and some others, such as St. Thomas (July 3), Mar-Shimun Barsebai, the sons of Shmuni (martyrs mentioned in 2 Maccabees, chapter 7, who are greatly revered and to whom many churches are dedicated 40), and St. George, on which days special services are assigned to Khudra in the liturgical book. Many other days are also celebrated, especially in villages, and between them the memory of St. the infant Mar-Kuriakus (St. Kyriakos, July 15), Mar-Audisha and Mar-Shalita. On St. Thomas (July 3) in Urmia all the people go to the lake to swim. On the holiday of Nusardil, dedicated to the remembrance of the 12 apostles (the seventh Sunday after Pentecost), people have the custom of pouring water on each other. The twelve apostles are not honored individually, but are remembered together on this day. The service in memory of the Blessed Virgin Mary, set out in Khudra for the Friday after the first Sunday after Christmas, is also celebrated on other days dedicated to the memory of the Blessed Virgin. Perhaps the most popular saint is St. George, who is remembered on April 24 (not 23), as well as in March and November. Between Supurgan and Urmia there is a very interesting place, now completely deserted, - this is one of the many hills that rise above the plain, and it is called Bakchikal. They say that this is where the city of Zardushta (Zoroaster), who was from this plain, was located. On the hill rise the remains of some kind of fortification, and a highway leading through the marshy area to the lake, which is still used at some distance by travelers during rainy weather. Here, according to Syro-Chaldean legend, the martyrdom of St. took place. George. According to Syro-Chaldean stories, he was a merchant who arrived in Urmia on his trade business, converted to Christianity and was martyred in Bakchikal by a local prince. The church in Supurgan, like many others, is dedicated to his memory. On the shore of the lake in Supurgan there is a sacred well of St. George, a mineral spring that supposedly heals all the lepers who bathe in it. Wednesday is dedicated to the memory of all saints, and on this day, in their honor, the following doxology is sung: “From century to century. The hosts and ranks of clergy with priests in the church sing a doxology in memory of St. Martyr Mar-Givergis (George), who, performing glorious deeds, won and received the crown. He suffered and endured disasters, fire, and sword, and stones. His persecutors subjected him to many and varied torments. He shamed the wicked king, who persecuted good servants, he humiliated the glory of his power and the gods he idolized - Zeus, and Apollo, and Artemis, the work of human hands. The strong giant Mar-Givergius cried out and said to the king’s nobles: do not worship idols sculptured and made by artists. God Christ is the King of kings and the Lord of all gods. He gives an inheritance to all who fear Him; bridal chamber and enduring good. In His kingdom He clothes the pure martyrs who believe in Him with glory. Prayerfully bowing before his Lord, he begged and begged, saying: remove by Thy grace from all who commemorate my persecution on this day, hail, and famine, and pestilence, locusts and wormholes, storms that destroy fields, and the terrors of the night, and every evil disturbance, and preserve the whole inhabited world with the great power of Thy Divinity.” Sunday is observed strictly - in the sense of abstaining from work. In Tiari it is considered a great sin to travel on Sunday. During the reign of the previous malik, anyone undertaking a trip on Sunday was subject to a fine. Now, under the plausible justification of necessity, some work is allowed. Most Syro-Chaldeans are not particularly careful to refrain from traveling on Sunday, and with the exception of some mountain districts where the liturgy is celebrated weekly, the Eucharist is not often celebrated on this day. Since national holidays or saints' days are celebrated with great solemnity, the celebration of the liturgy is timed to coincide with them. Hence the strange custom that in reality the liturgy is more often celebrated on Fridays than on Sundays. And yet the book of Sungadus (V, § 7) clearly says: “on Sunday there should be worship, reading of Holy Scripture and sacrifice 41” and in some places this rule is still observed. “Sunday,” says Sungadus (V, § 7), “begins at sunset and ends at sunset. We must honor the risen Lord with processions, praises and alms. There should be no infighting or lawsuits on this day.” Hence, Sunday services begin on Saturday evening, and evening services on Sunday already begin on Monday. But the prohibition to work begins with the hour of evening prayers on Saturday and ends at dawn on Monday. Once, when the deacon of the English mission asked one of the missionaries to cut his hair on Saturday evening, he replied: “Very well, Rabbi; I will not perform my prayers until then, so that Sunday will not come yet! In some places, Sunday is considered to end after the evening service, and the people, having performed their prayers very early at noon on Sunday, after that consider themselves entitled to turn to their worldly works. According to both folk custom and the instructions of the book of Sungadus, it is forbidden to wash on Sunday. From here everyone washes on Saturday. “Christians should not wash on Sunday before or after the sacrament, for this day is holy and has nothing carnal in it. If a person washes himself after the sacrament, then he considers it unclean.” Here we have another example of the concept of ceremonial pollution, still strictly observed in everything. But, on the other hand, “on Sundays and holidays of our Lord, we must wash ourselves, put on special clothes and cleanse our souls from sin 42.” The fasts of the Syro-Chaldeans are observed very strictly. But it is remarkable that in practice they are longer than in the Sungadus regulations. In fact, every Syro-Chaldean fasts twenty-five days before Christmas, fifty days during Great Lent, and on the feast of prayer of the Ninevites for three days at the end of winter, which holiday was established in remembrance of the preaching of the prophet Jonah in Nineveh and is observed with the utmost strictness, and Wednesdays and Fridays throughout the year, not excluding the day of the Nativity of Christ, are also considered days of abstinence. Most people fast for fifteen days and before the feast of St. Mary on August 15th. These fasts also include Sundays, although Sungadus clearly prohibits fasting on Sundays, considering this a Manichaean custom. “The Manichaeans denied Sunday and fasted on Sundays because they claimed that the end of the world would come on this day after 9,000 years... Let no one fast on Sundays under pain of anathema 43.” Ashita Sungadus, however, quotes from the resolutions of the Gangra Council a restrictive decree: “If not from an evil and Manichean intention, then a person can fast on Sundays.” And the reasons are obvious why people currently fast during Lent and the Nativity Fast on Sundays. They are that if you keep meat, butter, milk, etc. in the house during that day, there would always be a temptation to eat leftovers on other days of the week. The Book of Sungadus directly considers the Nativity fast to be a voluntary fast, as well as the seven-day fast in honor of the apostles and the prophet Elijah (V, § 19). It does not mention fasting in honor of the Most Holy Mary and the Ninevites, but it makes the forty days of Lent 44 obligatory for everyone, and on Wednesday and Friday especially: on the first - in memory of the malice of the high priests on this day against our Lord, and also because the Savior on this day revealed to His disciples about the suffering that lay ahead of Him, and on the last - because of the crucifixion (V, § 10). Monks are also instructed to abstain until the evening, with the exception of “eating” at noon. And a special service, now almost out of use, is called “satisfaction”, because it was performed at a time when only one full meal a day was allowed 45. On fasting days one is not supposed to eat meat, fish, butter, eggs, in a word, nothing that comes from animals, and the Syro-Chaldeans observe church law in this regard very strictly, especially in Kurdistan. Highlanders and more strict people in Urmia will neither eat, nor drink, nor smoke before noon during the entire Lent, excluding Sundays; and then they do not eat only meat, butter, and nothing modest at all, but can consume everything else at will. Fasting on Wednesday and Friday does not present any particular difficulty, however. Almost everywhere, fasting these days begins in the morning and ends with evening prayer. So, at dinner on Wednesday and Friday evenings it is considered permissible to eat meat. Of course, theoretically, on Tuesday and Thursday evenings you should eat only meatless foods, but this is almost never the case. And in many districts, especially from Easter to Pentecost, on these two days it is allowed to eat butter, milk and eggs. The main food during fasting consists of bread, red and black beans, rice cooked with nut or other vegetable oil, "dolma", that is, grape leaves mixed with rice and raisins and cooked in vinegar, fruits, raisins and nuts. Observance of fasting instructions reveals the full severity of church discipline, which is readily accepted by everyone, even children. One of the youngest students of the English mission, being almost dying during fasting, upon the doctor’s order to drink a quick broth, exclaimed indignantly: “Am I a Kurd to eat fasting?” Abstinence before communion is strictly observed; The Sungadus decrees that no ecclesiastical minister who takes part in the celebration of the Eucharist, baptism, or ordination shall eat or drink anything before this service (VI, § 6, reg. 3). There is no rule for the laity, but custom strictly binds everyone. The Takhsa states that priests and deacons must fast before entering the sanctuary. Only if no sacrament is being performed there and necessity forces it, he can enter it no further than the outer lamp; but he can in no case enter the sanctuary if he has drunk wine (note 26). This rule refers to the book of Leviticus. 