a number from their present spiritual rulers for the purpose of forming them into a distinct community. Besides the irregularity of such a proceeding, there are political difficulties in the way of its accomplishment which would render any means to this end abortive.[1]
"In connection with the Nestorians of Tyari we have also been labouring, with the sanction and co-operation of Mar Shimoon, among those who still people many villages in the province of Bahdinân. Kasha Mendu of Amedia has been engaged by us for some time in teaching the few Nestorian children in that town. Kasha Narsi, the priest of Inishk, in the valley of the Supna, who went over to Rome two years ago and had been followed by all the villagers, has since repented, and is now engaged by us in instructing his people and their children in the orthodox faith. Priest Gheorghees of Asheetha, who accompanied Mar Shimoon in his flight to Mosul, has been sent by me to the village of Musakan, in Upper Berwari, to take the care of the refugees from Tyari who have peopled it. He is also engaged to teach the children, and does occasional duty in one or two neighbouring villages which are destitute of clergy. He took with him letters from the Patriarch to Mar Yeshua-yau of Doori, the Bishop of the diocese in which Musakan is situated, requesting him to sanction the appointment. Having lately heard of several villages near Akra, who still maintained their ancient creed, and refused to submit to Mutran Yoosef, the Chaldean Bishop of Alkôsh, we sent Kas Stephan, a Chaldean priest favourable to reform, with letters from Mar Shimoon to visit in that direction. He found the villages ten in number,
- ↑ I ought to have mentioned before, that our efforts among the Chaldeans at Mosul were sanctioned by Mutran, sometimes called Mar, Elîa at the outset, since without this notice our proceedings may appear to have been in opposition to our principles. Except by the then dominant party he was generally regarded as the rightful successor to the Chaldean patriarchate, whose claims had been wrongfully set aside by the See of Rome, and was consequently held competent to grant us this licence. It is a matter for thankfulness, however, that no decided measures were taken to establish him in that dignity, not only because of the supineness of his character, but chiefly because I afterwards found, what will be more fully shown in the succeeding volume of this work, that the hereditary succession to the patriarchal office was an innovation on the more ancient custom and discipline among the Nestorians and in direct opposition to their recognised canons.