10:9, as an authority, and says that this is prohibited by both the old and the new law. It is worth noting here what a huge influence the Mosaic Law has on the Syrians. They love to prove everything on the basis of the Old Testament, the New Testament and the teachers of the church. During Lent, people sometimes hang in their houses a large turnip, or something similar, with feathers stuck into it, according to the number of weeks of fasting. This they call soma (post), from which they often make a kind of scarecrow to scare children. The feathers of the turnips are removed as the weeks of fasting pass. It is curious that a similar custom is also observed in southern Italy. “Those who strictly observe fasting in Sorrento hang a black doll outside their windows. Six feathers are stuck into this doll, which are removed one at a time at the end of each week of fasting 46". On the last Sunday, in the evening, before the onset of Lent, in Kochanis and other mountain villages, young people stage a kind of masquerade depiction of the upcoming Lent. Some young man puts a huge empty pumpkin on his head, attaching to it a huge nose, terrible teeth and a beard made of goat hair. in this form, armed with a stick or sword, with a terrible look, he portrays himself as “Soma”, who, accompanied by several companions, walks from house to house. Soma does not speak, but emits some kind of terrible mooing, which turns into a storm of indignation and threats if he notices the reluctance on the part of the inhabitants of one or another house to comply with the demands made on them to observe the upcoming fast. On the other hand, Soma appears to be quite polite, bowing deeply when greeted kindly. The people accompanying her explain that Soma has come to announce to you the onset of a seven-week fast, during which you should not eat meat, cheese, milk, eggs or any products of animal life. When the explanation is completed, the people accompanying Soma receive a kind of indemnity in the form of raisins, nuts, beans or maize. Soma then goes to another house, and only then the children, who had hidden behind their mothers in fear, come out of their hiding places, telling each other how terrible they saw Soma. Conversations about these visits to Soma go on for several days, and it is enough to mention Soma to make anyone, even a capricious child, stop asking for something quick during Lent. The middle Wednesday during the half of Lent is called palyu in Urmia, i.e., partition or half-life. She often copes with some kind of treat, but the fast is not broken. The same thing happens in the mountains, although this name is not used there. There is some confusion regarding when the fast actually ends. The usual rule for Christmas and Lent is that if a person has received communion at the liturgy on the feast of Christmas or on the eve of Easter, then he can end his fast after evening prayer; otherwise, not earlier than after the liturgy on Christmas and on Easter itself. In the mountains this only applies to Christmas Eve. The liturgy on fast days is celebrated late, often at one or two in the afternoon, in order for everyone to fast before that time. There is a rule in the Takhs that if for some reason a person does not receive communion on the eve of Easter, on the very day of Easter, or on Maundy Thursday, or on the days following Easter, then he must remain a “Nazarite,” that is, not eat meat for a month; but he is not obliged to abstain from other modest foods. If he took communion on Maundy Thursday, and not on the eve of Easter, or on the very day of Easter, then he can end his fast in fifteen days (2nd right. in the book of Takhs). Let us now outline the Syro-Chaldean calendar. The following holidays and fasts are taken either from Khudra, or from the manuscript attached to the copy of Kashkul, i.e., a book of various holiday chants, dated May 14, 1443. In addition to the saints indicated below, this manuscript contains the names of several local fathers, on whose days no special service was ever actually appointed and which are never now observed. Few of the days given below are taken from well-established local tradition, such as Mar Audisha on the "new" Sunday and Holy Mary, May 15 and August 15. Days are counted according to the old style. December 1. The Nativity Fast begins. Four Sundays in the Nativity Fast. (Subara, which means proclamation or proclamation). December 25. Christmas Day. Friday. Mar-Yaku (Jacob), brother of the Lord (out of use). The first Sunday after the Nativity of Christ. Friday. Holy Mary. Second Sunday after the Nativity of Christ. Monday Tuesday and Wednesday. Prayer of Mar-Zaya (very rarely observed now). January 6. Epiphany (“lordship” or “sunrise”, as well as “new waters”), in memory of the baptism of the Savior. Friday. St. John the Baptist. First Sunday after Epiphany. Monday, Tuesday and Wednesday. The prayer of the maidens, observed in Kochanis and some other places by the maidens. Friday. St. Peter and St. Paul. Second Sunday after Epiphany. Friday. Four Evangelists. Also "remembrance of 150 bishops excommunicated by Macedon." But the latter has fallen out of use. Third Sunday after Epiphany. Fourth Sunday after Epiphany. Friday. Greek teachers (especially Nestorius, Diodorus of Tarsus, Theodore the Interpreter, etc.). Fifth Sunday after Epiphany. Monday, Tuesday and Wednesday. The prayer of the Ninevites, which always occurs twenty days before Lent. It is celebrated in memory of the sermon of the prophet Jonah, whose tomb is indicated in a mosque located near the ruins of Nineveh. Thursday. Forty martyrs frozen to death (in Sebaste). (Out of use). Friday. Syrian teachers, that is, teachers of the “Church of the East”, and not of Antioch; especially Mar-Nersai, who lived c. 520 (Assem. V.O., III, 1, p. 611). Also the memory of Mar-Saurish from Bit-Garmai, “who established the prayer of the Ninevites due to one great plague.” Sixth Sunday after Epiphany. Friday. Mar-Ava, Catholicos from 536 - 552 (Assem. V. O. III, 1, p. 611), or “one person” (protective saint). Seventh Sunday after Epiphany. Friday. Forty Martyrs (in Sebaste). See above. Eighth Sunday after Epiphany. Memory of all “Eastern Catholicos”. The Sunday before Lent, fifty days before Easter. Note. If there are eight Sunday days after Epiphany, then the above order is observed; if seven, then the memory of forty martyrs is omitted; if six, then days dedicated to the memory of the evangelists and St. Peter and Paul, join together; if five, then they are also united on the same days dedicated to the memory of Greek and Syrian teachers; if four, then the holy days are connected together. Stefan and Mar-Ava. In these cases, the service is performed partly in honor of some and partly in honor of others. Sundays are connected in a similar way. Lent begins on Monday, forty-nine days before Easter. But in the mountains, and often in Urmia, the Sunday before this Monday is already considered fasting. The first four and last weeks of Lent are called “sacrament weeks,” and, with the exception of Sabbath days, there are special readings assigned for each day. Monday, Tuesday and Wednesday of the first week of Lent. Prayer of the Archangel Gabriel (very rarely observed). Palm Sunday (Feast of Hosanna). On this day, the Syro-Chaldeans use branches of red willow (willow) as palm trees. They call this tree “the tree of Hosanna.” Passion Day (Maundy Thursday). Friday of Suffering (Good Friday). On this day, the Syro-Chaldeans do not perform liturgy. Great Saturday or Saturday of Light (an allusion to the greeting: “light to your dead”). Easter. Feast of the Resurrection or Great Holiday. Easter week is called the "week of weeks." Friday after Easter. "Confessors under King Sapor." Low Sunday (“new” or “red” Sunday). In some places it is dedicated to the memory of Mar Audish. Saturday. Mar-Khnaniah (Ananiah) “from the wolves.” Second Sunday after Easter. Monday. Raban Urmist of Shiraz (see under September 1). This saint was buried in an ancient monastery known by his name, near Alkosh (Elkosh), where the tomb of the prophet Nahum is also indicated in one Jewish synagogue. This monastery belongs to the Roman Catholic Uniates (Chaldeans). Third and fourth Sunday after Easter. Fifth Sunday after Easter. Mar-Adai. “Apostle, one of the seventy, enlightener of the East. He was the first to convert Abgar, the black king of Urgai (Edessa).” The tale of his mission and the relationship between the Savior and Abgar is found in a special book called “The Teaching of Adai” (translated into English). The Greek form of Adai is Thaddeus. This saint is often associated with St. Thaddeus, whose name in Syriac is Tadai. Sunday after Ascension. Seven weeks from Easter to Pentecost, called “shavuya” (week) of the Resurrection. At Pentecost, the shavuya (week) of the apostles begins (fifty days); and the first Sunday after Pentecost is called the second week of the apostles. Wednesday after Pentecost. “On this day the first Eucharist was celebrated by James, the brother of the Lord. The Blessed Virgin was the first to receive communion, and then the apostles.” Friday after Pentecost. Friday of the Zealot (Acts 3). The seventh Friday after Pentecost (and in former times also the previous Wednesday) in memory of the seventy apostles. Seventh Sunday after Pentecost in memory of the twelve apostles. It is also called the first Sunday of the summer shavui (seven weeks) and is also called nusardil. On this day, the Syro-Chaldeans pour water on each other. First Friday of summer (eighth after Pentecost). Mar-Sergis (Sergius). But in some places his memory is observed on the previous Sunday. Second Friday of summer (ninth after Pentecost). Mar-Mari, student of Mar-Adai. Sixth Friday of summer (thirteenth after Pentecost). Mar-Shimun Barsebai, ninth Catholicos of the East and martyr, from 314 - 330 or from 326 - 344 (time unknown). He died on Good Friday (see under April 15). His name means “son of the dyer” (Assem. V.O., III, 1, p. 611). Otherwise called Simeon Bar-Savaya. The Elijah Week (seven Sundays) follows the summer week, and the last four Sundays after St. Day are also counted. Cross (September 13). See below. Third Friday of Elijah (sixteenth after Pentecost). Memory of Elijah the Tishbite. The four Sundays of Mar-Mushi (St. Moses) follow the Week of Elijah and then the four Sundays of the consecration of the church, which ends this circle. For convenience, each of these periods is called shavuya (sedmina). The first Sunday of the consecration of the church is also called Maalta, i.e., entry. On this day, the Syro-Chaldeans move from the summer room for daily prayers to the main church. During this week, the services primarily focus on the founding of the church. Alberuni (973 - 1048) in his "Chronology of the Ancient Nations", pp. 306 47, says that on the day of Maalta they moved from the church to the roof in memory of the return of the Israelites to Jerusalem. Third Friday of the Church. Mar-Ogin. January 1. Mar-Shalita (highest from usage. See September 19). January 24. Companions of St. George, martyrs (highest from usage). March. First Wednesday. St. George the Martyr. April 15 48 Mar-Shimun Barsebay, Catholicos (highest used). April 24 (Sic). Memory of St. St. George the Martyr. Big holiday. April 27. St. Christopher the Martyr and St. Georgy (Highest from use). May. First Tuesday. The sons of Shemuni (2 Mac. 7). Complied with everywhere. July 3. St. Thomas, who “was pierced by a spear in India. His body is located in Urgai (Edessa), where it was brought by the merchant Khabin. Big holiday. July 15. St. Cyriacus (“Mar-Kuriakus, whom Galin killed in Persia, and Diulita, his mother”). Ruinart, in his Acta Martyrum Sincera (p. 477), says that St. Kirik and Diulitta died in Tarsus around 305. The Greeks celebrate a holiday in their honor on this day, and the Latins on July 16th. July 29. St. Peter and St. Pavel (highest from usage). August 1. The fast of St. begins. Mary (15 days). August “is the month of the sons of Shmuni” (highest usage). August 6. Transfiguration (“Revelation”; also called “The Ascension of Our Lord on Mount Tabor”). August 10. Mar-Shalita (highest used). See September 19. August 15. Rev. Maria. September 1. Raban Urmizd of Shiraz. “On this day after his death he opened the eyes of a blind man” (highest usage). September 8. Nativity of the Blessed Virgin Mary. “Also in memory of Yunahir and Hana (Anna), her parents.” September 13 (sic). Feast of St. Cross. September 19. Mar-Shalita, patron of the patriarchal church in Kochanis, student of Mar-Ogin. October. First Monday. St. George. October. First Wednesday. Mar-Tiodor (Theodore) interpreter (highest from usage). October 1. Hananiah (Ananiah, “who baptized Paul; he was the first metropolitan of Damascus”) (highest used). October 2. Mar-Papa, Catholicos (about 300 Assem. ibid.) (highest used). October 4. Eight (sic) youths, that is, sleeping in Ephesus. This day is not observed, but the Syro-Chaldeans often tell the story of their life. October 12. Three hundred martyrs in Shigar (highest from usage). October 13. St. John the Evangelist (highest from usage). October 25. Raban Pitiun martyr. A very ancient church on the mountainside above the Thum Valley in Turkey is dedicated to his memory, and many now visit it. He was an opponent of "magicians (astrologers), sons of error." November 1. St. Cyprian (highest used). November 15. Mar-Audishu (Ebediezus). There were several fathers of this name. Perhaps the famous author of “The Pearl”, ca. 1295 he was Metropolitan of Nisibia and Armenia. November 17. Mar-Agnatis, Ignatius, “disciple of the sons of thunder.” St. George. St. Basil (all out of use). November 19. Mar-Yaku-Mpasku (St. James the Mutilated). It is so named because its members were cut off one by one. November 22. Diodorus, Bishop of Tarsus, and 12,000 martyrs (highest from usage). December 22. Mar-Kuriakus (St. Kirik). Note. The fourth Sunday of Elijah should always be the first after the feast of St. Cross (September 13), and if necessary, other Elijah Sundays should be changed, with the only exception that if St. The Cross falls in the week before the first Sunday of Elijah, then the first Sunday holds its place, and on the following Sunday the service of the fourth Sunday of Elijah is held. If Easter falls late, then all or some of the Sundays of Mar Mushi are omitted, and if it falls very late, then, apparently, the last Sunday of Elijah is also omitted. If Easter falls on the earliest day, then the fifth and fourth Sundays of Elijah are interchanged to follow the above rule. But this order is not directly established. To find Easter, the Syro-Chaldeans use exactly the same rules as the Greeks, from whom they borrowed this technique. These rules are as follows: Rule 1. First of all, you need to find the circle of the moon, and it is found this way: you need to add 12 to a given year and subtract 1800 from the sum. The resulting figure must be divided by 19, and the remainder will determine the circle you are looking for. For example, in 1815 the circle of the moon was 8; in 1826 the circle of the moon is 19; in 1891 the circle of the moon is 8; in 1898 the circle of the moon was 15. Rule 2. When the circle of the moon is found, you need to look in the attached table for the number corresponding to the number of the circle, and Easter will be next Sunday. Here is the table: 1. April 2. 11. April 12. 2. March 22. 12. March 31. 3. April 10. 13. March 21. 4. March 30. 14. April 19. 5. April 18. 15. March 29. 6. April 7. 16. April 17. 7. March 27. 17. April 5. 8. April 15. 18. March 25. 9. April 4. 19. April 13. Using this table you can determine the day of Easter. So, in 1891 the circle of the moon was 8, Easter day, therefore April 21; in 1898 the circle of the moon is 15, which corresponds to March 29 (Palm Sunday), Easter, therefore, the following Sunday, April 5. Syro-Chaldean metropolitan (matran) with a book, surrounded by priests close to him. (From photo). Chapter VII. Syro-Chaldean views, theology and language The attitude of the Syro-Chaldeans to Nestorianism. – Provisions contrary to Nestorianism. – Separation from the rest of the Christian world and hope for reunification. – The influence of the Mosaic Law, parables, attitude to the Bible. – Features of the Syriac language. - Conclusion. In conclusion of our sketches of the life and customs of the Syro-Chaldeans, let’s say a little about their attitude towards Nestorianism as a heresy, which for 1500 years has been a black stain on the history of this people. About Nestorius here it is enough to say that he was from Antioch, was made Patriarch of Constantinople and condemned by the Ecumenical Council in Ephesus, in 431, for teaching that in our Savior Christ there are two persons: one - God's and one - human. His phraseology actually teaches that there are two separate beings: the Son of God and the Son of the Most Holy Mary, the relationship between whom differs from the relationship between the Divine Word and every other pious person rather in degree than in essence. He had no personal connection with the eastern Syrians, 49 and the only question that is subject to our consideration now is how far they adopted what is known as Nestorianism, that is, the doctrine that the Son of God and the Son of Mary are two separate persons. It is very difficult to establish the exact theological view of the Syro-Chaldeans, partly due to the fact that they, like all Eastern people, do not like to be questioned, and partly due to a certain illogicality in their very minds, which prevents them from accurately defining their ideas. The answer to our question, therefore, can only be achieved through an investigation in their books, whether their ancestors finally accepted what we know as Nestorianism, or whether they only took the side of Nestorius through a misunderstanding and lack of understanding of the meaning of technical terms, and their traditional theology will help us discover whether they are now really Nestorians, not only in name, but also in doctrine itself. It is worth noting that this subject should be approached not with a desire to be attached to any vague theological position, but in a spirit of love and condescension, which evaluates things in comparison with one another and, where necessary, assumes the best and not the worst in the interpretation of insufficiently clear expressions. On the one hand, we have the fact that Diodorus, Theodore of Mopsuestia and Nestorius are considered saints by the Syro-Chaldeans 50 and are the main fathers remembered on the holiday of the so-called “Greek teachers”. Their names are mentioned in several services and prayers, as well as in some chants. This does not necessarily mean that the Syro-Chaldeans contain the teachings they proclaim, but only that they do not accept the verdict of universal Christianity in relation to them. The Syro-Chaldeans also reject the ecumenical council of Ephesus, and consequently the authority of all subsequent councils, and do not accept the term Theotokos (Mother of God), by which the Ephesian fathers defined the true doctrine of the incarnation; They also do not allow such expressions as “God died” or “mutuality of properties,” that is, attributing to Christ Himself in His individual person, under the title belonging to one of His two natures, characteristics characteristic of the other, as, for example, when the apostle. Paul says that the “Lord of glory” (a divine title) suffered crucifixion (which He suffered in His human nature) 51 . These methods of expression are directly rejected in the Syro-Chaldean books and, according to tradition, by the people themselves. If it weren’t for the books, then, relying on the current modern view, one could say that the Syro-Chaldeans make a lot of mistakes in their theology: but this still means nothing, because the theology of the common people is far from distinguished by accuracy and clarity. The Syro-Chaldeans, no doubt, sometimes use technical terms that sound unorthodox. This depends on the fact that they do not bow to authority. Without accepting the expressions of the ecumenical councils, which gave a certain meaning to well-known theological terms, they adopted their own expressions, which are often difficult or completely impossible to reconcile not only with Orthodox technical language, but also with their own non-technical language on the same subject. The most common of these dubious expressions is the attribution to Christ of two kiani, two knumi and one parsopa. The word kiana means nature, nature. But no one can accurately explain the meaning of the words knuma and parsop. The first of these is used to designate the persons of the Holy Trinity and, therefore, in a non-technical language (in classical Syriac) means “self”. The latter, the Greek prosopon, is used in ancient grammars to denote “person.” The usual traditional commentary on this phrase is as follows: two kiani - Christ has two natures; two knumi - Christ is perfect God and perfect man; one parsopa - there is only one Christ, and not so that there is one God and one man. In this interpretation, either kiana does not express everything that we mean by nature, or, as often happens due to the confusion of subtleties and logical definitions in the Eastern mind, two separate words kiana and knuma are used to express the same concept, although, apparently, they express different things. Assemani, however, says that by knuma the Syro-Chaldeans mean hypostasis, and by parsopa, nature as it reveals itself to the senses 52 . But perhaps he was prejudiced against the Syro-Chaldeans, being himself a Roman Catholic Maropite. In any case, this phrase is extremely doubtful. The “Scholia” of the priest Isaac of Ishbad says that “when the council of 632 53 decided that in Christ there is one knuma, while in Him there are two natures and the duality of knuma, this is because in Greek there is no distinction between knuma and parsopa, and at the same time it was not intended to define something contrary to the Orthodox faith” 54. On the other hand, if the Orthodox doctrine of the Incarnation is stated in simple, non-technical language, then all who are familiar with the ancient Syro-Chaldean books heartily and frankly acknowledge this teaching and say that it is the same teaching that their fathers taught. Everyone, for example, would agree with such a position as the following: this was the One Who from the beginning, according to His Divinity, was in the bosom of the Father, and Who, according to His humanity, after the fulfillment of time, appeared on earth as Jesus Christ. Likewise, there will be no difficulty in accepting such expressions as “God the Son died according to His humanity”; while the Syro-Chaldeans would have rejected the simple proposition: “God the Son is dead,” since this expression, in their view, means that the Divinity itself has died. In the same way, the term “Theotokos” in the minds of the Syro-Chaldeans is confused with the concept of the mother who gives birth to the Divinity itself. But they would indignantly reject the idea that the rejection of this name entails the assertion that the Son of God descended on the Son of Mary and united with Him, or that God the Word descended on man and in this sense only became flesh. They admit that just as the Magi worshiped the Infant Christ as God, so the angels actually worshiped the unborn Child. Perhaps in view of the long-standing habit of those who speak Syriac to confuse (not in theology only) the abstract with the concrete, 55 it would perhaps be better to use the original original term “Theotokos”, without translating it into the vernacular, so as not to cause confusion. The ancient Syrians heard such strange propositions, reminiscent of Monophysiatism, and attributed (no doubt erroneously) to the Roman Catholic missionaries in Mosul, that they constantly associated with this expression in its translation the idea of ​​the most serious error. Then, in their books and especially in their services, they use language that does not at all fit with Nestorianism. Not only in their three liturgies, which are probably older than the origin of the heresy itself, but, for example, in the rite of baptism, which is almost certainly of later origin, contain expressions that no conscious adherent of Nestorianism could accept. Thus: “We confess Thee, our Lord Jesus, that in Thy humanity Thou art from Abraham and David, and in Thy essence from Thy Father” (shoraya [“beginning”], pronounced by the priest and deacon and reminiscent of our antiphons). Here we come to the Orthodox teaching that the person or "being" of our Lord is found in His Godhead. Likewise: “He [the Trinitarian God] promised him [the human race] the resurrection from the dead by the appearing of God the Word, the Savior of all, who took on the likeness (dmutha) of a servant, being equal 56 to the Father,” and so on. (karozuta ["sermon" proclaimed by the deacon and similar to our litanies] first). “We confess that the Son, consubstantial (bar kyana) with the Father, by His will descended and by His mercy took on our body (paghran) and in it brought us to Him” (second karozuta). “In the entire service, the Savior Christ is constantly identified in the simplest and most unconditional way with the Divine Son, the second person of the Holy Trinity, and in order to express the theory of the connection between the Son of God and the Son of Mary (as Nestorianism assumed), it would not be too much to say that the service should be remade anew; that is, always assuming that it was to be used in its simple grammatical sense, without preconceived mental explanations, in a sense contrary to what the words contain" 57 . In order to judge the theological views of the Syro-Chaldeans, one must always keep in mind the non-technical character of the Syro-Chaldean language. There can be little doubt that in many cases the translations of Greek theological terms into Syriac were difficult to understand, and it is not surprising if the Syro-Chaldeans sometimes misunderstood them. in this regard, the difficulty of their position can perhaps be compared with those difficulties that arose between the Latins and Greeks on the issue of the words hypostasis and ousia. But although in general one cannot accuse the mass of the Syro-Chaldean people of adhering to the Nestorian doctrine of the incarnation, we still cannot free them from the accusation of schism, and they cannot occupy a completely Orthodox position until they accept ecumenical councils. Taking into account, however, the reunion which, two years after the Council of Ephesus, took place between the Orthodox and John of Antioch with his bishops through conciliatory explanations, and remembering the studiously peaceful tone in which the “Western” are spoken of in such books as the Sungadus or the book of ecclesiastical law, in which Nestorius is mentioned only once, on the question of internal discipline (VII, § 4), it is quite possible it is hoped that the Syro-Chaldeans will in time accept the definitions of the Council of Ephesus, when they are properly explained to them, as accurately expressing the faith once delivered to the saints, and as faithfully embodying their own beliefs. Of course, from the lips of simpletons among the Syro-Chaldeans one can sometimes hear the most monstrous theological reasoning; but this kind of reasoning often smacks of Nestorianism as much as of Gnosticism, and they are explained by complete unfamiliarity with the ancient books. The same thing can be found among the simpletons in any other Christian nation. Just as John of Antioch and others misunderstood and considered the teaching of St. Cyril and the fathers of the Council of Ephesus, so the even more distant inhabitants of the East probably thought that the expressions of the council, which agreed with Cyril, meant something approaching Monophysitism, and as a result rejected them. It must be remembered that the Syrians knew about the actions of the council only through the supporters of Nestorius. In general, it must be admitted that intolerance, which too often accompanied polemics at all times, and the political interests of that time were probably the main reason that clouded the judgment and directed the actions of the Syrians of that time along the wrong path. In any case, one can expect a lot of benefit from conciliatory explanations, and in this regard the following reasoning of one researcher is not without interest: “The formula for the reunion between Cyril and John of Antioch shows how through mutual explanation in this example the disagreement was eliminated; Moreover, Kirill agreed to accept expressions that he had not used before, such as, for example, regarding “the co-essence of what is incarnate with us in humanity.” Hitherto the objections of the Syrians had done great service to the faith by inducing Cyril to better balance his language. Its original “twelve members” needed additional provisions, which were provided by the reunion” 58. But enough on the issue of theology, vital as it is for faith; Let us now turn to some other views of the Syro-Chaldeans. Among these people the Old Testament idea of ​​ritual desecration is still very much alive. It is extremely strange for the European mind to find that some things there are considered essentially unclean, even though physically they were completely pure. So, for example, after a burial in many places everyone considers it their duty to wash their hands and face, even if all they did was simply attend the funeral service of the deceased. The concept of physical desecration resulting from contact with a dead body, in a ritual sense, extends to everyone who was present at the burial. The same concept prevents people from touching a dog. In all these eastern countries, the best qualities of a dog, its loyalty and affection, are completely unrecognized, and although every owner keeps a dog as a watchman in his yard and shepherds keep dogs to guard their flocks, it never occurs to anyone to consider a dog as their friend. Some of the mountain dogs are magnificent, and in the plain of Urmia the great khans keep dogs for the purpose of hunting; but an ordinary village dog in Persia is a pitiful mongrel and generally an unattractive animal. Since she never receives anything other than pushes and kicks, she is usually extremely cowardly and attacks anyone when it seems to her that she can do it with impunity. Without a doubt, to a large extent the concepts of ritual desecration rest on a sound basis. So, even on purely physical grounds, it would be unwise to eat pork in such hot countries as Persia and Türkiye. And yet, among the people, this concept is not that pork is unhealthy food, but that the pig itself is an unclean animal. The same applies to all skull-skinned fish. A Syro-Chaldean was once served a lobster salad in London, and the dish seemed extremely tasty to him, but when he learned that the main component of this dish was lobster, he could not eat any further. One of the students in Urmia was torturing a turtle. When they noticed to him that it was not good to torture an animal, he, with extreme surprise in his tone, answered: “But this is an unclean animal, rabbi!” When they asked him why it was unclean, and if it was further unclean, then why tyrannize it, he immediately answered: “It is probably an evil animal, otherwise God would not have punished it by forcing it to bear such a heavy burden.” The turtle and the turtle are known to be among the unclean in the book of Leviticus. 11:10, 29 59 . This also explains the fact that the Mosaic Law is still considered, if not completely, then almost in force even now. The book of Leviticus is thoroughly known to everyone who would hardly pass an exam in gospel history. The ancient Syriac books constantly base their decrees or canons on the Mosaic Law. Although the Syro-Chaldeans observe fasts strictly, they cannot be considered a particularly ascetic people. Perhaps the predominance of Manichaeism among them in the early centuries led to the establishment of canons against asceticism, to the extent that in their eyes it could resonate with the concept that the real world is evil. Thus, in the book of Sungadus, those who fast on Sundays for ascetic purposes are anathematized 60. Excessive asceticism is also discouraged in the book about monks. “From now on, no one should lock himself in a house, or stand on pillars, or let his hair grow, or put iron on himself” 61. The Syro-Chaldeans generally attach very great importance to the appearance of religion. For example, they attach much more importance to church decrees than to moral laws. If a person violates the entire Decalogue, he, like his neighbors, consoles himself with the reasoning that he is “the son of man” and that “God is merciful.” But if he breaks his fast or does not pay taxes to the patriarch, then he is considered worse than a pagan. In Western Europe, Christians are often ashamed of their religion and embarrassed to openly practice what they believe, do not particularly care about being seen going to church or praying, and generally avoid using the name of God in everyday conversations. The Syro-Chaldeans look at all this completely differently. Appearance is of extreme importance to them, and it is not frivolity and hypocrisy that prompt them to equip their conversation with reminders of God and His works, but a living consciousness that the Christian religion itself requires this. For example, a conversation between two persons meeting on the street, which in Europe usually revolves around the weather (which is very rarely spoken of in the East), usually goes as follows: –3 Thanks be to God; is your health good? –4 If you ask, praise be to the Lord, I am healthy: –5 If God bless, come to my house tomorrow, etc. Likewise, the layman is not at all ashamed to engage in church affairs, and theological subjects are often discussed among the laity. Among the Syro-Chaldeans it is not at all surprising if a person openly professes his religion; it would be surprising to them if he did not do this. All this is by no means simple hypocrisy. The Syro-Chaldeans constantly use the name of God in their conversations, and this is by no means in the sense of hypocritical piety, in order to present themselves in the best possible light in the eyes of their neighbors; in this respect, they act in exactly the same way as ordinary Muslims who openly pray in front of everyone along the road. This is a natural part of the religion of the Syro-Chaldeans. Indeed, this custom has great moral significance, since the use of sacred phrases often reminds the heart of their inner meaning. It is less pleasant to hear that the blessed name of our Lord is often invoked quite thoughtlessly and often in reality as a witness to untruth. “I swear by Christ” means almost nothing more to them than our expression “seriously.” In some counties, saying “I swear to God I won’t go” hardly conveys any stronger expression than a simple denial. In the mountains they often swear by the “clothes of Mar Shimun.” If they turn to the patriarch, they say: “I swear by your sacred robe” or “by your head.” The punishment of entire families for the sins of an individual can hardly be called an idea inherent in the Syro-Chaldeans. And yet, under a semi-barbaric government, it is often carried out in practice. The killer's entire family suffers greatly for his crime and often must pay blood money. An entire village is often fined for the crime of one of its inhabitants. These strange and monstrous forms of civil law, which entered into the usual practice of Eastern courts, and in special cases in the Jewish court, represented something of a kind of real justice, and in the first case, the guilt of one person extended to his entire family, which could serve as no small warning for committing a certain kind of serious crimes through the intimidation of the entire people 62. Thus, Simeon and Levi, in revenge for the shame of their sister, robbed the city of Shechem and They killed all the male inhabitants (Gen. 34: 25 – 27): “All the men who joined Korah” were also destroyed (Num. 16: 32). in later times, at the court of Darius, the families of Daniel's accusers were thrown into the lions' den (Dan. 6:24). However, the Syro-Chaldeans themselves say: “every sheep must be hanged by its own feet; - a person bears punishment for his own deeds, as God taught through the prophet Ezekiel: “Let the soul that sins die” (Ezek. 18: 1). But this more enlightened teaching is overpowered by Muslim practice. For this reason, if a traveler is robbed, the entire village is responsible. The same thing happens throughout Asia. For example, among the Tatars, when a mule disappears from a caravan, the people occupying the nearest camp are obliged to either find it or reward it 63. Parables, riddles and similitudes make a strong impression on the mind of the Syro-Chaldeans. The trick of the widow of Tekoa or the parable of Joram find their counterpart in the facts of their daily life. However, one can hope that in general they extract from the parables a clearer concept of morality than one little “natar-kursi”, that is, destined for the bishop, who, reading the Bible, thought that the moral teaching of the parable of the prodigal son was that one should take his father’s property and go to a distant country, and when everything is wasted, return to him again! The stories circulating among the Syro-Chaldeans are partly of this nature. One deaf man went to visit a sick man, and since he could not hear anything, he decided in advance what to say to him. He decided to say “peace be upon you!” and then “how are you?” A sick person, of course, will answer “I’m better,” and to this he will say, “Thanks be to God.” Then he will say: “how is your treatment?” and, having received an answer, he will again say: “May it be pleasant to you.” After this he will ask: “Who is your doctor?” and, having received an answer, he will say: “Blessed be his coming.” Having memorized this pre-prepared conversation, he went to visit the patient, but unfortunately his answers did not coincide. The result of this was the following conversation. “Oh, I’m dying,” answered the patient. - Thank God! -What is your medicine? - My medicine is poison for me! - May it please you. - Who is your doctor? - May his coming be blessed. Further conversation was stopped when the patient's relatives kicked out the visitor. The Syro-Chaldeans have a story about storerooms that are supposedly located in the rock of the castle of Semiramis, in Van, and are filled with treasures. One shepherd dreamed that he was given a word that could open this rock. He spoke this word, the rock opened; he entered it, took the treasure, repeated the word and left. But, noticing that he had left his staff there, he spoke this word a third time and entered there again. He was about to get out of there, but suddenly he forgot this word. So he remained in the depths of the rock, and his screams can be clearly heard even now. It is strange that the Syro-Chaldeans do not read the Arabian Arabian Nights, and, apparently, have never heard of them, and yet in this story one can clearly hear the echo of this Arabic work. They also use riddles, mainly biblical ones, like the following. “During my life I did not walk; when he died, he went; and when I walked, it was neither on earth nor in heaven.” Answer: Noah's Ark. “Who was the one who went to hell because he did not tell a lie, and who is the one who, if he had told a lie, perhaps would have gone to heaven?” Answer: “Herod, because he kept his word and betrayed St. John the Baptist of death." “There is a birth in which there is no burial, and there is a burial in which there is no birth.” Answer: “The East has birth and no burial; The West has burial, but no birth." “Two went to court, and three went convicted.” Answer: “Adam, Eve and the serpent.” It is not uninteresting to note here the extraordinary love of the Syro-Chaldeans for the Bible, which they treat with extraordinary reverence and with which they have become so close that all more or less literate people speak and think in its images. Some of her books, like the Psalter and especially Leviticus with its ritual regulations, are known by many by heart. As for the canon, there is no authoritative indication of it in the Syro-Chaldean books. The index of readings does not contain, for example, readings from the district Epistles and Revelation, but it also does not contain readings from the various books that are contained in the Pshitta (Peshitto). There are two readings from non-canonical books. The Mar-Audishu catalogue, however, contains all of our canonical and non-canonical books, with the exception of the book of Ruth, the prayers of Manasseh, and Revelation. The books of Ezra, Nehemiah, and (perhaps) the two non-canonical books of Ezra are listed under the same name of Ezra. Catholic or district epistles are called: “the three Epistles - James, Peter and John.” This catalog also contains the works of Josephus, Tatian's Diatessaron and other books. The book of Sungadus, citing the “apostolic canon” and setting out the course of study in schools, names the following sacred books: the Pentateuch, the book of Joshua, Judges, Samuel, Kings, Proverbs, Ecclesiastes, Song of Songs, Ruth, Job, Sixteen Prophets; for boys - the book of the son of Sirach and Psalms; from the New Testament: the Four Gospels, Acts, three district Epistles and fourteen Epistles of St. Paul (VI, § 2). All sorts of beliefs are widespread among the Syro-Chaldeans, and especially popular, for example, such beliefs that incantations or spells are very useful in order to avoid the evil eye, cure illness, and in other similar cases. They share this belief with Muslims. Animals and children are usually given mascots. Conspiracies are written on long pieces of paper, often beautifully colored and stored in boxes. The authors of these conspiracies, unfortunately, in most cases are priests. In the book of Sungaduse, such things are repeatedly strictly prohibited: no one dares resort to sorcerers, and all healers and astrologers are subject to deposition if they belong to clergy, and excommunication if they are laymen 64. Most conspiracies usually consist of a long prayer in Syriac. Muslim conspiracies are taken from the Koran and written in Arabic. In Kurdistan, many people think that some priests can write a letter that will cause slow illness and death, madness and other disasters to those against whom it is written. One boy often jumped up and walked around while sleeping. The priest wrote a letter that could prevent this while she was with the patient; but since the father of the sick boy did not agree with the priest on the price (2 or 3 rubles), the letter remained unsigned. In conclusion, let's say a few words about the language spoken by the Syro-Chaldeans. The vernacular language used by the Syro-Chaldeans is a type of ancient Syriac, not directly descended from this classical language, which, in essence, remains the vernacular language of the inhabitants of Edessa or Urgai, but (probably) from the Aramaic dialects that were in use in Christian times in Mesopotamia, Babylonia and Assyria. This is an extremely interesting language in which one can see the difference of the ancient language in analytical principles, with the old synthetic forms giving way to freer modes of expression, as in the newest European languages. Unfortunately, it is distorted by many foreign words, which are not the same in different counties. In the plain of Urmia, foreign words are mainly borrowed from Turkish and Persian, in the mountains from Kurdish or Arabic, and in the plain of Mosul from Arabic. Every district, almost every village has its own special dialect, so different that for example. for a person from Urmia it is difficult to understand the inhabitants of Tiari, although they are all so close to each other, especially in structure, that their common origin is obvious. This difference in dialect makes it extremely difficult or almost impossible to print books in the vernacular that can be understood by everyone. Hitherto the Syro-Chaldeans overcame this difficulty by always writing in classical Syriac. The only books written in the vernacular language, until the present century, were some books in the Alkosh (Yelkosh) dialect, that is, the dialect used in the plain of Mosul. These books are written in a purely phonetic manner; By the way, there is a book of liturgical Gospels, which would naturally be read in the vernacular 65. Since the introduction of printing presses, vernacular dialects have gradually been converted to writing, and English missionaries have done much in this regard. But at the same time, an overly phonetic method was used, and, moreover, preference was given to only one dialect, namely Urmian. Nowadays there are no established spelling rules, and everyone writes in their own way. But it would be desirable to print in such a way that the books would be accessible to as many people as possible, and this could be achieved partly by paying more attention to the classical Syriac language and to etymology - since a word spelled etymologically may correspond to two completely different spellings - and partly by eliminating words used in one district only and unknown in others. The Syro-Chaldeans have very few verbs. To avoid the difficulty associated with this limitation of verbs, the Syro-Chaldeans add, as in the classical language, additional wine verbs to almost all verbs, so that the number of meanings doubles. Thus, “to make read” means “to teach”; “to make learn” means “to instill”, sometimes also “to teach”; “make remember” means “remind”, etc. One must, however, be careful in using these additional verbs. It cannot be said that ap. Paul wrote the letter through a scribe; but it must be said: “I ordered it to be written.” Another way of multiplying verbs is to use the words “is”, “to attract”, “to hit” and some other verbs with nouns (of which there are an extremely large number), and this leads to very curious results. So, in the Syro-Chaldean language, a person “is sorrow,” a schoolboy “is rods,” a judge “is bribes,” a deceiver “is money,” an angry person “is threats,” a person caught in a lie “has his words.” The verb “to hit” is even more widely used, so that a person “hits” almost everything: musical instruments, knees (when someone kneels), a plow, a sickle, with the evil eye, force (when someone makes some effort). Likewise, wind, lightning, thunder, locusts, storms - all this also “strikes”. With the help of such techniques, many different ideas are expressed. The same thing with the verb “to pour”: a person “pouring” slander or a gun; if he is a judge, he “throws” criminals into prison; a person “throws” at someone on the road when he sees him from afar. The same, for example, in the verb “hold”: a person “holds” an apology, “holds” someone’s ear (when he pays attention), “holds” someone’s hand (when he helps another), “holds” someone’s neck (when he keeps him from doing something), etc. The Syro-Chaldeans are very fond of diminutive words, but often these words are no longer used in the diminutive sense. They always talk about the “little old man” (grandfather), “little brother,” “little daddy (this familiar word is not used by sons) and especially about the “little uncle” (obviously in accordance with ours - brother, father, uncle, etc.). The shortened form of these diminutives becomes titles. A bishop in Persia is called “little uncle,” and every old man is given a similar prefix to his name, like “little uncle Jacob”; in the same way, an elderly woman is called “little aunt Mary”, “little aunt Elizabeth”, etc. Many ideas are expressed by the words “son” of so-and-so and “daughter” of so-and-so. The inhabitants of the famous town are called his “sons.” The countryman of a famous person is called the “son” of his country. “My namesake, namesake” is “son of my name.” Two people with the same name address each other in the mountains as barshi, which is a corrupted form of the word: “son of my name.” If you ask how old a famous person is, you will hear that he is the “son” of so many years. The thimble is the “son of the finger,” the echo is the “daughter of the voice,” the glove is the “daughter of the hand”; the daughter of the sun or moon is a reflection often visible around them; the latter is also called childhood disease, which seems to come at the new moon. The original idea of ​​these expressions is that the derived noun has the nature of its prototype. A man calls himself "son of man" to indicate that he is of human nature; human nature in Syriac is barnashuta, which can be translated as “son of humanity.” From here, even an uneducated Syro-Chaldean can understand well (like the Pharisees in ancient times) what the Savior Christ meant when he called Himself “the Son of God.” An uneducated Western person may think that since Christ was the Son of God, therefore he was no longer God himself. The Syro-Chaldean does not think so, and a simple child there will understand that this name means nothing more than that our Lord was of the same being with the Heavenly Father, just as he himself, the Son of Man, has the same being with his earthly father. There are few adjectives in the Syro-Chaldean language, and therefore the Syro-Chaldeans, to obtain adjectives, add the word “lord” of so-and-so to the noun. In this way they can form any epithet they want. The waterway, according to their terminology, is the “lord of water”, an expensive thing is the “lord of price”, even a married woman is the “lord of her husband” 66. All these features clearly show the closeness of the Syro-Chaldean language to the Hebrew language with its later layers and ramifications. Mar-Gabriel, Metropolitan of Urmia, with two Nazirites (this hierarch was brutally killed by the Kurds). Here, in brief, is the life and character of that ancient eastern people who, after one and a half thousand years of alienation from the Orthodox East, in the person of one of their most worthy representatives, took a step towards restoring the once broken connection of their people with St. Orthodox Church. Being himself accepted into the loving bosom of St. Orthodox Church, Rev. Jonah, Bishop of Supurgan, went to his country with an apostolic task - to bring all his people into the same holy bosom. The task is great and difficult, and he will have to work a lot to clear the path to Orthodoxy for his people, cluttered by centuries of alienation and delusion. But may the prayers of all the faithful sons of St. help him in his apostolic deed. churches. The work he accomplished is of such great importance for our entire fatherland in the fulfillment of the mission entrusted to him by the Providence of God in arranging the destinies of the peoples of the ancient continent, the cradle of all humanity, that it should be close to the hearts of our entire society, which can render no small service to this cause with its material support for it 67. The source for these essays is The Catholicos of the East and their people, by A. J. Maclean and W. H. Browne, reviewed in Christ. Readings” for the year 898, where a promise was made and that he would subsequently introduce its contents in more detail. The present essays constitute the fulfillment of that promise. For more details, see Art. prof. A. Lopukhina - A new field for the mission of Orthodoxy, and in the book of Rev. Zephaniah - Modern life and liturgy of the Jacobites and Nestorians pp. i72 et seq. This is the Syrian name for this lake. Muslims call it Urumi. In Europe they are called Urmia and Urumia. Mar-Auragam is appointed successor to the patriarchy, but whether he actually inherits it or not cannot be said. He is a pious and kind man. Shamasha Nimrod, a man of the highest degree of ability, renders great service to the Patriarch, the Syrian people and the government, and would have done even more good if he had not encountered obstacles and had full opportunity to display his abilities. Mr. Hooke, in his “Tours through Tartary, Tibet and China,” says that he saw the same thing in these countries; Tatars and Tibetans play the same way as everyone else, but the Chinese have completely special rules. Its supposed author lived at the time of the Council of Nicaea (Assemani, Bibl. Or., vol. III, p. 1). In this book there are references to the Council of Chalcedon and to the Jacobites, and there are many other similar anachronisms. The Syro-Chaldeans use the same word for preaching as for pronouncing litanies, which constitutes the special duty of a deacon. Sungadus, book. 6, par. 1; and also in the Book of Heavenly Understandings in various places. Sungadus, VII, preface. Ibid., VIII, par. 2 and 4. Sungadus, IX, par. 2, 4, “Heavenly. Reason" under the word "patriarchs" "Book of Heavenly Understandings", under the word "patriarchs" Sungadus, IX, par. 5, VIII, par. 20. In general, there is confusion on this subject. The time of this message is determined as follows: “40 years after the martyrdom of St. Peter and Paul, 280 years before the Council of Nicaea." (Sunga-dus, IX, par. 5). Chronology does not constitute a strong point of Sunga-dusa. Regarding this message, Dr. Neal notes that it is obviously forged. (Note in Badyer's "Hestorians and their Rituals", vol. 1). The later time of its origin can be seen from the fact that the canons threatening the deposition of a patriarch who commits offenses could not appear earlier than the 9th century; Meanwhile, this message could have been forgedly composed after this time in the interests of the patriarch, who wanted to avoid trial against him. Book of Heavenly Understandings, p.s. "bishop". Sungadus, VIII, par. 11 and the Book of Heavenly Understandings, p.s. "metropolitans". Sungadus, VIII, par. 17, VI, par. 6, ch. 8. Book of Heavenly Understandings, p.s. "metropolitans". The Syro-Chaldean hierarchy currently consists of the following persons: 1. Mar-Shimun (Simon), his proper name is Ruil (or Reuben), patriarch and Catholicos of the East, who has a residence in Kochanis. His diocese: Kochanis (located not in a tribal area, but considered to belong to the Ashiret or independent), Tiari, Thuma, Diz, Walto, Tal, Mar-Bishu, etc. And non-tribal districts of Albek, Sura, etc. 2. Mar-Khnanishu (Mercy of Jesus, proper name Isaac or Isaac), metropolitan or matran. His diocese is Shamadin in Turkey, Tergavar and Mergavar, two elevated plains in Persia, near the Turkish border. 3. Mar-Auragam (Abraham). Named patriarch, first cousin of Mar-Shimun. His diocese: upper Berver, near Kochanis. 4. Mar-Sergis (Sergius). His diocese: Jilu and Bas, two tribal districts in Turkey. 5. Mar-Ishuyav, (Jesus gave) from Duri. His diocese: lower Berver, southern part of Tiari (in Turkey). b. Mar-Ionan (Jonah) His diocese: the village of Ukri on the Zab River, in lower Berver. 7. Mar-Plum (Cross, proper name Shlimun or Solomon). 8. Mar-Saurishu (Hope of Jesus). His diocese: several mountain villages in Persia, near Urmia, and in the Gavar plain in Turkey. 9. Mar Dinha (Rising Sun). His diocese: the village of Tis in Shamadin, in Turkey, taken from the diocese of Matran. 10. Mar-Yukhanan (John). His diocese: the village of Tulaki, Tergavar district, in Persia, taken from the diocese of Matran. 11. Mar-Gauriel (Gabriel), proper name Yaku or Jacob. His diocese: the region irrigated by the rivers Barand and Urmi in the plain of Urmia, in Persia, and the district of Soldus, south of Lake Urmia. The cathedral village is Ardashay, the residence is the city of Urmia. 12 Mar-Ionan (Jonah, who converted to Orthodoxy). His diocese: the district irrigated by the Nazluchay river (in the northern part of the Urmia plain), the Gavilan and Salmaz plains, but in the latter there are very few ancient Syro-Chaldeans. His residence is Supergan or Supurgan on the shores of Lake Urmia. There are also two more bishops who were consecrated by Mar Shimun, but do not have dioceses under his authority. The diocese in the plain of Urmia follows the rivers coming from the mountains of Kurdistan to Lake Urmi, and the inhabitants usually say of themselves that they belong to such and such a river. Sungadus, VIII. Steam. 1–9, “Heavenly Understandings”, p.s. "bishops". Sungadus prohibits compulsory payment for baptism, VI, par. 6, ch. 7. Eg. see Sungadus VIII, par. I. He is mentioned in the Apostolic Constitutions, VIII, 5. Smith and Cheetham, D.C.A., under the following words. "Kiss" Sungadus, VI, par. 4, ch. 2. "Kasha" means priest. This is a corruption of the ancient name "kashisha", which means elder or presbyter. The books also use the name “capa” - the same as sacerdos. “Heavenly Understandings”, p.s. "priests" Smith and Wace, D.C.B., s.v. "Nestorianism". From the so-called liturgy of Nestorius. That is, it is likely that the animals whose skins were used for girdles were first sacrificed. Albiruni (973–1048), adv. In Smith and Wace, “Dictionary of Christian Biography,” p.s. “Nestorianism” says that the Nestorians and Melchites agree with each other on the content of fasting, the celebration of the Nativity of Christ and the Epiphany, but diverge on other holidays and fasts. A similar ceremony is performed at a Tatar wedding. Gifts in the form of money are placed in a jug of fermented milk, and the bride's father drinks the wine and takes the money. (Nuc, “Tgavels in Tartary etc.”, vol. I, chap. VIII). Their names in the books appear as follows: Gadai, Maccabee, Tersai, Hebron, Hipson, Bacchus and Jonadab. Their teacher was Eleazar. This is the usual name for the Eucharist: qurbana (korvan) Book V, § 11, Council of Gangra. VII, §3, rights. 5. But in Khudra there are fifty days of fasting, including Sundays. Sungadus, V, § 3, VII, rights. 6. Guardian, September 30, 1887, p. 1559. See Smith and Wace, “Dict. Christ. Biog.”, p.s. "Nestorianism". See Smith and Wace, “Dict. Christ. Biog.”, April 17. There is an opinion among some Syro-Chaldeans that Nestorius, upon his arrival among them, so approved of their “liturgy of the apostles” that he himself accepted it. They all believe that it was he who gave them their third liturgy; but this is probably a mistake. However, the particle Mar, usually attached to the names of saints, does not actually mean what the word saint means for us. It means "my lord," and is given to a bishop, living or dead, and actually corresponds to the French monsigneur. Mar, however, is also given to St. Stephen and St. Ephraim and several other persons who were not bishops. 1 Cor. 2:8. Liddon, Bampton Lectures, V, 5. Assem., Bibl. Orient. De Syris Nestorianis, t. III, 1. Perhaps Chalcedonian, at which, according to some, 630 fathers were present. Hefele, “Conciliengeschichte”, §188. See Scholium, last part, §1. A man, wanting to say that many people had gathered in a certain place, remarked that “there was a lot of human nature there.” Literally: "being pehma." To Philip. 2pehma = Greek ica. The replacement is very accurate, because nexma, like icov, means exemplar, copy. From a letter from Bright, professor of ecclesiastical history and canon of Christ's Church at Oxford, who, however, states that he is familiar with the Syro-Chaldean liturgy only from translation. From Bright's letter. See also Hefele, “Conciliensgeschichte,” § 155–157. There is another important remark from Bright to Anglican missionaries: “your duty in this mission is to go beyond words.” It would be interesting to investigate whether there was not a remnant of Manichaean dualism in this, which looked upon some animals as essentially evil. Neither Christians nor Muslims in these countries have firmly established in their minds the teaching of the book of Genesis that all of God's creations were originally good. “And when you saw everything, you created a tree: and behold, it was very good.” Life 1:81. Mosley, Ruling Ideas in Early Ages, Lecture V. Huc, Travels in Tartary, vol. I, chap. III. Sungadus, V, § 22; VI, § 6, canon 18. In the city of Mosul, the Gospels are read in Arabic, although they are written in the Syriac alphabet. You can find interesting information about the language of the Syro-Chaldeans or Aysors (mainly residents of the Urmia region) in the “Collection of materials for describing the localities and tribes of the Caucasus” (Publication of the Caucasus Educational District Administration). See especially issue. XV (Tiflis, 1894), which provides examples of legends and writing of the Aisor people and encloses a fairly complete “Russian-Aisor” and “Aisor-Russian dictionary” - with Russian transcription of Aisor words. Donations for the maintenance of the Orthodox Russian mission among the Syro-Chaldeans can be sent to the Economic Administration under the Holy Synod, indicating the purpose of the donations.